Verse 2

Receive her in the Lord--that is, as a genuine disciple of the Lord Jesus. as--"so as" becometh saints--so as saints should receive saints. assist her in whatsoever business she hath--"may have" need of you--some private business of her own. for she hath been a succourer of many, and of myself also--(See Psa 41:1-3; Ti2 1:16-18).

Verse 3

Salute Priscilla--The true reading here is "Prisca" (as in Ti2 4:19), a contracted form of Priscilla, as "Silas" of "Silvanus." and Aquila my helpers--The wife is here named before the husband (as in Act 18:18, and Rom 16:26, according to the true reading; also in Ti2 4:19), probably as being the more prominent and helpful to the Church.

Verse 4

who have for my life laid down--"who did for my life lay down" their own necks--that is, risked their lives; either at Corinth (Act 18:6, Act 18:9-10), or more probably at Ephesus (Act 19:30-31; and compare Co1 15:32). They must have returned from Ephesus (where we last find them in the history of the Acts) to Rome, whence the edict of Claudius had banished them (Act 18:2); and doubtless, if not the principal members of that Christian community, they were at least the most endeared to our apostle. unto whom not only I give thanks, but also all the churches of the Gentiles--whose special apostle this dear couple had rescued from imminent danger.

Verse 5

Likewise the church that is in their house--The Christian assembly that statedly met there for worship. "From his occupation as tent-maker, he had probably better accommodations for the meetings of the church than most other Christians" [HODGE]. Probably this devoted couple had written to the apostle such an account of the stated meetings at their house, as made him feel at home with them, and include them in this salutation, which doubtless would be read at their meetings with peculiar interest. Salute my well beloved EpÃ&brvbrnetus, who is the first-fruits--that is, the first convert of Achaia unto Christ--The true reading here, as appears by the manuscripts, is, "the first-fruits of Asia unto Christ"--that is, Proconsular Asia (see Act 16:6). In Co1 16:15 it is said that "the household of Stephanas was the first-fruit of Achaia"; and though if EpÃ&brvbrnetus was one of that family, the two statements might be reconciled according to the received text, there is no need to resort to this supposition, as that text is in this instance without authority. EpÃ&brvbrnetus, as the first believer in that region called Proconsular Asia, was dear to the apostle. (See Hos 9:10; Mic 7:1). None of the names mentioned from Rom 16:5-15 are otherwise known. One wonders at the number of them, considering that the writer had never been at Rome. But as Rome was then the center of the civilized world, to and from which journeys were continually taken to the remotest parts, there is no great difficulty in supposing that so active a travelling missionary as Paul would, in course of time, make the acquaintance of a considerable number of the Christians then residing at Rome.

Verse 6

Greet--or "salute" Mary, who bestowed much labour on us--labor, no doubt, of a womanly kind.

Verse 7

Andronicus and Junia--or, as it might be, "Junias," a contracted form of "Junianus"; in this case, it is a man's name. But if, as is more probable, the word be, as in our version, "Junia," the person meant was no doubt either the wife or the sister of Andronicus. my kinsmen--or, "relatives." and my fellow prisoners--on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more frequent" (Co2 11:23). which are of note among the apostles--Those who think the word "apostle" is used in a lax sense, in the Acts and Epistles, take this to mean "noted apostles" [CHRYSOSTOM, LUTHER, CALVIN, BENGEL, OLSHAUSEN, THOLUCK, ALFORD, JOWETT]; others, who are not clear that the word "apostle" is applied to any without the circle of the Twelve, save where the connection or some qualifying words show that the literal meaning of "one sent" is the thing intended, understand by the expression used here, "persons esteemed by the apostles" [BEZA, GROTIUS, DE WETTE, MEYER, FRITZSCHE, STUART, PHILIPPI, HODGE]. And of course, if "Junia" is to be taken for a woman, this latter must be the meaning. who also were in Christ before me--The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labors, gained to Christ either on the day of Pentecost or on some of the succeeding days. In that case they may have attracted the special esteem of those apostles who for some time resided chiefly at Jerusalem and its neighborhood; and our apostle, though he came late in contact with the other apostles, if he was aware of this fact, would have pleasure in alluding to it.

Verse 8

Amplias--a contracted form of "Ampliatus." my beloved in the Lord--an expression of dear Christian affection.

Verse 9

Urbane--rather, "Urbanus." It is a man's name. our helper--"fellow labourer" in Christ.

Verse 10

Salute Apelles approved--"the approved" in Christ--or, as we should say, "that tried Christian"; a noble commendation. Salute them which are of Aristobulus' household--It would seem, from what is said of Narcissus in Rom 16:11, that this Aristobulus himself had not been a Christian; but that the Christians of his household simply were meant; very possibly some of his slaves.

Verse 11

Salute Herodion, my kinsman--(See on Rom 16:7). Greet them that be of the household of Narcissus, which are in the Lord--which implies that others in his house, including probably himself, were not Christians.

Verse 12

Salute Tryphena and Tryphosa, who labour in the Lord--two active women. Salute the beloved Persis--another woman. which laboured much in the Lord--referring probably, not to official services, such as would fall to the deaconesses, but to such higher Christian labors--yet within the sphere competent to woman--as Priscilla bestowed on Apollos and others (Act 18:18).

