Paul’s Desire to See Them and His Debt to Enlighten All (Romans 1:11–14)

Rom. 1:11. I desire to see you, that I may impart some spiritual gift to you for your establishment.

Having said that he is praying to God that he might be prospered to visit them, he now explains in what sense he desires this. He desires to visit them not as a traveler who wishes to satisfy curiosity about what the city offers, or to marvel at their metropolitan way of life—and certainly not for any human reason—but entirely for the sake of that spiritual work which he is called to carry on in souls everywhere. “He desires to undertake a journey to them not in vain, not as many now travel without aim or necessity; rather, his journey is motivated by necessary matters requiring the greatest urgency, though he does not wish to state this clearly but only hints at it” (St. Chrysostom).

By what word does he hint? “That I may impart some spiritual gift to you”. He does not say what gift, but says: “some”,—something from the treasury of the Apostolate. The Apostles were bearers of all graces, and when they appeared anywhere, the Lord distributed through them everything that was needful for those dwelling there: to some faith, to others confirmation in faith, to others consolation, to others some supernatural aid for soul or body, to others sanctification through the sacraments. The Apostles did not give what they wished, but what it pleased the Lord to take from their treasury and give to others—that is what was given. They were not stewards but executors of higher commands. That is why the Apostle does not say directly what he will impart, but expresses himself indefinitely: “some gift”,—though it is certain that it will be from the sphere of apostolic giving.

He used the verb: “impart”, μεταδω,—which means: to give over. As a master orders his steward: “give this to this one and that to that one,” and the steward does not think that he himself is giving; so the Lord inspired the Apostles that wherever he pours forth grace, they were pouring it forth and did not dare to think or say that they themselves were distributing, but—they were only imparting; for even if they themselves had wished to give something, it would not have been possible unless it accorded with the will of God. That is why holy Paul says here: I will impart—“thereby making known that not what is his own (and not according to his own choice) will he give to them, but will impart what he has received (and what will be inspired in him to impart)” (St. Chrysostom). “These words are full of humble thought about himself; he did not say: I wish to give, but: I will impart; for I impart what I myself have received (blessed Theodoret). Why this one word brings to mind three: God giving, the Apostle imparting, and the believers receiving (Ambrosiaster).”

“For your establishment”. Whatever the Apostle communicates to them from the gracious treasury of his Apostolate will serve for their establishment in faith and in life according to faith. Such is the usual fruit of the Apostles’ contact with believers. The Apostle may be expressing only this, without having in mind that there was anything in them that needed to be established. But it may also be, as St. Chrysostom says: “By saying, ‘for your establishment,’ he secretly makes them understand that the Romans were in need of correction in many things. For this is what he wishes to say to them: For a long time I have desired and asked God to see you for no other reason than to establish, confirm, make you unshakeable in the fear of God, so that you might never waver.” But without this supposition, holy Paul could have said this because there is no degree in life on which some establishment is not required. Every degree brings its own needs and uncertainties; the satisfaction of these needs and the resolution of uncertainties is the establishment of the spirit in the order of its own life.

Rom. 1:12. But this is, that I may be comforted together with you by the faith that is common to you and to me.

What will the Apostle speak about when he comes to them? Of course, about faith and everything pertaining to it. When faith is examined from all angles, the believers will see that everything in them regarding faith is in proper order and will be greatly comforted—both by the fact that it is so, and by the fact that from the person of the Apostle they will receive the seal of confirmation of their faith by a higher authority. And it will be comforting if something proves to be unregulated and is corrected; for who, seeking saving faith, does not wish to believe in the most complete manner? For the Apostle, it will be comforting to find them reformed or to reform what is unformed. For if he “suffered with those who suffered,” how could he not be comforted, encountering those strong in faith or desiring and working toward correctness in all things? Therefore he speaks as if to say: even that alone, that when we meet we shall be mutually comforted by our common faith, will be no small spiritual gift; for all this is from the Spirit and is spiritual.

