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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 1:8–15. His three-level outline is real structure in the source text, so it is rendered as structure.
We may here observe,
I.His thanksgivings for them (Rom 1:8):
First, I thank my God. It is good to begin every thing with blessing God, to make that the alpha and omega of every song, in every thing to give thanks. - My God. He speaks this with delight and triumph. In all our thanksgivings, it is good for us to eye God as our God; this makes every mercy sweet, when we can say of God, "He is mine in covenant." - Through Jesus Christ. All our duties and performances are pleasing to God only through Jesus Christ, praises as well as prayers. - For you all. We must express our love to our friends, not only by praying for them, but by praising God for them. God must have the glory of all the comfort we have in our friends; for every creature is that to us, and no more, which God makes it to be. Many of these Romans Paul had no personal acquaintance with, and yet he could heartily rejoice in their gifts and graces. When some of the Roman Christians met him (Act 28:15), he thanked God for them, and took courage; but here his true catholic love extends itself further, and he thanks God for them all; not only for those among them that were his helpers in Christ, and that bestowed much labour upon him (of whom he speaks Rom 16:3, Rom 16:6), but for them all. - That your faith is spoken of. Paul travelled up and down from place to place, and, wherever he came, he heard great commendations of the Christians at Rome, which he mentions, not to make them proud, but to quicken them to answer the general character people gave of them, and the general expectation people had from them. The greater reputation a man hath for religion, the more careful he should be to preserve it, because a little folly spoils him that is in reputation, Ecc 10:1. - Throughout the whole world, that is, the Roman empire, into which the Roman Christians, upon Claudius's edict to banish all the Jews from Rome, were scattered abroad, but had now returned, and, it seems, left a very good report behind them, wherever they had been, in all the churches. There was this good effect of their sufferings: if they had not been persecuted, they had not been famous. This was indeed a good name, a name for good things with God and good people. As the elders of old, so these Romans, obtained a good report through faith, Heb 11:2. It is a desirable thing to be famous for faith. The faith of the Roman Christians came to be thus talked of, not only because it was excelling in itself, but because it was eminent and observable in its circumstances. Rome was a city upon a hill, every one took notice of what was done there. Thus those who have many eyes upon them have need to walk circumspectly, for what they do, good or bad, will be spoken of. The church of Rome was then a flourishing church; but since that time how is the gold become dim! How is the most fine gold changed! Rome is not what it was. She was then espoused a chaste virgin to Christ, and excelled in beauty; but she has since degenerated, dealt treacherously, and embraced the bosom of a stranger; so that (as that good old book, the Practice of Piety, makes appear in no less than twenty-six instances) even the epistle to the Romans is now an epistle against the Romans; little reason has she therefore to boast of her former credit.
II.His prayer for them, Rom 1:9.
Though a famous flourishing church, yet they had need to be prayed for; they had not yet attained. Paul mentions this as an instance of his love to them. One of the greatest kindnesses we can do our friends, and sometimes the only kindness that is in the power of our hands, is, by prayer to recommend them to the loving-kindness of God. From Paul's example here we may learn,
1.Constancy in prayer: Always without ceasing. He did himself observe the same rules he gave to others, Eph 6:18; Th1 5:17. Not that Paul did nothing else but pray, but he kept up stated times for the solemn performance of that duty, and those very frequent, and observed without fail.
2.Charity in prayer: I make mention of you. Though he had not particular acquaintance with them, nor interest in them, yet he prayed for them; not only for all saints in general, but he made express mention of them. It is not unfit sometimes to be express in our prayers for particular churches and places; not to inform God, but to affect ourselves. We are likely to have the most comfort in those friends that we pray most for. Concerning this he makes a solemn appeal to the searcher of hearts: For God is my witness. It was in a weighty matter, and in a thing known only to God and his own heart, that he used this asseveration. It is very comfortable to be able to call God to witness to our sincerity and constancy in the discharge of a duty. God is particularly a witness to our secret prayers, the matter of them, the manner of the performance; then our Father sees in secret, Mat 6:6. God, whom I serve with my spirit. Those that serve God with their spirits may, with a humble confidence, appeal to him; hypocrites who rest in bodily exercise cannot. His particular prayer, among many other petitions he put up for them, was that he might have an opportunity of paying them a visit (Rom 1:10): Making request, if by any means, etc. Whatever comfort we desire to find in any creature, we must have recourse to God for it by prayer; for our times are in his hand, and all our ways at his disposal. The expressions here used intimate that he was very desirous of such an opportunity: if by any means; that he had long and often been disappointed: now at length; and yet that he submitted it to the divine Providence: a prosperous journey by the will of God. As in our purposes, so in our desires, we must still remember to insert this, if the Lord will, Jam 4:15. Our journeys are prosperous or otherwise according to the will of God, comfortable or not as he pleases.
