Exegetical and Hermeneutical Commentary of Romans 1:12
That is, that I may be comforted together with you by the mutual faith both of you and me.
12. that is, that I may be comforted together, &c.] We have here St Paul’s fine tact, to use a word “soiled by ignoble use,” because sometimes associated with insincerity. The tact of the Apostle is only an exquisite combination of sympathy and judgment; he speaks the true word, in the right place, and from the heart. It would be shallow criticism indeed which would see here only an ingenious religious compliment. To the sincere Christian teacher nothing is more real than the reflex aid he receives among Christian learners [32] .
[32] See Introduction, i. 33, note.
with you ] Better, in you; among you; “that I may share consolation among you.”
by the mutual faith ] Lit. the faith which is in one another; a pregnant phrase; q. d., “the faith which dwells in each, and which each manifests to the other.”
Fuente: The Cambridge Bible for Schools and Colleges
That I may be comforted … – It was not merely to confirm them that Paul wished to come. He sought the communion of saints; he expected to be himself edified and strengthened; and to be comforted by seeing their strength of faith, and their rapid growth in grace. We may remark here,
(1) That one effect of religion is to produce the desire of the communion of saints. It is the nature of Christianity to seek the society of those who are the friends of Christ.
(2) Nothing is better suited to produce growth in grace than such communion. Every Christian should have one or more Christian friends to whom he may unbosom himself. No small part of the difficulties which young Christians experience would vanish, if they should communicate their feelings and views to others. Feelings which they suppose no Christians ever had, which greatly distress them, they will find are common among those who are experienced in the Christian life.
(3) There is nothing better suited to excite the feelings, and confirm the hopes of Christian ministers, than the firm faith of young converts, of those just commencing the Christian life, 3Jo 1:4.
(4) The apostle did not disdain to be taught by the humblest Christians. He expected to be strengthened himself by the faith of those just beginning the Christian life. There is none so poor in the church of Christ, that he cannot make some addition of importance to our stores, Calvin.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. That I may be comforted together with you] He here, with great address, intimates that he longs for this opportunity, as well on his own account as on theirs, and to show them that he arrogates nothing to himself; for he intimates that it will require the conjoint action of their faith as well as his own, to be the means of receiving those blessings from God to which he refers.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is added to qualify what he had said before, lest he should seem to arrogate too much to himself; he tells them, he hoped not only to comfort them, but to be comforted by them. The meanest of Christs members may contribute somewhat to the edifying even of an apostle. The apostle John did hope to be quickened and comforted by the graces of a woman and her children, 2Jo 1:12. Great is the benefit of the communion of saints.
By the mutual faith both of you and me; i.e. by the faith which you and I have in Jesus Christ; which he elsewhere calls the common faith, and the faith of Gods elect. All true comfort springs from faith.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. That is, that I may be comfortedtogether with you by the mutual faith both of you and me“Notwishing to “lord it over their faith,” but rather to be a”helper of their joy,” the apostle corrects his formerexpressions: my desire is to instruct you and do you good, that is,for us to instruct and do one another good: in giving I shall alsoreceive” [JOWETT].”Nor is he insincere in so speaking, for there is none so poorin the Church of Christ who may not impart to us something of value:it is only our malignity and pride that hinder us from gathering suchfruit from every quarter” [CALVIN].How “widely different is the apostolic style from that of thecourt of Papal Rome!” [BENGEL].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That is, that I may be comforted together with you,…. This is a further explanation of his view, in being desirous of coming to them, and preaching: the Gospel among them; for what makes for establishment, makes for comfort; and what makes for comfort, makes for establishment; and when souls are established, ministers are comforted as well as they; and whilst ministers are imparting their spiritual gifts for the use of others, they themselves are sometimes comforted of God in their work, and particularly when they find there is an agreement between their doctrine, and the experience of the saints:
by the mutual faith both of you and me. The grace of faith is the same in all the saints, and so is the doctrine of it, as dispensed by Christ’s faithful ministers, and experimentally received and embraced by his people; the consideration of which has a very great influence on the comfort and establishment of each other; nor are any so perfect, but they may receive benefit from others, even though inferior to them.
