Romans 15:23

Rom 15:23-24. But now, having no more place in these parts — Where Christ has now been preached in every city; and having a great desire — On various accounts; to come to you — I will attempt to put it in execution. Whensoever — At whatever time; I take my journey into Spain — Greek, εαν πορευομαι εις την Σπανιαν, if I go into Spain; I will come to you — Namely, if God shall so permit. But this zealous design, it seems, was hindered by his imprisonment. It appears probable, from hence, considering the principle that Paul chose to govern himself by, of not building on another man’s foundation, that no apostle had yet planted any church in Spain. For I trust — I hope; to see you in my journey thither — But he was not assured hereof by any divine revelation. Indeed this, among other instances, is a proof that, in speaking of what he meant to do afterward, the apostle did not make known any determinations of God revealed to him by the Spirit, but his own resolutions and opinions only. For there is no evidence that he ever went to Spain. And be brought on my way thitherward by you — By some of your church; if first I be somewhat filled — Satisfied and refreshed; with your company — Your society and fellowship. The Greek is only, with you. How remarkable is the modesty with which he speaks! They might rather desire to be satisfied with his company. He says, somewhat satisfied, intimating the shortness of his stay, or perhaps that the presence of Christ alone can thoroughly satisfy the soul.

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

Rom 15:23. Κλίμασι, regions) This term is applied in contradistinction to the political divisions of the world; for the Gospel does not usually follow such divisions; even the fruit of the Reformation at a very early period had an existence beyond Germany.—ἐπιποθίαν ἔχων) This signifies something more than ἐπιποθῶν.[160]

[160] The former implies a lasting state of mind: the latter, a feeling for the time being.—ED.

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

Rom_15:23-24.[28] But since I have now no longer room (scope, i.e. opportunitatem, see on Rom_12:19; Kypke, II. p. 190) in these regions (from Jerusalem to Illyria, Rom_15:19). Paul had in all these countries founded churches, from which Christianity was now spreading through other teachers, and especially through his own disciples, over the whole; and consequently he considered his apostolic calling to be fulfilled in respect of the region mentioned. His further working was to belong to the far west, where Christ was not yet named; hence he meditated, in the next instance, transferring his activity in founding churches to Spaina design, indeed, which Lucht denies that the apostle entertained, and imputes it to a later conception of his task, in accordance with which the plan of a journey to Spain was invented. Probably the comprehensive maxim, that he had no longer a sphere of activity where Christianity might be planted at the principal places of a district by his personal exertions, was connected with the expectation of the nearness of the Parousia, before which the πλήρωμα of the Gentiles, and in consequence of this also all Israel, had to be brought in (Rom_11:25).

ἘΠΙΠΟΘΊΑΝ] not summum desiderium (Beza), but see on Rom_4:11. The word is not found elsewhere; but comp. ἐπιπόθησις, 2Co_7:7.

ΤΟῦ ἘΛΘΕῖΝ] genitive dependent on ἘΠΙΠΟΘ.

ἈΠῸ ΠΟΛΛ. ἘΤ.] now for many years; comp. Luk_8:43.

ὡς ἄν] simulatque, so soon as. See on 1Co_11:34; Php_2:23. It is a more precise definition to what follows, not to the preceding ἐλθεῖν πρὸς ὑμᾶς (Hofmann), because otherwise Paul must have had in mind the plan of the journey to Spain for many years, which cannot be supposed either in itself or on account of Act_16:9. This applies also against Tischendorf in his 8th edition.

Σπανίαν] The usual Greek name is Ἰβηρία (Herod. i. 163; Strabo, iii. 4. 17, p. 166), but ΣΠΑΝΊΑ (although in the passages in Athenaeus and Diodorus Siculus the variation ἹΣΠΑΝΊΑ is found) was probably also not rare, and that as a Greek form (Casaubon, ad Athen. p. 574). The Roman form was Ἱσπανία (1Ma_8:3). It is the entire Pyrenaean peninsula. See Strabo, l.c.

That this project of a journey to Spain was not executed, see Introd. § 1. Primasius aptly remarks: Promiserat quidem, sed dispensante Deo non ambulavit. Already at Act_20:25 a quite different certainty was before the apostles mind, and in his captivity he no longer entertained that plan of travel, Phm_1:22, Php_2:24.

διαπορευόμ.] quia Romae jam fundata est fides, Bengel.

ἈΦʼ ὙΜῶΝ] (see the critical notes): from you away.

