Exegetical and Hermeneutical Commentary of Romans 15:22
For which cause also I have been much hindered from coming to you.
22 33. His work has hitherto kept him from personal visits to Rome: now it will lead him to the city: but first he must go to Jerusalem, on business of the Church. He requests prayer
22. I have been much hindered ] Better, I was hindered for the most part; i.e. hindrances outweighed facilities: he was more hindered than furthered by his active movements.
from coming to you ] See Act 19:21 for St Paul’s fixed purpose to visit Rome.
Fuente: The Cambridge Bible for Schools and Colleges
For which cause – I have been so entirely occupied in this leading purpose of my life, that I have not been able to come to you.
Much hindered – Many ways; not many times. I had so frequent and urgent demands on my time elsewhere, that I could not come to you.
From coming to you – Where the gospel has been preached. I have desired to come, but have been unable to leave the vast region where I might preach the gospel to those who had never heard it.
Fuente: Albert Barnes’ Notes on the Bible
Rom 15:22-24
For which cause I have been much hindered from coming to you.
Pauls desire to visit the Roman Church
The apostle had mentioned in the beginning of his letter this desire which he had long cherished (Rom 1:9-13). He here repeats it. The cause which had frustrated its accomplishment was the principle mentioned in Rom 15:20-21. New openings had presented themselves in succession, for a long period, in these parts–Macedonia, Achaia, and the surrounding districts, and while there remained a spot of earth which had not been visited by the gospel, he could not be satisfied. On the principle of preaching where Christ was not yet known, it is likely he would not have thought of Rome had there been no region beyond into which he might be the first to carry the truth. Even Rome, the metropolis of the world, is not here his primary object. It is only secondary and by the way. He would make his journey into Spain, and take Italy in passing (Rom 15:24). Here is–
I. Open honesty. He does not pretend that Rome was the immediate, far less the sole, object of his proposed journey. He does not, for the sake of ingratiating himself, make more of the believers at Rome than the truth warranted. There is often great danger of insincerity arising from this cause. We wish to impress those to whom we speak or write with their holding a prominent place in our regards; and we tacitly leave them to think that we have come, or purpose coming, to see them, when the real object of our visit is different. There is too much of this kind of hypocritical courtesy even amongst Christians. When we cannot be courteous but at the expense of truth, it is better to say nothing at all.
II. Real affection, accompanied with genuine politeness–the politeness of honest feeling. It appears–
1. In his confidence in their kindness to himself. He does not hesitate to express his assurance that they would help him forward. This confidence is always one of the marks of true friendship. Whenever we feel it necessary to make many apologies for presuming to request or to expect a favour, it is a proof that friendly confidence does not exist. There is, however, a tact and propriety in such matters. There are persons who have a knack of availing themselves of the slightest acquaintance for taxing others with trouble and expense. But still, where there is true friendship, there will be mutual freedom, and the fullest confidence that it will be a pleasure to our friend to serve and to help us. Then Paul had friends at Rome to whom he could have said as he does to Philemon (verse 19), and with regard to them all, he confided in the interest they felt about the cause in which he was engaged. This is a ground of confidence on which ministers of the gospel may often have to presume in prosecuting their work (3Jn 1:5-8).
2. In the pleasure with which he anticipates their company, and his desire to be with them for as long a time as his ulterior objects and engagements would permit. But he does not speak of being fully satisfied, or even simply of being satisfied with their company: he speaks in the terms of heartfelt love, and yet of the most unexceptionable courtesy–if first I be somewhat filled. He knew he might not have it in his power to stay so long as his inclination might dictate; but he hoped to be able to spend some short time with them. In many cases, there is little pleasure, and less profit, in merely seeing individuals for an hour or for a day. The most valuable characteristics require time to elicit. The superficial are soonest known, because there is least to know. If, on the other hand, they are well-known friends, the fondness of true friendship always produces a lingering reluctance to part. But duty ought to dictate against inclination. When an important object demands our presence elsewhere, however fascinating or improving the company of our friends, it must not be allowed to detain us; nor should we, in such cases, attempt to detain those whom we might even like to keep permanently. Conclusion: The apostle did see Rome. But it was in another way than he thought of. He went thither as a prisoner in bonds. It was the way in which it pleased the Lord to send him: and he himself found that it contributed to the benefit of his cause (Php 1:12-14). Let us, in all our schemes, while we trust in God for their fulfilment, trust with submission, leaving everything in His hands as the Infinitely Wise. (R. Wardlaw, D.D.)
Pauls desire to visit Rome
I. Its occasion.
1. Not curiosity.
2. But because Rome was to him–
(1) A new sphere of Christian effort.
(2) An important centre of Christian influence.
II. Its intensity. It survives hindrances, time, etc.
III. Its regulation: By other claims and duties.
IV. Its anticipated accomplishment was–
1. Associated with wider schemes of Christian enterprise.
2. Brightened with the hope of profitable Christian intercourse.
3. Overruled by Providence. (J. Lyth, D.D.)
A good purpose
I. May be long hindered by many causes, even by success.
II. Must not be relinquished.
III. Ought to re carried out as soon as providence opens the way. (J. Lyth, D. D.)
Desire
My brethren, we might well pause here to observe a feature of our common human nature. The impulsive force in life is not thought, not will, but desire. Thought sees its object, will gives orders with a view to attaining it; but without desire thought is powerless, and will, in the operative sense, does not exist. Desire is to the human soul what gravitation is to the heavenly bodies. Ascertain the object of a mans desire, and you know the direction in which his soul is moving. Ascertain the strength of a mans desire, and you know the rapidity of the souls movement. In the memorable words of St. Augustine, Whithersoever I am carried forward, it is desire that carries me. (Canon Liddon.)
The unwearying zeal of the Apostle Paul
I. Its evidences.
1. In the foundation and direction of so many Christian Churches.
2. In sacrificing his private wishes to his great work.
3. In imperilling his own life in ministering to the saints.
II. Its supports. The consciousness–
1. That his labours were successful.
2. That he was sustained by the prayers of others.
3. That he could commend himself and others to the care of the God of peace. (J. Lyth, D.D.)
True missionary zeal
is–
I. Unwearying.
1. It survives hindrances.
2. Desires ever to extend its sphere of operation.
II. Prudent. It–
1. Proceeds cautiously.
2. First discharging those duties which are most imperative.
III. Wise.
1. It does not overlook nearer claims in its desire to meet those which are more distant.
2. Pauls zeal reached to Spain, the boundary of the then known world–but he would not pass by Rome.
IV. Comprehensive. He does not forget the mother Church, but makes his new spheres of labour subservient to its prosperity–
1. By proofs that its efforts have not been unsuccessful.
2. By material help in time of need.
3. By the happy effect which the examples of the converted heathen might have upon the careless at home. (J. Lyth, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. For which cause, c.] My considering it a point of honour to build on no other man’s foundation and, finding that the Gospel has been long ago planted at Rome, I have been prevented from going thither, purposing rather to spend my time and strength in preaching where Christ has not, as yet, been proclaimed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hitherto he hath excused his manner of writing, now he makes an apology for his not coming unto them. They at Rome might be ready to say: If he had travelled into so many countries, why could he not all this while give us a visit? To this he answers, it was not from any want of respect or good will to them, but for another cause, which he had already assigned, and that was, the preaching of Christ where he had not been named; for this cause, he says, he had been much hindered: he looked upon that as the more necessary work; the planting of churches is more than the watering of them. He told them, Rom 1:13, of his being hindered from coming to them, and now he acquaints them lnore particularly with the reason, which he concealed before. The word ( ) rendered much, signifieth many; and it implies that he was many times hindered, and many ways; but this was the chief.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. For which cause“Beingso long occupied with this missionary work, I have been much (or,’for the most part’) hindered,” &c. (See on Ro1:9-11.)