Verse 13

Salute Rufus, chosen--"the chosen" in the Lord--meaning, not "who is one of the elect," as every believer is, but "the choice" or "precious one" in the Lord. (See Pe1 2:4; Jo2 1:13). We read in Mar 15:21 that Simon of Cyrene, who was compelled to bear our Lord's cross, was "the father of Alexander and Rufus." From this we naturally conclude that when Mark wrote his Gospel, Alexander and Rufus must have been well known as Christians among those by whom he expected his Gospel to be first read; and, in all likelihood, this was that very "Rufus"; in which case our interest is deepened by what immediately follows about his mother. and--salute. his mother and mine--The apostle calls her "his own mother," not so much as our Lord calls every elderly woman believer His mother (Mat 12:49-50), but in grateful acknowledgment of her motherly attentions to himself, bestowed no doubt for his Master's sake, and the love she bore to his honored servants. To us it seems altogether likely that the conversion of Simon the Cyrenian dated from that memorable day when "passing [casually] by, as he came from the country" (Mar 15:21), "they compelled him to bear the" Saviour's cross. Sweet compulsion, if what he thus beheld issued in his voluntarily taking up his own cross! Through him it is natural to suppose that his wife would be brought in, and that this believing couple, now "heirs together of the grace of life" (Pe1 3:7), as they told their two sons, Alexander and Rufus, what honor had unwittingly been put upon their father at that hour of deepest and dearest moment to all Christians, might be blessed to the inbringing of both of them to Christ. In this case, supposing the elder of the two to have departed to be with Christ ere this letter was written, or to have been residing in some other place, and Rufus left alone with his mother, how instructive and beautiful is the testimony here borne to her!

Verse 14

Salute Asyncritus, &c.--These have been thought to be the names of ten less notable Christians than those already named. But this will hardly be supposed if it be observed that they are divided into two pairs of five each, and that after the first of these pairs it is added, "and the brethren which are with them," while after the second pair we have the words, "and all the saints which are with them." This perhaps hardly means that each of the five in both pairs had "a church at his house," else probably this would have been more expressly said. But at least it would seem to indicate that they were each a center of some few Christians who met at his house--it may be for further instruction, for prayer, for missionary purposes, or for some other Christian objects. These little peeps into the rudimental forms which Christian fellowship first took in the great cities, though too indistinct for more than conjecture, are singularly interesting. Our apostle would seem to have been kept minutely informed as to the state of the church at Rome, both as to its membership and its varied activities, probably by Priscilla and Aquila.

Verse 16

Salute one another with an holy kiss--So Co1 16:20; Th1 5:26; Pe1 5:14. The custom prevailed among the Jews, and doubtless came from the East, where it still obtains. Its adoption into the Christian churches, as the symbol of a higher fellowship than it had ever expressed before, was probably as immediate as it was natural. In this case the apostle's desire seems to be that on receipt of his epistle, with its salutations, they should in this manner expressly testify their Christian affection. It afterwards came to have a fixed place in the church service, immediately after the celebration of the Supper, and continued long in use. In such matters, however, the state of society and the peculiarities of different places require to be studied. The churches of Christ salute you--The true reading is, "All the churches"; the word "all" gradually falling out, as seeming probably to express more than the apostle would venture to affirm. But no more seems meant than to assure the Romans in what affectionate esteem they were held by the churches generally; all that knew he was writing to Rome having expressly asked their own salutations to be sent to them. (See Rom 16:19).

Verse 17

Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned--"which ye learned." and avoid them--The fomentors of "divisions" here referred to are probably those who were unfriendly to the truths taught in this epistle, while those who caused "offenses" were probably those referred to in Rom 14:15 as haughtily disregarding the prejudices of the weak. The direction as to both is, first, to "mark" such, lest the evil should be done ere it was fully discovered; and next, to "avoid" them (compare Th2 3:6, Th2 3:14), so as neither to bear any responsibility for their procedure, nor seem to give them the least countenance.

Verse 18

For they that are such serve not our Lord Jesus Christ--"our Lord Christ" appears to be the true reading. but their own belly--not in the grosset sense, but as "living for low ends of their own" (compare Phi 3:19). and by good words and fair speeches deceive the simple--the unwary, the unsuspecting. (See Pro 14:15).

Verse 19

For your obedience--that is, tractableness is come abroad unto all. I am glad therefore on your behalf--"I rejoice therefore over you," seems the true reading. but yet I would have you wise unto that which is good, and simple--"harmless," as in Mat 10:16, from which the warning is taken. concerning--"unto" evil--"Your reputation among the churches for subjection to the teaching ye have received is to me sufficient ground of confidence in you; but ye need the serpent's wisdom to discriminate between transparent truth and plausible error, with that guileless simplicity which instinctively cleaves to the one and rejects the other."

Verse 20

And the God of peace shall bruise Satan under your feet shortly--The apostle encourages the Romans to persevere in resisting the wiles of the devil with the assurance that, as good soldiers of Jesus Christ, they are "shortly" to receive their discharge, and have the satisfaction of "putting their feet upon the neck" of that formidable enemy--symbol familiar, probably, in all languages to express not only the completeness of the defeat, but the abject humiliation of the conquered foe. (See Jos 10:24; Sa2 22:41; Eze 21:29; Psa 91:13). Though the apostle here styles Him who is thus to bruise Satan, the God of peace," with special reference to the "divisions" (Rom 16:17) by which the church at Rome was in danger of being disturbed, this sublime appellation of God has here a wider sense, pointing to the whole "purpose for which the Son of God was manifested, to destroy the works of the devil" (Jo1 3:8); and indeed this assurance is but a reproduction of the first great promise, that the Seed of the woman should bruise the Serpent's head (Gen 3:15). The grace of our Lord Jesus Christ be with you. Amen--The "Amen" here has no manuscript authority. What comes after this, where one would have expected the epistle to close, has its parallel in Phi 4:20, &c., and being in fact common in epistolary writings, is simply a mark of genuineness.