III.His great desire to see them, with the reasons of it, Rom 1:11-15.
He had heard so much of them that he had a great desire to be better acquainted with them. Fruitful Christians are as much the joy as barren professors are the grief of faithful ministers. Accordingly, he often purposed to come, but was let hitherto (Rom 1:13), for man purposeth, but God disposeth. He was hindered by other business that took him off, by his care of other churches, whose affairs were pressing; and Paul was for doing that first, not which was most pleasant (then he would have gone to Rome), but which was most needful - a good example to ministers, who must not consult their own inclinations so much as the necessity of their people's souls. Paul desired to visit these Romans,
1.That they might be edified (Rom 1:11): That I may impart unto you. He received, that he might communicate. Never were full breasts so desirous to be drawn out to the sucking infant as Paul's head and heart were to be imparting spiritual gifts, that is, preaching to them. A good sermon is a good gift, so much the better for being a spiritual gift. - To the end you may be established. Having commended their flourishing he here expresses his desire of their establishment, that as they grew upward in the branches they might grow downward in the root. The best saints, while they are in such a shaking world as this, have need to be more and more established; and spiritual gifts are of special use for our establishment.
2.That he might be comforted, Rom 1:12. What he heard of their flourishing in grace was so much a joy to him that it must needs be much more so to behold it. Paul could take comfort in the fruit of the labours of other ministers. - By the mutual faith both of you and me, that is, our mutual faithfulness and fidelity. It is very comfortable when there is a mutual confidence between minister and people, they confiding in him as a faithful minister, and he in them as a faithful people. Or, the mutual work of faith, which is love; they rejoiced in the expressions of one another's love, or communicating their faith one to another. It is very refreshing to Christians to compare notes about their spiritual concerns; thus are they sharpened, as iron sharpens iron. - That I might have some fruit, Rom 1:13. Their edification would be his advantage, it would be fruit abounding to a good account. Paul minded his work, as one that believed the more good he did the greater would his reward be.
3.That he might discharge his trust as the apostle of the Gentiles (Rom 1:14): I am a debtor.
(1.)His receivings made him a debtor; for they were talents he was entrusted with to trade for his Master's honour. We should think of this when we covet great things, that all our receivings put us in debt; we are but stewards of our Lord's goods.
(2.)His office made him a debtor. He was a debtor as he was an apostle; he was called and sent to work, and had engaged to mind it. Paul had improved his talent, and laboured in his work, and done as much good as ever any man did, and yet, in reflection upon it, he still writes himself debtor; for, when we have done all, we are but unprofitable servants. - Debtor to the Greeks, and to the barbarians, that is, as the following words explain it, to the wise and to the unwise. The Greeks fancied themselves to have the monopoly of wisdom, and looked upon all the rest of the world as barbarians, comparatively so; not cultivated with learning and arts as they were. Now Paul was a debtor to both, looked upon himself as obliged to do all the good he could both to the one and to the other. Accordingly, we find him paying his debt, both in his preaching and in his writing, doing good both to Greeks and barbarians, and suiting his discourse to the capacity of each. You may observe a difference between his sermon at Lystra among the plain Lycaonians (Act 14:15, etc.) and his sermon at Athens among the polite philosophers, Act 17:22, etc. He delivered both as debtor to each, giving to each their portion. Though a plain preacher, yet, as debtor to the wise, he speaks wisdom among those that are perfect, Co1 2:6. For these reasons he was ready, if he had an opportunity, to preach the gospel at Rome, Rom 1:15. Though a public place, though a perilous place, where Christianity met with a great deal of opposition, yet Paul was ready to run the risk at Rome, if called to it: I am ready - prothumon. It denotes a great readiness of mind, and that he was very forward to it. What he did was not for filthy lucre, but of a ready mind. It is an excellent thing to be ready to meet every opportunity of doing or getting good.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Those on whom the apostle wishes to bestow spiritual grace for the encouragement of their faith, so that they will no longer be children, nor tossed about by every wind of doctrine—they are the truly blessed. Paul himself received comfort from seeing his work firm and stable, and they are comforted because they share in the apostolic grace.
Even Paul was not above the need of comfort. For right speech comforts the speaker as well. By this means Paul is teaching his followers not to be proud if they are called to teach. They are not giving what merely belongs to them when they teach. They come to realize that they not only minister to others’ needs but that they have needs themselves. For this is the fruit of the gospel. It is a blessing to those who preach it.
