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.^459
24.For I hope, etc. He refers to the reason why he had for a long time wished to come to them,
and now intended to do so, — even that he might see them, enjoy an interview and an intercourse
with them, and make himself known to them in his official character; for by the coming of the
Apostles the gospel also came.
By saying, to be brought on my way thither by you, he intimates how much he expected from
their kindness; and this, as we have already observed, is the best way for conciliating favor; for the
more confidence any one hears is reposed in him, the stronger are the obligations under which he
feels himself; inasmuch as we deem it base and discourteous to disappoint the good opinion formed
of us. And by adding, When I shall first be in part filled, etc., he bears witness to the benevolence
of his mind towards them; and to convince them of this was very necessary for the interest of the
gospel.
Romans 15:25-29
- Nunc verb proficiscor Ierosolymam ad
ministrandum sanctis. - But now I go unto Jerusalem to minister
unto the saints. - Placuit enim Macedoniae et Achaiae
communicationem facere in pauperes sanctos qui
sunt Ierosolymis: - For it hath pleased them of Macedonia
and Achaia to make a certain contribution for the
poor saints which are at Jerusalem. - Placuit, inquam, et debitores sunt
ipsorum; si enim spiritualibus ipsorum - It hath pleased them verily; and their
debtors they are. For if the Gentiles have been
communicarunt Gentes, debent et in carnalibus
(^460) ministrare ipsis.
made partakers of their spiritual things, their duty
is also to minister unto them in carnal things.
- Hoc igitur quum perfecero, et obsignavero
illis fructum hunc, pro-ficiscar per vos in
Hispaniam. - When therefore I have performed this,
and have sealed to them this fruit, I will come by
you into Spain.
(^459) On this subject Wolfius says, “Paul’s journey to Spain was unknown to Origen and Eusebius; nor does it comport with the
records connected with him. The Apostle, when freed from the chains of Nero, did not go to Spain, but to Asia; and there is no
vestige of a Church founded by Paul in Spain. Basnage has carefully examined this subject as well as W. Wall in his critical
Notes in English on the New Testament.” As is common in many things connected with antiquity, fathers later than Origen and
Eusebius came to know of this journey, but how, it is not easy to know: and in process of time various particulars were discovered,
or rather invented, in connection with this journey. It is something similar to the story of Peter being the founder of the Church
of Rome. — Ed.
(^460) “In carnalibus;”. The word “carnal” in our language does not convey the meaning. The Apostle uses it here in
opposition to what is “spiritual,” and therefore “temporal” expresses its meaning. See 1 Corinthians 9:11. It sometimes means
“human,” as in 2 Corinthians 1:12, where man’s wisdom is set in contrast with God’s wisdom. In 2 Corinthians 10:4, it means
“weak,” or feeble, or powerless, being opposed to the “mighty” weapons of God. It has its own proper meaning in Romans 7:14,
and in 1 Peter 2:11, “carnal,” that is, wicked, sinful, corrupt, depraved. In 1 Corinthians 3:1, it signifies weak, ignorant, imperfect
in knowledge, as opposed to spiritual and enlightened persons. And in Hebrews 7:16, it expresses what is fleeting and transitory.
In no language is there one word which can convey all the meanings of a similar word in another: hence the necessity of changing
a word sometimes in a translation. — Ed.