Verse 21

Timotheus, my work-fellow--"my fellow labourer"; see Act 16:1-5. The apostle mentions him here rather than in the opening address to this church, as he had not been at Rome [BENGEL]. and Lucius--not Luke, for the fuller form of "Lucas" is not "Lucius" but "Lucanus." The person meant seems to be "Lucius of Cyrene," who was among the "prophets and teachers" at Antioch with our apostle, before he was summoned into the missionary field (Act 13:1). and Jason--See Act 17:5. He had probably accompanied or followed the apostle from Thessalonica to Corinth. Sosipater--See Act 20:4.

Verse 22

I, Tertius, who wrote this--"the" epistle--as the apostle's amanuensis, or penman. salute you in the Lord--So usually did the apostle dictate his epistles, that he calls the attention of the Galatians to the fact that to them he wrote with his own hand (Gal 6:11). But this Tertius would have the Romans to know that, far from being a mere scribe, his heart went out to them in Christian affection; and the apostle, by giving his salutation a place here, would show what sort of assistants he employed.

Verse 23

Gaius mine host, and--the host of the whole church--(See Act 20:4). It would appear that he was one of only two persons whom Paul baptized with his own hand (compare Jo3 1:1). His Christian hospitality appears to have been something uncommon. Erastus the chamberlain--"treasurer." of the city--doubtless of Corinth. (See Act 19:22; Ti2 4:20). and Quartus a brother--rather, "the" or "our brother"; as Sosthenes and Timothy are called (Co1 1:1; Co2 1:1, Greek). Nothing more is known of this Quartus.

Verse 24

The grace, &c.--a repetition of the benediction precisely as in Rom 16:20, save that it is here invoked on them "all."

Verse 25

Now to him that is of power--more simply, as in Jde 1:24, "to Him that is able." to stablish--confirm, or uphold you, according to my gospel, and the preaching of Jesus Christ--that is, in conformity with the truths of that Gospel which I preach, and not I only, but all to whom has been committed "the preaching of Jesus Christ." according to the revelation of the mystery--(See on Rom 11:25). which was kept secret since the world began--literally, "which hath been kept in silence during eternal ages."

Verse 26

But is now made manifest--The reference here is to that peculiar feature of the Gospel economy which Paul himself was specially employed to carry into practical effect and to unfold by his teaching--the introduction of the Gentile believers to an equality with their Jewish brethren, and the new, and, to the Jews, quite unexpected form which this gave to the whole Kingdom of God (compare Eph 3:1-10, &c.). This the apostle calls here a mystery hitherto undisclosed, in what sense Rom 16:27 will show, but now fully unfolded; and his prayer for the Roman Christians, in the form of a doxology to Him who was able to do what he asked, is that they might be established in the truth of the Gospel, not only in its essential character, but specially in that feature of it which gave themselves, as Gentile believers, their whole standing among the people of God. and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for--in order to the obedience of faith--Lest they should think, from what he had just said, that God had brought in upon his people so vast a change on their condition without giving them any previous notice, the apostle here adds that, on the contrary, "the Scriptures of the prophets" contain all that he and other preachers of the Gospel had to declare on these topics, and indeed that the same "everlasting God," who "from eternal ages" had kept these things hid, had given "commandment" that they should now, according to the tenor of those prophetic Scriptures, be imparted to every nation for their believing acceptance.

Verse 27

To God, &c.--"To the only wise God through Jesus Christ, be"--literally, "to whom be"; that is, "to Him, I say, be the glory for ever. Amen." At its outset, this is an ascription of glory to the power that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," which the reader--if he has followed him with the astonishment and delight of him who pens these words--will fervently echo. On this concluding section of the Epistle, Note, (1) In the minute and delicate manifestations of Christian feeling, and lively interest in the smallest movements of Christian life, love, and zeal, which are here exemplified, combined with the grasp of thought and elevation of soul which this whole Epistle displays, as indeed all the writings of our apostle, we have the secret of much of that grandeur of character which has made the name of Paul stand on an elevation of its own in the estimation of enlightened Christendom in every age, and of that influence which under God, beyond all the other apostles, he has already exercised, and is yet destined to exert, over the religious thinking and feeling of men. Nor can any approach him in these peculiarities without exercising corresponding influence on all with whom they come in contact (Rom. 16:1-16). (2) "The wisdom of the serpent and the harmlessness of the dove"--in enjoining which our apostle here only echoes the teaching of his Lord (Mat 10:16) --is a combination of properties the rarity of which among Christians is only equalled by its vast importance. In every age of the Church there have been real Christians whose excessive study of the serpent's wisdom has so sadly trenched upon their guileless simplicity, as at times to excite the distressing apprehension that they were no better than wolves in sheep's clothing. Nor is it to be denied, on the other hand, that, either from inaptitude or indisposition to judge with manly discrimination of character and of measures, many eminently simple, spiritual, devoted Christians, have throughout life exercised little or no influence on any section of society around them. Let the apostle's counsel on this head (Rom 16:19) be taken as a study, especially by young Christians, whose character has yet to be formed, and whose permanent sphere in life is but partially fixed; and let them prayerfully set themselves to the combined exercise of both those qualities. So will their Christian character acquire solidity and elevation, and their influence for good be proportionably extended. (3) Christians should cheer their own and each other's hearts, amidst the toils and trials of their protracted warfare, with the assurance that it will have a speedy and glorious end; they should accustom themselves to regard all opposition to the progress and prosperity of Christ's cause--whether in their own souls, in the churches with which they are connected, or in the world at large--as just "Satan" in conflict, as ever, with Christ their Lord; and they should never allow themselves to doubt that "the God of peace" will "shortly" give them the neck of their Enemy, and make them to bruise the Serpent's head (Rom 16:20). (4) As Christians are held up and carried through solely by divine power, working through the glorious Gospel, so to that power, and to the wisdom that brought that Gospel nigh to them, they should ascribe all the glory of their stability now, as they certainly will of their victory at last (Rom 16:25-27). (5) "Has the everlasting God . . . commanded" that the Gospel "mystery," so long kept hid but now fully disclosed, shall be "made known to all nations for the obedience of faith" (Rom 16:26)? Then, what "necessity is laid upon" all the churches and every Christian, to send the Gospel "to every creature!" And we may rest well assured that the prosperity or decline of churches, and of individual Christians, will have not a little to do with their faithfulness or indifference to this imperative duty. The ancient subscription at the end of this epistle--though of course of no authority--appears to be in this case quite correct. Next: 1 Corinthians Introduction

