Romans 15:22

Rom_15:22-24

For which cause I have been much hindered from coming to you.

Pauls desire to visit the Roman Church

The apostle had mentioned in the beginning of his letter this desire which he had long cherished (Rom_1:9-13). He here repeats it. The cause which had frustrated its accomplishment was the principle mentioned in Rom_15:20-21. New openings had presented themselves in succession, for a long period, in these parts--Macedonia, Achaia, and the surrounding districts, and while there remained a spot of earth which had not been visited by the gospel, he could not be satisfied. On the principle of preaching where Christ was not yet known, it is likely he would not have thought of Rome had there been no region beyond into which he might be the first to carry the truth. Even Rome, the metropolis of the world, is not here his primary object. It is only secondary and by the way. He would make his journey into Spain, and take Italy in passing (Rom_15:24). Here is--

I. Open honesty. He does not pretend that Rome was the immediate, far less the sole, object of his proposed journey. He does not, for the sake of ingratiating himself, make more of the believers at Rome than the truth warranted. There is often great danger of insincerity arising from this cause. We wish to impress those to whom we speak or write with their holding a prominent place in our regards; and we tacitly leave them to think that we have come, or purpose coming, to see them, when the real object of our visit is different. There is too much of this kind of hypocritical courtesy even amongst Christians. When we cannot be courteous but at the expense of truth, it is better to say nothing at all.

II. Real affection, accompanied with genuine politeness--the politeness of honest feeling. It appears--

1. In his confidence in their kindness to himself. He does not hesitate to express his assurance that they would help him forward. This confidence is always one of the marks of true friendship. Whenever we feel it necessary to make many apologies for presuming to request or to expect a favour, it is a proof that friendly confidence does not exist. There is, however, a tact and propriety in such matters. There are persons who have a knack of availing themselves of the slightest acquaintance for taxing others with trouble and expense. But still, where there is true friendship, there will be mutual freedom, and the fullest confidence that it will be a pleasure to our friend to serve and to help us. Then Paul had friends at Rome to whom he could have said as he does to Philemon (verse 19), and with regard to them all, he confided in the interest they felt about the cause in which he was engaged. This is a ground of confidence on which ministers of the gospel may often have to presume in prosecuting their work (3Jn_1:5-8).

2. In the pleasure with which he anticipates their company, and his desire to be with them for as long a time as his ulterior objects and engagements would permit. But he does not speak of being fully satisfied, or even simply of being satisfied with their company: he speaks in the terms of heartfelt love, and yet of the most unexceptionable courtesy--if first I be somewhat filled. He knew he might not have it in his power to stay so long as his inclination might dictate; but he hoped to be able to spend some short time with them. In many cases, there is little pleasure, and less profit, in merely seeing individuals for an hour or for a day. The most valuable characteristics require time to elicit. The superficial are soonest known, because there is least to know. If, on the other hand, they are well-known friends, the fondness of true friendship always produces a lingering reluctance to part. But duty ought to dictate against inclination. When an important object demands our presence elsewhere, however fascinating or improving the company of our friends, it must not be allowed to detain us; nor should we, in such cases, attempt to detain those whom we might even like to keep permanently. Conclusion: The apostle did see Rome. But it was in another way than he thought of. He went thither as a prisoner in bonds. It was the way in which it pleased the Lord to send him: and he himself found that it contributed to the benefit of his cause (Php_1:12-14). Let us, in all our schemes, while we trust in God for their fulfilment, trust with submission, leaving everything in His hands as the Infinitely Wise. (R. Wardlaw, D.D.)

Pauls desire to visit Rome

I. Its occasion.

1. Not curiosity.

2. But because Rome was to him--

(1) A new sphere of Christian effort.

(2) An important centre of Christian influence.

