Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans
Romans 1:13-15
Romans 1:13-15
13. Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.
13. Nolo verò vos ignorare, fratres, quod sæpe proposui venire ad vos, et impeditus sum hactenus, ut fructum aliquem haberem in vobis, sicut et in reliquis gentibus.
14. I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.
14. Et Græcis et Barbaris et sapientibus et stultis debitor sum. 15. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.
15. Itaque quantum in me est, paratus sum vobis quoque qui Romae estis Evangelizare.
13. I would not that you should be ignorant. What he has hitherto testified — that he continually requested of the Lord that he might visit them, might have appeared a vain thing, and could not have obtained credit, had he neglected to seize the occasion when offered: he therefore says, that the effort had not been wanting, but the opportunity; for he had been prevented from executing a purpose often formed.
We hence learn that the Lord frequently upsets the purposes of his saints, in order to humble them, and by such humiliation to teach them to regard his Providence, that they may rely on it; though the saints, who design nothing without the Lord's will, cannot be said, strictly speaking, to be driven away from their purposes. It is indeed the presumption of impiety to pass by God, and without him to determine on things to come, as though they were in our own power; and this is what James sharply reprehends in James 4:13.
But he says that he was hindered: you must take this in no other sense, but that the Lord employed him in more urgent concerns, which he could not have neglected without loss to the Church. Thus the hinderances of the 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