Romans 1:13

That oftentimes I purposed - See Rom 1:10. How often he had purposed this we have no means of ascertaining. The fact, however, that he had done it, showed his strong desire to see them, and to witness the displays of the grace of God in the capital of the Roman world; compare Rom 15:23-24. One instance of his having purposed to go to Rome is recorded in Act 19:21, “After these things were ended (namely, at Ephesus), Paul purposed in the spirit, when he had passed through Macedonia and Achaia to go to Jerusalem; saying, After I have been there, I must also see Rome.” This purpose expressed in this manner in the Epistle, and the Acts of the Apostles, has been shown by Dr. Paley (Horae Paulinae on Rom 1:13) to be one of those undesigned coincidences which strongly show that both books are genuine; compare Rom 15:23-24, with Act 19:21. A forger of these books would not have thought of such a contrivance as to feign such a purpose to go to Rome at that time, and to have mentioned it in that manner. Such coincidences are among the best proofs that can be demanded, that the writers did not intend to impose on the world; see Paley.

But was let hitherto - The word “let” means to “hinder,” or to “obstruct.” In what way this was done we do not know, but it is probable that he refers to the various openings for the preaching of the gospel where he had been, and to the obstructions of various kinds from the enemies of the gospel to the fulfillment of his purposes.

That I might have some fruit among you - That I might be the means of the conversion of sinners and of the edification of the church in the capital of the Roman Empire. It was not curiosity to see the splendid capital of the world that prompted this desire; it was not the love of travel, and of roaming from clime to clime; it was the specific purpose of doing good to the souls of human beings. To “have fruit” means to obtain success in bringing men to the knowledge of Christ. Thus, the Saviour said Joh 15:16,” I have chosen you, and ordained you that you should bring forth fruit, and that your fruit should remain.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Rom_1:13

Oftentimes I purposed to come unto you.

Pauls purpose

I. Its history. Oftentimes. The project doubtless early formed. What more natural than that so distinguished a Christian citizen should desire to see the gospel firmly planted in the centre of the empire. This would be strongly opened by the conviction that from Rome the gospel would perforce radiate more powerfully. A Christianised Rome would mean a Christianised world. The purpose was originated or confirmed by Divine revelation (cf. Act_19:21; Act_27:24; Rom_15:23)

. His eye would never be off this great object.

II. Its temporary frustration.

1. Doubtless by Divine interpositions. He was kept from Rome as he was kept from Asia, etc. (Act_16:6-7). Sometimes Gods purposes are best answered by the frustration of our own when they are of the highest. Perhaps it was best for Paul to work his way to Rome by a circuitous route, coming in contact with diverse peoples, and so preparing him for dealing with the heterogeneous population of the capital. Anyhow, no ministry at Rome would have compensated for the loss of his brilliant history.

2. Certainly by necessary engagements (Rom_15:20-21). It is always best to do the duty which is nearest to hand, and follow it up by proceeding to the next. All Pauls career seems an illustration of this. He never seems to have gone out of his way. One event leads to another by a perfectly natural sequence.

3. Possibly Satan may have hindered. If at one time, why not at another (1Th_2:18; Dan_10:13)? Did he hinder at Illyricum (Rom_15:20) when Rome was so temptingly near?

III. Its ultimate object. Fruit.

1. This fruit was--

(1) The conversion of sinners (Col_1:6; Php_1:11).

(2) The comfort and advancement of believers (Joh_15:16; Php_1:25).

(3) The growth of the Church, both inwardly and outwardly.

2. Much fruit he had reaped already (Rom_15:18-21).

3. Yet he yearned for more. He could have no rest while one field remained unplanted, and he knew that the most fruitful field yet remained.

IV. Its accomplishment. Read Php_1:1-30, and remember that Philippians, Colossians, Ephesians, and Philemon were written at Rome. Who shall estimate the fruit reaped by this visit to Rome? Only the Great Husbandman at the Great Day. (J. W. Burn.)

But was let hitherto.--

The true estimate of hindrances

1. Distinguish between the imaginary and the real.

2. Do not be discouraged by them, nor seek to evade them.

3. Conquer them by prayer.

4. Convert them into means of advancement--among other things the apostles difficulties occasioned this Epistle to the Romans. (J. Lyth, D. D.)

That I might have some fruit.--

Anxiety for souls

Brainerd could say of himself on more than one occasion, I cared not where or how I lived, or what hardships I went through, so that I could but gain souls to Christ. While I was asleep I dreamed of these things; and, when I waked, the first thing I thought of was this great work. All my desire was for the conversion of the heathen, and all my hope was in God.