Verse 1

I commend unto you Phebe our sister,.... This chapter chiefly consists of commendations and salutations of persons, and begins with the former. It was usual to give letters of commendation of a member of one church to those of another; see Co2 3:1; The person who is here recommended was, as appears from the subscription of this epistle, if that may be depended on, the bearer of this letter, and is described by her name, Phebe; as she dwelt at Cenchrea, it is probable she was a Grecian, as is her name. Pausanias (e) makes frequent mention of one of this name in Greece. With the Heathen poets, Pheobus was the sun, and Phoebe the moon. Though it is not unlikely that she might be a Jewess, since there were many of them in those parts; and this was a name in use among them. We often read (f) of R. Ishmael , "ben Phoebi", which I take to be the same name with this. She is recommended as a sister, "our sister"; not in a natural, but spiritual relation; one that was a member of the church at Cenchrea, and in full communion with it; for as it was usual to call the men brethren, it was common to call the women sisters. Elderly men were called fathers, younger men brethren; elderly women were styled mothers, and younger women sisters, who were partakers of the grace of God, and enjoyed the fellowship of the saints: which is a servant of the church which is at Cenchrea. This place was a seaport of the Corinthians, distant from Corinth about seventy furlongs, or eight or nine miles: it was on one side of the Isthmus, as Lechea was on the other (g); See Gill on Act 18:18. In the way to this place from the Isthmus, as Pausanias relates (h), was the temple of Diana, and a very ancient sculpture; and in Cenchrea itself was the temple of Venus, and a wooden image; and near the flow of the sea was a Neptune of brass. But now, in this place, was a church of Jesus Christ; and since it was so near to Corinth, it shows that churches in those early times were not national, or provincial, but congregational. Of this church Phebe was a servant, or, as the word signifies, a minister or deacon; not that she was a teacher of the word, or preacher of the Gospel, for that was not allowed of by the apostle in the church at Corinth, that a woman should teach; see Co1 14:34; and therefore would never be admitted at Cenchrea. Rather, as some think, she was a deaconess appointed by the church, to take care of the poor sisters of the church; though as they were usually poor, and ancient women; that were put into that service, and this woman, according to the account of her, being neither poor, nor very ancient; it seems rather, that being a rich and generous woman, she served or ministered to the church by relieving the poor; not out of the church's stock, as deaconesses did, but out of her own substance; and received the ministers of the Gospel, and all strangers, into her house, which was open to all Christians; and so was exceeding serviceable to that church, and to all the saints that came thither: though it is certain that among the ancient Christians there were women servants who were called ministers. Pliny, in an epistle of his to Trajan the emperor, says (i), that he had examined two maids, "quae ministrae dicebantur", "who were called ministers", to know the truth of the Christian religion. (e) Graec. Deseript. l. 2. p. 125. l. 3. p. 190. l. 4. p. 276. (f) Misn. Sota, c. 9. sect. 15. T. Bab. Yoma, fol. 9. 1. & 35. 2. Jucbasin, fol. 24. 2. & 54. 2. (g) Plin. Natural Hist. l. 4. c. 4. Ptolem. l. 3. c. 16. (h) in Corinthiacis, p. 88. (i) Epist. l. 10. ep. 97.

Verse 2

That ye receive her in the Lord,.... This is one thing he recommends her to them for, that they would receive her in a kind and friendly manner into their houses, and into their hearts' love and affections; admit her to their private meetings, and into church fellowship with them, and that as one that was in the Lord, and belonged to him; and also in his name, and for his sake: as becometh saints; that is, both that they would treat her with that humanity, courteousness, Christian affection, and respect, as became them who were saints by calling and profession; and that they would use her as being one of the saints, a godly, holy person, and as such an one ought to be used, by virtue of the communion of saints: and that ye assist her in whatsoever business she hath need of you: what her business was at Rome is not known; whether it was only to visit the saints; or whether it was to have a cause tried in any court of judicature there; or whether she came upon worldly business, as Lydia of Thyatira was at Philippi to sell her purple, when the Apostle Paul was there, it matters not: whatever assistance they could give her, either by directing her where the saints lived; or by giving her proper counsel and advice; or helping her forward in her worldly affairs; or whatever she was concerned in, this is desired; and is another thing for which the apostle recommends her to them, adding this reason, for she hath been a succourer of many; or "a patroness of many" of the saints in necessity and distress. The word that is here used, is, as Harpocratian says (k) the name by which such were called by the Athenians, , "that were over the sojourners", who had the care and direction of them. And such was this woman to the poor saints in Cenchrea, and the strangers that came thither; not as being in such an office by the order and appointment of the church, but what she cheerfully and voluntarily took up herself and performed at her own expense, otherwise there would not be so much in the character as to deserve such peculiar notice, nor she be so worthy of praise and commendation: moreover, the apostle observes, that he also partook of her succour and assistance, and of myself also; which would hardly have been the case had she been one that had only the care of the poor sisters of the church, which was the office of the deaconess: but she being a rich generous woman, and the apostle having shared in her bounty, gratefully acknowledges it; and he the rather mentions it, as knowing it would the more endear her to the saints at Rome, who would take more notice of her for the respect she had shown to him. (k) Lexic. decem Orator. p. 255.

