Romanos 1:9-12

DISCOURSE: 1820
PAUL’S LOVE TO THE CHURCH AT ROME

Romanos 1:9. God is my witness, whom I serve with my spirit in the Gospel of his Son, that without ceasing I make mention of you always in my prayers; making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; that is, that I may be comforted together with you by the mutual faith both of you and me.

IT has been thought by some, that it would have been better for the Church if the Gospels only had been transmitted to posterity, and the Epistles had perished in oblivion. This impious sentiment originates altogether in men’s hatred of the truth; and it argues as much ignorance of the Gospels, as it does ingratitude to God. The Gospels contain all the same truths as the Epistles; but the Epistles render them more clear. Never should we have had so complete a view of the correspondence between the Jewish and Christian dispensations, as we are favoured with in the Epistle to the Hebrews: nor would the doctrine of justification by faith alone have been so clearly defined, or so incontrovertibly established, if the Epistles to the Romans and the Galatians had never existed. We are moreover indebted to the Epistles for a much clearer insight into practical religion, than we ever should have had without them. It is true, that the example of Christ is perfect, and that the precepts he has given us are perfect also; but we should never have known what heights of piety are attainable by “men of like passions with ourselves,” if we had not known more of the Apostles than what is recorded of them in the Gospels. In the Acts of the Apostles we behold much of their zeal and diligence; but in the Epistles, the full portrait of a minister is drawn with a minuteness and accuracy which we should in vain look for in any other place. To go no further than to the words before us—what an exalted idea have we of the love which a minister should bear towards his people, in this solemn declaration of St. Paul! Let us contemplate it awhile: let us consider the leading points which his words develope; and,

I. His love to the Church at Rome—

St. Paul was a man of a most enlarged heart: he loved all that loved the Lord Jesus Christ in sincerity; as well “those who had not seen his face in the flesh,” as those who had been converted under his own ministry. He knew the Christians at Rome only by report; yet he felt the most ardent affection for them; and shewed that affection,

1. By his incessant prayers for them—

[The love which exists among the men of this world leads them to regard each other’s temporal welfare: but spiritual and Christian love has respect chiefly to the souls of men; and consequently exercises itself most in promoting their eternal welfare. It was thus that St. Paul manifested his love to the Christians at Rome: he prayed for them: he knew that God alone could make them truly happy; and that he would regard the intercessions of his people in their behalf: and therefore “he made mention of them always in his prayers,” and laboured “without ceasing” to bring down upon them the blessings of heaven.
Now this was a decisive proof of love. Indeed by this we all may try our love, and may ascertain whether it be merely natural, or truly Christian; yea, all husbands and wives, parents and children, ministers and people, may here discern! not only the nature of their affection, as by a touchstone, but the measure of it, as by a scale; and, by examining into the constancy and fervour of their intercessions for others, may learn the state of their own souls before God. O that, like the Apostle, we could appeal to the heart-searching God, and “call him to witness,” that we have this evidence at least of “serving him with our spirit in the Gospel of his Son!”]

2. By his earnest desire to visit them—

[Love naturally affects communion with the objects beloved. St. Paul no sooner heard of the piety of those at Rome, than he conceived an ardent affection for them, and a determination of mind, if a favourable opportunity should present itself, to pay them a visit. For many years, occurrences had arisen to prevent the execution of his purpose [Note: Romanos 15:22.]: but nothing could abate his desire of seeing them, when his way thither should be made clear. Hence, among his other petitions for them, he prayed particularly and constantly that God would be pleased to direct his way to them, and to prosper him in his journey towards them. This, in connexion with the former, was also a strong evidence of his love: for, had he loved them less, he might well have left them to the care of their spiritual fathers, and confined his own ministry to those who were nearer to him and easier of access. Had they been the peculiar objects of his charge, and had he laboured for many years exclusively amongst them, we doubt not but that his desire to see them would have been still more ardent. At all events we are sure, that no minister who truly loves his people and his work will be long absent from his flock without having this the constant language of his heart, “I long to see you!” He may be separated from them “in presence, but not in heart.”]

But what were,

II.

The particular objects of his intended visit to them—

Rome was then the most magnificent city in the universe: it was the seat of empire, the capital of the world. But was it to gratify a vain curiosity, or to court popularity among the great, that the Apostle sought to go thither? No: he had far nobler ends in view: the true objects of his intended visit were,

1. The advancement of their welfare—

[The Apostle was honoured by God with a power of conferring miraculous gifts: and these, when conferred, tended greatly to strengthen the hands of those who preached the Gospel, and to confirm the faith of them that heard it [Note: This is strongly marked in his appeal to the Galatians, Gálatas 3:2; Gálatas 3:5.]. To this therefore he might in part refer, when he spoke of “imparting to the Church some spiritual gifts.” But he certainly desired to increase also the graces of the Lord’s people; to confirm their faith, enliven their hope, and augment their joy. However exalted their characters were, there was yet abundant room for improvement; and he hoped to be a blessed instrument in the hands of God for the advancing and perfecting of his work in their souls. For this end, God is pleased to make use of his ministering servants. On them he confers the honour, not merely of awakening men from the sleep of death, but of “building them up also on their most holy faith,” and completing them, as a spiritual edifice, for his own immediate residence. O blessed work indeed! Well might the Apostle desire to be engaged in it, wherever his labours might be successfully employed: for surely no labour can be so great, no suffering so heavy, but it is richly compensated, if this end be in any measure produced.]

2. The comfort of his own soul—

[Next to the happiness of communion with God, is that of fellowship with his believing people. To be appreciated, it must be felt: no one can have any conception of that oneness of heart and mind which exists in the Lord’s people, unless he himself has experienced it. When their faith is in lively exercise, and their souls are humbled in the dust, and their hearts overflow with love, who shall give us any adequate idea of their felicity? Certainly it is nearly allied to the happiness of heaven; or rather, it is an anticipation and foretaste of heaven itself. This happiness the Apostle assuredly expected to enjoy among the people at Rome: yea, this happiness does every faithful minister enjoy, according to the degree in which his own soul is devoted to God, and the people to whom he ministers have imbibed his spirit.
O that it may be known and felt amongst us; and that we may increasingly reap this fruit of our intercourse with each other!]

Improvement—
1.

Let us be thankful to God, who has heard and answered our supplications—

[That you have remembered your minister, we have no doubt: and “God is witness” that he has not been unmindful of you; and now our heavenly Benefactor has graciously renewed to us our opportunities of uniting together in our wonted exercises of prayer and praise. Let us then be thankful; yet “not in word only, but in deed and in truth.” Let us consecrate ourselves to him afresh, and strive, with holy ardour, who shall serve him best. This is the true way in which to manifest our thankfulness to God. Our offices may differ, as the offices of the eye and hand; but, if all of us perform the proper duties of our station with care and diligence, he will accept our services, not according to the importance which we annex to them, but according to the mind with which they are performed.]

2. Let us continue to pray for his blessing on our poor endeavours—

[It is to no purpose that God has brought us together again, if he himself be not in the midst of us. “Paul may plant, and Apollos may water: but it is God alone that can give the increase.” Let us therefore wait upon him continually. Let us go to him before we meet in the public assembly; and retire from thence to our closets again. Let all that we do be begun, continued, and ended in a humble dependence upon God. Then shall spiritual gifts be richly imparted to you; and the whole body of us be comforted and edified.]