St. Chrysostom explains how especially comforting it was then for Christians to see an Apostle in their midst because of the afflictions in which Christians found themselves almost everywhere. “In this way, the Apostle seemed to say: do not suspect that I spoke (the words ‘for your establishment’) as an accusation against you. My words were not spoken with such a disposition. What then did I wish to express? This: that you are surrounded by persecutors and endure much oppression; that is why it became my desire to see you, so that I might console you, or rather, not only to console you, but also myself to receive consolation. How then can we console each other? ‘By the common faith, yours and mine.’ What happens with fire—when someone kindles many lamps from it, he thereby intensifies the flame—the same ordinarily happens with the faithful. When we are separated from one another, we are weaker in spirit. But when, looking at each other, we mutually support each other, we receive much consolation. Do not judge by present times, when by God’s grace there are many throngs of faithful in both village and city, and every impiety is expelled; rather, imagine how in those times it was longed for by both teacher to see pupils and by brethren to meet with brethren coming from another city. To make you understand what I mean more clearly, I will give an example. If it happened (which God forbid) that by some circumstances we were taken away to Persia or Scythia or another barbarous land and scattered in those cities two or three at a time, and then unexpectedly saw someone arriving from here; then imagine what consolation would fill us! Have you never seen prisoners in dungeons, upon meeting with someone from their household, leap and jump with joy? And do not wonder if I compare those times to captivity or dungeons. Much greater tribulations did Christians endure at that time: scattered, persecuted, they suffered hunger and war everywhere, constant fear of death; they did not dare rely on friends, kinfolk, relatives; in the whole world they were as strangers, or rather, bore greater hardships than those living in exile. That is why the Apostle says: ‘for your establishment’ and: ‘mutually comforted by common faith.’ But he does not speak as if he himself needed their aid; not at all. For what need could there be for one who was the pillar of the Church, firmer than iron and stone, a spiritual adamant, who had strength enough to preach in thousands of cities? But if someone says that what comforted and gladdened the Apostle was the increase of faith in the Romans and that in this St. Paul had a need, even such an explanation of the words will not be sinful.”

Rom. 1:13. Now I do not want you to be ignorant, brethren, that I often intended to come to you, and have been hindered until now, that I might have some fruit among you as also among the rest of the Gentiles.

He reinforces his speech: not only did he desire to visit them and pray for it, but he even actually attempted it—he was striving, yet there were always hindrances. What hindrances, he does not say. Writing to the Thessalonians, he says the same thing: that he once and twice attempted to come to them, but Satan hindered him (1 Thess. 2:18) by stirring up hostile Jews against him. Earlier, he wished to go from Galatia and Phrygia to Asia, but was hindered by the Holy Spirit, as St. Luke testifies (Acts 16:6) by some revelation, whether internal only or also external. Here, he indicates nothing of the sort, but merely says: “I have been hindered until now.” We must suppose that this hindrance was brought about by circumstances and the course of his apostolic ministry. Later he mentions that he has not yet come to them because in these regions he has not yet gone everywhere; now that he has been here everywhere, he is preparing to come to you too (Rom. 15:22 and further). The Apostles were strictly attentive to the indications of God’s providence in the circumstances of their ministry. They believed that the gracious Word revealed all its force of action over the one and the other only in the time appointed by God. That is why they did not force events and did not break through barriers to go somewhere with their preaching, but rather took them as guidance for where to direct their course. They did not go where they wanted, but where they were led, like those being guided. This very thought Paul wished to convey here, saying: “I have been hindered.” “And he both showed his own intention and revealed God’s providence. For he says: I am governed by divine grace as it pleases her” (blessed Theodoret). St. Chrysostom expounds this thought more fully. “But they will ask: if you wish, pray, hope to receive comfort and to give it; what prevents you from coming? To resolve such a question, Paul adds only: ‘I have been hindered until now.’ Behold the measure of slavish obedience and an example of profound respect! He merely says there were hindrances to him; but what they were, he does not say. Because he does not scrutinize the commands of the Master, but only obeys; though it was natural to be puzzled why God for so long hindered such a famous and vast city, toward which the eyes of the whole world were turned, from enjoying such a teacher. By capturing the capital, one could more easily attack the rest; but by passing over the capital, to conquer the cities under it would mean: not to care for the most important. Nevertheless, the Apostle did not reason about anything of the sort, but submitted to the incomprehensible providence, thereby displaying the well-directedness of his soul and teaching all of us never to inquire of God the reasons for His deeds, even if they seem to trouble many. For the master should command and the servant should obey. That is why, though Paul says there were hindrances to him, he does not say what they were. I myself do not know, he reasoned, and you do not ask about the intention and will of God. ‘Shall the thing formed say to him that formed it, Why have you made me thus?’ (Rom. 9:20). And tell me, why do you strive to know? Do you not know that God cares for all things? That He is wise? That He does nothing without purpose and uselessly? That He loves you more than parents and incomparably surpasses a father in love and a mother in tenderness? Then, do not ask further, do not extend yourself beyond; and this alone is enough for your peace. The fate of Rome until now was arranged wisely. If you do not know by what means, do not worry. The more you will prove faith, when, not knowing the means of God’s dispensation, you still recognize the ways of providence. So Paul achieved what he was striving for. What was that? He proved that not from negligence did he not come to them, but that there were hindrances, however much he desired to come. Having turned away the accusation of carelessness from himself and convinced them that no less than they did he desire meeting with them, he brings new proofs of his love. In spite of all hindrances, he says, I did not cease to seek; and though in all my seeking I constantly met hindrances, yet I never abandoned my intention; though I do not resist the will of God, I still preserve love. By being disposed to come and not abandoning his intention, the Apostle proved his zeal for the Romans; and by being held back and not resisting, he revealed all his love for God.”