Fuente: John Gill’s Exposition of the Entire Bible
That is ( ). “An explanatory correction” (Denney). The should not be ignored. Instead of saying that he had a spiritual gift for them, he wishes to add that they also have one for him.
That I with you may be comforted ( ). “My being comforted in you ( ) together (–) with you,” a mutual blessing to each party (you and me).
Fuente: Robertson’s Word Pictures in the New Testament
That is [ ] . The A. V. and Rev. omit de however, thus losing an important shade of meaning. That is is not merely an explanatory repetition of the preceding phrase, but modifies the idea contained in it. It is a modest and delicate explanation, by which Paul guards himself against the possible appearance of underestimating the christian standpoint of his readers, to whom he was still, personally, a stranger. Hence he would say : “I desire to impart some spiritual gift that you may be strengthened, not that I would imply a reproach of weakness or instability; but that I desire for you the strengthening of which I stand in need along with you, and which I hope may be wrought in us both by our personal intercourse and our mutual faith.”
Fuente: Vincent’s Word Studies in the New Testament
1) “That is,” (touto de estin) “And this is,” this longing desire and prayer is for the following purpose or end; Jesus asserted that a willing mind, to do God’s will, would be blessed, Joh 7:17; 2Co 8:12.
2) “That I may be comforted together with you,” (sumpara -kiethenai en humin) “that I may be encouraged in close association or personal affirmity among you all; 0 the power of personal touch, personal fellowship of those who love God and one another; 1Jn 1:3; 1Jn 1:6-7.
3) “By the mutual faith both of you and me,” (dia tes en allelois pisteos humon te kai hemon) “Through the mutual faith of both you all and of me;” To follow the righteousness of God together, in mutual faith and fellowship is sweet, 2Ti 2:22. The hearts of the Emmaus disciples burned within them with a glowing joy as they walked and talked and shared together the Word, work, and testimony of the living risen Lord, Luk 24:13-15. The faith and testimony of one saint helps, strengthens, and encourages the confidence of others, Heb 12:1.
Fuente: Garner-Howes Baptist Commentary
12. Being not satisfied with this modest statement, he qualifies it, and shows, that he did not so occupy the place of a teacher, but that he wished to learn also from them; as though he said, “I desire so to confirm you according to the measure of grace conferred on me, that your example may also add courage ( alacritatem — alacrity) to my faith, and that we may thus mutually benefit one another.”
See to what degree of modesty his pious heart submitted itself, so that he disdained not to seek confirmation from unexperienced beginners: nor did he speak dissemblingly, for there is no one so void of gifts in the Church of Christ, who is not able to contribute something to our benefit: but we are hindered by our envy and by our pride from gathering such fruit from one another. Such is our high-mindedness, such is the inebriety produced by vain reputation, that despising and disregarding others, every one thinks that he possesses what is abundantly sufficient for himself. I prefer to read with Bucer, exhortation ( exhortationem — encouragement) rather than consolatim ; for it agrees better with the former part. (35)
(35) The verb is συμπαρακληθὢναι, which [ Grotius ] connects with επιποθῶ in the preceding verse; and adds, “He softens what he had said, by showing, that he would not only bring some joy to them, but they also to him.” “ Ut percipiam consolationem — that I may receive consolation,” [ Piscator ] ; — “ Ut unà recreemur — that we may be together refreshed,” [ Castelio ]. “ Ad communem exhortationem percipiendam — in order to receive common exhortation,” [ Beza ]; “ Ut gaudium et voluptatem ex vobis precipiam — that I may receive joy and pleasure from you;” vel, “ Ut mutuo solatio invicem nos erigamus atque firmemus — that by mutual comfort we may console and strengthen one another,” [ Schleusner ]
The verb with the prefix, συμ, is only found here; but the verb παρακαλέω frequently occurs, and its common meaning is, to beseech, to exhort to encourage, and by these means to comfort.
With regard to this passage, Professor [ Stuart ] says, “I have rendered the word, comfort, only because I cannot find any English word which will convey the full sense of the original.”
“
The word rendered to comfort, ” says Professor [ Hodge ], “means to invite, to exhort, to instruct, to console, etc. Which of these senses is to be preferred here, it is not easy to decide. Most probably the Apostle intended to use the word in a wide sense, as expressing the idea, that he might be excited, encouraged, and comforted by his intercourse with his Christian brethren.” — The two verses may be thus rendered: —
11. For I desire much to see you, that I may impart to you spiritual
12. benefit, so that you may be strengthened: this also is what I desire, to be encouraged together with you, through the faith which is in both, even in you and in me.