Earnestness in seeking for souls

When Judson carried the message of salvation to the villages and jungles of India, he declared his conviction that men mast be redeemed to God by personal, individual contact with those who knew the grace of Christ; and he said, I am determined to preach the gospel wherever I can find a congregation of one.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 1:13-15. Now, brethren — Lest ye should be surprised that I, who am the apostle of the Gentiles, and who have expressed such a desire to see you, have never yet preached in Rome; I would not have you ignorant — I wish to inform you; that oftentimes I purposed to come unto you — See the margin. But was let (prevented) hitherto — Either by the greater necessities of others, as Rom 15:22, or by the Spirit, Act 16:7, or by Satan raising opposition and persecution, or otherwise hindering, 1Th 2:2; 1Th 2:18. That I might have some fruit — Of my ministerial labours; by the conversion of some, and the confirmation and edification of others; even as — I have already had from the many churches I have planted and watered, among other Gentiles, Rom 15:18-19. I am debtor both to the Greeks, &c. — Being the apostle of the Gentiles, I am bound to preach both to the Greeks, however intelligent, and to the barbarians, however ignorant. Under the name Greeks, the Romans are comprehended, because they were now become a learned and polished people. For the meaning of the name barbarian, see the note on Act 28:2, and 1Co 14:11; both to the wise and the unwise — For there were unwise even among the Greeks, and wise even among the barbarians; and Paul considered himself as a debtor to them all; that is, under an indispensable obligation, by his divine mission, to preach the gospel to them; bound in duty and gratitude to do his utmost to promote the conversion and salvation of men of every nation and rank, of every genius and character. So, as much as in me is — According to the ability which God gives me, and the opportunities with which he is pleased to favour me; I am ready, and desirous, to preach the gospel to you that are at Rome also — Though it be the capital of the world, a place of so much politeness and grandeur, and a place likewise where it might seem peculiarly dangerous to oppose those popular superstitions to which the empire is supposed to owe its greatness and felicity: yet still, at all events, I am willing to come and publish this divine message among you; though it should be at the expense of my reputation, my liberty, or life.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1:13 brothers and sisters: This Greek word (adelphoi) describes people who are in a familial relationship. Paul and other New Testament writers use this word to indicate that Christians are so intimately tied to one another in Christ that they are family. The word refers to both male and female Christians. • I was prevented until now: Paul wrote this letter when he was in Corinth toward the end of his third missionary journey (see Acts 20:2-4; cp. Rom 16:21-23). The need to plant and nourish churches in the eastern Mediterranean had occupied Paul up to this point. Before he could visit the Roman Christians, he first needed to return to Jerusalem to deliver a gift of money collected from the Gentile churches for the impoverished Jewish Christians (15:23-29).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 1:13. Ὀυ—ἀγνοεῖν, not—to be ignorant) A form of expression usual with Paul, which shows the candour of his mind.—ἀδελφοί, brethren) An address, frequent, holy, adapted to all, simple, agreeable, magnificent. It is profitable, in this place, to consider the titles, which the apostles use in their addresses. They rather seldom introduce proper names, such as Corinthians, Timothy, etc. Paul most frequently calls them brethren; sometimes, when he is exhorting them, beloved, or my beloved brethren. James says, brethren, my brethren, my beloved brethren; Peter and Jude always use the word beloved; John often, beloved; once, brethren; more than once, little, or my little children, as Paul, my son Timothy.—καρπὸν σχῶ, I might have fruit) Have, a word elegantly placed midway between receive and give. What is profitable to others is a delight to Paul himself. He esteems that as the fruit [of his labour] (Php 1:22). In every place, he wishes to have something [a gift] put out at interest. He somewhat modifies [qualifies] this desire of gain [spiritual gain], when he speaks of himself in the following verse as a debtor. He both demands and owes, Rom 1:12; Rom 1:11. By the cords of these two forces, the 15th verse is steadied and strengthened.—καθὼς, even as) Good extends itself among as many as possible.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_1:13. My longing towards you has often awakened in me the purpose of coming to you, in order also among you etc. Paul might have placed a καί before προεθ., but was not obliged to do so (in opposition to Hofmanns objection); and he has not put it, because he did not think of it. The discourse proceeds from the desire (Rom_1:11) to the purpose, which is coming nearer to realisation. Hence it is the less necessary to transfer the weight of the thought in Rom_1:13 to the clause expressive of purpose (Mangold).

οὐ θέλω δὲ ὑμ. ἀγν.] The Apostle lays stress on this communication. Comp on Rom_11:25. The δὲ is the simple μεταβατικόν.

καὶ ἐκωλ. ἄχρι τοῦ δεῦρο] is a parenthesis separated from the structure of the sentence, so that ἵνα attaches itself to προεθ. ἐλθ. πρ. ὑμ. The καὶ, however, is not to be taken as adversative, as Köllner still thinks (see, in opposition to this, Fritzsche), but as the simple and marking the sequence of thought, which here (comp Joh_17:10) intervenes parenthetically. For the view which makes it still dependent on ὅτι, so that it introduces the second part of what the readers are to know (Hofmann), is precluded by the following clause of purpose, which can only apply to that resolution so often formed.