Verse 3

Greet Priscilla and Aquila,.... The former of these, who was a woman, and the wife of the latter, is in some copies called Prisca; and so the Vulgate Latin here reads it, as she is also called in Ti2 4:19. Her being named before her husband, is without design, for sometimes he is put before her, as in Act 18:2. And it is a rule with the Jews (l), that there is neither first nor last in the Scriptures; that is, strict order is not always observed; it is sometimes inverted, find nothing depends upon it: hence the reasons assigned by some, that she was first converted, or had more zeal than her husband, are uncertain and impertinent. She is called Priscilla in the Ethiopic version, as he is in the Arabic, Achilles: he was a Jew of Pontus, and was with his wife drove out of Rome by Claudius Caesar, when with her he went to Corinth, where he met with the Apostle Paul; and they being of the same craft, abode and wrought together at their trade of tent making; and when the apostle removed from thence, they went with him, and were with him at Ephesus; where, meeting with Apollos, who, though an eloquent man, and mighty in the Scriptures, yet being in some things deficient these two took him unto them, in a private way, and taught him the way of God's salvation more perfectly, Act 18:24, where they left the apostle is not certain; but either Claudius being dead, or the edict which ordered the Jews to depart from Rome being revoked, or not regarded, they returned thither again; and were here when the apostle wrote this epistle, and whom he salutes, calling them my helpers in Christ Jesus; in spreading the Gospel, and promoting the kingdom, honour, and interest of Christ; for though they did not publicly preach, at least not Priscilla, yet they were very useful in their private conferences and instructions, both to ministers of the Gospel, as in the case of Apollos, and to young Christians: as the apostle, wherever he went, was instrument of the conversion of many souls; these were helpful privately in encouraging the young converts, comforting them with their own experiences and thereby helped them forward, instructed, strengthened, and established them; and so were greatly assistant to the apostle in the work of the Lord Jesus. (l) T. Bab. Pesach. fol. 6. 3.

Verse 4

Who for my life laid down their necks,.... That is, exposed themselves to great danger to save the apostle's life: the allusion is to the manner of executions by beheading, and to one person's laying down his head, and offering his neck to the executioner the room of another: this we are not to suppose was literally done; but the design of the expression is, that in some shape or another they risked their own lives for the apostle's; which might be done either at the insurrection in Corinth against Paul, when the Jews dragged him to the judgment seat of Gallio, and beat Sosthenes the ruler of the synagogue before him; or the uproar in Ephesus by Demetrius and the craftsmen, when Paul and his companions were in great danger; at both which times and places these two persons were, and being very zealous, were no doubt active to preserve the apostle, and which he acknowledges with thankfulness: unto whom not only I give thanks, but all the churches of the Gentiles; both for the care they took of him, and the danger they exposed themselves to on his account; which the apostle expresses his sense of gratitude for, and which all the Gentile churches were under obligations to do likewise, since they had a common share in his labours and usefulness, he was the apostle of them all; and also for their help and assistance in carrying on the work of the Lord in all the churches of the Gentiles.

Verse 5

Likewise greet the church that is in their house,.... Which was either their own family, which might be somewhat large, and consisting entirely or chiefly of religious persons; for when they were in other places they had a church in their house as well as Rome; see Co1 16:19; or the saints at Rome, who used to meet privately at their house, and pray and sing praises together, speak to one another of the things of God, and build up one another in their most faith; and from their gathering together in the name of Christ, and for the worship of him, and among whom his presence, according to his promise, was, they are called a church, or an assembly of Christians. Salute my well beloved Epaenetus; for though all the saints were beloved by the apostle, yet there were some, as this good man, for whom he might have, on some account or another, a particular affection; as our Lord, as man, had for his disciple John, though he loved all his disciples. There is one of this name, said to be one of the seventy disciples, and bishop of Carthage; See Gill on Luk 10:1. Who is the firstfruits of Achaia unto Christ; that is, either he was one of the chief and principal for gifts and grace, or one of the first that was converted to Christ in those parts: the allusion is to the firstfruits under the law, which were offered unto the Lord, and were pledges of, and sanctified the rest. The Vulgate Latin, instead of Achaia, reads "Asia": and so it is read in the Alexandrian copy, and others: the reason of this different reading seems to be, because the house of Stephanas are said to be the firstfruits of Achaia, Co1 16:15. But this hinders not but that Epaenetus might be so too, for he might be one of the family of Stephanas, who was now removed to Rome. If he was a Jew, his Jewish name might be Judah, the same with Epaenetus, in Greek.

Verse 6

Greet Mary, who bestowed much labour on us. Some copies read, "you"; and so do the Vulgate Latin, Syriac, Arabic, and Ethiopic versions: and indeed it seems most likely that the persons on whom this good woman bestowed so much labour, and to whom she was so very serviceable, were the saints at Rome, where she lived, rather than the apostle and his companions; not but that she might have been in some parts where she had met with him, and his friends, and had been very indefatigable in assisting and supplying them, in a very generous and liberal manner, with all the necessaries of life; and was exceeding useful in encouraging the ministers of the Gospel, and in promoting the interest of Christ. Her name Mary is the same with Miriam in Hebrew; whether she was of Jewish extract is not certain, and who she was is not known: some have conjectured her to be the same that Ignatius wrote an epistle to; not Mary of Castabilis, but of Naples, who was at Rome in the time of Linus, the Latin version reads "Cletus", and of Clement, on whom he bestows very great characters; calling her most faithful, worthy of God, and a bearer of Christ, and in all things wise (m): and in another letter (n) of his he represents her as exceeding learned, an exemplar of godly women, and having a church in her house. But both these epistles are thought, by learned men, to be falsely ascribed to him, and so not to be depended on. (m) Ignat. Epist. ad Mariam, p. 69, 70. (n) lb. ad Heronem, p. 97. Ed. Voss.

