The vehement desire of the apostle cherished through many years was at length gratified; but the manner of entering Rome how different from the anticipated voluntary visit! He was to arrive, after a tempestuous, perilous voyage, as a prisoner to plead for his life before the emperor. It is well that a veil hides the future, or our wishes for some event might die away in silence.

I. LOVE IS NOT SATISFIED WITHOUT A MEETING. Augustine would have liked to see Christ in the flesh, Paul in the pulpit, and Rome in its glory. The apostle thought little of the outward magnificence of the metropolis; his heart turned to the company of Christians there. Some were his kinsmen, others had been his fellow-workers and prisoners, yet all who were knit in Christian fellowship were dear to him, and he longed to see them face to face. The ties of attachment in the early Church may have been cemented by the cold wind of opposition and persecution, which drove the members closer together for warmth and sympathy. Still Christianity proves itself able to banish worldly distinctions to-day, breaking down barriers of race and caste and language. The friends of the Saviour can feel no jealousy, since his love is large enough to embrace all, and a regard for his honour impels his friends to increase the number of his adherents. Love to Christ is the antithesis of narrowness of spirit. We may form an opinion of our discipleship from observing the degree of our longing to "assemble ourselves together." "We know that we have passed from death unto life, because we love the brethren." There is a natural desire to look upon the face and form of famous men, that names may become persons to us, and that our weak imaginations may henceforth be assisted in picturing their voice and gesture and appearance. And this yearning leaps up into a sacred hope of the consummation of our bliss, when we shall be permitted to behold the Saviour and "see him as he is." Christ is "with us" now, but at death we depart to be "with Christ" for ever. Proximity and affection are correlative ideas.

II. THE MEETING OF CHRISTIANS HAS EDIFICATION AS ITS OBJECT, Paul was supremely anxious to be the medium of spiritual benefit to the Christians at Rome. He believed that a spiritual gift was the most valuable present he could bestow or they could receive. It ranked higher than scientific communications or almsgiving. Hours of pleasant chat and recreation are not despicable, but if our societies set these in the foreground they miss their proper mark. The cross of Christ flashes solemn light upon a pleasure-loving age. To this touchstone we must bring our Church engagements and our individual plans of living. Let congregations rightly value the ministration of spiritual things. We may not suppose the apostle to care most about miraculous endowments, gifts of healing, and of tongues, but rather a growth in grace and in the knowledge of Christ, and in love, the pre-eminent attainment. Do parents always convey to their children the impression that they set greater store by their progress in the Divine life than by their success at the bar or in the senate, in the exchange or the fashionable world? Note the apostle's desire to confirm the faith of these Christians. To establish them, not to unsettle their opinions and practices, was his intent. It is no light matter wantonly to disturb men's convictions and tear them away from their old beliefs. "Men" are not to be "carried about by every wind of doctrine," but to feel their feet firm upon the unchanging rock. The Greek word in the text reminds us that "stereotyping" is good when we are dealing with the first principles of Christianity. The frequently shifted plant grows with difficulty. There is a hint here that oral would be more effective than written communications. In spite of recent assertions, pulpit and platform speech holds its own as the engine that moves the masses. Even "the weighty and powerful letters" of the apostle could not equal the effect of his personal presence. Only enemies would term the latter "weak and contemptible." The Scriptures depict the coming advent of Christ as giving a mighty impetus to the perfection and triumph of his Church. He "shall appear in his glory," and "build up Zion."

III. A MEETING ENABLES ALL TO CONTRIBUTE TO THE COMMON GOOD. The apostle looked forward to a mutual benefit. He was not so self-opinionated or proud as to imagine none could enlighten him or comfort him. Ministers need the consolation of their flock. Recall the inspiriting exhortation of the Israelites to Joshua, "Only be thou strong and of a good courage: the Lord be with thee," etc. (Joshua 1:17, 18). Nor was the apostle so selfish as to wish to get all and to give nothing. Christian Churches are designed to be Mutual Improvement Societies. Some only inquire - What good will such a gathering do us? forgetting that their remarks or their attendance even may stimulate their brethren and aid in the success of the meeting. It cheers the weak and supports the wavering to witness the steadfast confidence of the strong. The faith spoken of implies visibility in order to its full effect. Secret disciples unconnected with any organization miss much comfort and work through their isolation. Come, join our Church ranks! Christians are like the stones of an arch, strengthened in position by their joint presence and pressure. Bunyan beautifully portrays this mutual comforting in Christian and Hopeful as they ford the river of death. What a testimony to the work of any man that his presence helps, not mars, the piety of his friends! Let not "brethren cause the heart of the people to melt"! (Joshua 14:8). We are responsible for the influence we exert. - S.R.A.