δεῦρο] used only here in the N. T. as a particle of time, but more frequently in Plato and later authors; see Wetstein. That by which Paul had been hitherto hindered, may be seen in Rom_15:22; consequently it was neither by the devil (1Th_2:18) nor by the Holy Spirit (Act_16:6 f.). Grotius aptly observes (comp Rom_15:22): Magis urgebat necessitas locorum, in quibus Christus erat ignotus.

ἵνα τινὰ καρπὸν κ.τ.λ[372]] is entirely parallel in sense with ἽΝΑ ΤΙ ΜΕΤΑΔῶ Κ.Τ.Λ[373] in Rom_1:11, and it is a gratuitous refining on the figurative καρπόν to find specially indicated here the conversion of unbelievers beyond the range which the church had hitherto embraced (Hofmann); comp also Th. Schott, and even Mangold, who takes the Apostle as announcing his desire to take in hand the Gentile mission also among his readers, so that the καρπός would be Gentiles to be converted. No; by καρπόν Paul, with a complimentary egotism flattering to the readers, describes that which his personal labours among the Romans would have effectedconsequently what had been said without metaphor in Rom_1:11according to a current figure (Joh_4:36; Joh_15:16; Php_1:22; Col_1:6), as harvest-fruit which he would have had among them, and which as the produce of his labour would have been his (ideal) possession among them. But in this view the literal sense of ἔχειν (comp Rom_6:21 f.) is not even to be altered by taking it as consequi (Wolf, Kypke, Koppe, Köllner, Tholuck, and others). To postpone the having the fruit, however, till the last day (Mehring) is quite alien to the context.

καθὼς καὶ ἐν τοῖς λοιπ. ἔθν.] as also among the remaining nations, i.e. Gentiles (see on Rom_1:5), namely, I have fruit. In the animation and fulness of his thought Paul has inserted twice the καὶ of comparison, inasmuch as there was present to his mind the twofold conception: (1) among you also,[376] as among; and (2) among you, as also among. So frequently in Greek authors. See Baeumlein, Partikell. p. 153; Stallbaum, a[377] Plat. Gorg. p. 457 E; Winer, p. 409 [E. T. 547]. There is therefore no grammatical reason for commencing the new sentence with καθώς (Mehring), nor is it in accordance with the repetition of the ἐν.

[372] .τ.λ. καὶ τὰ λοιπά.

[373] .τ.λ. καὶ τὰ λοιπά.

[376] That the you must mean the Roman Christians, and not the still unconverted Romans (Th. Schott), is clearly shown by all the passages, from ver. 8 onwards, in which the ὑμεῖς occurs; and especially by the ὑμῖν τοῖς ἐν ʼΡωμῃ in ver. 15. As regards their nationality, they belong to the category of Gentiles. Comp. Rom_11:13, Rom_16:4; Gal_2:12; Gal_2:14; Eph_3:1. But if Paul is the Apostle of the Gentiles, the Gentiles already converted also belong to his apostolic sphere of labour, as, e.g., the Colossians and Laodiceans, and (vv. 5, 6) the Romans. Schott is compelled to resort to very forced suggestions regarding ἐν ὑμῖν and ὑμῖν, especially here and in ver. 15; as also Mangold, who can only find therein a geographical designation (comp. Hofmann: he addresses them as a constituent portion of the people of Rome). Comp. on ver. 15.

[377] d refers to the note of the commentator or editor named on the particular passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 1:13 . οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν : a phrase of constant recurrence in Paul, and always with ἀδελφοί ( 1Th 4:13 , 1Co 10:1 ; 1Co 12:1 , 2Co 1:8 ). Some emphasis is laid by it on the idea that his desire or purpose to visit them was no passing whim. It was grounded in his vocation as Apostle of the Gentiles, and though it had been often frustrated he had never given it up. ἐκωλύθην ἄχρι τοῦ δεῦρο : probably the main obstacle was evangelistic work which had to be done elsewhere. Cf. chap. Rom 15:22 f. The purpose of his visit is expressed in ἵνα τινὰ καρπὸν σχῶ : that I may obtain some fruit among you also. καρπὸς denotes the result of labour: it might either mean new converts or the furtherance of the Christians in their new life. καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν : nothing could indicate more clearly that the Church at Rome, as a whole, was Gentile.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 13, 14. “Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (but was hindered hitherto), that I might gather some fruit among you also, even as among the other Gentiles. I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the ignorant.”