Verse 7

Salute Andronicus and Junia, my kinsmen,.... According to the flesh, being perhaps not only of the same nation, Jews, but also of the same tribe, the tribe of Benjamin, and even of the same family, and might be nearly allied in blood. And though the apostle did not value himself upon his carnal descent, yet he had a very great value and affection for his relations after the flesh, even though they were only of the same nation; see Rom 9:3; and especially for such as were partakers of the grace of God, as these his kinsmen were. These were their Gentile names, the one Greek, the other Latin; but both were Jews. Grotius thinks that their Jewish names were, the one Masinissa, and the other Naarah; and that the latter was the wife of the former, but they rather seem both to be men; Junia should be read Junias, a contraction of Junilius: and my fellow prisoners; either at Philippi, or in some other place; for though we read only of the apostle's being in prison at that place, and at Rome, yet it is certain from his own account, Co2 11:23; that he was frequently imprisoned; and Clement of Rome says, he was seven times in bonds (o), at one of which times these were bound with him, but when and where is not known. This is a greater character of them, and a greater honour to them, than to be called his kinsmen after the flesh: who are of note among the apostles; were well known by, and in great account with the twelve apostles, though not of their number; they might be converted by them, and be followers of them in Judea; they are thought by some to be of the number of the seventy disciples, whom Christ himself sent forth to preach: Andronicus particularly is mentioned among them, and said to be bishop of Pannonia, or rather of Spain; See Gill on ; however, they might be preachers of the Gospel, and be persons of great fame and renown as such; for which reason they might be called apostles, that being a name sometimes given to ordinary ministers of the word, and to such who were messengers of the churches, Co2 8:23, as these might be, and were famous for their prudent, faithful, and diligent discharge of their office and duty: who also were in Christ before me; which is to be understood, not of their secret being in Christ, as being loved by him, chosen in him, given to him, and represented by him in the covenant of grace; for they had not a place in Christ's heart, or a share in his love before him; wherefore the Arabic version is not only a bad one, but carries a false sense in it; which renders the clause thus, "who were in the love of Christ before me": nor were they chosen in Christ before him, for all the elect were chosen together in him before the foundation of the world; nor were they given to him, put into his hands, and made his care and charge before him; nor were they considered in Christ as their covenant head before him; Christ became their surety for them together, and received grace, blessings, and promises for them, and they in him before the world began; and was their common head and representative in time, in their nature; and they were all together crucified, buried, and raised with him, and set down with him in heavenly places together. But they were in the profession of faith, and in the church of Christ, and in the ministry of the word before him, being converted and brought to the faith of Christ before he was; which is the saints' open being in Christ, and is the effect and evidence of their being secretly in him from everlasting: this is to be created in Christ, or made new creatures in him; to be brought to believe in him, and even into him for righteousness, pardon, peace, acceptance, and eternal life, which are in him; and to live upon him, and in him, and derive all light and life, grace and strength, joy, peace, and comfort from him, as the branch derives its sap and nourishment from the vine, in which it is; and in this sense these men were in Christ before the apostle; they were converted persons, professors of religion, members of a church, and Gospel ministers before him: and though this is nothing in the business of salvation, who is called first or last; the one is equally as safe and as happy as the other; the thief that was called at the last hour, and the last man that will be called by grace in the world; yet it is a great blessing and mercy to be converted early; hereby a multitude of sins is prevented, and more, service done for Christ. And doubtless the apostle had this in view, and therefore gives these his kinsmen the preference to himself, that whilst he was a blasphemer of Christ, a persecutor of his people, and injurious to his interest, these made a profession of his name, preached his Gospel, and served his cause: it shows also, that they were persevering Christians, were pillars in the house of God, and never went out; and on account of their constancy and long standing, were worthy of respect. The apostle rises gradually in the character of these persons; as it was more to be fellow prisoners with him than to be his kinsmen, so it was more to be of note among the apostles, or to be eminent preachers of the Gospel, than to be fellow prisoners with him; and it was more to be in Christ than them all, than to be Paul's kinsmen, fellow prisoners with him, or to be known and approved of by the apostles, to be messengers of churches, preachers of the word, or even to be apostles themselves, and the chiefest of them; for such are blessed with all spiritual blessings in Christ, are complete and perfect in him, are safe and secure, and can never perish; and being once in Christ, are always in him, and will be found in him living and dying, and at judgment. (o) Epist. ad Corinth. p. 14.