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For which cause also,…. By reason of being employed for so many years, in preaching the Gospel from Jerusalem, round about to Illyricum; taking so large a compass to minister in, and striving to introduce, propagate, and spread the Gospel, where Christ was never named before:
I have been much hindered from coming to you; or he had been often, and by many ways, and upon many accounts, hindered from coming to them; the frequent calls to different and distant places, and the great work of preaching the Gospel in those dark parts of the world, and settling churches there, which was upon his hands, prevented his giving them a visit at Rome, which he much and often desired: as in the preceding verses the apostle excuses his freedom of writing to this church, so here his long delay of coming to them, assigning the reason of it.
Fuente: John Gill’s Exposition of the Entire Bible
| The Apostle’s Labours; Paul’s Desire to See the Romans; Contributions for the Poor Saints. | A. D. 58. |
22 For which cause also I have been much hindered from coming to you. 23 But now having no more place in these parts, and having a great desire these many years to come unto you; 24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. 25 But now I go unto Jerusalem to minister unto the saints. 26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27 It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. 28 When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.
St. Paul here declares his purpose to come and see the Christians at Rome. Upon this head his matter is but common and ordinary, appointing a visit to his friends; but the manner of his expression is gracious and savoury, very instructive, and for our imitation. We should learn by it to speak of our common affairs in the language of Canaan. Even our common discourse should have an air of grace; by this it will appear what country we belong to. It should seem that Paul’s company was very much desired at Rome. He was a man that had as many friends and as many enemies as most men ever had: he passed through evil report and good report. No doubt they had heard much of him at Rome, and longed to see him. Should the apostle of the Gentiles be a stranger at Rome, the metropolis of the Gentile world? Why as to this he excuses it that he had not come yet, he promises to come shortly, and gives a good reason why he could not come now.
I. He excuses it that he never came yet. Observe how careful Paul was to keep in with his friends, and to prevent or anticipate any exceptions against him; not as one that lorded it over God’s heritage. 1. He assures them that he had a great desire to see them; not to see Rome, though it was now in its greatest pomp and splendour, nor to see the emperor’s court, nor to converse with the philosophers and learned men that were then at Rome, though such conversation must needs be very desirable to so great a scholar as Paul was, but to come unto you (v. 3), a company of poor despised saints in Rome, hated of the world, but loving God, and beloved of him. These were the men that Paul was ambitious of an acquaintance with at Rome; they were the excellent ones in whom he delighted, Ps. xvi. 3. And he had a special desire to see them, because of the great character they had in all the churches for faith and holiness; they were men that excelled in virtue, and therefore Paul was so desirous to come to them. This desire Paul had had for many years, and yet could never compass it. The providence of God wisely overrules the purposes and desires of men. God’s dearest servants are not always gratified in every thing that they have a mind to. Yet all that delight in God have the desire of their heart fulfilled (Ps. xxxvii. 4), though all the desires in their heart be not humoured. 2. He tells them that the reason why he could not come to them was because he had so much work cut out for him elsewhere. For which cause, that is, because of his labours in other countries, he was so much hindered. God had opened a wide door for him in other places, and so turned him aside. Observe in this, (1.) The gracious providence of God conversant in a special manner about his ministers, casting their lot, not according to their contrivance, but according to his own purpose. Paul was several times crossed in his intentions; sometimes hindered by Satan (as 1 Thess. ii. 18), sometimes forbidden by the Spirit (Acts xvi. 7), and here diverted by other work. Man purposes but God disposes, Pro 16:9; Pro 19:21; Jer 10:23. Ministers purpose, and their friends purpose concerning them, but God overrules both, and orders the journeys, removals, and settlements, of his faithful ministers as he pleases. The stars are in the right hand of Christ, to shine where he sets them. The gospel does not come by chance to any place, but by the will and counsel of God. (2.) The gracious prudence of Paul, in bestowing his time and pains where there was most need. Had Paul consulted his own ease, wealth, and honour, the greatness of the word would never have hindered him from seeing Rome, but would rather have driven him thither, where he might have had more preferment and taken less pains. But Paul sought the things of Christ more than his own things, and therefore would not leave his work of planting churches, no, not for a time, to go and see Rome. The Romans were whole, and needed not the physician as other poor places that were sick and dying. While men and women were every day dropping into eternity, and their precious souls perishing for lack of vision, it was no time for Paul to trifle. There was now a gale of opportunity, the fields were white unto the harvest; such a season slipped might never be retrieved; the necessities of poor souls were pressing, and called aloud, and therefore Paul must be busy. It concerns us all to do that first which is most needful. True grace teaches us to prefer that which is necessary before that which is unnecessary, Luk 10:41; Luk 10:42. And Christian prudence teaches us to prefer that which is more necessary before that which is less so. This Paul mentions as a sufficient satisfying reason. We must not take it ill of our friends if they prefer necessary work, which is pleasing to God, before unnecessary visits and compliments, which may be pleasing to us. In this, as in other things, we must deny ourselves.
II. He promised to come and see them shortly, Rom 15:23; Rom 15:24; Rom 15:29. Having no more place in these parts, namely, in Greece, where he then was. The whole of that country being more or less leavened with the savour of the gospel, churches being planted in the most considerable towns and pastors settled to carry on the work which Paul had begun, he had little more to do there. He had driven the chariot of the gospel to the sea-coast, and having thus conquered Greece he is ready to wish there were another Greece to conquer. Paul was one that went through with his work, and yet then did not think of taking his ease, but set himself to contrive more work, to devise liberal things. Here was a workman that needed not to be ashamed. Observe,
1. How he forecasted his intended visit. His project was to see them in his way to Spain. It appears by this that Paul intended a journey into Spain, to plant Christianity there. The difficulty and peril of the work, the distance of the place, the danger of the voyage, the other good works (though less needful, he thinks) which Paul might find to do in other places, did not quench the flame of his holy zeal for the propagating of the gospel, which did even eat him up, and make him forget himself. But it is not certain whether ever he fulfilled his purpose, and went to Spain. Many of the best expositors think he did not, but was hindered in this as he was in others of his purposes. He did indeed come to Rome, but he was brought thither a prisoner, and there was detained two years; and whither he went after is uncertain: but several of his epistles which he wrote in prison intimate his purpose to go eastward, and not towards Spain. However, Paul, forasmuch as it was in thine heart to bring the light of the gospel into Spain, thou didst well, in that it was in thine heart; as God said to David, 2 Chron. vi. 8. The grace of God often with favour accepts the sincere intention, when the providence of God in wisdom prohibits the execution. And do not we serve a good Master then? 2 Cor. viii. 12. Now, in his way to Spain he proposed to come to them. Observe his prudence. It is wisdom for every one of us to order our affairs so that we may do the most work in the least time. Observe how doubtfully he speaks: I trust to see you: not, “I am resolved I will,” but, “I hope I shall.” We must purpose all our purposes and make all our promises in like manner with a submission to the divine providence; not boasting ourselves of to-morrow, because we know not what a day may bring forth, Pro 27:1; Jas 4:13-15.