His readers might ask with some reason how it happened that Paul, having been an apostle for more than twenty years, had not yet found time to come and preach the good news in the Capital of the world. The phrase: I would not have you ignorant, has something slightly mysterious about it, which will be explained presently. The δέ, now, expresses a gradation, but not one from the simple desire (Rom 1:11) to the fixed purpose (Rom 1:13). The right connection in this sense would have been: for indeed, and not now. Paul rather passes here from the spiritual good, which he has always desired to do among the believers of Rome, to the extension of their church, to which he hopes he may contribute. Let his work at Corinth and Ephesus be remembered; why should he not accomplish a similar work at Rome? He means, therefore: “I shall confess to you my whole mind; my ambition aims at making some new conquests even in your city (at Rome).” This is what he calls gathering some fruit. The phrase is as modest as possible. At Corinth and Ephesus he gathered full harvests; at Rome, where the church already exists, he will merely add some handfuls of ears to the sheaves already reaped by others. Καρπὸν ἔχειν, literally, to have fruit, does not here signify: to bear fruit, as if Paul were comparing himself to a tree. The N. T. has other and more common terms for this idea: καρπὸν φέρειν, ποιεῖν, διδόναι. The meaning is rather to secure fruit, like a husbandman who garners a harvest. The two καί, also, of the Greek text, “also among you, as also among the other Gentiles,” signify respectively: “among you quite as much as among them;” and “among them quite as much as among you.” St. Paul remembers what he has succeeded in doing elsewhere. No reader free from prepossession will fail to see here the evident proof of the Gentile origin of the great majority of the Christians of Rome. To understand by ἔθνη, nations in general, including the Jews as well, is not only contrary to the uniform sense of the word (see Rom 1:5), but also to the subdivision into Greeks and Barbarians given in the following verse: for the Jews, according to Paul’s judgment, evidently did not belong to either of these two classes. If he had thought of the Jews in this place, he must have used the classification of Rom 1:16: to the Jews and Greeks.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Rom_1:13

I would not have you ignorant, brethren; a mode of expression which the apostle often adopts, when he would assure his readers of anything, or call their attention to it particularly. That oftentimes I purposed to come unto you. In Rom_15:23, he states that he had cherished this purpose for many years. And was hindered until now. Our version renders καί adversatively but. This is objected to as unnecessary especially as καί often introduces a parenthesis; and such is this clause, because the following ἵνα must depend on προεθέμην of the preceding clause. As in the fifteenth chapter the apostle says, that having no more place in the countries around Greece, he was ready to visit Rome, it is probable that the hindering to which he here refers, was the incessant calls for apostolic labor, which left no time at his command. As, however, his course seems to have been under the guidance of a special providence, Act_16:6, Act_16:7, Act_16:9 it may be that the Spirit who had forbidden his preaching in Asia, had hitherto forbidden his visiting Rome. That may have some fruit among you, as among other gentiles. Καρπὸν ἔχειν is to have profit, or advantage. See Rom_6:21, Rom_6:22. The profit, however, which Paul desired, was the fruit of his ministry, the conversion or edification of those to whom he preached.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

oftentimes I purposed to come unto you, but was let--hindered.

hitherto--chiefly by his desire to go first to places where Christ was not known (Rom 15:20-24).

that I might have some fruit--of my ministry

among you also, even as among other Gentiles--The GENTILE origin of the Church at Rome is here so explicitly stated, that those who conclude, merely from the Jewish strain of the argument, that they must have been mostly Israelites, decide in opposition to the apostle himself. (But see on Introduction to this Epistle.)

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. But was let hitherto] The word let, from the Anglo-Saxon, [Anglo-Saxon] to hinder, signifies impediment or hinderance of any kind: but it is likely that the original word, εκωλυθην, I was forbidden, refers to a Divine prohibition:-he would have visited them long before, but God did not see right to permit him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) In the previous verses the Apostle has been speaking of his desire; here he speaks of his purpose, which is one step nearer to the realisation. He had intended to add the Roman Church to the harvest that he was engaged in gathering in.

Let.—This is, of course, an archaism for “hindered,” “prevented.” The Greek is literally, “and was prevented hitherto.”

It is hardly worth while to speculate, as some commentators have done, on the causes that may have hindered the Apostle from going to Rome. In a life like his there may have been many.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. Now I would not have you ignorant] A characteristic phrase. See Rom_11:25; 1Co_10:1; 1Co_12:1; 2Co_1:8; 1Th_4:13.