Paul says that he will be comforted with them insofar as they come to understand spiritual things. Even while he may rejoice in their faith, he nevertheless grieves insofar as they have not received the faith rightly. The apostle was the type to grieve for the faults of others as if they were his own. “And we are comforted by this,” he says, “by one and the same faith.” In this way the act of comforting is seamless. For it is by the unity of faith that they are brought to maturity in Christ. By this means the ministry of spiritual grace is given through the apostle’s preaching of the gospel and produces its own fruit.
As if he said, Do not suspect that I spoke to accuse you. It was not with this feeling that I said what I did. But what may it be that I wished to say? Ye are undergoing many tribulations, being drenched on every side (by those who persecute you). I desired then to see you, that I might comfort you, or rather, not that I might comfort you only, but that I might myself receive comfort. See the wisdom of the teacher. He said, to the end that "ye may be strengthened;" he knew that what he had said would be heavy and irksome to the disciples. He says, "to the end that ye may be comforted." But this again is heavy, not indeed to such a degree as the former, still it is heavy. He then pares down what is galling in this also, smoothing his speech on every side, and rendering it easy of acceptance. For he does not say barely, "to be comforted," but, "to be comforted together with you;" nor was he content with this but he puts in a further lenitive, when he says, "by the mutual faith both of you and me." Oh how great was his humble-mindedness! He showed himself also to be in need of them, and not them only of him. And he puts the disciples in the position of teachers, not letting any superiority remain upon his own side, but pointing out their full equality. For the gain is mutual, he means, and I need the comfort from you, and you that from me. And how comes this to pass? "Through the mutual faith both of you and me." For as in the case of fire, if any one gather together many lights, it is a bright flame that he kindles, thus also does it naturally happen with the faithful. For when we be by ourselves, torn away from others, we are somehow in worse spirits. But when we see one another, and are entwined with the members of our own selves, great is the comfort we receive. You must not look to the present time, during which, by God's grace, both in city and in the desert itself, there be many hosts of believers, and all impiety hath been driven out; but consider, in that time, how great a good it was both for disciples to see their master, and for brethren who had come from another city to be seen of brethren. But that I may make what I am saying plainer, let me bring the matter to an example. For if it should even happen and come to pass (may it never do so!) that we had been carried away to the land of the Persians or Scythians or other barbarians, and had been scattered (torn asunder) by twos and threes in their cities, and were then suddenly to see any one of those here coming to us, reflect what a harvest of comfort we should reap of it! See ye not those too who are in the prisons, if they see any of their acquaintance, how they revive, and are quite fluttering with the pleasure? But if I compare those days with captivity and imprisonment, count it no wonder. For these suffered far harder things than those, scattered as they were, and driven about, and dwelling in the midst of famine and of wars, and tremblingly expecting daily death, and suspecting friends and kindred and relatives, and dwelling in the world as in a strange land, aye, and in far harder plight than they who live in another's country. This is why he says, "to the end that ye may be established and comforted with us by our mutual faith."
Paul wanted to receive as well as to give. The eagerness was on both sides.
Paul says this for fear of tripping up his hearers, who might not have known what to say to the prospect of sharing in some spiritual gift. For what could have been lacking in the teaching of Peter? Paul might be accused of criticizing Peter’s teaching … of thinking that he was a greater apostle than Peter, of claiming to be on closer terms with Christ and more beloved by Christ than Peter was. Fearing attacks of this kind, Paul first of all sets out the purpose of his coming, thereby sufficiently refuting the charge of presumption. Then he goes on to say not that he is giving them something but that he is going to share something with them, which is quite different.… Paul reassures them that he has no intention of preaching anything new to them but that he intends to confirm them in what they have already received from Peter.
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Summary
In Romans 1:12, the Apostle Paul articulates the reciprocal nature of his anticipated visit to the believers in Rome, clarifying that his desire to impart a spiritual gift (mentioned in the preceding verse) is not a one-way transaction. Instead, he eagerly anticipates being mutually comforted and strengthened by the shared faith that exists between himself and the Roman Christians. This verse beautifully underscores the importance of communal fellowship, emphasizing that spiritual encouragement and growth are a two-way street, fostering a bond of shared spiritual vitality within the body of Christ.