2. What he expected in his intended visit. (1.) What he expected from them. He expected they would bring him on his way towards Spain. It was not a stately attendance, such as princes have but a loving attendance, such as friends give, that Paul expected. Spain was then a province of the empire, well known to the Romans, who had a great correspondence with it, and therefore they might be helpful to Paul in his voyage thither; and it was not barely their accompanying him part of the way, but their furthering him in his expedition, that he counted upon: not only out of their respect to Paul, but out of respect to the souls of those poor Spaniards that Paul was going to preach to. It is justly expected from all Christians that they should lay out themselves for the promoting and furthering of every good work, especially that blessed work of the conversion of souls, which they should contrive to make as easy as may be to their ministers, and as successful as may be to poor souls. (2.) What he expected in them: to be somewhat filled with their company. That which Paul desired was their company and conversation. The good company of the saints is very desirable and delightful. Paul was himself a man of great attainments in knowledge and grace, taller by head and shoulders than other Christians in these things, and yet see how he pleased himself with the thoughts of good company; for as iron sharpens iron so does a man the countenance of his friend. He intimates that he intended to make some stay with them, for he would be filled with their company; not just look at them, and away: and yet he thinks their converse so pleasant that he should never have enough of it; it is but somewhat filled, he thought he should leave them with a desire of more of their company. Christian society, rightly managed and improved, is a heaven upon earth, a comfortable earnest of our gathering together unto Christ at the great day. Yet observe, It is but somewhat filled, apo merous—in part. The satisfaction we have in communion with the saints in this world is but partial; we are but somewhat filled. It is partial compared with our communion with Christ; that, and that only, will completely satisfy, that will fill the soul. It is partial compared with the communion we hope to have with the saints in the other world. When we shall sit down with Abraham, and Isaac, and Jacob, with all the saints, and none but saints, and saints made perfect, we shall have enough of that society, and be quite filled with that company. (3.) What he expected from God with them, v. 29. He expected to come in the fulness of the blessing of the gospel of Christ. Observe, Concerning what he expected from them he speaks doubtfully: I trust to be brought on my way, and to be filled with your company. Paul had learnt not to be too confident of the best. These very men slipped from him afterwards, when he had occasion to use them (2 Tim. iv. 16), At my first answer, no man stood by me; none of the Christians at Rome. The Lord teach us to cease from man. But concerning what he expected from God he speaks confidently. It was uncertain whether he should come or no, but I am sure when I do come I shall come in the fulness, c. We cannot expect too little from man, nor too much from God. Now Paul expected that God would bring him to them, loaded with blessings, so that he should be an instrument of doing a great deal of good among them, and fill them with the blessings of the gospel. Compare <i>ch. i. 11, That I may impart unto you some spiritual gift. The blessing of the gospel of Christ is the best and most desirable blessing. When Paul would raise their expectation of something great and good in his coming, he directs them to hope for the blessings of the gospel, spiritual blessings, knowledge, and grace, and comfort. There is then a happy meeting between people and ministers, when they are both under the fulness of the blessing. The blessing of the gospel is the treasure which we have in earthen vessels. When ministers are fully prepared to give out, and people fully prepared to receive, this blessing, both are happy. Many have the gospel who have not the blessing of the gospel, and so they have it in vain. The gospel will not profit, unless God bless it to us; and it is our duty to wait upon him for that blessing, and for the fulness of it.
III. He gives them a good reason why he could not come and see them now, because he had other business upon his hands, which required his attendance, upon which he must first make a journey to Jerusalem, v. 25-28. He gives a particular account of it, to show that the excuse was real. He was going to Jerusalem, as the messenger of the church’s charity to the poor saints there. Observe what he says,
1. Concerning this charity itself. And he speaks of that upon this occasion probably to excite the Roman Christians to do the like, according to their ability. Examples are moving, and Paul was very ingenious at begging, not for himself, but for others. Observe, (1.) For whom it was intended: For the poor saints which are at Jerusalem, v. 26. It is no strange thing for saints to be poor. Those whom God favours the world often frowns upon; therefore riches are not the best things, nor is poverty a curse. It seems, the saints at Jerusalem were poorer than other saints, either because the wealth of that people in general was now declining, as their utter ruin was hastening on (and, to be sure, if any must be kept poor, the saints must), or because the famine that was over all the world in the days of Claudius Csar did in a special manner prevail in Judea, a dry country; and, God having called the poor of this world, the Christians smarted most by it. This was the occasion of that contribution mentioned Acts xi. 28-30. Or, because the saints at Jerusalem suffered most by persecution; for of all people the unbelieving Jews were most inveterate in their rage and malice against the Christians, wrath having come upon them to the uttermost, 1 Thess. ii. 16. The Christian Hebrews are particularly noted too as having had their good spoiled (Heb. x. 34), in consideration of which this contribution was made for them. Though the saints at Jerusalem were at a great distance form them, yet they thus extended their bounty and liberality to them, to teach us as we have ability, and as there is occasion, to stretch out the hand of our charity to all that are of the household of faith, though in places distant from us. Though in personal instances of poverty every church should take care to maintain their own poor (for such poor we have always with us), yet sometimes, when more public instances of poverty are presented as objects of our charity, though a great way off from us, we must extend our bounty, as the sun his beams; and, with the virtuous woman, stretch out our hands to the poor, and reach forth our hands to the needy, Prov. xxxi. 20. (2.) By whom it was collected: By those of Macedonia (the chief of whom were the Philippians) and Achaia (the chief of whom were the Corinthians), two flourishing churches, though yet in their infancy, newly converted to Christianity. And I wish the observation did not hold that people are commonly more liberal at their first acquaintance with the gospel than they are afterwards, that, as well as other instances of the first love and the love of the espousals, being apt to cool and decay after a while. It seems those of Macedonia and Achaia were rich and wealthy, while those at Jerusalem were poor and needy, Infinite Wisdom ordering it so that some should have what others want, and so this mutual dependence of Christians one upon another might be maintained.–It pleased them. This intimates how ready they were to it–they were not pressed nor constrained to it, but they did it of their own accord; and how cheerful they were in it–they took a pleasure in doing good; and God loves a cheerful giver.–To make a certain contribution; koinonian tina—a communication, in token of the communion of saints, and their fellow-membership, as in the natural body one member communicates to the relief, and succour, and preservation of another, as there is occasion. Every thing that passes between Christians should be a proof and instance of that common union which they have one with another in Jesus Christ. Time was when the saints at Jerusalem were on the giving hand, and very liberal they were, when they laid their estates at the apostles’ feet for charitable uses, and took special care that the Grecian widows should not be neglected in the daily ministration, Acts vi. 1, c. And now that the providence of God had turned the scale, and made them necessitous, they found the Grecians kind to them for the merciful shall obtain mercy. We should give a portion to seven, and also to eight, because we know not what evil may be on the earth, which may make us glad to be beholden to others. (3.) What reason there was for it (v. 27): And their debtors they are. Alms are called righteousness, Ps. cxii. 9. Being but stewards of what we have, we owe it where our great Master (by the calls of providence, concurring with the precepts of the word) orders us to dispose of it: but here there was a special debt owing; the Gentiles were greatly beholden to the Jews, and were bound in gratitude to be very kind to them. From the stock of Israel came Christ himself, according to the flesh, who is the light to enlighten the Gentiles; out of the same stock came the prophets, and apostles, and first preachers of the gospel. The Jews, having had the lively oracles committed to them, were the Christians’ library-keepers–out of Zion went forth the law, and the word of the Lord from Jerusalem; their political church-state was dissolved, and they were cut off, that the Gentiles might be admitted in. Thus did the Gentiles partake of their spiritual things, and receive the gospel of salvation as it were at second-hand from the Jews; and therefore their duty is, they are bound in gratitude to minister unto them in carnal things: it is the least they can do: leitourgesai—to minister as unto God in holy things; so the word signifies. A conscientious regard to God in works of charity and almsgiving makes them an acceptable service and sacrifice to God, and fruit abounding to a good account. Paul mentions this, probably, as the argument he had used with them to persuade them to it, and it is an argument of equal cogency to other Gentile churches.
2. Concerning Paul’s agency in this business. He could himself contribute nothing; silver and gold he had none, but lived upon the kindness of his friends; yet he ministered unto the saints (v. 25) by stirring up others, receiving what was gathered, and transmitting it to Jerusalem. Many good works of that kind stand at a stay for want of some one active person to lead in them, and to set the wheels a going. Paul’s labour in this work is not to be interpreted as any neglect of his preaching-work, nor did Paul leave the word of God, to serve tables; for, besides this, Paul had other business in this journey, to visit and confirm the churches, and took this by the bye; this was indeed a part of the trust committed to him, in which he was concerned to approve himself faithful (Gal. ii. 10): They would that we should remember the poor. Paul was one that laid out himself to do good every way, like his Master, to the bodies as well as to the souls of people. Ministering to the saints is good work, and is not below the greatest apostles. This Paul had undertaken, and therefore he resolves to go through with it, before he fell upon other work (v. 28): When I have sealed to them this fruit. He calls the alms fruit, for it is one of the fruits of righteousness; it sprang from a root of grace in the givers, and redounded to the benefit and comfort of the receivers. And his sealing it intimates his great care about it, that what was given might be kept entire, and not embezzled, but disposed of according to the design of the givers. Paul was very solicitous to approve himself faithful in the management of this matter: an excellent pattern for ministers to write after, that the ministry may in nothing be blamed.