I purposed to come unto you] Within limits, evidently, St Paul’s plans were no more inspired than those of modern missionaries; his most deliberate intentions were liable to correction by his Master. The correction came often in the form, not of silent providence, but of miraculous intimation. See Act_16:6-7, and cp. 2Co_1:15-17.

but was let hitherto] Lit. and was let (hindered). Practically, though not in grammatical form, this clause is a parenthesis. For the nature of the hindrance, see Rom_15:22-23.

that I might have some fruit] Some results of my ministry. The “results” here contemplated would be not so much conversions as the deeper instruction of the converted.

other Gentiles] Properly, the other Gentiles. This clause proves that the large majority of the Roman Christians were converts from paganism. The drift of the whole Epistle says the same.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now I would not have you ignorant, brethren,.... The apostle calls them brethren, because many of them were Jews, his brethren and kinsmen according to the flesh, and all of them were his brethren in a spiritual relation; and this he does to express his affection to them, and engage their attention and credit to him, and particularly to this matter which he now acquaints them with, being unwilling they should be ignorant of it;

that oftentimes I purposed to come unto you: it was not a sudden start of mind, or a desire that lately arose up in him, but a settled resolution and determination, and which he had often made:

but was let hitherto; either by God, who had work for him to do in other places; or by Satan, who sometimes by divine permission has had such power and influence; see Th1 2:18, or through the urgent necessities of other churches, which required his stay with them longer than he intended: his end in taking up at several times such a resolution of coming to them was, says he,

that I might have some fruit among you also, even as among other Gentiles: by fruit he means, not any reward of his labour, either temporal or eternal; but the conversion of sinners, the edification of saints, and the fruitfulness of believers in grace and works. The apostle seems to allude to the casting of seed into the earth: Christ's ministers' are husbandmen, who sow the seed of the word, which lies some time under the clods; wherefore patience is necessary to wait its springing up, first in the blade, and then in the ear, then in the full corn in the ear, when it brings forth fruit; all which depend on the blessing of God: and when he adds, "as among other Gentiles", his design is not so much to let them know that they were as other Gentiles, upon a level with them, had no pre-eminence as citizens of Rome, over other saints, being all one in Christ Jesus; as to observe to them his success in other places, where he had been preaching the Gospel of the grace of God.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

Ver. 13. But was let hitherto] Either by Satan, 1Th 2:18; or by the Holy Spirit otherwise disposing of him, as Act 19:6-7; or by some intervenient but important occasion, as Rom 15:20-21.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

He prevents a cavil; they might say, If Paul hath such a longing desire to see us, why doth he not come to us? To this he answers, it was not for want of will or affection; for he often intended and attempted it.

But was let hitherto; either by Satan, as 1Th 2:18; or by the Holy Spirit otherwise disposing of him, as Act 16:6,7; Ro 15:22. It is possible that he might be hindered also by his own infirmities, or by others’ necessities and entreaties, Act 10:48; 16:15; 28:14.

That I might have some fruit, i.e. of my ministry and calling, as the apostle of the uncircumcision. He hoped the gospel he should preach among them would have good success, and bring forth fruit in them, as it had done in other churches of the Gentiles. See Col 1:6.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Purposed—His whole journeyings have been westward, as if with a presentiment that his destination was the great Capital, (Act_19:21.)

Let—Hindered. Hence we see that the apostles were not inspired in all their plans, purposes, or opinions.

Fruit—A fruitage of converts, which the apostle considered as the great harvest of his life.

Other Gentiles—Though there were clearly Jews in the Roman Church, yet, as it was largely Gentile, and in the very center of Gentilism, he speaks as if they were a Gentile Church.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit among you also, even as among the rest of the Gentiles. Some take the "but" at the beginning of this verse (ou yelw de) as the apodosis to prwton men in ver. 8, with the meaning, "I am aware, and am thankful, that your faith is already notorious; but still I wish you to know that I have long had a desire to visit you." But the me and de are too far separated to commend this view. It is more after St. Paul"s style that there should be no apodosis to prwton men ; his train of thought carries him on so that he forgets how he began his sentence; and ver. 13 comes naturally as the sequence of ver. 12, whether we render de by "but," or (as in the Authorized Version) by "now," or (as in the Revised Version) by "and." The long-cherished intention here spoken of had been expressed by him when at Ephesus, before his departure to Macedonia. (Act_19:21) Feeling himself to be peculiarly the apostle to the Gentile world, and having already been the first agent in carrying the gospel into Europe, (Act_16:9, Act_16:10) and having established it there in important centres of population, he ever kept in view an eventual visit to the imperial city itself, in the hope of its thence permeating the whole western world. What had so far hindered him appears from Rom_15:22 to have been principally missionary work which had first to be accomplished elsewhere. At last Providence carried him there in a way not of his own choosing. Thus man proposes, God disposes. In this verse the Roman Church seems certainly to be regarded as a Gentile one. What classes of converts probably at that time composed it has been considered in the Introduction. Whatever its nucleus, St. Paul plainly feels that, in sending this Epistle to it, he is carrying out his especial mission of extending the gospel to the Gentile world, though at the same time he writes mainly from a Jewish standpoint, appealing frequently to the Jewish Scriptures, with which he presupposes an acquaintance on the part of his readers. But the latter fact is not inconsistent with the supposition of their being, either then or prospectively, mainly of Gentile race. The gospel was everywhere preached as the fulfilment of Judaism (see note on ver. 2); and for understanding both its purport and its evidences, all would have to be to some extent indoctrinated in the ancient Scriptures. It is to be observed, too, that in the next verse the apostle implies a sense of now addressing a peculiarly civilized and cultivated community; he seems to have before him the prospect of his address reaching the educated and intelligent classes of society in the imperial city. And the Epistle, as it goes on, is in accordance with such an aim. For its arguments are addressed, not merely to believers in the Old Testament, but also generally to philosophical thinkers. The state of the world is reviewed, human consciousness is analyzed, deep problems which had long exercised the minds of philosophers are touched on, and the gospel is, in fact, commended to the world as God"s answer to man"s needs.