II. Its intensity. It survives hindrances, time, etc.

III. Its regulation: By other claims and duties.

IV. Its anticipated accomplishment was--

1. Associated with wider schemes of Christian enterprise.

2. Brightened with the hope of profitable Christian intercourse.

3. Overruled by Providence. (J. Lyth, D.D.)

A good purpose

I. May be long hindered by many causes, even by success.

II. Must not be relinquished.

III. Ought to re carried out as soon as providence opens the way. (J. Lyth, D. D.)

Desire

My brethren, we might well pause here to observe a feature of our common human nature. The impulsive force in life is not thought, not will, but desire. Thought sees its object, will gives orders with a view to attaining it; but without desire thought is powerless, and will, in the operative sense, does not exist. Desire is to the human soul what gravitation is to the heavenly bodies. Ascertain the object of a mans desire, and you know the direction in which his soul is moving. Ascertain the strength of a mans desire, and you know the rapidity of the souls movement. In the memorable words of St. Augustine, Whithersoever I am carried forward, it is desire that carries me. (Canon Liddon.)

The unwearying zeal of the Apostle Paul

I. Its evidences.

1. In the foundation and direction of so many Christian Churches.

2. In sacrificing his private wishes to his great work.

3. In imperilling his own life in ministering to the saints.

II. Its supports. The consciousness--

1. That his labours were successful.

2. That he was sustained by the prayers of others.

3. That he could commend himself and others to the care of the God of peace. (J. Lyth, D.D.)

True missionary zeal

is--

I. Unwearying.

1. It survives hindrances.

2. Desires ever to extend its sphere of operation.

II. Prudent. It--

1. Proceeds cautiously.

2. First discharging those duties which are most imperative.

III. Wise.

1. It does not overlook nearer claims in its desire to meet those which are more distant.

2. Pauls zeal reached to Spain, the boundary of the then known world--but he would not pass by Rome.

IV. Comprehensive. He does not forget the mother Church, but makes his new spheres of labour subservient to its prosperity--

1. By proofs that its efforts have not been unsuccessful.

2. By material help in time of need.

3. By the happy effect which the examples of the converted heathen might have upon the careless at home. (J. Lyth, D. D.)

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

CRITICAL NOTES

Rom_15:23. Place in these parts.—κλίμασι, a geographical term of the ancients. Paul wished to visit Rome as the centre of the heathen world. Rome a great power and wide influence; essential to direct influence in a right channel.

MAIN HOMILETICS OF THE PARAGRAPH.—Rom_15:22-24

Thwarted purpose.—Purposes are often thwarted in this world, and the mystery is that the purposes of good men are crossed while those of bad men too frequently prosper. The complaint of the psalmist is still ours: “I have seen the wicked in great prosperity,” etc. St. Paul’s desires were not realised. If St. Paul failed at times, and not infrequently, why should we look for a pathway always according to our plans? Even a Paul may preach in vain in a city given over to the worship of Astarte; even a Luther cannot convert the pope; even a Gordon must perish at Khartoum. We must expect failures, but we must not by them be daunted. Failures in our social plans may prepare us to expect failures even in God’s work. Failure to us, perhaps not failure to God.

I. A purpose is thwarted.—St. Paul is said not to have been a social man, and yet here we find him having formed the purpose of seeking Christian fellowship with the saints at Rome. He appears to mourn that he had been much hindered from going to them. The social desire of St. Paul was crossed; he could not then visit Rome. Our visits are hindered; let us learn our limitations. Human movements, even in what we call trivial affairs, are under high control.

II. A purpose is pursued.—If a purpose be desirable and praiseworthy, then there is no need to abandon it because we have been checked. The great man can wait. I am hindered now, but I may come at some future time. I cannot now realise my ideal, but I press onward in patient hope. A man’s conduct in littles is prophetic of what he will do in greats.

III. The purpose is subordinated.—St. Paul had a great desire to see the Roman Christians; but he must preach the gospel until he found no more place. So long as there is occasion and opportunity for Christ’s work, so long the worker must overlook personal desires. What a large lesson? Too oft we visit our friends, and let Christ’s work stand on one side. The claims of religion are subordinated to our personal desires. St. Paul’s personal desires were subordinated to the claims of religion.