Fuente: Matthew Henry’s Whole Bible Commentary
I was hindered (). Imperfect passive (repetition) of , late verb, to cut in, to cut off, to interrupt. Seen already in Acts 24:4; 1Thess 2:18; Gal 5:7. Cf. modern telephone and radio and automobile.
These many times ( ). “As to the many things.” In 1:13 Paul used (many times) and B D read it here. But Paul’s work ( ) had kept him away.
From coming to you ( ). Ablative case (after the verb of hindering) of the articular infinitive, “from the coming.”
Fuente: Robertson’s Word Pictures in the New Testament
I have been hindered [] . Imperfect tense, denoting continuousness, and implying a succession of hindrances. Rev., was hindered. Hence these many times.
Fuente: Vincent’s Word Studies in the New Testament
1) “For which cause also I have been much hindered,” (dio kai enekoptomen ta polla tou) “For which I also was hindered of the many, of many sources, or many ways”; Because of these long, round about mission journeys, Paul had been hindered in visiting the church and brethren in Rome. Both by virtue of time and travel problems caused by Satan, men of God are often hindered in the work of God, Rom 1:13.
2) “From coming to you,” (elthein pros humas) “To come of my own accord, or volition, to you all”; though it was his desire to visit them, Rom 1:11; 1Th 2:18. The Devil, himself, not merely demons, is charged with having obstructed men of God in their travel labors and witnessing. Daniel was obstructed for twenty one (21) days by the prince of Persia, but Michael, the archangel, came to his help. Dan 10:13; Dan 10:21; Heb 1:13.
Fuente: Garner-Howes Baptist Commentary
22. And on this account, etc. What he had said of his apostleship he applies now to another point, even for the purpose of excusing himself for not having come to them, though he was destined for them as well as for others. He, in passing, then intimates, that in propagating the gospel from Judea as far as to Illyricum, he performed, as it were, a certain course enjoined him by the Lord; which being accomplished, he purposed not to neglect them. And lest they should yet think that they had been neglected, he removes this suspicion by testifying, that there had been for a long time no want of desire. Hence, that he had not done this sooner was owing to a just impediment: he now gives them a hope, as soon as his calling allowed him.
From this passage is drawn a weak argument respecting his going to Spain. It does not indeed immediately follow that he performed this journey, because he intended it: for he speaks only of hope, in which he, as other faithful men, might have been sometimes frustrated. (459)
(459) On this subject [ Wolfius ] says, “Paul’s journey to Spain was unknown to [ Origen ] and [ Eusebius ]; nor does it comport with the records connected with him. The Apostle, when freed from the chains of [ Nero ], did not go to Spain, but to Asia; and there is no vestige of a Church founded by Paul in Spain. [ Basnage ] has carefully examined this subject as well as [ W. Wall ] in his critical Notes in English on the New Testament.” As is common in many things connected with antiquity, fathers later than [ Origen ] and [ Eusebius ] came to know of this journey, but how, it is not easy to know: and in process of time various particulars were discovered, or rather invented, in connection with this journey. It is something similar to the story of Peter being the founder of the Church of Rome. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES
Rom. 15:23. Place in these parts., a geographical term of the ancients. Paul wished to visit Rome as the centre of the heathen world. Rome a great power and wide influence; essential to direct influence in a right channel.
MAIN HOMILETICS OF THE PARAGRAPH.Rom. 15:22-24
Thwarted purpose.Purposes are often thwarted in this world, and the mystery is that the purposes of good men are crossed while those of bad men too frequently prosper. The complaint of the psalmist is still ours: I have seen the wicked in great prosperity, etc. St. Pauls desires were not realised. If St. Paul failed at times, and not infrequently, why should we look for a pathway always according to our plans? Even a Paul may preach in vain in a city given over to the worship of Astarte; even a Luther cannot convert the pope; even a Gordon must perish at Khartoum. We must expect failures, but we must not by them be daunted. Failures in our social plans may prepare us to expect failures even in Gods work. Failure to us, perhaps not failure to God.
I. A purpose is thwarted.St. Paul is said not to have been a social man, and yet here we find him having formed the purpose of seeking Christian fellowship with the saints at Rome. He appears to mourn that he had been much hindered from going to them. The social desire of St. Paul was crossed; he could not then visit Rome. Our visits are hindered; let us learn our limitations. Human movements, even in what we call trivial affairs, are under high control.
II. A purpose is pursued.If a purpose be desirable and praiseworthy, then there is no need to abandon it because we have been checked. The great man can wait. I am hindered now, but I may come at some future time. I cannot now realise my ideal, but I press onward in patient hope. A mans conduct in littles is prophetic of what he will do in greats.
III. The purpose is subordinated.St. Paul had a great desire to see the Roman Christians; but he must preach the gospel until he found no more place. So long as there is occasion and opportunity for Christs work, so long the worker must overlook personal desires. What a large lesson? Too oft we visit our friends, and let Christs work stand on one side. The claims of religion are subordinated to our personal desires. St. Pauls personal desires were subordinated to the claims of religion.
IV. The purpose is desirable.The visit here proposed is not one at the bidding of social etiquette; it is a visit for mutual spiritual enrichment. The desire is to be refreshed with the company of Gods people. The communion of saints is an article of our creed; but how little practised! Communion of saints is a desirable object, a delightful contemplation; but it must not interfere with higher work. The active and passive sides of the Christian character must be developed. If these verses are not Pauline, they contain much divine instruction, and testify to the inspired wisdom of the compilers. It is justly remarked: It may here be observed that such signs, evidently unintentional, of conflicting feelings in the letter, and such consistency between the letter and the narrative, are strong confirmation of the authenticity of both. Let us seek, then, to gather lessons of moral wisdom, and leave the critics to pursue their unsatisfactory way. Why destroy the old paths when no better new ones have been discovered?
Rom. 15:23. The observant man.Meyer, following Luther, makes the word mean space, scope. But the apostles scope was conditioned by a standing place, a central point; and here it is most natural to think of such a place. Tholuck says: The apostles were accustomed to carry on missionary labour in the metropolitan cities, leaving the further extension of the gospel to the Churches established there, and therefore, after all, to let the pagani remain heathen. The thoroughly dynamical view which the apostles had of the world is reflected even in their thoroughly dynamical missionary method, according to which they conquered the capital and central points of the ancient world (Lange). Having no more place in these parts, namely, in Greece, where he then was. The whole of that country being more or less leavened with the savour of the gospel, Churches being planted in the most considerable towns, and pastors settled to carry on the work which Paul had begun, he had little more to do there. He had driven the chariot of the gospel to the sea-coast, and having thus conquered Greece, he is ready to wish there were another Greece to conquer. Paul was one that went through with his work, and yet did not think of taking his ease, but set himself to contrive more work, to devise liberal things (Matthew Henry).
I. The observant man finds his place.It is sometimes said that there is a place for every man. Perhaps there may be. One thing is certain, that we cannot understand the whole of the divine plans and purposes with reference to our seemingly disordered and wrongly governed world. The men without a place to human appearance may have a place in the divine mind and purpose. So let us not too soon despair, too readily abandon hope. However, it is sad to think of the many hundreds of our fellow-countrymen at this late period of the Christian era who must feel that there is no place for them in this large-roomed planet. A place for every man! cries out the man with a sneer who huddles in the casual ward, or tries to catch a little sleep in the penny doss. A place for every man! wails out the poor hungry clerk, or starving dock labourer, or the victim of the strike, who walks day after day through the dry places of our towns and cities seeking work and finding none. But perhaps they are not without fault, and we mean by that expression a special fault which has placed them at a disadvantage in the keenly contested race of modern society. Perhaps they have not been observant men. Their intelligence has not been wide awake. They have moved through the world in a kind of mental stupor; of course in too many cases there may have been vicethe vice of idleness, the vice of drunkenness, the vice of incapacity, brought on by their want of well-directed effort. A man who is wide awake, who is willing and obedient, must find some sort of place, even though there are always crowds of applicants for every vacant place in our thickly populated country of Great Britainsome sort of place, and in many cases and in the long run he will eat of the fat of the land. St. Paul had his difficulties. He was hunted and harried as much as the poor criminal who desires to reform is hunted by the hard-hearted policeman; and yet St. Paul found his placea place of work, a place as the central point of Christian influence, a place where he could fix a divine force which would produce spiritual motion in the surrounding sphere and bring forth beneficial results.