Vers. 13, 14. A yearning heart.

The ministry of the gospel of Christ may be fulfilled in either of two ways by personal visitation and oral teaching and preaching; or by written communications, in the form of letter or of treatise. Paul, like many since his time, adopted both methods, and it would be hard to say in which he was the more effective. When he could not himself visit a city he could write to those who dwelt there. This difference between the two methods is observable that by writing he could only reach those already favourably disposed towards Christian doctrine, whilst by word of mouth he often gained access to the hearts of unbelievers.

I BENEVOLENT PURPOSES MAY BE PROVIDENTIALLY HINDERED. God often in mercy frustrates the wicked counsels of malicious men. But not only so; he sometimes hinders his servants from carrying out designs good in their motives. It happened now and again to Paul that, wishing to visit some country or city on an errand of mercy, his way was in that particular direction hedged up, and his steps were turned else-whither. The apostle"s wish to visit Rome was natural, disinterested, and praiseworthy, and, in God"s time, was fulfilled. But, up to the date of writing this Epistle, he had been hindered from carrying that wish into effect. We are taught that all our plans, even those of special evangelistic services, should be formed with submission to the wisdom and the will of God.

II SPIRITUAL EFFORT IS WITH A VIEW TO SPIRITUAL FRUIT. The apostle looked forward to some result of toil. He had reaped a harvest, more or less abundant, in other fields of labour, and his purpose in visiting Rome was to gather fruit unto God. What was this "fruit"? The conversion of men to the faith and obedience of the gospel, and the growth of Christian character in those who professed to be followers of Christ. In these spiritual results the evangelist, the pastor, reaps the harvest of his toil. To this end the Lord of the harvest thrusts forth labourers. "Herein is the Father glorified, that ye bear much fruit." Barrenness and unfruitfulness in the spiritual domain are a source of grief and distress and disappointment.

III THE CHRISTIAN LABOURER IS A DEBTOR UNTO ALL MEN. Paul felt that, in preaching the gospel to his fellow-men, he was paying them what was their due that necessity was laid upon him. What was, and is, the ground of this obligation? In the case of Paul, the signal conversion from the career of the persecutor to the life of the Christian, and the Divine commission to preach the gospel to the Gentiles, formed peculiar reasons and motives urging such devotion. Yet every Christian, having received spiritual blessings through the agency of his fellow-men, is thereby bound to transmit to others what he himself has received. And Christ"s own authority sanctions our regarding spiritual service rendered to men as some fulfilment of the great debt we all owe to him. The extent of this obligation is universal. It includes all nations and races, Greek and barbarian; all classes and characters, wise and unwise. Paul was ready to minister to Hebrews and heathen, Romans and Greeks, bond and free. He knew that the reception of his message would bring the true wisdom and the true liberty to men of every tribe and of every type, and therefore he sought to discharge his debt to all mankind.

APPLICATION. The Christian labourer should seek that his labour may be directed by the distinctively Christian spirit; that it should contemplate the special Christian aim and result; and that it should display true Christian comprehensiveness and charity.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Brethren - A frequent, holy, simple, sweet, and yet grand, appellation. The apostles but rarely address persons by their names; 'O ye Corinthians," "O Timotheus." St. Paul generally uses this appellation, " Brethren;" sometimes in exhortation, " My beloved," or, " My beloved brethren;" St. James, "Brethren," "My brethren," My beloved brethren;" St. Peter and Jude always, " Beloved;" St. John frequently, " Beloved;" once, " Brethren;" oftener than once, My little children." Though I have been hindered hitherto - Either by business, see chap. xv, 22; or persecution, 1 Thess. ii, 2; or the Spirit, Acts xvi, 7. That I might have some fruit - Of my ministerial labours. Even as I have already had from the many churches I have planted and watered among the other gentiles.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A further reason for Paul’s desire to come:

v. 13. Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

v. 14. I am a debtor both to the Greeks and to the barbarians, both to the wise and to the unwise.

v. 15. So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also.

