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. [1]

Footnotes

1 - The verb is sumparaklethonai, which Grotius connects with epipotho 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, sum, is only found here; but the verb parakaleo 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: -- 11. For I desire much to see you, that I may impart to you spiritual 12. 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, "en allelois impropriè dixit pro in utrisque, in me et vobis. Dixit sic et Demosthenes, ta pros allelois -- Ed

That I may be comforted - It was not merely to confirm them that Paul wished to come. He sought the communion of saints; he expected to be himself edified and strengthened; and to be comforted by seeing their strength of faith, and their rapid growth in grace. We may remark here,
(1) That one effect of religion is to produce the desire of the communion of saints. It is the nature of Christianity to seek the society of those who are the friends of Christ.
(2) nothing is better suited to produce growth in grace than such communion. Every Christian should have one or more Christian friends to whom he may unbosom himself. No small part of the difficulties which young Christians experience would vanish, if they should communicate their feelings and views to others. Feelings which they suppose no Christians ever had, which greatly distress them, they will find are common among those who are experienced in the Christian life.
(3) there is nothing better suited to excite the feelings, and confirm the hopes of Christian ministers, than the firm faith of young converts, of those just commencing the Christian life, 3-John 1:4.
(4) the apostle did not disdain to be taught by the humblest Christians. He expected to be strengthened himself by the faith of those just beginning the Christian life. "There is none so poor in the church of Christ, that he cannot make some addition of importance to our stores," Calvin.

That I may be comforted together with you - He here, with great address, intimates that he longs for this opportunity, as well on his own account as on theirs, and to show them that he arrogates nothing to himself; for he intimates that it will require the conjoint action of their faith as well as his own, to be the means of receiving those blessings from God to which he refers.

That is, that (t) I may be comforted together with you by the mutual faith both of you and me.
(t) Though Paul was ever so excellent, yet in teaching the church, he might be instructed by it.

That is, that I may be comforted together with you,.... This is a further explanation of his view, in being desirous of coming to them, and preaching: the Gospel among them; for what makes for establishment, makes for comfort; and what makes for comfort, makes for establishment; and when souls are established, ministers are comforted as well as they; and whilst ministers are imparting their spiritual gifts for the use of others, they themselves are sometimes comforted of God in their work, and particularly when they find there is an agreement between their doctrine, and the experience of the saints:
by the mutual faith both of you and me. The grace of faith is the same in all the saints, and so is the doctrine of it, as dispensed by Christ's faithful ministers, and experimentally received and embraced by his people; the consideration of which has a very great influence on the comfort and establishment of each other; nor are any so perfect, but they may receive benefit from others, even though inferior to them.

That is, that I may be comforted together with you by the mutual faith both of you and me--"Not wishing to "lord it over their faith," but rather to be a "helper of their joy," the apostle corrects his former expressions: my desire is to instruct you and do you good, that is, for us to instruct and do one another good: in giving I shall also receive" [JOWETT]. "Nor is he insincere in so speaking, for there is none so poor in the Church of Christ who may not impart to us something of value: it is only our malignity and pride that hinder us from gathering such fruit from every quarter" [CALVIN]. How "widely different is the apostolic style from that of the court of Papal Rome!" [BENGEL].

That is, I long to be comforted by the mutual faith both of you and me - He not only associates the Romans with, but even prefers them before, himself. How different is this style of the apostle from that of the modern court of Rome!