Verse 8

Greet Amplias my beloved in the Lord. This was a Roman name; the Vulgate Latin reads "Ampliatus", and so do the Alexandrian copy, and the Ethiopic version: some call him "Amphias", and "Amphiatus", and say, but whether on good authority I will not affirm, that this man was bishop of Odyssus; but be he who he will, the apostle had a singular affection for him; and that not upon any external account, as natural relation, riches, honour, learning, &c. but for the Lord's sake, and as he was in Christ, a member of him, and so in a spiritual relation to the apostle; a "brother" of his, as the Ethiopic version here calls him; and because he was honoured with the gifts and graces of the Spirit, and for his usefulness in the Gospel of Christ Jesus. Greet Amplias my beloved in the Lord. This was a Roman name; the Vulgate Latin reads "Ampliatus", and so do the Alexandrian copy, and the Ethiopic version: some call him "Amphias", and "Amphiatus", and say, but whether on good authority I will not affirm, that this man was bishop of Odyssus; but be he who he will, the apostle had a singular affection for him; and that not upon any external account, as natural relation, riches, honour, learning, &c. but for the Lord's sake, and as he was in Christ, a member of him, and so in a spiritual relation to the apostle; a "brother" of his, as the Ethiopic version here calls him; and because he was honoured with the gifts and graces of the Spirit, and for his usefulness in the Gospel of Christ Jesus. Romans 16:9 rom 16:9 rom 16:9 rom 16:9Salute Urbane, our helper in Christ,.... This also was a Roman name, and which many of the popes of Rome have since taken to themselves; he is said to be one of the seventy disciples, and to be a bishop in Macedonia; See Gill on Luk 10:1; which is not very probable: others have conjectured him to be one of the pastors of the church of Rome, which is more likely; and if he was, but few of his successors have deserved the character given of him, an "helper in Christ"; in spreading the Gospel, and enlarging the kingdom and interest of Christ: and Stachys my beloved; this is a Greek name, he is said to be one of the seventy disciples, and bishop of Byzantium; See Gill on Luk 10:1. According to the Roman martyrology, he was ordained bishop of the Byzantine church, by Andrew the apostle, but this is not to be depended on; he was, however, because of his faith in Christ, and love to him, or on such like spiritual accounts, very dear to the apostle.

Verse 9

Salute Apelles approved in Christ,.... Origen was in doubt whether this was not the same person with Apollos the Alexandrian Jew, whom Aquila and Priscilla met with at Ephesus; but had he been intended, the apostle would doubtless have said more of him, he being so eminent and remarkable a preacher of the Gospel; though indeed the character here given is very considerable; besides, Apollos did not live at Rome, though it was not impossible he might be there at this time. The name seems to be a Greek one, there was a famous painter of this name in Greece; though it was also used among the Jews, and this person here might possibly, be a Jew; for Horace (p) speaks of one of this name, when he says, "credat Judaeus Apella"; by whom he means, not, as many have thought, a circumcised Jew in general, but a particular person, a Jew of that name: but it is of no importance whether he was a Jew or a Gentile; some say he was one of the seventy disciples, and bishop of Smyrna; See Gill on Luk 10:1. However, he was one that was approved in Christ; approved of God in Christ, who approves of none but in Christ; not of any on account of their own commendations, or those of others; for not he that commendeth himself is approved of God, nor whom others commend; and oftentimes what is highly esteemed of men, is abominable in the sight of God; nor does he approve of any on the score of their own works and duties, or as in themselves considered, whose righteousness in as filthy rags, and they themselves polluted and unclean; but as in Christ his well beloved Son, in whom he is well pleased, and with all in him; and so God's elect are, as this man was approved of in him the beloved, even in his own Son, in whom both persons and services are accepted: moreover he was approved of by Christ, and that from eternity, as presented to him in the glass of his Father's purposes and decrees; and in time, as adorned with his own grace, and clothed with his justifying righteousness, and as faithfully serving him in his day and generation: he was also proved to be in Christ; he had proved it to himself, to his own satisfaction, by observing, upon self-examination, that Christ was in him; and he had made it to appear to others, by his faith in Christ, love to him, zeal for him, and close attachment to his Gospel, against all errors and heresies, whereby they are approved are made manifest; and that in the face of all opposition and persecution: he was tried and proved, and so approved by a variety of tribulations and afflictions; his faith remained firm, and he abode by the interest of a Redeemer; and so he was tried, or proved, as the Arabic version renders it, "in the religion of Christ"; in which he was sincere, upright, and faithful; his faith was unfeigned, his love without dissimulation, he was an Israelite indeed, in whom there was no guile: if a preacher of the word, he did not corrupt it, but in sincerity, and as in the sight of God and Christ, spoke it; and if only a private believer, he was one that desired the sincere milk of the word, and was in all respects a sincere upright man in Christ; so the word here used may be understood, being the reverse of reprobate, rejected, spurious, adulterate and disapproved: in a word, this character shows, that he was not only approved of God and Christ, but of all good men, and particularly the apostle; and that on account of his being in Christ, united to him, and closely attached to his service and interest, and was an honour to it: salute them which are of Aristobulus's household. This was also a Greek name, though in use among the Jews; there was one of this name master of Ptolomy, king of Egypt, who was of Jewish extract, and of the priests, "In the hundred fourscore and eighth year, the people that were at Jerusalem and in Judea, and the council, and Judas, sent greeting and health unto Aristobulus, king Ptolemeus' master, who was of the stock of the anointed priests, and to the Jews that were in Egypt:'' (2 Maccabees 1:10) One of the sons of Hyrcanus, the high priest of the Jews, was called by this name; Herod had a son of this name, and it was a name much in use in his family, and among his descendants: who this man was is not known, nor is he himself saluted by the apostle; either because he was now dead, or was absent from Rome at this time; for some say he was sent into Britain, our isle, to preach the Gospel, of which he is said to be bishop, and one of the seventy disciples; See Gill on ; or perhaps he might not be a believer in Christ, only his household believers, and therefore they only are taken notice of. (p) Serraon. l. 1. Satyr. 5. prope finem.