“That I might have some fruit among you as also among the rest of the Gentiles.” These words should be placed before: “I have been hindered,” and after: “I often intended to come to you” (Oecumenius). They show what prompted the Apostle to strive toward them. “Though he had already presented the reason for his desire and shown how fitting it is for an Apostle (that I may impart a spiritual gift); nevertheless, here he brings the reason forth again, so that no suspicion should remain in them. Since Rome was a renowned, matchless city on land and sea, and mere curiosity about seeing it attracted many to travel; Paul continually repeats the reason for his desire, so that they would not conclude the same about him and suspect that he wanted to be in Rome only in hopes of gaining renown from his fellowship with the Romans” (St. Chrysostom).

“That I might have some fruit among you”—says the Apostle in accordance with the parable of the talents. The grace of Apostleship is like a talent. To put this talent into circulation and gain profit on it—means: to sow faith in the hearts of those ignorant of God, to teach them virtue, to sanctify them with grace—in short, to make people saved. The more one brings people onto the path of salvation, the more fruit his talent bears. All Apostles were chosen to bear such fruit, as the Lord says: “I have chosen you and appointed you that you should go and bear fruit, and your fruit should remain” (Jn. 15:16). Apostle Paul has already borne his fruit for the Lord in many places; but such fruit he wishes to bear also among the Romans. There, though faith had already been planted, there was still much work to be done both in the believers themselves and even more so among those who had not yet believed. To bear such fruit of Apostleship he is striving toward Rome. It is self-evident that the thought here is the same as in the words: “that I may impart a spiritual gift.” Whoever distributes what was entrusted to him bears worthy fruit to him who entrusted it to him.

St. Chrysostom with particular emphasis expounds the moral side of the words: “as also among the rest of the Gentiles.” “God has appointed Apostles as rulers, teachers, and guardians of the whole world, as if they were lords and administrators appointed to all nations. Having subjected all nations to the Gospel, the Apostles are obligated to give account of them on the day of judgment. But one cannot give an account if one does not gather fruit and take care of those entrusted to him. Hence, he points out to them that the obligation lying upon him is to enlighten all by faith.”

The Apostle indicates the obligation lying upon him to enlighten all by faith (Rom. 1:14, 15)

“For I am debtor both to the Greeks and to the Barbarians; both to the wise and to the unwise.” By this he shows the breadth of his apostolic obligation. He is a debtor to all without exception: to the Greeks, as the cultured and learned; to the Barbarians, as the rude and savage; to the wise, as having developed reason; to the unwise, as lacking it. “As if to say,” explains St. Chrysostom, “I have been entrusted with something that I must give to everyone. It is as though someone received from the master some gifts to distribute to all the servants, and would be under obligation to each one of them.” Rom. 1:14

“So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.” He shows his readiness and zeal. “Notice how he does not speak arrogantly or haughtily, but speaks modestly, saying: ‘as much as in me is,’—that is, according to my power and ability. By this he indicates that the success of his preaching depends not on his will and ability alone, but also on God’s grace. Not boasting about his power, he shows both humility and piety.” (St. Chrysostom) Lk 12:42.

The Apostle has thus justified himself for not having come earlier. He has shown: (1) that he always desired to come to them; (2) that he always tried to come to them; (3) that many hindrances stood in his way; (4) that these hindrances came from the providence of God; (5) that his coming would serve the establishment and consolation of the Roman church through the impartation of spiritual gifts; (6) that this desire comes from his apostolic obligation to spread the Gospel to all peoples without exception, and (7) his readiness to fulfill this obligation. All this was necessary for the Romans to understand that the delay in his coming was not due to his negligence or lack of love for them.