IV. The purpose is desirable.—The visit here proposed is not one at the bidding of social etiquette; it is a visit for mutual spiritual enrichment. The desire is to be refreshed with the company of God’s people. The communion of saints is an article of our creed; but how little practised! Communion of saints is a desirable object, a delightful contemplation; but it must not interfere with higher work. The active and passive sides of the Christian character must be developed. If these verses are not Pauline, they contain much divine instruction, and testify to the inspired wisdom of the compilers. It is justly remarked: “It may here be observed that such signs, evidently unintentional, of conflicting feelings in the letter, and such consistency between the letter and the narrative, are strong confirmation of the authenticity of both.” Let us seek, then, to gather lessons of moral wisdom, and leave the critics to pursue their unsatisfactory way. Why destroy the old paths when no better new ones have been discovered?

Rom_15:23. The observant man.—Meyer, following Luther, makes the word τόπον mean space, scope. But the apostle’s scope was conditioned by a standing place, a central point; and here it is most natural to think of such a place. Tholuck says: “The apostles were accustomed to carry on missionary labour in the metropolitan cities, leaving the further extension of the gospel to the Churches established there, and therefore, after all, to let the pagani remain heathen.” The thoroughly dynamical view which the apostles had of the world is reflected even in their thoroughly dynamical missionary method, according to which they conquered the capital and central points of the ancient world (Lange). 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 did not think of taking his ease, but set himself to contrive more work, to devise liberal things (Matthew Henry).

I. The observant man finds his place.—It is sometimes said that there is a place for every man. Perhaps there may be. One thing is certain, that we cannot understand the whole of the divine plans and purposes with reference to our seemingly disordered and wrongly governed world. The men without a place to human appearance may have a place in the divine mind and purpose. So let us not too soon despair, too readily abandon hope. However, it is sad to think of the many hundreds of our fellow-countrymen at this late period of the Christian era who must feel that there is no place for them in this large-roomed planet. “A place for every man!” cries out the man with a sneer who huddles in the casual ward, or tries to catch a little sleep in the penny doss. “A place for every man!” wails out the poor hungry clerk, or starving dock labourer, or the victim of the strike, who walks day after day through the dry places of our towns and cities seeking work and finding none. But perhaps they are not without fault, and we mean by that expression a special fault which has placed them at a disadvantage in the keenly contested race of modern society. Perhaps they have not been observant men. Their intelligence has not been wide awake. They have moved through the world in a kind of mental stupor; of course in too many cases there may have been vice—the vice of idleness, the vice of drunkenness, the vice of incapacity, brought on by their want of well-directed effort. A man who is wide awake, who is willing and obedient, must find some sort of place, even though there are always crowds of applicants for every vacant place in our thickly populated country of Great Britain—some sort of place, and in many cases and in the long run he will eat of the fat of the land. St. Paul had his difficulties. He was hunted and harried as much as the poor criminal who desires to reform is hunted by the hard-hearted policeman; and yet St. Paul found his place—a place of work, a place as the central point of Christian influence, a place where he could fix a divine force which would produce spiritual motion in the surrounding sphere and bring forth beneficial results.

II. The observant man sees where there is no place.—Easy enough for us to see that there is no place when the larder is empty, when the pocket is lean, when the hungry stomach craves for food—easy enough for the political candidate to see that there is no place when the votes are given to the opponent—easy enough for the preacher to see that there is no place when the pews are empty, for to the preacher a place, however large and well-arranged, without people is no place;—not so easy to see that there is no place when things are outwardly smooth and pleasant. St. Paul had a fairly prosperous course in this Grecian missionary tour, and yet he finds out that there was for him no more place in those parts. We must observe both to find out the place and see when there is no place.

III. The Christianly observant man is willing to remove where there is no place.—We are told not to meddle with those who are given to change. “A double-minded man is unstable in all his ways.” When a candidate presents himself for a position, the question is put, How long has he been in his last place? A frequent change of places is a blot on a man’s career, and not likely to minister to success. But a man is not always to blame because he has had many changes and removals. A man is not to blame because he has not been endowed with broad acres surrounding a mansion, where he succeeds to a race thus amply provided for, so as to be under no necessity of removing; a man is not to blame because he has not been made a bishop, who can adhere to the diocese until decrepitude succumbs to death; a man is not to blame because he has not been gifted with the artifices of the popular preacher, who can keep his chapel filled, and when his power of oratory fails can live on his former reputation and the curious pertinacity of the faithful, who cleave to their beloved pastor and their favourite chapel. Changes are at times needful and very beneficial. Nature has her many changes, and by these changes the earth is ever fresh, young, and beautiful. St. Paul had his many changes, and yet he was a trustworthy man. If he had been asked, How long have you been in your last place? he might not have been able to have given an answer that would have been considered satisfactory to the modern inquirer. He moved from place to place, but every place he filled right nobly. Of his own accord he left no place until he made it the centre and source of a widespreading Christian beneficence. Christ was the centre of his soul motives. The extension of the Christian kingdom was the sublime purpose of his life. The spiritual well-being of humanity was the large place which he had to fill during his earthly career.