I. ITS HISTORY. "Oftentimes." The project doubtless early formed. What more natural than that so distinguished a Christian citizen should desire to see the gospel firmly planted in the centre of the empire. This would be strongly opened by the conviction that from Rome the gospel would perforce radiate more powerfully. A Christianised Rome would mean a Christianised world. The purpose was originated or confirmed by Divine revelation (cf. Acts 19:21; Acts 27:24; Romans 15:23). His eye would never be off this great object.

II. ITS TEMPORARY FRUSTRATION.

1. Doubtless by Divine interpositions. He was kept from Rome as he was kept from Asia, etc. (Acts 16:6, 7). Sometimes God's purposes are best answered by the frustration of our own when they are of the highest. Perhaps it was best for Paul to work his way to Rome by a circuitous route, coming in contact with diverse peoples, and so preparing him for dealing with the heterogeneous population of the capital. Anyhow, no ministry at Rome would have compensated for the loss of his brilliant history.

2. Certainly by necessary engagements (Romans 15:20, 21). It is always best to do the duty which is nearest to hand, and follow it up by proceeding to the next. All Paul's career seems an illustration of this. He never seems to have gone out of his way. One event leads to another by a perfectly natural sequence.

3. Possibly Satan may have hindered. If at one time, why not at another (1 Thessalonians 2:18; Daniel 10:13)? Did he hinder at Illyricum (Romans 15:20) when Rome was so temptingly near?

III. ITS ULTIMATE OBJECT. "Fruit."

1. This fruit was —(1) The conversion of sinners (Colossians 1:6; Philippians 1:11).(2) The comfort and advancement of believers (John 15:16; Philippians 1:25).(3) The growth of the Church, both inwardly and outwardly.

2. Much fruit he had reaped already (Romans 15:18-21).

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

IV. ITS ACCOMPLISHMENT. Read Philippians 1, and remember that Philippians, Colossians, Ephesians, and Philemon were written at Rome. Who shall estimate the fruit reaped by this visit to Rome? Only the Great Husbandman at the Great Day.

(J. W. Burn.)

1. Distinguish between the imaginary and the real.

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

3. Conquer them by prayer.

4. Convert them into means of advancement — among other things the apostle's difficulties occasioned this Epistle to the Romans.

(J. Lyth, D. D.)

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

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

David, Paul, RomansRomeAlready, Brethren, Brothers, Desire, Disappointed, Frequently, Fruit, Gather, Gentile, Gentiles, Harvest, Hindered, Hitherto, Ignorant, Intended, Kept, Labours, Mind, Nations, Obtain, Often, Oftentimes, Order, Planned, Present, Prevented, Proposed, Purpose, Purposed, Reap, Rest, Though, Thus, Till, Unaware, Wish1. Paul commends his calling to the Romans;
9. and his desire to come to them.
16. What his gospel is.
18. God is angry with sin.
21. What were the sins of mankind.

Romans 1:13

     4464   harvest
     4510   sowing and reaping
     5917   plans

Romans 1:13-15

     7512   Gentiles, in NT

Romans 1:13-17

     4263   Rome

Beautiful Thoughts
"Beautiful Thoughts" From Henry Drummond Arranged by Elizabeth Cureton {Project Gutenberg Editorial note: Many quotes from "The Greatest Thing in the World" did not provide a page number.} 1892 The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made.--Rom. i. 20. To My Dear Friend Helen M. Archibald This Book Is Affectionately Inscribed. …
Henry Drummond—Beautiful Thoughts

February 19. "As Much as in Me is I am Ready" (Rom. I. 15).
"As much as in me is I am ready" (Rom. i. 15). Be earnest. Intense earnestness, a whole heart for Christ, the passion sign of the cross, the enthusiasm of our whole being for our Master and humanity--this is what the Lord expects, this is what His cross deserves, this is what the world needs, this is what the age has a right to look for. Everything around us is intensely alive. Life is earnest, death is earnest, sin is earnest, men are earnest, business is earnest, knowledge is earnest, the age is …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Third Sunday after Easter
Text: First Peter 2, 11-20. 11 Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 12 having your behavior seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation. 13 Be subject to every ordinance of man for the Lord's sake: whether to the king, as supreme; 14 or unto governors, as sent by him for vengeance on evil-doers and for praise …
Martin Luther—Epistle Sermons, Vol. II

Nineteenth Day. Holiness and Resurrection.
The Son of God, who was born of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection of the dead.'--Rom. i. 4. These words speak of a twofold birth of Christ. According to the flesh, He was born of the seed of David. According to the Spirit, He was the first begotten from the dead. As He was a Son of David in virtue of His birth through the flesh, so He was declared to be the Son of God with power, …
Andrew Murray—Holy in Christ

