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Commentary on Romans 15 verses 22–29
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 (Rom 15:3), 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, Psa 16:3. 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 (Psa 37:4), 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 Th1 2:18), sometimes forbidden by the Spirit (Act 16:7), 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, Ch2 6:8. 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? Co2 8:12. 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 tomorrow, because we know not what a day may bring forth, Pro 27:1; Jam 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, Rom 15:29. 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 (Ti2 4:16), 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, etc. 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 Rom 1:11, 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, Rom 15:25-28. 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, Rom 15:26. 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 Caesar 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 Act 11:28-30. 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, Th1 2:16. The Christian Hebrews are particularly noted too as having had their good spoiled (Heb 10:34), 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, Pro 31:20. (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; koinōnian 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, Act 6:1, etc. 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 (Rom 15:27): And their debtors they are. Alms are called righteousness, Psa 112:9. 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: leitourgēsai - to minister as unto God in holy tings; 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 (Rom 15:25) 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 2:10): 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 (Rom 15:28): 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.
Paul was not hindered by Satan, as some think, but by the fact that he was too busy planting churches in places where nobody had ever preached the gospel before.
Here Paul explains what he has already mentioned at the beginning of the epistle and excuses himself by saying that although he wanted to come to them, he was obliged to shut out the wicked teachings of the false apostles.… These false apostles would have found the journey to Rome difficult, so Paul thought that it would do no harm if he postponed his visit for a while.
"For which cause also I have been much hindered from coming to you."
Observe again, how he makes the end of the like texture with the introduction. For while he was quite at the beginning of the Epistle, he said, "Oftentimes I purpose to come unto you, but was let hitherto." But here he gives the cause also by which he was let, and that not once, but twice even, aye, and many times. For as he says there, "oftentimes I purposed to come to you," so here too, "I have been much (or often) hindered from coming to you." Now it is a thing which proves a very strong desire, that he attempted it so often.
1178. After excusing himself for the presumption which could have been ascribed to him for instructing and correcting the Romans [n. 1163], the Apostle now explains why he has postponed visiting them. In regard to this he does three things: first, he mentions a past hindrance; secondly, his intention to visit [v. 23; n. 1180]; thirdly, he promises some fruit from his visit [v. 29; n. 1187]. 1179. First, therefore, he says: It has been stated that I have preached the Gospel in many places in which the name of Christ had not been known. This is the reason why up to now I have so often been hindered by such an occupation from coming to you. 586 This hindrance has continued until now; hence he adds: and am prevented up to the present moment. This can refer to the vast number of occupations he had had in other places or even to divine providence, through which the Apostle was prevented from visiting them and also directed toward the salvation of others: "They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia" (Ac 16:6). Hence above (1:13) he had said: "I often intended to come to you, but thus far have been prevented." And this is what is said in Jb (37:12) about the clouds, by which preachers are signified: "They turn round and round by his guidance, to accomplish all that he commands them." 1180. Then when he says, but now, he clarifies his intention to visit them: first, he promises to visit them; secondly, he tells why he must delay [v. 25; n. 1183]; thirdly, he mentions the goal of his visit [v. 28; n. 1186]. 1181. First, therefore, he says: Until now I have been prevented, but now since I no longer have any room for work, i.e., any need to remain in these regions, in which the faith was established by me, and since I have longed for many years to come to you, as he said above (1:11): "I long to see you that I may impart to you some spiritual gift." As I go to Spain—whither he planned to go in order to lay the foundations of the faith even in such a faraway place: "I will give you as a light to the nations that my salvation may reach to the end of the earth" (Is 49:6) -- hope to see you in passing. Thus, he gives them to understand that he wasn’t planning to go to them principally, because he considered that they had been sufficiently instructed by the teaching of Peter, who was the first apostle to preach to the Romans. 