IV. The Christianly observant man recognises his limitations.—This is a hard thing to do. Repellent to flesh and blood, repellent even to the so-called Christianised nature, is it to recognise that the place which we have long held can be no longer ours. We cannot bring ourselves complacently to feel that we have had our turn, that our time is over, and others must take our place. There are limitations of time and of place. There is limitation also in the direction of desire. A great desire dwelt in the apostle’s mind for many years, and yet the desire did not attain completion. A great desire, and yet not granted; a great desire for a small favour, and yet refused. An apostle may desire, an apostle may long for some good thing; but an apostle even cannot accomplish his heart’s desire, cannot put himself into possession of the good thing. For he can hardly have been said to have paid the Romans an episcopal visit when he was taken to Rome as a prisoner. His desire was scarcely granted in the sense intended. When our seven bishops—noble men—were taken to the London Tower, it could not have been said that their desire to go to London to be present at some clerical convention had been granted. They went to London; but there all the analogy ceases. Our desires are not always productive of the intended results. We must recognise our limitations of time, place, and purposes.

Notice:

1. An indication of mon’s greatness. He is a creature capable of great desire. The affections of the mind stretch out towards the attainment of some good and grand ideal. A great desire to come to a small company of proscribed Christians is no grand thing in the world’s esteem. But there are grand ideals not understood by the world’s shallow philosophy. It is a great desire when a man longs to put himself in connection with the nobly faithful, and wishes to develop the goodness of the race.

2. An indication of man’s littleness. He cannot turn “no place” into the “some place”; the “no” remains “no,” if such be the divine purpose. The earth philosopher cannot turn the negative into the positive, or the positive into the negative, when the divine Logician has so arranged the premisses of His syllogism for our lives.

3. An indication of man’s wisdom. When he confesses his littleness, when he seeks to fill nobly his little sphere, when he acknowledges the current of divine events, and moves from the part where there is no place to another where there may be gracious opportunity.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Rom 15:22. Πρὸς ὑμᾶς, to you) as persons, to whom the name of Christ was now no longer unknown.

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

Rom_15:22. Διό] because, namely, my apostolic mode of working, just described (Rom_15:20-21), did not yet permit me to depart from the districts mentioned, inasmuch as there was still work to do in founding. Comp. Beza: dum huc et illuc avocor, interpellatus et ita prohibitus. Incorrectly Bengel, Reiche, and others: because in Rome the foundation was laid by others. Rom_15:23 is decisive against this.

τὰ πολλά] more than πολλάκις, Rom_1:13 (πολλά): in the most cases (πλεῖστα, Plat. Hipp. maj. p. 281 B), as a rule, not so often (Th. Schott). The Vulgate renders correctly: plerumque. See Schaefer, ad Bos. Ell. p. 427; Ast, ad Plat. Legg. p. 62 f. Paul has had other hindrances also, but mostly such as had their ground in the above regulative principle of his working. Hofmann understands ἐνεκοπτ. of external hindrances; so that Paul means that he, even if he would, could not come otherwise than in pursuance of that principle, to Rome (whither that principle did not lead him). This is at variance with the following νυνὶ δὲ κ.τ.λ., which in μηκέτι τόπον ἔχων ἐν τ. κλ. τ. expresses the removal now of the hindrance meant by ἐνεκοπτ.

τοῦ ἐλθεῖν] genitive dependent on the verb of hindering. See Bornemann, ad Xen. Anab. i. 7. 20; Fritzsche, ad Matth. p. 845.