To the reason given above, that he wanted to impart to the brethren at Rome some spiritual gift and be strengthened with them, Paul here adds an explanation from the standpoint of his office as apostle to the Gentiles. He does not want them to be ignorant of the fact that he had often had the earnest intention to come to them, Act 19:21. Up to the present time he had been prevented from carrying out his purpose, chap. 15:20-22. It had not been lack of interest in them, indifference to the work carried on in their midst, which had kept him away, for he was fully aware of his position as the apostle of Jesus Christ to the Gentiles. He was anxious to have some fruit among the Romans also, to see some people added to the congregation as a result of his evangelical labors, just as he had seen such results among other Gentile nations; he wanted to gather fruit unto eternal life, Joh 4:36. The souls which a preacher of the Gospel gains by his testimony are looked upon by the Lord as fruit, as sheaves of the harvest, and for that reason Paul desired to labor in the midst of the world’s capital, to win more souls for the great spiritual harvest.

All this anxiety and desire, therefore, Paul bases upon the obligation which he feels resting upon him, so far as the preaching of the Gospel is concerned. To the Greeks, those that were familiar with the Greek language and the highest culture of the Romans, as well as to the barbarians, the people not conversant with these advantages; to the wise according to the standard of this world as well as to the unlearned and ignorant, he was debtor, he considered himself indebted. He felt that he owed them the Gospel of Jesus Christ; he could not rest content until he had discharged this debt. For that reason his willingness was directed toward the accomplishing of this end: he, on his part, was altogether prepared and ready, his readiness was a fact, he wanted to preach the Gospel in Rome also. This assurance, so fully substantiated, was undoubtedly sufficient to take away any scruples or doubts which the brethren at Rome might have entertained as to the great apostle’s personal feeling toward them. Note: The Gospel of Christ is intended for the uncivilized nations as well as for the civilized; barbarism is as little a hindrance to the spread of the Gospel as worldly culture and learning is an aid to its propagation. Mark also: Christians should at all times feel the obligation to preach the Gospel resting upon them; so long as there is even one individual in the world in whose case no effort has been made to make him acquainted with the glorious Gospel of Jesus Christ, so long there is a debt scored against the Christians; it is time that we hurry with the discharge of this indebtedness.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Here observe, How the apostle obviates an objection, and prevents a reflection upon himself: Some at Rome might be ready to say, If Paul had such a longing desire to see us as he expresses, why did he not come all this time and preach here, as he has done at Corinth and Ephesus, and elsewhere? He truly tells them, therefore, that it was not for want of inclination and will, but for want of opportunity; he had often intended it, and attempted it also, but was providentially hindered.

From whence I gather, That the ministers of God cannot always dispose of themselves and of their labours according to their own inclinations and desires, but both their persons and ministry are directed and disposed of by the providence, and according to the pleasure of Almighty God.

Observe, 2. The great modesty and condescending humility of our apostle, in telling the Romans, that though he desired and intended to take this long journey to Rome, to preach the gospel to them, yet this was rather a debt than a gift: He doth not intimate to them, that his coming amongst them was an arbitrary favour, for which they should be indebted to him, but a bounden duty which he owed to them; I am a debtor both to Jew and Greek, and ready to preach the gospel to you that are at Rome also.

Here note, That the debt spoken of is the preaching of the gospel: St. Paul contracted this debt, and laid himself under an obligation to pay it then, (as every minister doth now) at his first entering upon the office of the ministry; by virtue of his mission, it was his duty to preach the gospel to all, both to the learned Greeks and unlearned Barbarians.

From whence, learn, That to preach the gospel of Christ, both far and near, with a laborious diligence, when regularly called thereunto, is a ministerial debt and duty. We are first indebted to God that sends us forth, we are also indebted to the people we are sent unto.

But, oh! how many people are there that would willingly forgive their ministers this debt! but we must tender payment at the time and place appointed, or we can never be discharged, whether the debt be accepted or not.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