[ Grotius ] observes, “ἐν ἀλλήλοις impropriè dixit pro in utrisque, in me et vobis. Dixit sic et Demosthenes, τα πρὸς ἀλλήλοις — Ed
Fuente: Calvin’s Complete Commentary
(12) That is, that I may be comforted.A beautiful touch of true courtesy. He is anxious to see them, that he may impart to them some spiritual gift. But no! He hastily draws back and corrects himself. He does not wish it to be implied that it is for him only to impart, and for them only to receive. He will not assume any such air of superiority. In the impulse of the moment, and in the expansiveness of his own heart, he had seemed to put it so; but his real meaning was that they should receive mutual comfort and edification.
Strictly, the idea of mutual comfort is drawn from the two verses combined, not from this singly. In the last verse the Romans were the subject: That ye may be established. Here St. Paul himself is the subject: That I may be comforted.
Comforted.The Greek word has rather more of the sense of our encouraged, though the idea of comfort is also contained in it. It is a similar word to that which is translated comforter in several passages in John 14, 15, 16 (where see Notes, and Excursus to St. Johns Gospel).
Together with you.Literally, that I may at the same time be comforted among you; that is, that I may be comforted at the same time that you are comforted, by my intercourse with you, through that mutual faith which acts and reacts upon each of us. The Apostle looks to obtain benefit from his intercourse with the Roman Christians. He expects that their faith will help to increase his own.
There is a truth underlying the Apostles courtesy which is not mere compliment. The most advanced Christian will receive something from the humblest. There are very few men whose spirits are not finely touched somewhere; and St. Paul was conscious that even an Apostle might not be equally strong at every point.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. That is Lest the reason last given might sound too patronizing, as if the apostle’s visit were a favour from his own side solely, he now explains by giving a reason of a mutual nature.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘That is, that I with you may be comforted in you, each of us by the other’s faith, both yours and mine.’
But lest they misunderstand him and feel that he is being arrogant, he immediately qualifies his words by pointing out that he does not just see himself as the giver, and they as the recipients. He also wants to receive from them. He and they are to comfort and strengthen each other by each other’s faith. It is, indeed, often the faith of the one who appears least which is the greatest encouragement.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 1:12. That is, that I may be comforted St. Paul, in the former verse, had said, that he desired to come among them, to establish them. In these words that is, he explains, or as it were recals, what he had said, that he might not seem to think them not sufficiently instructed or established in the faith; and therefore he turns the end of his coming to them, to their mutual rejoicing in one another’s faith, when he and they should come to see and know each other. This thought, so full of respect to his Christian friends at Rome, is suggested with great delicacy and address; and it is reasonable to suppose that every new instance, in which miraculous gifts were communicated by the laying on of hands of any of the apostles, would be a source of new edification and comfort to these holy men, as being so evident a token of the divine presence with them, and a new and solemn seal set to the commission which they had received. This verse would be more properly translated, That is, that while I am among you, we may be comforted together by the mutual faith, &c. See Locke, Doddridge, Calmet, and Beausobre and Lenfant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 1:12 . ] This, however , which I have just designated as my longing (namely, , . ) means, thereby I intend to say nothing else than , etc. By this modifying explanation, subjoined with humility, and expressed in a delicate complimentary manner (Erasmus puts the matter too strongly, “pia vafrities et sancta adulatio ”), Paul guards himself, in presence of a church to which he was still a stranger, from the possible appearance of presumption and of forming too low an estimate of the Christian standpoint of his readers. [367]
] must be understood not, with the Peschito, Vulgate, Valla, Erasmus, Luther, Piscator, de Dieu, and many others, including Koppe and Ewald, in the sense of comfort or of refreshment (Castalio, Grotius, Cramer, Rosenmller, Bhme) which it would be necessary that the context should call for, as in 1Th 3:2 ; 2Th 2:17 , but which it here forbids by the general , . . [368] but in the quite general sense of Christian encouragement and quickening . The . however is not to be explained by ; on the contrary, the renders it necessary that Paul alone should be conceived as the subject of . He desires to be quickened among the Romans ( ) at the same time with them , and this by the faith common to both, theirs and his, which should mutually act and react in the way of the Christian sympathy that is based on specific harmony of faith. That the readers are not the subject of the . (Fritzsche, van Hengel) is certain from , which, if it meant in animis vestris (van Hengel), would be a perfectly superfluous addition.