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 15:22-33 . The Apostle’s programme. He is at present on his way to Jerusalem with the gifts which his Gentile churches have made for the relief of the poor Christians there. The issue of this visit is dubious, and he begs their prayers for its success. After it is over, he means to proceed to Spain, and on the way he hopes to pay his long deferred visit to Rome.

Rom 15:22 . διὸ καὶ ἐνεκοπτόμην : the work which detained the Apostle in the East also hindered him from visiting Rome. For another ἐγκόπτειν see 1Th 2:18 . τὰ πολλὰ is more than πολλάκις in Rom 1:13 : it is distinguished in Greek writers both from ἐνίοτε (sometimes) and ἀεὶ (always) and is rightly rendered in Vulg. plerumque . As a rule, it was his work which kept Paul from visiting Rome, but he may have had the desire to do so ( e.g. , when he was in Corinth) and have been prevented by some other cause. The rendering of R.V. “these many times” (apparently, all the definite times included in πολλάκις Rom 1:13 is unsupported by examples.

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

Rom_15:22

For which cause also I have been much hindered from coming to you. That is, his desire to make Christ known where he had not been named, had long prevented his intended journey to Rome, where he knew the gospel had already been preached. Much, τὰπολλά, plerumque, in most cases. The pressure of the constant calls to preach the gospel where he then was, was the principal reason why he had deferred so long visiting Rome. Hindered from coming, ἐνεκοπτόμην τοῦ ἐλθεῖν, the genitive following verbs signifying to hinder.

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

He writeth at large to the Romans, and that familiarly, his singular good will towards them, and the state of his affairs, but so, that he swerveth not an iota from the end of Apostolical doctrine: for he declareth nothing but that which appertaineth to his office, and is godly: and commending by a little digression as it were, the liberality of the Churches of Macedonia, he provoketh them modestly to follow their godly deed.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For which cause--"Being so long occupied with this missionary work, I have been much (or, 'for the most part') hindered," &c. (See on Rom 1:9-11.)

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 22. For which cause, c.] My considering it a point of honour to build on no other man's foundation and, finding that the Gospel has been long ago planted at Rome, I have been prevented from going thither, purposing rather to spend my time and strength in preaching where Christ has not, as yet, been proclaimed.

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

22. And on this account, etc. What he had said of his apostleship he applies now to another point, even for the purpose of excusing himself for not having come to them, though he was destined for them as well as for others. He, in passing, then intimates, that in propagating the gospel from Judea as far as to Illyricum, he performed, as it were, a certain course enjoined him by the Lord; which being accomplished, he purposed not to neglect them. And lest they should yet think that they had been neglected, he removes this suspicion by testifying, that there had been for a long time no want of desire. Hence, that he had not done this sooner was owing to a just impediment: he now gives them a hope, as soon as his calling allowed him.

From this passage is drawn a weak argument respecting his going to Spain. It does not indeed immediately follow that he performed this journey, because he intended it: for he speaks only of hope, in which he, as other faithful men, might have been sometimes frustrated.

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.

(22) For which cause also.—And just because I was so anxious to preach the gospel in new regions, and to finish what I had begun there, I have been prevented from coming to you sooner.

Much.—These many times; so often.

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

22–33. His work has hitherto kept him from personal visits to Rome: now it will lead him to the city: but first he must go to Jerusalem, on business of the Church. He requests prayer

22. I have been much hindered] Better, I was hindered for the most part; i.e. hindrances outweighed facilities: he was more hindered than furthered by his active movements.

from coming to you] See Act_19:21 for St Paul’s fixed purpose to visit Rome.

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.