First Day. God's Call to Holiness.
Like as He which called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy, for I am holy.'--1 Pet. i. 15, 16. The call of God is the manifestation in time of the purpose of eternity: 'Whom He predestinated, them He also called.' Believers are 'the called according to His purpose.' In His call He reveals to us what His thoughts and His will concerning us are, and what the life to which He invites us. In His call He makes clear to …
Andrew Murray—Holy in Christ

The Gospel the Power of God
'I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth.'--ROMANS i. 16. To preach the Gospel in Rome had long been the goal of Paul's hopes. He wished to do in the centre of power what he had done in Athens, the home of wisdom; and with superb confidence, not in himself, but in his message, to try conclusions with the strongest thing in the world. He knew its power well, and was not appalled. The danger was an attraction to his chivalrous …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Witness of the Resurrection
'Declared to be the Son of God with power, ... by the resurrection of the dead.'--ROMANS i. 4 (R.V.). It is a great mistake to treat Paul's writings, and especially this Epistle, as mere theology. They are the transcript of his life's experience. As has been well said, the gospel of Paul is an interpretation of the significance of the life and work of Jesus based upon the revelation to him of Jesus as the risen Christ. He believed that he had seen Jesus on the road to Damascus, and it was that appearance …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Privilege and Obligation
'To all that be in Rome, beloved of God, called to be saints.'--ROMANS i. 7. This is the address of the Epistle. The first thing to be noticed about it, by way of introduction, is the universality of this designation of Christians. Paul had never been in Rome, and knew very little about the religious stature of the converts there. But he has no hesitation in declaring that they are all 'beloved of God' and 'saints.' There were plenty of imperfect Christians amongst them; many things to rebuke; much …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Paul's Longing
'I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12. That is, that I may be comforted together with you, by the mutual faith both of you and me.'--ROMANS i. 11, 12. I am not wont to indulge in personal references in the pulpit, but I cannot but yield to the impulse to make an exception now, and to let our happy circumstances mould my remarks. I speak mainly to mine own people, and I must trust that other friends who may hear or read my words will …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Sin in the Heart the Source of Error in the Head
ROMANS i. 28.--"As they did not like to retain God in their knowledge, God gave them over to a reprobate mind." In the opening of the most logical and systematic treatise in the New Testament, the Epistle to the Romans, the apostle Paul enters upon a line of argument to demonstrate the ill-desert of every human creature without exception. In order to this, he shows that no excuse can be urged upon the ground of moral ignorance. He explicitly teaches that the pagan knows that there is one Supreme …
William G.T. Shedd—Sermons to the Natural Man

All Mankind Guilty; Or, Every Man Knows More than He Practises.
ROMANS i. 24.--"When they knew God, they glorified him not as God." The idea of God is the most important and comprehensive of all the ideas of which the human mind is possessed. It is the foundation of religion; of all right doctrine, and all right conduct. A correct intuition of it leads to correct religious theories and practice; while any erroneous or defective view of the Supreme Being will pervade the whole province of religion, and exert a most pernicious influence upon the entire character …
William G.T. Shedd—Sermons to the Natural Man

Knowledge. Worship. Gratitude.
The people mentioned by Paul in our text fell into two great evils, or rather into two forms of one great evil--atheism: the atheism of the heart, and the atheism of the life. They knew God, but they glorified him not as God, neither were they thankful. We will first consider the first sin mentioned here, and then the second. I shall not look at these two evils as if you were Romans, because I know that you are not, but I shall adapt the text to your own case, and speak of these sins, as Englishmen …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 30: 1884

Inexcusable Irreverence and Ingratitude
"They are without excuse: because that, when they knew God, they glorified him not as God, neither were thankful."--Romans 1:20-21. This first chapter of the Epistle to the Romans is a dreadful portion of the Word of God. I should hardly like to read it all through aloud; it is not intended to be so used. Read it at home, and be startled at the awful vices of the Gentile world. Unmentionable crimes were the common pleasures of those wicked ages; but the chapter is also a striking picture of heathenism …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

The Beloved Pastor's Plea for Unity
"To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ."--Romans 1:7. IN A FEW MINUTES we shall gather together as members of the Church of Christ to celebrate the memorial of his death. It is a memorable sight to see so many Christian people sitting together with the object of observing this ordinance. Frequently as I have seen it, I must confess that, when sitting in the chair at the head of the table, I often feel overawed …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 39: 1893

Sources of Our Knowledge of Jesus
20. The earliest existing record of events in the life of Jesus is given to us in the epistles of Paul. His account of the appearances of the Lord after his death and resurrection (I. Cor. xv. 3-8) was written within thirty years of these events. The date of the testimony, however, is much earlier, since Paul refers to the experience which transformed his own life, and so carries us back to within a few years of the crucifixion. Other facts from Jesus' life may be gathered from Paul, as his descent …
Rush Rhees—The Life of Jesus of Nazareth

