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10. Requesting, if by any means, etc. As it is not probable that we from the heart study his benefit, whom we are not ready to assist by our labors, he now adds, after having said that he was anxious for their welfare, that he showed by another proof his love to them, as before God, even by requesting that he might be able to advance their interest. That you may, therefore, perceive the full meaning, read the words as though the word also were inserted, requesting also, if by any means, etc. By saying, A prosperous journey by the will of God he shows, not only that he looked to the Lord’s favor for success in his journey, but that he deemed his journey prosperous, if it was approved by the Lord. According to this model ought all our wishes to be formed.

11. For I greatly desire to see you He might, indeed, while absent, have confirmed their faith by his doctrine; but as advice is better taken from one present, he had a desire to be with them. But he explains what his object was, and shows that he wished to undertake the toil of a journey, not for his own, but for their advantage. — Spiritual gifts ³⁴³⁴     The words, τι χάρισμα πνευματικὸν, some spiritual gift, or benefit, seem to be of general import. Some, such as Chalmers and Haldane, have supposed that a miraculous power is intended, which the Apostles alone conveyed, such as the power of speaking with tongues: but most Commentators agree in the view here given. The phrase is not found in any other place: χάρισμα, in the plural number, is used to designate miraculous powers. 1 Corinthians 12:9; and τὰ πνευματικά mean the same, 1 Corinthians 14:1. But here, no doubt, the expression includes any gift or benefit, whether miraculous or ordinary, which the Apostle might have been made the means of conveying. — Ed. he calls those which he possessed, being either those of doctrine, or of exhortation, or of prophesy which he knew had come to him through God’s favor. He has here strikingly pointed out the use of gifts by the word, imparting: for different gifts are distributed to each individual, that all may in kindness mutually assist one another, and transfer to others what each one possesses. See Romans 12:3; and 1 Corinthians 12:11

To confirm you, etc. He modifies what he had said of imparting, lest he should seem to regard them such as were yet to be instructed in the first elements of religion, as though they were not hitherto rightly taught in Christ. He then says, that he wished so to lend his aid to them, that they who had for the most part made a proficiency, might be further assisted: for a confirmation is what we all want, until Christ be fully formed in us. (Ephesians 4:13.)

12. Being not satisfied with this modest statement, he qualifies it, and shows, that he did not so occupy the place of a teacher, but that he wished to learn also from them; as though he said, “I desire so to confirm you according to the measure of grace conferred on me, that your example may also add courage (alacritatem — alacrity) to my faith, and that we may thus mutually benefit one another.”

See to what degree of modesty his pious heart submitted itself, so that he disdained not to seek confirmation from unexperienced beginners: nor did he speak dissemblingly, for there is no one so void of gifts in the Church of Christ, who is not able to contribute something to our benefit: but we are hindered by our envy and by our pride from gathering such fruit from one another. Such is our high-mindedness, such is the inebriety produced by vain reputation, that despising and disregarding others, every one thinks that he possesses what is abundantly sufficient for himself. I prefer to read with Bucer, exhortation (exhortationem — encouragement) rather than consolatim; for it agrees better with the former part. ³⁵³⁵     The verb is συμπαρακληθὢναι, which Grotius connects with επιποθῶ in the preceding verse; and adds, “He softens what he had said, by showing, that he would not only bring some joy to them, but they also to him.” “Ut percipiam consolationem — that I may receive consolation,” Piscator; — “Ut unà recreemur — that we may be together refreshed,” Castelio. “Ad communem exhortationem percipiendam — in order to receive common exhortation,” Beza; “Ut gaudium et voluptatem ex vobis precipiam — that I may receive joy and pleasure from you;” vel, “Ut mutuo solatio invicem nos erigamus atque firmemus — that by mutual comfort we may console and strengthen one another,” Schleusner
   The verb with the prefix, συμ, is only found here; but the verb παρακαλέω frequently occurs, and its common meaning is, to beseech, to exhort to encourage, and by these means to comfort.
   With regard to this passage, Professor Stuart says, “I have rendered the word, comfort, only because I cannot find any English word which will convey the full sense of the original.”
   “The word rendered to comfort,” says Professor Hodge, “means to invite, to exhort, to instruct, to console, etc. Which of these senses is to be preferred here, it is not easy to decide. Most probably the Apostle intended to use the word in a wide sense, as expressing the idea, that he might be excited, encouraged, and comforted by his intercourse with his Christian brethren.” — The two verses may be thus rendered: —
   11. For I desire much to see you, that I may impart to you spiritual
   12. benefit, so that you may be strengthened: this also is what I desire, to be encouraged together with you, through the faith which is in both, even in you and in me.
   Grotius observes, “ἐν ἀλλήλοις impropriè dixit pro in utrisque, in me et vobis. Dixit sic et Demosthenes, τα πρὸς ἀλλήλοις — Ed

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 godly and of the unbelieving differ: the latter perceive only that they are hindered, when they are restrained by the strong hand of the Lord, so as not to be able to move; but the former are satisfied with an hinderance that arises from some approved reason; nor do they allow themselves to attempt any thing beyond their duty, or contrary to edification.

That I might obtain some fruit, etc. He no doubt speaks of that fruit, for the gathering of which the Lord sent his Apostles,

“I have chosen you, that ye may go and bring forth fruit,
and that your fruit may remain.” (John 15:16.)

Though he gathered it not for himself, but for the Lord, he yet calls it his own; for the godly have nothing more as their own than the work of promoting the glory of the Lord, with which is connected all their happiness. And he records what had happened to him with respect to other nations, that the Romans might entertain hope, that his coming to them would not be unprofitable, which so many nations had found to have been attended with so much benefit.