προπεμφθ. ἐκεῖ] comp. 1Co_16:6, 2Co_1:16, and on Act_15:3. As was his wont on his apostolical journeys, Paul hoped (quasi pro jure suo, Bengel) to obtain an accompaniment on the part of some belonging to the church from Rome to Spain, by which we must understand an escort all the way thither, since Paul would without doubt travel by sea from Italy to Spain, the shortest and quickest way. ἐκεῖ, in the sense of ἘΚΕῖΣΕ, according to a well-known attraction. See Joh_11:8, et al., and on Mat_2:22.

ἀπὸ μέρ.] non quantum vellem, sed quantum licebit, Grotius. It is a limitation out of compliment. Comp. Chrysostom. But the reservation of later complete enjoyment (Hofmann) is an idea imported: πρῶτον denotes in the first place (before I travel further), as Mat_6:33; Mat_7:5; Mat_8:21, and frequently.

ἐμπλησθῶ] of spiritual satisfaction through the enjoyment of the longed-for personal intercourse (ὑμῶν). Comp. Hom. Il. xi. 452; Kypke, II. p. 191. The commentary on this is given at Rom_1:12.

[28] With the omission of ἐλεύσομαι πρὸς ὑμᾶς after Σπανίαν, and of γάρ after ἰλπίξω (see the critical notes), the course of the passage flows on simply, so that νυνὶ δὲ, ver. 23, is connected with ἐλπίξω, and all that intervenes is parenthetical. If ἐλεύς. πρὸς ὑμᾶς only be struck out and the γάρ be retained, with Lachmann, Hofmann, Tischendorf, 8, a striking interruption of the construction results. To parenthesize ἐλπίξω γάρ … ἐμπλησθῶ (Lachmann, followed by Buttmann, l.c. p. 252, comp. also Hofmann) is not suitable to the contents of the continuation, ver. 25. Ewald extends the parentheses from ἐλπίξω γάρ even to λειτουργῆσαι αὐτοῖς, ver. 27. But considering the entirely calm tenor of the whole passage, the probability of such large parentheses, with all their intermediate clauses, is just as slight as the probability of an anacoluthia (Tisch. 8).

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 15:23 . νυνὶ δὲ : but now the sentence thus begun is interrupted by ἐλπίζω γὰρ and never finished, for the words ἐλεύσομαι πρὸς ὑμᾶς in T.R. are an interpolation. μηκέτι τόπον ἔχων : not that every soul was converted, but that the Apostolic function of laying foundations had been sufficiently discharged over the area in question. κλίμα is only found in the plural in N.T. 2Co 11:10 , Gal 1:21 . ἐπιπόθειαν : here only in N.T. ἀπὸ ἱκανῶν ἐτῶν : the desire dated “from a good many years back”. Cf. ἀπὸ κτίσεως κόσμου , Rom 1:20 , Act 15:7 .

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

Vv. 23, 24. Yet, agreeably to the principle expounded Rom 15:20-21, his journey to Rome will not, strictly speaking, be a mission, but rather a visit as it were in passing, for the church already exists in this capital. When, Act 19:21, Paul at Ephesus was forming his plans for the future, it indeed was to Rome that he wished to proceed; but afterward he had no doubt heard of the foundation of a church in that city, and therefore he now no longer says: to Rome, but: to Spain by way of Rome. The unevangelized country, Spain, is the goal (the εἰς); Rome is now only the way (the διά). Yet it would be easy to go directly by sea from Asia to Spain. But this is what he will take good care not to do, for he hungers and thirsts to enter into personal communication with the Christians of Rome, and he will make a detour to visit them in passing. Such is the perfectly obvious meaning of these two verses.

The text of Rom 15:24 comes to us in three forms. The T. R. and the Byzs. read after the words: “into Spain,” a principal clause: “I will come to you;” which leads them to add a for with the following verb: “for I trust.” The clause is simple, the sense clear; only these words: I will come to you, are wanting in the documents of the two other texts.

The Alex. is much less intelligible. It begins at Rom 15:23 with two participles: “having no more place...but having the desire”...; then it continues with a subordinate proposition: “when I shall go into Spain;” and instead of the principal verb expected, it closes by saying: “for I hope to see you in passing”...; and in Rom 15:25 : “now then I go to Jerusalem.” There would be but one way of justifying this text, to make a long parenthesis from: for I trust, to the end of the verse, and to find the principal verb on which the two participles of Rom 15:23 depend in Rom 15:25 : “now I go to Jerusalem.” But this would require us to reject the δέ, but or now, at the beginning of Rom 15:25, contrary to the authority of all the documents; then, there is no logical relation between the idea of these two participles: having no more place, having the desire to come to you, and the verb: I go to Jerusalem. To render this reading admissible, it is absolutely necessary to reject the γάρ, for, after ἐλπίζω, I trust, and thus to make this the principal verb.