13. “I do not wish you to be ignorant, brethren, I purposed to come unto you, (but was hindered hitherto,) in order that I may have some fruit among you, as indeed among other Gentiles.” A half-dozen years had elapsed since Paul first planted the gospel in Greece, which was separated from Italy only by a narrow sea, yet it is the Adriatic, in all ages notorious as a storm-center and a tempest breeder. In that age, when the art of navigation was in its infancy, the mariner’s compass and the steam engine not yet dreamed of, the enterprise of crossing that stormy sea from Greece to Italy was no insignificant affair. You must remember that when Paul made this voyage it occupied about five months, and involved an awful shipwreck after a storm of two solid weeks without letting up. We must not forget that our apostle was entirely without financial resources, so essential to this long, perilous and expensive voyage. Hence, in the providence of God appealing to Caesar, he forced his enemies to defray the expenses of this tour, all the way from Jerusalem to Rome. During these twenty eight years his work had resulted in the establishing of hundreds of churches (i. e., mostly little Holiness bands) throughout Syria, Phrygia, Cappadocia, Galatia, Cilicia, Lydia, Mysia, Macedonia, Achaia and many other countries. Hence God, in His providence, had thus long postponed his cherished enterprise of preaching the gospel in the world’s metropolis.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles . [He had desired to visit Rome that he might glorify Christ by making many converts in Rome ( Joh_15:8 ; Joh_15:16 ), just as he had in other Gentile cities. "That," says Meyer, "by which Paul had been hitherto hindered, may be seen at Rom_15:22 ; consequently it was neither the devil ( 1Th_2:18 ), nor the Holy Spirit ( Act_16:6 ). Grotius aptly observes: "The great needs of the localities in which Christ was unknown constrained him." But the word at Rom_15:22 ; and also at 1Th_2:18 ; is egkoptoo, and the word here, and at Act_16:6 ; is kooluoo, which, primarily, means to forbid, and implies the exercise of a superior will. The whole context here indicates that the divine will restrained Paul from going to Rome, and this in no way conflicts with the statement that the needs of the mission fields hindered him. God's will forbade, and the needs co-operated to restrain; just as in the instance in Acts, the Holy Spirit forbade to go any way save toward Europe, and the visionary cry from Europe drew onward. Two causes may conspire to produce one effect. Paul's entire will was subject to the will of Christ. As a free man he formed his plans and purposes, but he always altered them to suit the divine pleasure.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

13. Oftentimes I purposed to come to you. See Acts 19:21. Thus far he has been hindered. He desired to visit Rome to do the Lord's work. He had planted Gentile churches in many cities. He wished to have some fruit in the greatest Gentile city in the world, as well as elsewhere.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

I do not want you to be uninformed

Paul is emphasizing that he wanted them to have this information. You can translate this double negative in a positive form. AT: "I want you to know" (See: Double Negatives)

brothers

Here this means fellow Christians, including both men and women.

but I was hindered until now

You can translate this in an active form. AT: "something has always prevented me" (See: Active or Passive)

in order to have a harvest among you

The word "harvest" is a metaphor that represents people in Rome whom Paul wants to believe the gospel. AT: "that more people among you might trust in Jesus" (See: Metaphor)

the rest of the Gentiles

the Gentiles in the other regions where he had gone

I am a debtor both to

Using the metaphor "debtor," Paul speaks of his duty to serve God as if he owed God a financial debt. AT: "I must take the gospel to" (See: Metaphor)

translationWords

brother

Gentile

Greek

alien

wise

fool

preach

good news

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13. προεθἐμην. He had got beyond prayers; he had made definite plans, but had been hindered by the exigencies of his work.

τινὰ καρπὸν, again the apologetic τις. σχῶ, ‘get,’ as always.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13. οὐ θέλω δὲ ὑμ. ἀγ.] A Pauline formula: see reff.

καὶ ἐκωλ. ἄχρι τ. δεῦρο is best as a parenthesis, as it is impossible that ἵνα can depend on ἐκωλύθην. So Demosth. p. 488. 7, ἐμοὶ δʼ, ὦ ἄνδρες Ἀθ., δοκεῖ Λεπτίνης (καί μοι πρὸς Διὸς μηδὲν ὀργισθῇς· οὐδὲν γὰρ φλαῦρον ἐρῶ σε) ἢ οὐκ ἀνεγνωκέναι τοὺς Σόλωνος νόμους ἢ οὐ συνιέναι.

The reason of the hindrance is given in ch. 15:20-22: it was, his φιλοτιμία to preach the gospel where it had not been preached before, rather than on the foundation of others.

καρπόν] Not, ‘wages,’ or ‘result of my apostolic labour,’ for such is not the ordinary meaning of the word in the N. T., but fruit borne by you who have been planted to bring forth fruit to God. This fruit I should then gather and present to God; cf. the figure in ch. 15:16: see also Php 1:22 and note.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. οὐ θέλω: οὐκ οἴομαι (D*) G, non arbitror d e g Ambrstr.; an instance of Western paraphrase.

σχῶ, ‘I may get.’

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

I would not have you ignorant. An emphatic expression calling special attention to what follows. Compare 1Co 10:1; 1Th 4:13.

Have some fruit [τινα καρπον σχω] . the phrase, compare ch. 6 22. A metaphorical statement of what is stated literally in ver. 11. Not equivalent to bear fruit, but to gather as a harvest. Compare Joh 4:36; Phi 1:22; Col 1:6. Fruit is a favorite metaphor with Paul. He uses it in both a good and a bad sense. See Rom 7:4, 5; Rom 6:22; Gal 5:22.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.