II. The observant man sees where there is no place.Easy enough for us to see that there is no place when the larder is empty, when the pocket is lean, when the hungry stomach craves for foodeasy enough for the political candidate to see that there is no place when the votes are given to the opponenteasy enough for the preacher to see that there is no place when the pews are empty, for to the preacher a place, however large and well-arranged, without people is no place;not so easy to see that there is no place when things are outwardly smooth and pleasant. St. Paul had a fairly prosperous course in this Grecian missionary tour, and yet he finds out that there was for him no more place in those parts. We must observe both to find out the place and see when there is no place.
III. The Christianly observant man is willing to remove where there is no place.We are told not to meddle with those who are given to change. A double-minded man is unstable in all his ways. When a candidate presents himself for a position, the question is put, How long has he been in his last place? A frequent change of places is a blot on a mans career, and not likely to minister to success. But a man is not always to blame because he has had many changes and removals. A man is not to blame because he has not been endowed with broad acres surrounding a mansion, where he succeeds to a race thus amply provided for, so as to be under no necessity of removing; a man is not to blame because he has not been made a bishop, who can adhere to the diocese until decrepitude succumbs to death; a man is not to blame because he has not been gifted with the artifices of the popular preacher, who can keep his chapel filled, and when his power of oratory fails can live on his former reputation and the curious pertinacity of the faithful, who cleave to their beloved pastor and their favourite chapel. Changes are at times needful and very beneficial. Nature has her many changes, and by these changes the earth is ever fresh, young, and beautiful. St. Paul had his many changes, and yet he was a trustworthy man. If he had been asked, How long have you been in your last place? he might not have been able to have given an answer that would have been considered satisfactory to the modern inquirer. He moved from place to place, but every place he filled right nobly. Of his own accord he left no place until he made it the centre and source of a widespreading Christian beneficence. Christ was the centre of his soul motives. The extension of the Christian kingdom was the sublime purpose of his life. The spiritual well-being of humanity was the large place which he had to fill during his earthly career.
IV. The Christianly observant man recognises his limitations.This is a hard thing to do. Repellent to flesh and blood, repellent even to the so-called Christianised nature, is it to recognise that the place which we have long held can be no longer ours. We cannot bring ourselves complacently to feel that we have had our turn, that our time is over, and others must take our place. There are limitations of time and of place. There is limitation also in the direction of desire. A great desire dwelt in the apostles mind for many years, and yet the desire did not attain completion. A great desire, and yet not granted; a great desire for a small favour, and yet refused. An apostle may desire, an apostle may long for some good thing; but an apostle even cannot accomplish his hearts desire, cannot put himself into possession of the good thing. For he can hardly have been said to have paid the Romans an episcopal visit when he was taken to Rome as a prisoner. His desire was scarcely granted in the sense intended. When our seven bishopsnoble menwere taken to the London Tower, it could not have been said that their desire to go to London to be present at some clerical convention had been granted. They went to London; but there all the analogy ceases. Our desires are not always productive of the intended results. We must recognise our limitations of time, place, and purposes.
Notice:
1. An indication of mons greatness. He is a creature capable of great desire. The affections of the mind stretch out towards the attainment of some good and grand ideal. A great desire to come to a small company of proscribed Christians is no grand thing in the worlds esteem. But there are grand ideals not understood by the worlds shallow philosophy. It is a great desire when a man longs to put himself in connection with the nobly faithful, and wishes to develop the goodness of the race.
2. An indication of mans littleness. He cannot turn no place into the some place; the no remains no, if such be the divine purpose. The earth philosopher cannot turn the negative into the positive, or the positive into the negative, when the divine Logician has so arranged the premisses of His syllogism for our lives.
3. An indication of mans wisdom. When he confesses his littleness, when he seeks to fill nobly his little sphere, when he acknowledges the current of divine events, and moves from the part where there is no place to another where there may be gracious opportunity.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(22) For which cause also.And just because I was so anxious to preach the gospel in new regions, and to finish what I had begun there, I have been prevented from coming to you sooner.
Much.These many times; so often.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. For which cause From his being occupied in heralding the unheard of Gospel in new regions. Rome had no claim to be a new land.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For which reason also I was hindered these many times from coming to you,’
It was because of his ministry in places unreached by the Gospel that he had been hindered ‘many times’ from visiting Rome. His responsibility to the churches that he had founded had been too great for him to leave them.
Fuente: Commentary Series on the Bible by Peter Pett
His Aim To Visit Rome After He Has Ministered To Jewish Believers In Taking The Contributions Of The Gentile Churches To The Church In Jerusalem (15:22-33).
Paul now confirms the unity of Jewish and Gentile Christians by describing his coming ministry to the church in Jerusalem in providing them with a means of sustenance, as provided by Gentile Christians, at a time of great famine. Those who had been converted under his ministry saw the church as one whole as they sought to pay their debt to the church from which the Gospel had come forth to them (Rom 15:19). The engrafted branches of the olive tree were bringing renewed life to the natural branches.
Fuente: Commentary Series on the Bible by Peter Pett
The reasons which hindered Paul’s visit to Rome:
v. 22. For which cause also I have been much hindered from coming to you.
v. 23. But now having no more place in these parts, and having a great desire these many years to come unto you,
v. 24. whensoever I take my journey into Spain, I will come to you; for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.
v. 25. But now I go unto Jerusalem to minister unto the saints.
v. 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.
v. 27. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. For this reason, because Paul had desired to make Christ known where He had not been preached before, he had been hindered from coming to Rome. This had been so in most cases when there had been an opportunity to make the journey to Rome; his work in the Orient had kept him too busy; at other times there may have been other factors which prevented his coming. But now he has no more room in those regions, his work in the Orient has been brought to an end. Whatever remains to be done can well be taken care of by the congregations that have been founded. Since, therefore, Paul had for many years had the desire, the earnest wish, to come to Rome, he hoped and intended to carry out his plan as soon as he would make his journey to Spain. His intention was, in coming from the East, from Palestine, to journey through Rome, to stop off there for some time in order to see the brethren of Rome, to visit with them, and he expected to be conducted on his way from the capital to his destination by a delegation from their midst, but only after he had enjoyed their company, had had the pleasure of associating with them for some time. This was his plan. Before that could be executed, however, Paul had an important duty to perform. He was now about to make the contemplated journey to Jerusalem in a certain service to the saints, the members of the congregation in that city. For the congregations in Macedonia and Achaia, especially those of Philippi, Thessalonica, Berea, and Corinth, had willingly decided to make a contribution of some size for the poor people among the members at Jerusalem. In receiving this collection, the poor in Jerusalem would partake of the abundance of the brethren in Macedonia and Achaia. And that was as it should be, and the decision was only to be commended, because the Gentile Christians were really in debt to the Jewish Christians. In Jerusalem was the mother church of Christendom, and all the spiritual gifts and benefits of Christianity had spread over the earth from Jerusalem. And therefore it was only right and just that the converted Gentiles serve those of whose spiritual gifts they had become partakers with their abundance in earthly goods. This principle might well be remembered in our days, when people are so liable to forget the instruments of God’s grace to them, whether these are individual men or entire communities.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rom 15:22 . ] because, namely, my apostolic mode of working, just described (Rom 15:20-21 ), did not yet permit me to depart from the districts mentioned, inasmuch as there was still work to do in founding. Comp. Beza: “dum huc et illuc avocor, interpellatus et ita prohibitus.” Incorrectly Bengel, Reiche, and others: because in Rome the foundation was laid by others. Rom 15:23 is decisive against this.