587 38 Augustine, On Christian Doctrine, book 1, chapter 4. And because the Romans then held dominion over the entire west, he hoped with their help and guidance to set out for Spain; hence, he adds: and to be sped on my journey there by you. Yet he intended to spend some time with them, because he adds: if I shall have enjoyed you, i.e., been consoled, as he said in (1:12): "that we may be mutually encouraged." And this in part, i.e., a part of time, because he planned to be consoled with them for a time. 1182. But against this is what Augustine says in his book On Christian Doctrine, that only those things should be enjoyed that make us blessed, namely the Father, the Son, and the Holy Spirit.38 Therefore it is unfitting for the Apostle to say that he will enjoy the Romans. The answer is that, as Augustine says in the same place, a man should not be enjoyed in himself but in God, in line with the letter to Philemon (v. 20): "Yes, brother, I will enjoy you in the Lord," which means to delight in a man on account of God. And this is how we should understand what is said here, if I shall have enjoyed, namely in God. Or in part can refer to the good, whom he could enjoy in God. For the other part, namely, the wicked, he could not enjoy but could grieve over, as it says in 2 Cor (12:21): "Lest when I come God may humble me before you and I may have to mourn over many of those who sinned before." 1183. Then when he says, At present, however, he tells why he must postpone his visit. 588 In regard to this he does three things: first, he gives the reason, saying: At present, however, I am setting out, i.e., I am not coming to you at once, because I am setting out for Jerusalem to minister to the saints. In this regard what is written in Ac (4:34ff) should be noted, namely, that the Jews converted to the faith at the very beginning sold their possessions and lived in common from the revenue which, when it was exhausted and a great famine was imminent (Ac 11:27), the disciples, i.e., Christians, from different parts of the world, according to the amount each had, proposed to send help to the brethren residing in Judea. This they did, sending it to the elders by the hands of Barnabas and Paul. Therefore, the alms which the faithful brought to Jerusalem he calls ministering to the saints: "When I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. If it seems advisable that I should go also, they will accompany me" (I Cor 16:3). 1184. Secondly, he explains what he had said about the ministry to the saints, saying: For Macedonia and Achaia, i.e., the faithful from both regions converted by him, have been pleased to make a collection, i.e., to collect something, for the poor of Christ, i.e., fore the use of the poor who are among the saints: "Give to the godly man, but do not help the sinner" (Sir 12:4), who are in Jerusalem living in poverty: "It is superfluous for me to write to about the suffering of the saints. For I know about your readiness, of which I boast about you to the people of Macedonia: (2 Cor 9:1). 1185. Thirdly, he assigns the reasons, the first of which is good pleasure; hence he says: For they were pleased to do it: Each must do as he has made up his mind, not reluctantly or under compulsion" (2 Cor 9:7). 589 The second cause is debt; hence he adds: and indeed they are in debt to them: "Pay all of them their due" (Rom 13:7). He assigns the reason for the debt, saying: for if the Gentiles have come to share in their spiritual blessings, i.e., of the Jews, namely, the blessings of divine knowledge and of the promises and of grace, as he says above (9:4): "To them belong the sonship and the glory" and in (11:17): "You were grafted in their place to share the richness of the olive tree." They were also made partakers of their spiritual blessings, because the Jews had sent them preachers. They ought also to be of service to them in material blessings: "In dividing by lot, give and take" (Si 14:15); "Take a psalm," i.e., spiritual things, "and give the timbrel," i.e., temporal things (Ps 81:2). From this is taken the argument that expenses are owed not only to those who preach but also to those who send preachers. 1186. Then when he says, when, therefore, he mentions the place from which he will come to them, saying: When, therefore, I have completed this, namely, ministering to the saints, and have delivered to them this fruit, i.e., the alms of the Gentiles, which is a fruit of their conversion: "Israel is an abundant vine that yields its fruit" (Hos 10:1); I shall go on by way of you to Spain. But the Apostle seems to be saying something false here; for there is no record of his ever being in Spain. For he had been arrested in Jerusalem and taken to Rome in chains, as it says in Ac (c. 28), where he was killed along with Peter. Some, therefore, say that as it says in Ac (28:16): "and when we come to Rome, Paul was allowed to stay by himself with the soldier that guarded him," and later it says 590 39 Part 2, case 22, question 2, can. 5. that he remained for two whole years in