This is precisely what is done by the Greco-Lat. reading, which is supported by the ancient Syriac version. This is not the only time that the Greco-Latin text has the superiority over the other two. We have already met with some similar cases in the Epistle to the Romans (Rom 13:1, for example), and we beg the reader specially to compare 1Co 9:10, which is not intelligible except in the form preserved by the Greco-Latin documents. The meaning which we get by means of this text is faultless: “Having no more place..., but having the desire to see you..., when I go into Spain, I hope to see you in passing.”

The διά in διαπορευόμενος alludes to the idea that Rome will only be a place of rest and passage; the reason of this has been explained. The church is already founded there.

The verb προπεμφθῆναι, to be conducted farther, contains these two ideas: to be accompanied by some of theirs, and to be provided with everything necessary for the journey; comp. Tit 3:13 and 3Jn 1:6.

The reading ὑφ᾿ ὑμῶν, by you, which contains the idea of the solicitude of the Romans about Paul, is much to be preferred to the reading ἀφ᾿ ὑμῶν, from among you, which makes the church only a point of departure.—᾿Εκεῖ, the adverb of rest, is used, as it often is, instead of ἐκεῖσε, the adverb of motion; the goal is considered as reached: “to go thither and be there.” Comp. Joh 11:8.—᾿Εμπλησθῆναι, literally to saturate himself with them, a very lively expression of the need he feels to make their personal acquaintance, and of the pleasure which this relation will bring him; comp. Rom 1:12. The word somewhat is not a poor compliment which he pays to the Romans, as if he meant to say that his stay among them will only half satisfy him; Paul means, on the contrary, that he will never see them enough to satisfy completely the want he feels of spiritual communion with them.

Baur suspects this whole passage, for the reason that this journey to Spain is a pure fiction; a notion, the realization of which is wholly without attestation. But the Fragment of Muratori says expressly: “the departure of Paul, setting out from Rome to Spain.” For the very reason, answers Hilgenfeld, that this journey never took place, a forger would not have mentioned it. And without examining the question of fact, how is it possible to prove that Paul could not have formed such a project, which corresponded so well with his noble ambition, even though he had not been able to realize it?

But before setting out for the west, the apostle has yet a task to fulfil; he proposes to seal by a solemn act the union between the two portions of the church in that part of the world which he is about to leave. Such is the object of a last visit which he yet reckons on making to Jerusalem. He must transmit to the mother church of Jerusalem, on behalf of the churches of Greece, the fruits of a collection which they have made spontaneously for it. The apostle is concerned to inform the Christians of Rome on this point, not only because this journey will detain him some time yet in the east, but especially because it may involve him in dangers, and because he has a request to address to them in this relation. Such are the perfectly natural contents of the end of the chapter.

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_15:23

But now having no more place in these parts, and having a great desire these many years to come unto you, etc. Great desire, ἐπιποθίαν, summum desiderium. The expression, having no more place (μηκέτι τὸπον ἔχων,) in this connection, would seem obviously to mean, having no longer a place in these parts where Christ is not known. This idea is included in the declaration that he had fully preached the gospel in all that region. Others take the word (tόπον) rendered place, to signify occasion, opportunity, Having no longer an opportunity of preaching here; see Act_25:16; Heb_12:17.

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

But now having no more place--"no longer having place"--that is, unbroken ground, where Christ has not been preached.

and having a great desire--"a longing"

these many years to come unto you--(as before, 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 23. But-having no more place in these parts] Having nothing farther at present that I can do - for τοπον εχειν signifies not merely to have a place of residence, or the like, but convenience, opportunity; which is a frequent meaning of the phrase among the best Greek writers - having no large place or city, where Christianity has not yet been planted, in which I can introduce the Gospel. The apostle was then at Corinth; and having evangelized all those parts, he had no opportunity of breaking up any new ground.

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

(23) But now having no more place.—The work had been finished, so far as the Apostle was concerned, in Asia Minor, Macedonia, and Greece. The churches had been founded, and fairly set going; and now he felt it his duty to go on to new fields, his duty in this respect also falling in with his wishes, as it would bring him to Rome.