] more than , Rom 1:13 ( ): in the most cases ( , Plat. Hipp. maj . p. 281 B), as a rule , not “ so often” (Th. Schott). The Vulgate renders correctly: plerumque . See Schaefer, ad Bos. Ell . p. 427; Ast, ad Plat. Legg . p. 62 f. Paul has had other hindrances also, but mostly such as had their ground in the above regulative principle of his working. Hofmann understands . of external hindrances ; so that Paul means that he, even if he would, could not come otherwise than in pursuance of that principle, to Rome (whither that principle did not lead him). This is at variance with the following . . ., which in . . . expresses the removal now of the hindrance meant by .
] genitive dependent on the verb of hindering. See Bornemann, ad Xen. Anab . i. 7. 20; Fritzsche, ad Matth . p. 845.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
22 For which cause also I have been much hindered from coming to you.
Ver. 22. For which cause ] By planting Churches and preaching where was more need.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22. ] , not, because a foundation had been already laid at Rome by another : this would refer to merely a secondary part of the foregoing assertion: refers to the primary , viz. his having been so earnestly engaged in preaching elsewhere.
, these many times: ot [‘ for the most part ,’ or], as Meyer, Fritz., ‘ the greater number of times ,’ which would suggest the idea that there had been other occasions on which this hindrance had not been operative.
Fuente: Henry Alford’s Greek Testament
Rom 15:22-33 . The Apostle’s programme. He is at present on his way to Jerusalem with the gifts which his Gentile churches have made for the relief of the poor Christians there. The issue of this visit is dubious, and he begs their prayers for its success. After it is over, he means to proceed to Spain, and on the way he hopes to pay his long deferred visit to Rome.
Fuente: The Expositors Greek Testament by Robertson
Rom 15:22 . : the work which detained the Apostle in the East also hindered him from visiting Rome. For another see 1Th 2:18 . is more than in Rom 1:13 : it is distinguished in Greek writers both from (sometimes) and (always) and is rightly rendered in Vulg. plerumque . As a rule, it was his work which kept Paul from visiting Rome, but he may have had the desire to do so ( e.g. , when he was in Corinth) and have been prevented by some other cause. The rendering of R.V. “these many times” (apparently, all the definite times included in Rom 1:13 is unsupported by examples.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rom 15:22-29
22For this reason I have often been prevented from coming to you; 23but now, with no further place for me in these regions, and since I have had for many years a longing to come to you 24whenever I go to Spain- for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while-25but now, I am going to Jerusalem serving the saints. 26For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem. 27Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things. 28Therefore, when I have finished this, and have put my seal on this fruit of theirs, I will go on by way of you to Spain. 29I know that when I come to you, I will come in the fullness of the blessing of Christ.
Rom 15:22 “For this reason” This reason is explained in Rom 15:20.
“I have often been prevented” This is an imperfect passive indicative. He was prevented again and again (cf. Rom 1:13). The agency was not stated. It could have been God, Satan, evil people, or other gospel opportunities.
Remember Paul wrote Romans while he was in Corinth. In Corinth Paul’s opponents attacked him because he had not been able to fulfill his travel plans. Paul was surely affected by the attacks from within the Corinthian church. He may have mentioned that his travel plan had been thwarted again and again.
Rom 15:23 “but now, with no further place for me in these regions” This verse must be taken in the limited geographical sense of Asia Minor or the Eastern Mediterranean area. Paul had not preached to everyone, everywhere in these areas, but only to some.
“and since I have had for many years a longing to come to see you” Paul had often expressed his desire to visit Rome (cf. Rom 1:10-15; Act 19:21; Act 23:11).
There is a Greek manuscript variant at this point that is not listed in the UBS4 critical footnotes. The ancient Greek manuscripts MSS P46, , A, D, F, G & L have “many” (polus) which is used in Rom 15:22, but MSS B, C & P have “several” (ikanos). Possibly later scribes were bothered by Paul’s overstatement.
Rom 15:24 “whenever I go to Spain” Paul wanted to go to the western region of the Roman Empire (cf. 2Co 10:16). He was released from Roman imprisonment after the close of Acts and went on a fourth missionary journey. The Pastorals (1 Timothy, 2 Timothy, and Titus) were written on this fourth journey. There is possibly a reference to this in 2Ti 4:10 where some Greek uncial manuscripts, , C and the Latin Vulgate and Coptic translations, have “Gaul.” Clement of Rome (see Ad. Cor. Rom 5:7), who wrote before the end of the first century, in his “Letter to the Corinthians,” Rom 5:7, also asserts that Paul traveled to the “bounds of the West.”
“and to be helped on my way there by you,” This phrase became a technical idiom in the church for helping itinerant missionaries to their next preaching destination (cf. Act 15:3; 1Co 16:6; 1Co 16:11; 2Co 1:16; Tit 3:13; 3Jn 1:6). Rome was not able to contribute to the relief fund for the church in Jerusalem, but they could be a financial help for Paul’s missionary travels to the west.
Rom 15:25 “serving the saints” This term is often used in connection with raising money (cf. Rom 15:31; 1Co 16:15; 2Co 8:4; 2Co 9:1). See SPECIAL TOPIC: SAINTS at Rom 1:7.
Rom 15:26 “a contribution for the poor among the saints in Jerusalem” Paul had been receiving this collection (see Special Topic: Koinnia at Rom 12:13) for several years from (1) Galatia and Asia Minor (cf. 1Co 16:1-4), and (2) Macedonia and Achaia (cf. 2 Corinthians 8-9). He got the idea from the church at Antioch (cf. Act 11:30; Act 12:25). It was meant to help unify the two wings of the early church-Jew and Gentile. The Gentile churches are described as “delighted” to do it (cf. Rom 15:26-27). See Special Topic below.
SPECIAL TOPIC: HUNGER
Rom 15:27 “if” This is a first class conditional sentence which was assumed to be true from the writer’s perspective or for his literary purpose. If the Gentiles share in the spiritual blessings of the Jews (cf. Romans 10-11) they should help in the physical need of the mother church in Jerusalem.
Rom 15:28
NASB”when I have furnished this, and have put my seal on this fruit of theirs”
NKJV”when I have performed this and have sealed to them this fruit”
NRSV”when I have completed this, and have delivered to them what has been collected”
TEV”when I have finished this task and have turned over to them all the money that has been raised for them”
NJB”So when I have done this and officially handed over what has been raised”
This is an aorist active participle and an aorist middle participle. This literally alludes to the common way of sealing a package to assure the safety of its contents. This may be a way for Paul to assert that all the money given would be sent and received. To assure this he also took with him several representatives from the contributing churches (cf. Act 20:4).
For “seal” see Special Topic at Rom 4:11.
Rom 15:29 Notice the word plro / plrma is used again. See note at Rom 15:14.
“of the blessing of Christ” This phrase refers to the blessing that the preaching/teaching of the gospel brings. It does not refer to a prayer in this context.
Some ancient Greek texts tried to clarify this understanding by adding a phrase, “the blessing of the gospel of Christ” (MS A2, NKJV). The shorter text is found in MSS *, A, B, C, D, F, G, P. The UBS4 gives the shorter reading an “A” rating (certain).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
hindered. See Act 24:4.
Fuente: Companion Bible Notes, Appendices and Graphics
22.] , not, because a foundation had been already laid at Rome by another: this would refer to merely a secondary part of the foregoing assertion: refers to the primary, viz. his having been so earnestly engaged in preaching elsewhere.
, these many times: ot [for the most part, or], as Meyer, Fritz., the greater number of times,-which would suggest the idea that there had been other occasions on which this hindrance had not been operative.
Fuente: The Greek Testament
Rom 15:22. , to you) as persons, to whom the name of Christ was now no longer unknown.
Fuente: Gnomon of the New Testament
Rom 15:22
Rom 15:22
Wherefore also I was hindered these many times from coming to you:-This determination on his part to preach to those ignorant of the truth had called him to so many benighted fields that he had been hindered from going to Rome, as he had often proposed to do.