But now having no more place in these parts,.... Not because persecution was too hot for him, and therefore could not stay any longer, for this was what he expected everywhere; nor did it discourage him in his work, for he took pleasure in enduring it for the sake of Christ and his Gospel; but because he had fully preached the Gospel from Jerusalem, in his circuit to Illyricum, had filled every town and city with it, had planted churches in every place, and ordained elders over them, to whom the care and charge of them were committed; that there were no more places for him to preach in, but either where he himself had been already, or some other of the apostles; not but that he could have stayed with usefulness to these new formed churches, for the edifying and confirming of them, for the furtherance of the joy of faith in them, and for the defence of the Gospel and its ordinances among them; but his proper work as an apostle being to preach the Gospel to all nations, and where Christ was not named, and to plant churches; and there being no more room in these climates, or regions, for such service, he begins to think of some other places, particularly Spain, where as yet very probably the Gospel was not preached: however, he found himself at leisure to visit other places, and hereby gives the church at Rome some hopes of seeing him from this consideration, as well as from what follows:

and having a great desire these many years to come unto you; he had not only a desire, but a very vehement desire to come to them; he longed to see them, as he elsewhere says; so that since now he had leisure, they might hope it would not be long ere they did see him; especially as the thing had been upon his mind and thoughts for many years past; which shows that the Gospel had been preached very early at Rome, that many had been converted by it, and a church had been formed there some years ago, and was known to the apostle; on which account, having heard much of their faith and obedience, he had a longing desire of a great while to see them.

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

22 For which cause also I have been much hindered from coming to you.

Ver. 22. For which cause] By planting Churches and preaching where was more need.

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.

For which cause - I have been so entirely occupied in this leading purpose of my life, that I have not been able to come to you.

Much hindered - Many ways; not many times. I had so frequent and urgent demands on my time elsewhere, that I could not come to you.

From coming to you - Where the gospel “has been” preached. I have desired to come, but have been unable to leave the vast region where I might preach the gospel to those who had never heard it.

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

Hitherto he hath excused his manner of writing, now he makes an apology for his not coming unto them. They at Rome might be ready to say: If he had travelled into so many countries, why could he not all this while give us a visit? To this he answers, it was not from any want of respect or good will to them, but for another cause, which he had already assigned, and that was, the preaching of Christ where he had not been named; for this cause, he says, he had been much hindered: he looked upon that as the more necessary work; the planting of churches is more than the watering of them. He told them, Rom 1:13, of his being hindered from coming to them, and now he acquaints them lnore particularly with the reason, which he concealed before. The word (τα πολλα) rendered much, signifieth many; and it implies that he was many times hindered, and many ways; but this was the chief.

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

22. For which cause—From his being occupied in heralding the unheard of Gospel in new regions. Rome had no claim to be a new land.

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

Therefore I have been long hindered from coming to you - Among whom Christ had been named.

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

The reasons which hindered Paul’s visit to Rome:

v. 22. For which cause also I have been much hindered from coming to you.

v. 23. But now having no more place in these parts, and having a great desire these many years to come unto you,

v. 24. whensoever I take my journey into Spain, I will come to you; for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.

v. 25. But now I go unto Jerusalem to minister unto the saints.

v. 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.

v. 27. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.

For this reason, because Paul had desired to make Christ known where He had not been preached before, he had been hindered from coming to Rome. This had been so in most cases when there had been an opportunity to make the journey to Rome; his work in the Orient had kept him too busy; at other times there may have been other factors which prevented his coming. But now he has no more room in those regions, his work in the Orient has been brought to an end. Whatever remains to be done can well be taken care of by the congregations that have been founded. Since, therefore, Paul had for many years had the desire, the earnest wish, to come to Rome, he hoped and intended to carry out his plan as soon as he would make his journey to Spain. His intention was, in coming from the East, from Palestine, to journey through Rome, to stop off there for some time in order to see the brethren of Rome, to visit with them, and he expected to be conducted on his way from the capital to his destination by a delegation from their midst, but only after he had enjoyed their company, had had the pleasure of associating with them for some time. This was his plan. Before that could be executed, however, Paul had an important duty to perform. He was now about to make the contemplated journey to Jerusalem in a certain service to the saints, the members of the congregation in that city. For the congregations in Macedonia and Achaia, especially those of Philippi, Thessalonica, Berea, and Corinth, had willingly decided to make a contribution of some size for the poor people among the members at Jerusalem. In receiving this collection, the poor in Jerusalem would partake of the abundance of the brethren in Macedonia and Achaia. And that was as it should be, and the decision was only to be commended, because the Gentile Christians were really in debt to the Jewish Christians. In Jerusalem was the mother church of Christendom, and all the spiritual gifts and benefits of Christianity had spread over the earth from Jerusalem. And therefore it was only right and just that the converted Gentiles serve those of whose spiritual gifts they had become partakers with their abundance in earthly goods. This principle might well be remembered in our days, when people are so liable to forget the instruments of God’s grace to them, whether these are individual men or entire communities.