Context
Literary Context
Romans 1:12 serves as a crucial clarification and expansion of Paul's expressed longing to visit the Roman believers, which he introduces in Romans 1:10-11. Having stated his earnest prayer to come to them and "impart unto you some spiritual gift, to the end ye may be established" (Romans 1:11), Paul immediately adds verse 12 to prevent any misunderstanding of his apostolic authority as a hierarchical, top-down imposition. He quickly shifts the focus from himself as the sole giver to a dynamic of mutual spiritual exchange, demonstrating humility and the interconnectedness of all believers. This mutuality sets a tone for the entire letter, which will later elaborate on the unity of the body of Christ and the importance of various gifts working together, as seen in Romans 12:4-5.
Historical & Cultural Context
The early Christian community in Rome was diverse, likely comprising both Jewish and Gentile converts, and had established itself without Paul's direct involvement. Rome, as the capital of the vast Roman Empire, was a melting pot of cultures, philosophies, and religions. Christians in Rome, like those elsewhere, faced societal pressures, potential persecution, and internal tensions arising from their diverse backgrounds. In such an environment, mutual encouragement and shared faith were not merely beneficial but essential for survival and spiritual flourishing. Paul's emphasis on "mutual faith" would have resonated deeply with a community striving for unity and steadfastness amidst external challenges and internal differences, reflecting the early church's reliance on communal bonds for strength and identity, much like the early disciples who "continued stedfastly in the apostles' doctrine and fellowship" (Acts 2:42).
Key Themes
This verse significantly contributes to several overarching themes in Romans and Paul's broader theology. Firstly, it highlights the theme of mutual encouragement and edification within the Christian community, emphasizing that spiritual growth is a collaborative effort, not an individualistic pursuit. Secondly, it underscores the power of shared faith as the foundation for this mutual comfort, demonstrating that faith is not just a personal conviction but a communal bond that strengthens believers. Thirdly, it subtly introduces the theme of apostolic humility, as Paul, despite his unique calling and authority, acknowledges his own need for spiritual refreshment from those he serves, mirroring Christ's example of servant leadership. This idea of reciprocal spiritual benefit is foundational to Paul's understanding of the church as the body of Christ, where each member contributes to the well-being of the whole, as detailed in 1 Corinthians 12:7.
Exposition and Analysis
Key Word Analysis
This verb (G4837) is a compound of syn (with, together) and parakaléō (to call alongside, to comfort, encourage, exhort). It is used only once in the New Testament, here in Romans 1:12. The presence of syn ("together") intensifies the idea of shared experience, emphasizing that the comfort Paul expects to receive is not merely alongside them, but deeply intertwined with their shared spiritual state. It implies a reciprocal process of encouragement, where both parties are strengthened through their interaction, moving beyond a simple exchange to a profound, shared spiritual upliftment.
This reciprocal pronoun (G240), meaning "one another" or "each other," is crucial to understanding the verse's emphasis. It explicitly defines the nature of the "faith" as something shared and interactive between Paul and the Roman believers. It's not Paul's faith comforting them, nor their faith comforting him independently, but the dynamic interplay of their collective faith that produces the mutual comfort. This word highlights the communal aspect of Christian experience, where believers are inter-dependent and contribute to each other's spiritual well-being.
This noun (G4102) signifies persuasion, credence, or moral conviction, particularly reliance upon Christ for salvation. In this context, "mutual faith" refers to the shared belief in the Gospel and the Person of Jesus Christ that unites Paul and the Roman Christians. It is this common spiritual foundation, this shared commitment to Christ and His truth, that serves as the basis for their reciprocal encouragement and comfort. Paul's entire letter to the Romans will unpack the profound implications of this "faith" as the means of righteousness and salvation.
Verse Breakdown
"That is, that I may be comforted together with you"
Paul clarifies the purpose of his visit, stating his personal need for spiritual refreshment. The phrase "comforted together" highlights the communal and reciprocal nature of the spiritual benefit he anticipates. He expects to receive encouragement and strengthening from the Roman believers, just as he desires to impart it.
"by the mutual faith"
This phrase specifies the means by which this comfort will be achieved. It is not through human charisma or intellectual discourse alone, but through the shared, active faith in Jesus Christ that unites them. This underscores that Christian fellowship is rooted in a common spiritual reality.
"both of you and me"
This concluding phrase explicitly defines the parties involved in this mutual exchange. It emphasizes the reciprocity, making it clear that the faith is shared by both the Roman Christians and Paul himself, and that the comfort flows in both directions. It reinforces Paul's humility and his recognition that even an apostle benefits from the spiritual vitality of the wider body of Christ.