his dwelling; during that time, they say, he went to Spain. But because this is not certain, it can be said better that the Apostle did not say something false, because he intended to do what he said. Consequently, his words must be understood as suggesting his intention and not a future event about which he was not certain. Hence he was not able to predict this except under the condition which James mentions: "Instead you ought to say, ‘If the Lord wills’ and ‘If we shall live, we shall do this or that’" (Jas 4:15). And so the Apostle excuses himself in 2 Cor (1:17) for not visiting them, as he had promised: "Was I vacillating when I wanted to do this? Do I make my plans like a worldly man, ready to say Yes and No at once?" (2 Cor 1:17). And so, since he failed to do from a just cause what he had promised, he declares himself immune from levity, carnality and falseness. And this is how Pope Gelasius resolves the question, as can be found in the decretals:39 "Blessed Paul therefore should not be thought to deceive—God forbid!—or to show himself an adversary because, although he had promised to go to Spain, he did not fulfill that promise, being occupied by divine providence with more important matters. As far as his own will was concerned, he said in truth that he wanted to do it. But as regards the secrets of God’s plan—which as a man he could know, even though we was filled with the spirit of God—he did not in fact do it, being prevented by the heavenly plan." For even though he had the prophetic spirit, not all things are revealed to the prophets, as is clear in 2 King 4(:27), where Elijah says, "Her soul is in bitterness, and the Lord has concealed it from me, and has not told it to me." 591 1187. Then when he says, and I know, he foretells the fruit of his visit, saying: and I know, namely, from my confidence in God’s grace, that when I come to you, I shall come in the fullness of the blessing of Christ, i.e., Christ will give His blessing more abundantly to you in my coming, about which it says in Ps 84 (v. 7): "They shall go from strength to strength," and which Laban said to Jacob (Gen 32:7): "I have learned that God blessed me because of you." 1188. Then [n. 1163] when he says, I appeal to you, brethren, he asks them for the favor of their prayers: first, he seeks their prayers; secondly, he prays for them [v. 31; n. 1192]. 1189. In regard to the first he does three things: first, he urges them to pray for him for three reasons. First, from divine charity when he says: I appeal to you, brethren: "For love’s sake I prefer to appeal to you" (Phlm 1:9). Secondly, from their reverence for Christ, of Whom he was a minister, saying: by our Lord Jesus Christ, in Whom we are all one as stated above (12:5). Thirdly, from the gift of the Holy Spirit, which was handed over to his ministry; hence he adds: by the love of the spirit, which the Holy Spirit pours forth in our hearts, as was stated above (5:5). 1190. Secondly, he asks the help of their prayers, saying: that you help me in your prayers for me to God, namely, poured out for me: "A brother helped is like a strong city" (Pr 18:19). 592 Bu as the Gloss [of Lombard, col. 1526] says, the Apostle does not say this because he has less merit than others inferior to him, but he follows due order. First, that prayer be said by the Church for its ruler, as he says in I Tim (2:1): "First of all, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high position." Secondly, because many of the least, when they are assembled together, obtain more merit. Therefore, it is impossible that the prayers of many be ineffective" (Mt (18:19): "If two of you agree on earth about anything they ask, it will be done for them by my Father in heaven." Thirdly, that when many pray, many thanksgivings are heard, as it says in 2 Cor (1:11): "You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted. 1191. Thirdly, he mentions things he wishes to be obtained by him, the first of which pertains to the enemies he had in Judea; hence he says: that I may be delivered from the unbelievers in Judea, who particularly attacked and hated Paul, because he confidently preached the end of the legal observances: "They have been told about you that you teach that Moses should be forsaken" (Ac 21:21). The second pertains to those into whose ministry he want. And this is what he adds: and that my service, i.e., the alms I minister to them, may be acceptable to the saints who are in Jerusalem, i.e., that from this they may be induced to pray for the Gentiles from whom they receive. The third pertains to those to whom he was writing: hence he adds: so that I may come to you with joy, and this by God’s will, against which he wanted to do nothing: "Asking that somehow by God’s will I may now at last succeed in coming to you" (Rom 1:10) and be refreshed in your company, i.e., that from your presence I may receive refreshment from my tribulations. 593 1192. Then when he says, the God of peace, he shows that he is praying for them, saying: The God of peace, i.e., the giver of peace, be with you all, by the fact that you are at peace with one another: "Agree with one another and the God of peace will be with you" (2Cor 13:11). He adds, Amen, i.e., let it be so: "Let the people say, ‘Amen’" (Ps 106:48).