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

Our apostle having, in the former verses, excused himself for dealing so plainly in his writings with them, doth here apologize for his not coming amongst them, affirming, that the true reason why he did not visit Rome was this: he looked upon planting of churches as more necessary than watering of them, and the preaching of Christ where he had never been named, to be the most needful work. Now at Rome there had before been a church planted, and elders ordained to build upon that foundation; for this reason he had hitherto declined coming to Rome. But now, having no more place in these parts, that is, having no more churches to plant thereabouts, he signifies both his inclinations and fixed resolutions to visit them at Rome, as he took his journey into Spain, and to stay some time with them, that they might be mutually filled and satisfied with, and refreshed by, each other’s company.

Here note, 1. That the Romans were very early converted and called to the Christian faith, soon after Christ’s ascension; for the twentieth year after it did Paul write this epistle. But he had a desire of seeing the Romans many years before he wrote unto them, and therefore many years before, they were converted to the faith.

Note, 2. That our journeying form one place to another is not according to our purpose but God’s disposal. The apostle, no doubt, intended to go into Spain when he wrote this; but God overruled the matter beyond the apostle’s expectation. The travels of the apostles from place to place, in order to the planting and propagating of the Christian faith, were under the special influences and direction of the Holy Ghost. They assayed to go into Bithynia: but the Spirit suffered them not. Act 16:7.

Note, 3. The great end why the apostle was so desirous of the sight and enjoyment of the Christians at Rome; it was, that he might be refreshed, nay, filled with their company.

Lord, how desirable is the communion of saints, and how beneficial the society of sincere and serious Christians! Their company is filling, (not empty, vain, and frothy, as the company of most is, but) administering both grace and comfort to them that enjoy it: I desire to see you in my journey, that I may be filled with your company.

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

THE PAULINE MINISTRY IN WESTERN EUROPE

22. “Therefore indeed I was frequently hindered from coming unto you,

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

Wherefore also I was hindered these many times from coming to you :

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.

22–24. For which cause I have been much hindered. The greatest hindrance to his coming to Rome hitherto was the duty of preaching in places where Christ was unknown.

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.

Connecting Statement:

Paul tells the believers in Rome about his personal plans to visit them and asks the believers to pray.

I was also hindered

You can translate this in an active form. AT: "they also hindered me" or "people also hindered me" (See: Active or Passive)

I no longer have any place in these regions

Paul implies that there are no more places in these areas where people live who have not heard about Christ. AT: "there are no more places in these regions where people have not heard about Christ" (See: Assumed Knowledge and Implicit Information)

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

22–29. διὸ καὶ κ.τ.λ. This work has detained him; but its completion leaves him free to fulfil his long cherished purpose, as soon as a special mission, in the interests of his work, has been fulfilled at Jerusalem. His visit to Rome has for its object a journey to Spain, for which he wishes to enlist their sympathy and support. The complication of motives and purposes here as so often leads to incomplete and involved sentences. The hesitancy of expression is partly due to his delicacy; he will not seem either to have neglected the Church in Rome, or to force himself upon them. So he explains his delay and in the same breath his reason for coming, as an appeal for their help in his work.

διὸ καὶ = this was just the reason why I was so constantly being hindered from etc.

ἐνεκοπτόμην. Cf. 1Th 2:18; 1Co 9:12 (subst.); (Polyb. 24. 1. 12 lect. dub.); cf. Witkowski, Ep. Priv. 24 ἡμῖν ἐνκόπτεις καλά ‘you are hindering us finely.’ No class, instance is quoted for this meaning. N. imperfect, ‘I was constantly being hindered.’

τὰ πολλὰ. Adverb, accus. (= πολλὰκις) akin to the accus. of the inner object; cf. Blass, p. 94.

