gifts are distributed to each individual, that all may in kindness mutually assist one another, and
transfer to others what each one possesses. See Romans 12:3; and 1 Corinthians 12:11
To confirm you, etc. He modifies what he had said of imparting, lest he should seem to regard
them such as were yet to be instructed in the first elements of religion, as though they were not
hitherto rightly taught in Christ. He then says, that he wished so to lend his aid to them, that they
who had for the most part made a proficiency, might be further assisted: for a confirmation is what
we all want, until Christ be fully formed in us. (Ephesians 4:13.)
- Being not satisfied with this modest statement, he qualifies it, and shows, that he did not
so occupy the place of a teacher, but that he wished to learn also from them; as though he said, “I
desire so to confirm you according to the measure of grace conferred on me, that your example
may also add courage (alacritatem — alacrity) to my faith, and that we may thus mutually benefit
one another.”
See to what degree of modesty his pious heart submitted itself, so that he disdained not to seek
confirmation from unexperienced beginners: nor did he speak dissemblingly, for there is no one
so void of gifts in the Church of Christ, who is not able to contribute something to our benefit: but
we are hindered by our envy and by our pride from gathering such fruit from one another. Such is
our high-mindedness, such is the inebriety produced by vain reputation, that despising and
disregarding others, every one thinks that he possesses what is abundantly sufficient for himself. I
prefer to read with Bucer, exhortation (exhortationem — encouragement) rather than consolatim;
for it agrees better with the former part.^35
Romans 1:13-15
- Nolo verò vos ignorare, fratres, quod
sæpe proposui venire ad vos, et impeditus sum - Now I would not have you ignorant,
brethren, that oftentimes I purposed to come unto
hactenus,ut fructum aliquem haberem in vobis,
sicut et in reliquis gentibus.
you, (but was let hitherto,) that I might have some(^35) The verb is μ , which Grotius connects with in the preceding verse; and adds, “He softens what he had said,
by showing, that he would not only bring some joy to them, but they also to him.” “Ut percipiam consolationem — that I may
receive consolation,” Piscator; — “Ut unà recreemur — that we may be together refreshed,” Castelio. “Ad communem
exhortationem percipiendam — in order to receive common exhortation,” Beza; “Ut gaudium et voluptatem ex vobis precipiam
— that I may receive joy and pleasure from you;” vel, “Ut mutuo solatio invicem nos erigamus atque firmemus — that by mutual
comfort we may console and strengthen one another,” Schleusner
The verb with the prefix, μ, is only found here; but the verb frequently occurs, and its common meaning is, to
beseech, to exhort to encourage, and by these means to comfort.
With regard to this passage, Professor Stuart says, “I have rendered the word, comfort, only because I cannot find any
English word which will convey the full sense of the original.”
“The word rendered to comfort,” says Professor Hodge, “means to invite, to exhort, to instruct, to console, etc. Which of
these senses is to be preferred here, it is not easy to decide. Most probably the Apostle intended to use the word in a wide sense,
as expressing the idea, that he might be excited, encouraged, and comforted by his intercourse with his Christian brethren.” —
The two verses may be thus rendered: —
- For I desire much to see you, that I may impart to you spiritual
- benefit, so that you may be strengthened: this also is what I desire, to be encouraged together with you, through the
faith which is in both, even in you and in me.
Grotius observes, “ impropriè dixit pro in utrisque, in me et vobis. Dixit sic et Demosthenes, — Ed