The Holy Spirit in the Glorified Christ.
"Declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead."--Rom. i. 4. From the foregoing studies it appears that the Holy Spirit performed a work in the human nature of Christ as He descended the several steps of His humiliation to the death of the cross. The question now arises, whether He had also a work in the several steps of Christ's exaltation to the excellent glory, i.e., in His resurrection, ascension, royal dignity, and second coming. …
Abraham Kuyper—The Work of the Holy Spirit

Proposition Though the Necessity and Indispensableness of all the Great and Moral Obligations of Natural Religion,
and also the certainty of a future state of rewards and punishments, be thus in general deducible, even demonstrably, by a chain of clear and undeniable reasoning; yet (in the present state of the world, by what means soever it came originally to be so corrupted, the particular circumstances whereof could not now be certainly known but by revelation,) such is the carelessness, inconsiderateness, and want of attention of the greater part of mankind; so many the prejudices and false notions taken up …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Rome and Ephesus
Corinth as portrayed in the Epistles of Paul gives us our simplest and least contaminated picture of the Hellenic Christianity which regarded itself as the cult of the Lord Jesus, who offered salvation--immortality--to those initiated in his mysteries. It had obvious weaknesses in the eyes of Jewish Christians, even when they were as Hellenised as Paul, since it offered little reason for a higher standard of conduct than heathenism, and its personal eschatology left no real place for the resurrection …
Kirsopp Lake—Landmarks in the History of Early Christianity

With the Opening of this ChapterWe Come to Quite a Different Theme. ...
With the opening of this chapter we come to quite a different theme. Like a fever-tossed patient, Ecclesiastes has turned from side to side for relief and rest; but each new change of posture has only brought him face to face with some other evil "under the sun" that has again and again pressed from him the bitter groan of "Vanity." But now, for a moment, he takes his eyes from the disappointments, the evil workings, and the sorrows, that everywhere prevail in that scene, and lifts them up to see …
F. C. Jennings—Old Groans and New Songs

Here Some Man Shall Say; "If the Concupiscence of the Bad...
16. Here some man shall say; "If the concupiscence of the bad, whereby it comes that they bear all evils for that which they lust after, be of the world, how is it said to be of their will?" As if, truly, they were not themselves also of the world, when they love the world, forsaking Him by Whom the world was made. For "they serve the creature more than the Creator, Who is blessed for ever." [2670] Whether then by the word "world," the Apostle John signifies lovers of the world, the will, as it is …
St. Augustine—On Patience

On the Symbols of the Essence' and Coessential. '
We must look at the sense not the wording. The offence excited is at the sense; meaning of the Symbols; the question of their not being in Scripture. Those who hesitate only at coessential,' not to be considered Arians. Reasons why coessential' is better than like-in-essence,' yet the latter may be interpreted in a good sense. Explanation of the rejection of coessential' by the Council which condemned the Samosatene; use of the word by Dionysius of Alexandria; parallel variation in the use of Unoriginate; …
Athanasius—Select Works and Letters or Athanasius

Fundamental Ideas of Man and his Redemption.
To Athanasius the Incarnation of the Son of God, and especially his Death on the Cross, is the centre of faith and theology (Incar. 19, kephalaion tes pisteos, cf. 9. 1 and 2, 20. 2, &c.). For our salvation' (Incar. 1) the Word became Man and died. But how did Athanasius conceive of salvation'? from what are we saved, to what destiny does salvation bring us, and what idea does he form of the efficacy of the Saviour's death? Now it is not too much to say that no one age of the Church's existence has …
Athanasius—Select Works and Letters or Athanasius

Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres
To a Youth Named Fulk, Who Afterwards Was Archdeacon of Langres He gravely warns Fulk, a Canon Regular, whom an uncle had by persuasions and promises drawn back to the world, to obey God and be faithful to Him rather than to his uncle. To the honourable young man Fulk, Brother Bernard, a sinner, wishes such joy in youth as in old age he will not regret. 1. I do not wonder at your surprise; I should wonder if you were not suprised [sic] that I should write to you, a countryman to a citizen, a monk …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Letter vi (Circa A. D. 1127) to the Same
To the Same He protests against the reputation for holiness which is attributed to him, and promises to communicate the treatises which he has written. I. Even if I should give myself to you entirely that would be too little a thing still in my eyes, to have recompensed towards you even the half of the kindly feeling which you express towards my humility. I congratulate myself, indeed, on the honour which you have done me; but my joy, I confess, is tempered by the thought that it is not anything …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

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