τοῦ ἐλθεῖν. cf. Blass, p. 235: more commonly the pleonastic negative is inserted after verbs of hindering.

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.

22.] διό, not, because a foundation had been already laid at Rome by another: this would refer to merely a secondary part of the foregoing assertion: διό refers to the primary, viz. his having been so earnestly engaged in preaching elsewhere.

τὰ πολλά, these many times: ot [‘for the most part,’ or], as Meyer, Fritz., ‘the greater number of times,’—which would suggest the idea that there had been other occasions on which this hindrance had not been operative.

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

22. διὸ καί. The reason why St. Paul had been so far prevented from coming to Rome was not the fear that he might build on another man’s foundation, but the necessity of preaching Christ in the districts through which he had been travelling; now there was no region untouched by his apostolic labours, no further place for action in those districts. ἐνεκοπτόμην: Gal 5:7; 1Th 2:18; 1Pe 3:7.

τὰ πολλά, ‘these many times,’ i.e. all the times when I thought of doing so, or had an opportunity, as in the RV.; not, as most commentators, ‘for the most part’ (Vulg. plerumque). πολλάκις, which is read by Lips. with B D E F G, is another instance of Western influence in B.

15:23. νυνὶ δὲ μηκέτι τόπον ἔχων, ‘seeing that I have no longer opportunity for work in these regions.’ τόπον, as in 12:19, q.v.; Eph 4:27; Heb 12:17, ‘opportunity,’ ‘scope for action.’ κλίμασι, ‘tracts’ or ‘regions’ (2Co 11:10; Gal 1:21; often in Polybius).

ἐπιποθίαν does not occur elsewhere; but ἐπιποθεῖν (Rom 1:11; 2Co 5:2; 2Co 9:14; Php 1:8; Php 2:26; 1Th 3:6; 2Ti 1:4; Jas 4:5; 1Pe 2:2) and ἐπιπόθησις (2Co 7:7, 2Co 7:11) are not uncommon. On its signification, ‘a longing desire,’ see on 1:11.

ἱκανῶν: a very favourite word in the Acts of the Apostles (9:23; 18:18, &c.,). ‘It is likely enough that St. Paul’s special interest in the Christian community at Rome, though hardly perhaps his knowledge of it, dates from his acquaintance with Aquila and Priscilla at Corinth. This was somewhere about six years before the writing of the Epistle to the Romans, and that interval would perhaps suffice to justify his language about having desired to visit them ἀπὸ ἱκανῶν ἐτῶν (a rather vague phrase, but not so strong as the ἀπὸ πολλῶν ἐτῶν, which was easily substituted for it)’ Hort, Rom. and Eph. p. 11.

For ἐπιποθίαν δὲ ἔχων Western authorities (D F G) read ἔχω, an attempt to correct the grammar of the sentence. ἱκανῶν, read by B C 37. 59. 71, Jo.-Damasc., is probably right for πολλῶν, which is supported by all other authorities and is read by R.V.

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

I have been hindered [ενεκοπτομην] . Imperfect tense, denoting continuousness, and implying a succession of hindrances. Rev., was hindered. Hence these many times.

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

Vv. 22-24. “From which cause also I have been hindered often from coming to you; but now, having no more place in these regions, and having a great desire for many years to come unto you, when I take my journey unto Spain, I trust to see you in passing, and to be brought on my way thither ward by you, if first I have somewhat satisfied the need I have of seeing you.”

The “for which cause also” might be connected with Rom 15:20-21 in this sense: because I still found parts in the east where Christ had not been preached. But Rom 15:20-21 may also be regarded as a disgression, and the “for which cause” connected with the idea of Rom 15:19. The immense labor to which Paul had to give himself to preach the gospel from Jerusalem to Illyria has not allowed him to carry out his often formed project of going to preach it at Rome (Rom 1:13).

The imperfect ἐνεκοπτόμην is the true reading. It is an imperfect of duration: “Ever and again I was hindered.”—Τὰ πολλά might signify: by many things; but it is more natural to understand it in the sense: many times, like πολλάκις, which is read by the Vatic. and the Greco-Lats.

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.