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SUMMARY
Romans 15:22 explains the primary reason for Paul's repeated inability to visit the believers in Rome: his unwavering and extensive commitment to pioneering missionary work in regions where the Gospel had not yet been proclaimed. This verse reveals Paul's strategic priorities, demonstrating that his apostolic calling to evangelize the unreached took precedence over his deep desire for fellowship with established churches, even those he longed to encourage and strengthen.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs Rhetorical Explanation in this verse, providing a clear and concise reason for his delayed visit to Rome. This serves to manage the expectations of the Roman church, assuring them that his absence was not due to a lack of love or interest, but rather to the overwhelming demands of his divinely appointed mission. The use of "much hindered" could also be seen as a form of Understatement or Litotes, as the sheer scale of his missionary work (from Jerusalem to Illyricum) was far more than a mere "hindrance" but a consuming, all-encompassing life's work. It subtly highlights the immense personal sacrifice involved in his apostolic calling.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 15:22 reveals a profound theological principle: God's sovereign plan often dictates the timing and direction of ministry, even when it means delaying or rerouting human desires. Paul's "hindrance" was not a failure but a strategic deployment by God, ensuring the Gospel reached new frontiers. This highlights the priority of frontier evangelism and the self-sacrificial nature of true apostolic ministry, where the needs of the unreached outweigh personal preferences or even the needs of established churches for a season. It teaches us that faithfulness to a specific divine calling can necessitate difficult choices and prolonged periods of separation, all for the greater glory of God and the expansion of His kingdom.
REFLECTION AND APPLICATION
Romans 15:22 provides a powerful lens through which to examine our own priorities and understanding of divine timing. Paul's example challenges us to consider what truly "hinders" us from fulfilling God's specific call on our lives. Is it a lack of commitment, or is it, like Paul, an overwhelming dedication to another, equally vital aspect of God's kingdom work? This verse encourages us to embrace the demanding nature of ministry, recognizing that God's strategic purposes may involve personal sacrifice and deferred desires. It reminds us that sometimes, the greatest acts of love for those we long to be with are performed by faithfully serving where God has currently placed us, trusting that He orchestrates all things for His glory and the good of His people. Our "hindrances" can often be God's redirections, leading us to fields ripe for harvest.
Questions for Reflection
FAQ
Did Paul ever make it to Rome, and how does this verse relate to his eventual arrival?
Answer: Yes, Paul eventually made it to Rome, though not as a free man on a missionary journey as he had initially intended. His arrival in Rome, as recounted in Acts 28, was as a prisoner, appealing to Caesar. Romans 15:22 explains his repeated voluntary delays due to his commitment to pioneering evangelism in the East. His eventual arrival in Rome was a fulfillment of his long-held desire (Romans 1:11) and a testament to God's sovereign plan, even if the circumstances were vastly different from what Paul had envisioned. He was "hindered" from coming sooner and freely, but God ensured he arrived to bear witness to Christ in the imperial capital.
CHRIST-CENTERED FULFILLMENT
While Romans 15:22 describes Paul's personal missionary strategy and the "hindrances" he faced, it ultimately points to the broader, Christ-centered mission of the church. Paul's tireless efforts to preach the Gospel where Christ had not been named directly extended the kingdom of the Lord Jesus Christ. His self-sacrificial delays, driven by obedience to his apostolic calling, mirror the ultimate self-sacrifice of Christ, who "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45). Paul's commitment to reaching the unreached ensures that more people would hear of the Good News of salvation through Christ. Therefore, Paul's "hindrance" for the sake of the Gospel's wider spread is a beautiful echo of Christ's own mission to seek and save the lost (Luke 19:10), ensuring that the message of the Lamb of God would reach the ends of the earth, fulfilling the Great Commission given by the resurrected Christ (Matthew 28:19-20).