Place.—Room for (new) working. The whole. ground had been already occupied.

Parts.—A peculiar word from which our word “climate” is derived. The original idea appears to be the slope or inclination of the earth from the equator towards the pole. Hence a “zone” or “region.” The same word occurs in 2Co_11:10; Gal_1:21.

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

23. place] Evidently in the sense of opportunity.

parts] regions. Same word as 2Co_11:10; Gal_1:21. He means, probably, in a large sense, Roman Europe east of the Adriatic; in which he had now “fulfilled” the Gospel.

a great desire] The Gr. is the word that would be used of homesickness, or the like affectionate longings. See Rom_1:11.

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.

Whensoever I take my journey into Spain,.... Which he had now meditated and resolved upon, being a place, as before observed, where it is very likely the Gospel as yet had not been preached, which made him desirous of going thither; but whether he ever went thither, or not, is not certain; some think he never performed the intended journey; others affirm he did, some time between his two appearances before Nero. Sepharad, in Oba 1:20, is taken by the Jewish writers for this country; and is by the Targum, Jarchi, and Aben Ezra on that place, called "Aspamia"; a name not greatly different from Hispania, by which it usually goes among the Greeks and Latins; but Kimchi calls it "Spania", the very word used in this place, and by us rendered "Spain", as it is usually called: it was called "Span" in the language of the Celtic, who first inhabited it, which signifies a companion; it was formerly called Iberia, from the river Iberus; afterwards Hesperia, from Hesperus, the brother of Atlas; and then Hispalia, from the city Hispalis, or Sevil; and from thence corruptly Hispania; there are some that derive it from from the roughness of some places in it, barren, uncultivated, and uninhabited: it has on the east the Pyrenean mountains, by which it is divided from France, on the west the Atlantic ocean, on the north the Cantabrian, and on the south the Herculean sea, and the straits of Gades: now as the apostle intended a journey into this country; he mentions it, in order to raise their expectations of seeing him; since in his way thither, he would have a fair opportunity of coming to them; yea, he assures them, that whenever he went thither, he would come:

I will come to you: it was his real intention, a settled resolution and determination in his mind so to do; but whereas everything of this kind depends not upon the will of man, but upon the will and providence of God, and so many unforeseen things fall out which prevent the fulfilling of human purposes, therefore he adds,

for I trust, or "hope"

to see you in my journey: he could not be certain that he should see them, but he hoped he should, for nothing was more desirable to him; his wish was not to see their emperor, their senate, or their famous city, but them, the church of Christ there; and a beautiful and delightful sight it is, to see a church of Christ in Gospel order, walking together in the faith and fellowship, and ordinances of it, and in peace one with another:

and to be brought on my way thitherward by you; he not only hoped to see them, but that he should have the company of some of them along with him, in his way to Spain; from whose conversation he might expect much spiritual pleasure and refreshment; and by whom he might be directed in his way, as well as supplied with all necessaries for his journey; in which sense the phrase of bringing on in the way, is sometimes used; see Tit 3:13; though before he should depart from them, he hoped to have abundance of satisfaction in his conversation with them together as a church:

if first I be somewhat, or in part,

filled with your company; or with you, meaning that before he should set forward from them to Spain, that he should be greatly delighted with beholding their order, and the steadfastness of their faith, hearing their sweet experiences, and observing their holy life and conversation, and their peace and concord among themselves; not that he expected entire satisfaction, a satiety of pleasure, fulness of joy, which are only to be had in the presence of God, and communion with angels and glorified saints; though perhaps he might expect more than he had, for at his first answer before Nero, all these Romans forsook him and fled; saints are often disappointed in their raised expectations of what they shall enjoy in each other's company.

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

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

Ver. 23. These many years] The Romans were converted to the faith betimes. Some of them were "in Christ before Paul," Rom 16:7. Christ made haste also to convert England, whose religion before was tristissimum superstitionum chaos (as Camden hath it), a most sad chaos of superstitions. Sabellicus testifieth that Brittany was the first of all the provinces that publicly professed Christ. And as we were the first that took upon us the yoke of Papal tyranny (so that England was called the Pope’s Ass), so were we the first that shook it off again.

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.

But now ... - Having no further opportunity in these regions to preach to those who have never heard the gospel.

In these parts - In the regions before specified. He had gone over them, had established churches, had left them in the care of elders Act 20:17, and was now prepared to penetrate into some new region, and lay the foundation of other churches.