The compound . occurs only here in the N. T., and is not found in the LXX. or Apocr.; but see Plat. Rep. p. 555 A; and Polyb. v. 83, 3.
, more significant of the hearty character of the faith than , is the faith of both viewed in its mutual identity, so that the faith which lives in the one lives also in the other.
] placed in this order with delicate tact.
[367] The delicate turn which he gives to the matter is this: “ to see you, in order that I ,” etc., means nothing more than “ to be quickened along with and among you ,” etc. Consequently . is parallel to the ; for both infinitives must have the same subject. If . . . . had been meant to be merely a delicate explanation of (the usual exposition after Chrysostom), then must necessarily have been added to . Grotius aptly says: “ . regitur ab .” The true interpretation is given also by Bengel and Th. Schott; comp. Olshausen. Ewald, and Hofmann, who erroneously imputes to me the common view.
[368] . . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
12 That is, that I may be comforted together with you by the mutual faith both of you and me.
Ver. 12. That I may be comforted ] Or, exhorted, Ad communem exhortationem percipiendam, saith Beza out of Bucer, and others. The meanest of Christ’s members may contribute somewhat to the edifying even of an apostle, 2Jn 1:12 . That favourite of Christ would be furthered and quickened by the graces of a woman. Now when such grandees in grace have benefit by communion of saints, how much more may they whose measures are less! The very angels know not so much but they would know more, Eph 3:10 ; 1Pe 1:12 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12. ] , . , ; , , ( Rom 1:12 ). , , , ; , , , . Chrys. Hom. ii. p. 440. The inf. is parallel with , being understood: that is, that I with you may be comforted among you, each by the faith which is in the other . That the gift he wished to impart to them was , is implied in the . See the same wish expressed in different words ch. Rom 15:32 , and the partial realization of it, Act 28:15 .
, which might otherwise be ambiguous, is explained by to mean which we recognize in one another : or as above and in A. V. R. The expression “ mutual faith ,” of the E. V. should properly mean, faith which each has in the other .
is used in the most general sense faith as the necessary condition and working instrument of all Christian exhortation, comfort, and confirmation; producing these, and evidenced by them.
Fuente: Henry Alford’s Greek Testament
Rom 1:12 . : an explanatory correction. Paul disclaims being in a position in which all the giving must be on his side. When he is among them ( ) his desire is that he may be cheered and strengthened with them (the subject of must be in the first instance, though widening, as the sentence goes on, into ) by the faith which both they and he possess ( ), and which each recognises in the other ( ). The here is to be taken as in 2Ti 1:5 .
Fuente: The Expositors Greek Testament by Robertson
That is, &c. = But this (imparting some spiritual gift) is (or means) our being comforted by our mutual faith.
comforted together. Greek. sumparakaleo. Only here.
mutual = in (Greek. en) one another.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] , . , ; , , (Rom 1:12). , , , ; , , , . Chrys. Hom. ii. p. 440. The inf. is parallel with , being understood: that is, that I with you may be comforted among you, each by the faith which is in the other. That the gift he wished to impart to them was , is implied in the . See the same wish expressed in different words ch. Rom 15:32, and the partial realization of it, Act 28:15.
, which might otherwise be ambiguous, is explained by to mean which we recognize in one another: or as above and in A. V. R. The expression mutual faith, of the E. V. should properly mean, faith which each has in the other.
is used in the most general sense-faith as the necessary condition and working instrument of all Christian exhortation, comfort, and confirmation; producing these, and evidenced by them.
Fuente: The Greek Testament
Rom 1:12. , Moreover, that is) He explains the words, to see you, etc. He does not say, Moreover, that is, that I may bring you into the form of a regularly constituted church. Precaution was taken [by Divine foresight] lest the Church of Rome should be the occasion of any mischief, which nevertheless arose in after-times.- , both of you and me) He not only associates with himself the Romans, together with whom he longs to be comforted [or stirred up together with whom], but he even puts them first in the order of words, before himself. The style of the apostle is widely different from that of the Papal court at Rome.