Fuente: Old and New Testaments Restoration Commentary
Ambitious to Render Service
Rom 15:22-33
The Apostle felt that it was in the line of the divine will that he should visit Rome, Rom 1:10. Relying, as he did, on the efficacy of prayer, it is not surprising to find him urging his Roman friends to unite with him in asking, as in Rom 15:31-32, that his way may be made plain. The prayer was not answered quite as he expected. He little thought that he would come as a prisoner, bound to a soldier, and at the expense of the Roman Empire. Yet he came with joy, and found refreshment and rest with the beloved circle of disciples whom he enumerates in the following chapter. How little do the most of us know of this striving in prayer! But how near we get to absent friends when we pray like this! Strive together with me.
The love of the Spirit is a very delightful phrase. It bears witness to the personality of the Holy Spirit, for love cannot be attributed to an influence. It also shows the confidence with which we may commit ourselves to His gracious indwelling and prompting. He is the Holy Spirit, but we need not shrink from Him as an awful guest. It also reminds us how deeply He may be grieved. There is no grief so poignant as that which is suffered by love.
Fuente: F.B. Meyer’s Through the Bible Commentary
I have: Rom 1:13, 1Th 2:17, 1Th 2:18
much: or, many ways, or, oftentimes
Reciprocal: Act 27:1 – when Act 28:16 – Rome Rom 1:10 – request 1Co 9:12 – hinder
Fuente: The Treasury of Scripture Knowledge
:22
Rom 15:22. For which cause refers to his plan to confine his labors to new fields, so that he did not have time to make the journey to Rome until the present.
Fuente: Combined Bible Commentary
Rom 15:22. Wherefore also. Because of this aim of wide missionary activity, not because a church had already been formed at Rome.
I was hindered for the most part; or, these many times. Some authorities read, oftentimes as in chap. Rom 1:13; but the usual reading is better supported. The rendering we adopt refers to the principal (though not the only) cause of his not visiting them; the other to the frequency of the hindering. Either is allowable, but we prefer the former.
Fuente: A Popular Commentary on the New Testament
Our apostle having, in the former verses, excused himself for dealing so plainly in his writings with them, doth here apologize for his not coming amongst them, affirming, that the true reason why he did not visit Rome was this: he looked upon planting of churches as more necessary than watering of them, and the preaching of Christ where he had never been named, to be the most needful work. Now at Rome there had before been a church planted, and elders ordained to build upon that foundation; for this reason he had hitherto declined coming to Rome. But now, having no more place in these parts, that is, having no more churches to plant thereabouts, he signifies both his inclinations and fixed resolutions to visit them at Rome, as he took his journey into Spain, and to stay some time with them, that they might be mutually filled and satisfied with, and refreshed by, each other’s company.
Here note, 1. That the Romans were very early converted and called to the Christian faith, soon after Christ’s ascension; for the twentieth year after it did Paul write this epistle. But he had a desire of seeing the Romans many years before he wrote unto them, and therefore many years before, they were converted to the faith.
Note, 2. That our journeying form one place to another is not according to our purpose but God’s disposal. The apostle, no doubt, intended to go into Spain when he wrote this; but God overruled the matter beyond the apostle’s expectation. The travels of the apostles from place to place, in order to the planting and propagating of the Christian faith, were under the special influences and direction of the Holy Ghost. They assayed to go into Bithynia: but the Spirit suffered them not. Act 16:7.
Note, 3. The great end why the apostle was so desirous of the sight and enjoyment of the Christians at Rome; it was, that he might be refreshed, nay, filled with their company.
Lord, how desirable is the communion of saints, and how beneficial the society of sincere and serious Christians! Their company is filling, (not empty, vain, and frothy, as the company of most is, but) administering both grace and comfort to them that enjoy it: I desire to see you in my journey, that I may be filled with your company.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 22-24. From which cause also I have been hindered often from coming to you; but now, having no more place in these regions, and having a great desire for many years to come unto you, when I take my journey unto Spain, I trust to see you in passing, and to be brought on my way thither ward by you, if first I have somewhat satisfied the need I have of seeing you.
The for which cause also might be connected with Rom 15:20-21 in this sense: because I still found parts in the east where Christ had not been preached. But Rom 15:20-21 may also be regarded as a disgression, and the for which cause connected with the idea of Rom 15:19. The immense labor to which Paul had to give himself to preach the gospel from Jerusalem to Illyria has not allowed him to carry out his often formed project of going to preach it at Rome (Rom 1:13).
The imperfect is the true reading. It is an imperfect of duration: Ever and again I was hindered. might signify: by many things; but it is more natural to understand it in the sense: many times, like , which is read by the Vatic. and the Greco-Lats.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Wherefore also I was hindered these many times from coming to you:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
THE PAULINE MINISTRY IN WESTERN EUROPE
22. Therefore indeed I was frequently hindered from coming unto you,
Fuente: William Godbey’s Commentary on the New Testament
Rom 15:22-29. The Prospect of Coming to Rome.
Rom 15:22-24. This long task repeatedly detained the writer; but now that he has evangelised the Eastern Provinces, he may realise the yearning toward Rome he had cherished for a good many yearsas, he adds, I may be taking my way to Spain. Being a pioneer missionary, Paul cannot make Rome, where Christ has long been named, his objective: I hope to visit you as I travel through, and by you to be sent forward, etc. Calling by the way, he will not see all he desires of his Roman friends; the taste of their company will help him forward (cf. Rom 1:11-13). Events turned out far otherwise (see Acts 25-28, Eph 6:20, Col 4:11, Php 1:15 ff.). [Whether he ever saw Spain is uncertain (p. 772).A. J. G.].
Rom 15:25-28. A second But now introduces the voyage Paul is on the point of making. The poverty of the saints in Jerusalem has touched the Christians of Macedonia and Achaia (cf. 1Co 16:1-4, 2Co 8:9, Act 24:17), who have made their contribution in goodwill, owing communion in the things of the flesh (cf. 1Co 9:11, Gal 6:6) to Israel, in whose spiritual things they have participated (Rom 15:10-12; cf. Rom 11:17 f., Joh 4:22, etc.). This help is a sacred-ministry (liturgy: same word in Rom 15:16; Rom 13:6; also in Php 2:25; Php 2:30), and a welcome fruit of Gentile faith (cf. Php 4:17 f.).Accomplish (or consummate; cf. 2Co 7:1, Heb 9:6, etc.) and seal (Rom 4:11, 2Co 1:21 f.) are terms implying a religious dedication.This done, Paul will set off (Rom 15:28 b: go on, RV, is inexact), leaving his old beat, by way of Rome, for Spain.
Rom 15:29. But I know that Christs full benediction will attend my coming.Of the gospel (AV) is an ancient gloss.
Fuente: Peake’s Commentary on the Bible
Verse 22
For which cause; that is, on account of having been engaged in giving the publication of the gospel the greatest possible extension.
Fuente: Abbott’s Illustrated New Testament
SECTION 49 PAULS PLANS FOR THE FUTURE AND PRESENT BUSINESS CH. 15:22-33
For which cause I was also hindered these many times from coming to you. But now no longer having room in these regions, and having for many years a longing to come to you, whenever I go to Spain-for I hope when passing through to behold you, and by you to be sent forward there, if first in part I be filled with your company.
But now I go to Jerusalem, ministering to the saints. For it has pleased Macedonia and Achaia to make some contribution for the poor among the saints in Jerusalem. For it has pleased them to do so: and their debtors they are. For, if in their spiritual things the Gentiles have been partners, they owe it as a debt also in the fleshly things to do public service for them. When then I have completed this and have sealed to them this fruit, I will go on through you to Spain. And I know that when coming to you I shall come in fulness of blessing of Christ.
Moreover, I exhort you, brethren, through our Lord Jesus Christ and through the love of the Spirit, to wrestle along with me in prayers to God on my behalf, in order that I may be rescued from the disobedient ones in Juda, and my ministry for Jerusalem may be acceptable to the saints; in order that in joy I may come to you through the will of God and may along with you be refreshed. And the God of peace be with you all. Amen.