And having a great desire ... - See Rom 1:9-13.

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

Having given the reason why he came not to them hitherto, in the following words he assures them he would do it hereafter. And here he saith he was the more inclined so to do, first: Because he had no more place in those parts, i.e. as before, in those places where Christ had not been named, or his gospel preached, he had no new churches there to found, and he had ordained elders in every city to build upon his foundation. The word rendered parts, signifies climates; i.e. places which he on divers elevations of the pole. And then, secondly: Because he had long longed so to do, he had desired it for many years, Rom 1:10,11.

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

2. His long-hindered visit to Rome will be on his way to Spain, Rom_15:22-33.

23. No… parts—Corinth and southern Greece, where the apostle now was, had become old. Nay, by the whole east rumours of Christ had been heard. The apostle must look to the far West for virgin soil.

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

Having no longer place in these parts - Where Christ has now been preached in every city.

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

23. “But now having no longer a place in these regions, and having a desire to come to you for many years.

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

but now, having no more any place [territory where Christ is not known] in these regions, and having these many years a longing to come unto you [Because of the many benighted places in the unevangelized east, I have hitherto been held back from visiting you, but now the work here being finished, leaving me free, I find the very principle which once detained me in the east now impels me to seek those of the west, thus permitting me to visit you in passing (comp. Rom_1:11 ; 1Th_3:6 ; 2Co_7:7-11 ; Phi_1:8 ), and I purpose to so do. As Rome was a place already founded in Christ, Paul's principle limited his stay there to a mere visit, but as it was the center of all influence in his Gentile field, it was fitting that it rest under his instruction. To compass this instruction Paul wrote this Epistle],

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.

23. But now having no more place in these parts. Everywhere around the eastern Mediterranean the name of Christ had been preached, so that churches were formed in all the chief cities. Hence, Paul wished to seek new fields. Having a great desire … to come unto you. See Rom. 1:11, and Acts 19:21.

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.

23. τόπον ἔχων = having opportunity or opening; cf. Rom 12:19; Eph 4:27; Heb 8:7; Heb 12:17; Act 25:16.

κλίμασι. 2Co 11:10; Gal 1:21, ‘districts’; cf. Ramsay, Gal., p. 278 ff. = ‘a comparatively small geographical district’; cf. Polyb. 10:1. 3.

ἐπιπόθειαν. Here only; cf. 2Co 7:7; 2Co 7:11; v[307] Rom 1:11, alibi; adj. Php 4:1; ‘eager longing.’

[307] vb verb

ἐπ. ἔχων—ἀπὸ ἱ. ἐ. Cf. Moulton, p. 119; 2Co 12:19; Joh 15:27. The linear present in this combination is best expressed by our perfect, ‘having had for several years past’; Burton § 17 cf[309] Act 15:21 alibi; but cf. Blass, p. 189.

[309] confert

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.

23.] μηκ. τόπ. ἔχων, I have no more occasion, viz. of apostolic work.

The participial construction prevails throughout, the participles standing as direct verbs. This not having been seen, the words ἐλεύσομαι πρὸς ὑμᾶς have been inserted to fill up what seemed an aposiopesis. Now, however, I have no longer any business in these parts, but have had for many years past a desire to see you, whenever (as soon as) I journey into Spain. Respecting the question whether this journey into Spain was ever taken, the views of Commentators have differed, according to their conclusion respecting the liberation of the Apostle from his imprisonment at Rome. I have discussed this in the Prolegg. to the Pastoral Epistles, § ii. The reader may see, on the side of the completion of the journey, Neander, Pfl. u. Leit., Exo_4, pp. 527-552,—and on the other side, Dr. Davidson, Introd. to N. T. vol. ii. pp. 96-132, and Wieseler, Chron. der Apost. Zeitalt., Excursus I., where a copious list of books on both sides is given.

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

Place [τοπον] . Scope, opportunity. So of Esau, Heb 12:17. Compare Rom 12:19; Eph 4:27.

Many [ικανων] . See on worthy, Luk 7:6. The primary meaning is sufficient, and hence comes to be applied to number and quantity; many, enough, as Mr 10:46; Luk 8:32; Act 9:23, etc. So, long, of time (Act 8:11; Act 27:9). Worthy, i e., sufficient for an honor or a place (Mr 1:7; Luk 7:6; 1Co 14:9). Adequate (2Co 2:16; 2Co 3:5). Qualified (2Ti 2:2). Here the sense might be expressed by for years enough.

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