Fuente: Gnomon of the New Testament
Rom 1:12
Rom 1:12
that is, that I with you may be comforted in you, each of us by the others faith, both yours and mine.-Their faith and zeal would be a source of comfort to him, and his spiritual power would be a help and strength to them. Paul was careful to acknowledge whatever good was among his brethren and his obligations for any favors received, temporal or spiritual. This shows that inspiration did not raise the inspired above the depressing or discouraging influences around them.
Fuente: Old and New Testaments Restoration Commentary
that I may: Rom 15:24, Rom 15:32, Act 11:23, 2Co 2:1-3, 2Co 7:4-7, 2Co 7:13, 1Th 2:17-20, 1Th 3:7-10, 2Ti 1:4, 2Jo 1:4, 3Jo 1:3, 3Jo 1:4
with you: or, in you
by the mutual: Eph 4:5, Tit 1:4, 2Pe 1:1, Jud 1:3
Reciprocal: Rom 15:29 – General 1Co 14:31 – all may be 2Co 1:24 – are 2Co 4:13 – the same 2Co 7:7 – but Phi 1:25 – for 1Th 2:8 – affectionately 1Th 3:10 – might perfect 1Ti 5:5 – a widow
Fuente: The Treasury of Scripture Knowledge
:12
Rom 1:12. The motive for this wish of Paul was not far the sake of glory, but he longed for the comfort that comes from association with those of like faith.
Fuente: Combined Bible Commentary
Rom 1:12. That is, etc. By this modifying explanation, subjoined with humility, and expressed in a delicate complimentary manner, Paul guards himself, in the presence of a church to which he was still a stranger, from the possible appearance of presumption and of forming too low an estimate of the Christian position of his readers. (Meyer.)
I with you may be comforted among or, in, you. The phrase is difficult to translate; since in the original there is a compound verb which means comforted with, i.e., at the same time with, and also an added phrase, which means among you, lit, in you. The full meaning is: that he might be comforted, i.e., encouraged and helped, as these ideas are included in the New Testament use of the word, at the same time when they were, namely, when by the fulfilment of his purpose, he should be among them. The literal sense in you is preferred by some as indicating that the comfort was found in them; but the next phrase designates the source of the comfort.
Each of us, etc. The translation we adopt is now generally accepted. (Mutual faith suggests the incorrect sense, that the faith they had was faith in each other.) This turn of the thought indicates that their faith is the same, that they can, therefore, help and comfort one another; the closing expression shows tact and modesty. One can scarcely fail to remark how the tone of Paul differs from that of the Roman Popes.
Fuente: A Popular Commentary on the New Testament
that is, that I with you may be comforted in you, each of us by the other’s faith, both yours and mine. [Paul here sets forth the reason why he so earnestly desired to visit the church at Rome; it was because he wished to enjoy the blessedness both of giving and receiving. Spiritual gifts are those wrought by the Holy Spirit, and of these Paul had two kinds to bestow: 1, extraordinary or miraculous, and 2, ordinary, or those pertaining to the Christian graces. No doubt he had the bestowal of both of these gifts in mind, for no apostle had yet visited the church to bestow the former, and, from the list of gifts recorded at Rom 12:6-8; it appears that that of prophecy was the only miraculous one they possessed; and the context, especially verse 12, indicates that the latter, or ordinary gifts, were also in his thoughts. Because their faiths were essentially the same, Paul here acknowledges the ability of all disciples, even the humblest, to comfort, i. e., to encourage and help him by a strengthening of his faith; because their steadfastness would react on him. Gifts, whether of a miraculous nature, or merely graces, tended to establish or strengthen the church.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
12. But this is the consolation among you through the faith in one another, both of you and me. While God is the only object of faith, yet in a subjective sense the faith of the saints mutually cooperates, developing reciprocal invigoration, intensification and augmentation.
Fuente: William Godbey’s Commentary on the New Testament
1:12 That is, that {t} I may be comforted together with you by the mutual faith both of you and me.
(t) Though Paul was ever so excellent, yet in teaching the church, he might be instructed by it.