Rom 15:22. Paul comes now to personal matters, and to his own movements, thus returning, after expounding the Gospel, to the line of thought, and even the words, in Rom 1:8-15. The principle of action stated in Rom 15:20-21
hindered him from going to Rome: for Christ was already preached there, and in other places nearer He was still unknown.
Rom 15:23-24. But now: in contrast to past hindrances.
Room in these regions: places in which Christ is not yet preached. In all the great centres between Jerusalem and Italy, Paul had (Rom 15:19) preached the Gospel. Therefore, in order to carry out his maxim, he must now go further from home.
Longing: as in Rom 1:11.
To come to you: cp. Rom 1:13; Act 19:21.
Go to Spain: a Roman province where many Jews lived, and where perhaps no other Christian teacher had been. Such a journey opened to Paul a prospect, without deviating from the principle in Rom 15:20-21, of visiting the Roman Church of which he has heard so much and in which he takes so deep an interest.
At this point the sentence is broken off, as in Rom 5:12, to explain what Pauls going to Spain has to do with his desire to go to Rome.
When-passing-through: Rome being on the way to Spain.
Sent forward: as in Act 15:3; Act 21:5, etc.: to be helped forward, and perhaps accompanied part of the way, by Roman Christians. This was an additional reason for calling at Rome on his way to Spain.
Filled with your company: explained in Rom 1:12. The shortness of Pauls stay would permit him to receive only in part the benefit to be derived from intercourse with them.
These verses are a mark of genuineness. No forger, in a letter to the Roman Church, would make Pauls first visit to Rome subordinate to a journey to Spain.
Rom 15:25-26. But now: in contrast to plans for the future.
To Jerusalem: as described in Act 20:3 to Act 21:17.
Ministering: see under Rom 12:7. It frequently denotes attention to bodily wants: Mat 8:15; Mat 25:44; Luk 8:3.
For the saints: cp. Heb 6:10. By taking money for the poorer members, Paul did service for all: for he lessened a burden which fell upon all.
Macedonia: a Roman province containing Neapolis, Philippi, Amphipolis, Apollonia, Thessalonica, and Bera: cp. Act 16:9-12; Act 18:5.
Achaia: the Roman province containing Corinth and Athens: cp. Act 18:12. The order here seems to have been the order of time in which the contributions were made: cp. 2Co 8:2 with 2Co 9:4.
Contribution, or partnership: same word in Act 2:42; 1Co 1:9; 1Co 10:16; 2Co 8:4; 2Co 9:13; 2Co 13:13; Heb 13:16 : cognate verb in Rom 12:13; Rom 15:27; Php 4:15. It denotes a partnership with others in something good or bad. By sending this money, the Christians in Macedonia helped those at Jerusalem to bear the burden of their poverty.
The poor among the saints: consequently, the community of goods (Act 2:45) had passed away.
Rom 15:27. A comment on the contribution.
Debtors: cp. Rom 1:14; Rom 8:12. Then follows proof of the debt.
Their spiritual things: cp. Rom 1:11; Eph 1:3 : the blessings of the Gospel, given first to the Jews, and by Jews carried to the Gentiles. Thus the Gentiles became-partners (cognate to contribution in Rom 15:26) with the Jews in the blessings promised to Abraham. That the Gentiles were thus sharers of benefits wrought by the Spirit of God in the hearts of Jews, laid upon them an obligation to give to the Jewish Christians, now in want, a share of their material wealth.
Fleshly things: pertaining to the body: very suitable in the present case where money was probably needed for food and clothing. Same contrast in 1Co 9:11.
Public-service: cognate words in Rom 15:16; Rom 13:6; 2Co 9:12, this last in the same reference. By laying upon them an obligation to help the Jewish Christians, God gave them a public and sacred work to do. On this contribution and its great spiritual importance, see 1Co 16:1-4; 2 Corinthians 8, 9, and my notes. By performing it, the Christians of Macedonia and Achaia offered to God an acceptable sacrifice: Php 4:18; Php 2:17.
Rom 15:28-29. A few concluding words about Pauls proposed visit to Rome and Spain.
Completed: same word in same reference in 2Co 8:6; 2Co 8:11.
Fruit: as in Rom 1:13; Rom 6:21-22. This contribution was a natural outworking of the spiritual life of the Gentiles, according to the laws of that life: cp. fruit of the Spirit in Gal 5:22.
Sealed: a solemn attestation, as in Rom 4:11, By handing over the money to the Christians at Jerusalem, Paul solemnly and publicly declared that it had been collected for them by the Gentiles, and that it was a fruit of the Christian life of these foreign converts. The Church would thus be able to use it without hesitation, and with gratitude to God and to their benefactors.
Blessing: see under blessed in Rom 1:25.
Blessing of Christ: the supreme good which Christ conveys by His word.
Fulness: as in Rom 11:12; Rom 11:25. Paul will come with his hands full of the benefits which Christ gives through the Gospel. With this assurance, compare Rom 1:11.
Rom 15:30. A touching request for his readers prayers, supported by an appeal to their loyalty to their Master, Jesus Christ, whose work Paul is doing, and to the love with which the Spirit fills their hearts.
Love: to our fellow-men, as in Rom 12:9; Rom 13:10; Rom 14:15; 1 Corinthians 13, and always when not otherwise defined.
Of the Spirit: source of this love: cp. Gal 5:22. To refuse Pauls appeal, is therefore to resist the Spirit.
Wrestle: literally contend as in the public games: same word in Col 1:29; Col 4:12; Luk 13:24. It suggests intense effort, like that of an athlete. In prayer we struggle with intense spiritual effort against spiritual foes. Paul begs his readers to join with him, and thus help him in this conflict.
Rom 15:31. Specific purpose of this request for help in prayer. Rom 15:31-32 thus expound on my behalf in Rom 15:30. For interesting coincidences and marks of genuineness, see 2Th 3:2; the only other epistle written in prospect of a visit to Jerusalem; and Act 20:22-23; Act 21:10-13, which refer to the visit Paul now has in view. Cp. 2Co 1:11. In former days Paul made many in Jerusalem tremble: and now the very thought of Jerusalem fills him with fear. How well-grounded was his fear, we learn from Act 21:27-36.
My ministry: further described in Rom 15:25. For the success of Pauls work, it was needful that the gift be acceptable not only (Rom 15:16) to God but also to the saints at Jerusalem. He therefore bids his readers pray both that he may be rescued from the disobedient ones in Juda and that the service he is rendering to Jerusalem may find favour in the eyes of the Christians there.
Rom 15:32. Further purpose of the prayers for which Paul asks.
In joy: seeing the success of my work.
Through the will of God: cp. Rom 1:10.
With you be refreshed: cp. Rom 1:12. Paul looks forward to rest in the bosom of the Roman Church after the conflict he foresees at Jerusalem, a rest resulting from the success of his work there. The earnestness of this request reveals Pauls belief that prayer avails to rescue us even from bad men, and that therefore their violence is under Gods control: cp. 2Co 1:11; also Eph 6:19; Col 4:3.
Rom 15:33. Concluding prayer: cp. Rom 15:13.
The God of peace: so Rom 16:20; 1Co 14:33; 2Co 13:11; Php 4:9; 1Th 5:23. In face of the storm ready to burst, Paul looks up to Him who dwells in perfect peace, and who gives peace to all who trust in Him.
Notice carefully the similarity in matter and phrase and tone of Rom 15:14-33 with Rom 1:8-15. These personal matters reveal to us, more than anything else in the epistle, the heart and feelings of Paul.
Fuente: Beet’s Commentary on Selected Books of the New Testament
15:22 {10} For which cause also I have been much hindered from coming to you.
(10) He writes in general to the Romans, and that familiarly, his singular good will towards them, and the state of his affairs, but in such a way that he does not swerve in the least way from the end of apostolic doctrine: for he declares nothing but that which appertains to his office, and is godly: and commending by a little digression as it were, the liberality of the churches of Macedonia, he modestly incites them to follow their godly deed.
Fuente: Geneva Bible Notes
2. Present program 15:22-29
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
This verse captures the point of what Paul explained in the preceding pericope.