Literary Devices
Romans 1:12 effectively employs several literary devices. Reciprocity is the most prominent, highlighted by the phrase "comforted together" and the explicit mention of "mutual faith both of you and me." This device emphasizes the two-way nature of spiritual growth and encouragement within the Christian community, contrasting with a hierarchical, one-sided model of ministry. Paul's use of Inclusive Language ("with you," "both of you and me") fosters a sense of unity and shared experience, drawing the Roman believers into a common spiritual endeavor with the apostle. Furthermore, there is an element of Understatement or Humility at play. While Paul is an apostle with unique authority, he presents himself as needing comfort from those he intends to minister to, subtly elevating the role and spiritual maturity of the Roman church. This approach builds rapport and establishes a foundation of equality in their shared faith.
Theological and Thematic Connections
Romans 1:12 is profoundly theological, articulating a core principle of Christian community: the essential need for mutual spiritual edification. It counters any notion of isolated spirituality or a purely top-down model of ministry, even from an apostle. Paul, despite his unique calling and spiritual gifts, acknowledges his own vulnerability and need for the strength that comes from shared faith. This verse establishes that the health and vitality of the church depend not just on gifted leaders, but on the active, reciprocal spiritual life of all its members. It underscores the truth that every believer, regardless of their position or spiritual maturity, has something to contribute to the encouragement and establishment of others, and likewise, has a need to receive. This mutual dependence is a hallmark of the body of Christ, where each part serves and strengthens the whole, reflecting the very nature of God's communal being.
Reflection and Application
Romans 1:12 offers a powerful reminder that the Christian life is not meant to be lived in isolation. Paul, the great apostle, models humility and dependence by expressing his need for the mutual faith of the Roman believers. This challenges us to actively seek and cultivate genuine, reciprocal relationships within our own faith communities. Are we merely consumers of spiritual teaching, or are we also active participants in the mutual encouragement and edification of others? This verse calls us to move beyond superficial interactions to truly share our faith, our struggles, and our victories, allowing our shared commitment to Christ to be a source of comfort and strength for one another. It encourages us to be vulnerable enough to admit our need for others' faith, and generous enough to offer our own. In a world that often promotes individualism, this verse champions the profound beauty and necessity of Christian fellowship, where every believer contributes to and benefits from the collective spiritual journey.
Questions for Reflection
FAQ
What does Paul mean by "mutual faith" in Romans 1:12?
By "mutual faith," Paul (using the Greek word allḗlōn for "mutual") refers to the shared belief in Jesus Christ and the Gospel that unites him with the Roman Christians. It's not just that they both have faith individually, but that their faith is a common bond, an interactive and reciprocal spiritual reality. This shared faith serves as the foundation for their mutual comfort and encouragement. Paul implies that the very act of sharing and expressing this faith, whether through prayer, fellowship, or testimony, strengthens both parties involved. It highlights the communal aspect of Christian life, where the faith of one believer can inspire and uphold another, as seen in the early church's practice of "breaking of bread, and in prayers" (Acts 2:42).
Why would Paul, an apostle, need to be "comforted" by ordinary believers?
Paul's expression of needing to be "comforted together" (Greek, symparakaléō) by the Roman believers demonstrates his profound humility and his understanding of the interconnectedness of the body of Christ. Despite his apostolic authority and spiritual gifts, Paul recognized that he was still a human being in need of spiritual refreshment and encouragement, just like any other believer. This highlights that spiritual growth and strength are not solely dependent on a leader's impartation but are fostered through reciprocal relationships within the community of faith. It shows that even the most spiritually mature individuals benefit from the shared faith and fellowship of others, reinforcing the idea that "we are members one of another" (Romans 12:5).
Christ-Centered Fulfillment
Romans 1:12, while explicitly about Paul's desire for mutual encouragement with the Roman believers, points to a deeper Christ-centered fulfillment. The "mutual faith" that forms the basis of this comfort is ultimately faith in Christ. It is through Christ that believers are united, and it is His Spirit that empowers their reciprocal edification. Paul's own humility in seeking comfort from others mirrors Christ's self-emptying love, who, though God, "made himself of no reputation, and took upon him the form of a servant" (Philippians 2:7). Jesus consistently modeled a life of dependence on the Father and fellowship with His disciples, demonstrating that true spiritual strength often comes through shared vulnerability and mutual support. The comfort Paul seeks and offers is ultimately derived from the "God of all comfort" (2 Corinthians 1:3), whose comforting presence is mediated through the body of Christ. Thus, the mutual faith and comfort experienced by believers is a tangible expression of Christ's ongoing work in His church, building up His body until "we all come in the unity of the faith, and of the knowledge of the Son of God" (Ephesians 4:13).