Verse 10

Salute Herodion my kinsman,.... According to the flesh, being of the same nation, a Jew; or of the same tribe, the tribe of Benjamin; or of the same family, and nearly allied in blood to him: though the name is of Attic, or Parthic original, and seems to be a derivative of Herod; this man is reckoned among the seventy disciples, and said to be bishop of Tarsus: See Gill on Luk 10:1. Greet them that be of the household of Narcissus, which are in the Lord; some have thought, that this Narcissus is the same man that Suetonius (q) and other writers speak of (r), who was secretary to Claudius Caesar; a very great favourite of his, who amassed a great deal of wealth under him, and was raised to great honour and dignity by him: he himself is not saluted, either because he was not at home, which might be the case, if, as Ambrose, or rather Hilary the deacon on the text says, he was a presbyter and abroad, performing his office in foreign parts; or because he was dead, or rather not a believer: if he was the same with Claudius's favourite, he was dead before this time, being miserably put to death by Agrippina (s), the wife of Claudius; and seems to have died a wicked man, and justly punished for his being the cause of the destruction of others, through his calumnies: nor are all of his household saluted, not being all converted persons; it being frequently the method of divine grace to take some of a family, and not all, and bring them to Zion; only those that were "in the Lord", on his heart, and in his hands, secretly represented by him, and united to him, and who were openly in him, being called by his grace, and brought to believe in him, and live upon him. (q) In Vita Claud sect. 28. (r) Tacitus, Dio, &c. (s) Tacit. Hist. l. 13.

Verse 11

Salute Tryphena and Tryphosa, who labour in the Lord,.... These two were women, and are said to be noble women of Iconium, whom the apostle converted there, and afterwards went to Rome the names are Greek (t), though they might be Jewish women, since Tryphon is the name of a man among the Jews. Trypho, the famous Jew, with whom Justin Martyr had his dialogue, is well known, and perhaps is the same with R. Tarphon, or Tryphon, so often mentioned in the Misnic and Talmudic writings: however, as these were women, their labour cannot be understood of their labouring in the word of the Lord, or in the public ministry of it, since this was forbid by the apostle, and therefore would never commend them on account of it; but of their great usefulness and indefatigableness, in serving the interest of their dear Lord with their purses; in relieving the poor of the church, in entertaining and supplying the ministers of the Gospel, as well as by their private instructions, exhortations, and giving an account of their own experience, whereby they might greatly encourage, edify, and strengthen young converts, and other Christians, as Priscilla with her husband did; and were unwearied in doing everything that they were capable of, in promoting the Gospel and kingdom of Christ: salute the beloved Persis, which laboured much in the Lord; who being a woman also, and perhaps of Persic original, and might have her name from her country; her labour must be understood of the same kind with the former, only with this addition, that she abounded and exceeded in it; she is said by the Syriac scholiast to be the wife of Rufus, mentioned in Rom 16:13. (t) Vid. Gutherleth. Animadv. Philolog. in Inscript. Smyrn. p. 115, &c.

Verse 12

Salute Rufus chosen in the Lord,.... This was a Roman name; frequent mention is made Jewish writings (u) of one Turnus Rufus, a Roman officer, that destroyed the temple, and ploughed up the city of Jerusalem; the name was in use among the Cyrenians, for one of the sons of Simon of Cyrene, whom the Jews compelled to carry the cross of Christ, was so called, Mar 15:21; and some have thought that the same person is here meant, nor is it unlikely; he is said to be one of the seventy disciples, and to be bishop of Thebes; See Gill on Luk 10:1. The apostle knew him, and that as one "chosen in the Lord"; meaning either that he was a choice believer in Christ, an excellent Christian, one of the highest form; for though all true believers have like precious faith, yet some are strong, and others weak, in the exercise of it; this man was eminent for his faith in Christ: or he might be one that was chosen to some office in the church, as to that of a deacon, or pastor; though had this been the case, it is much the particular office was not mentioned: rather therefore this is to be understood of his being chosen in Christ to grace and glory and that from all eternity; for the phrase is only used in one place more, Eph 1:4; and there most manifestly designs the election of persons in Christ, before the foundation of the world; which election is made not "for" Christ, or the sake of his merits, his blood, righteousness and sacrifice, which have no causal influence on this act, and which purely arises from the love and grace of God; nor merely "by" him as God equal with the Father, though this is true; but "in" him, as the head and representative of the chosen ones: this instance, as others, shows that election is not of nations, nor churches, but of particular persons; and so expresses the distinguishing, free, and sovereign grace of God in it, that one and not another should be chosen; though these are on an equal foot, and so not owing to foreseen faith, holiness, and good works. The apostle knew this man to be a chosen vessel, not by immediate revelation, or divine inspiration, but by his faith in Christ, and love to him, and by the power of the Gospel on him; and so may anyone know himself, or another man hereby to be chosen, and ought in a judgment of charity so to think of him, as long as his life is agreeably to his profession; see Th1 1:4. The apostle not only salutes this man, but his mother also, who doubtless was a believer in Christ, and highly respected by him: and his mother and mine; the mother of Rufus in nature, and his mother in affection; and who very probably had endeared herself to the apostle by some kind offices, which she, as a Christian, had performed towards him; for the apostle cannot mean his own natural mother, besides Rufus's, whom he salutes, and whom Anselm on the place suggests might be at Rome; since it can hardly be thought he would have passed the mention of her in so transient a manner. (u) T. Hieros. Taanioth, fol. 69. 2. T. Bab. Nedar. fol. 50. 2. Avoda Zara, fol. 20. 1. & Sanhedrin, fol. 65. 2. Juchasin, fol. 36. 2.

Verse 13

Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes,.... The two first of these names are Greek, and the persons called by them, with Herodion before mentioned, are taken notice of in the Roman martyrology, as disciples of the apostle; Asyncritus is said to be bishop of Hyrcania, and Phlegon of Marathon, and both of the seventy disciples; See Gill on Luk 10:1; Hermas is said to be bishop of Philippi, or Aquileia, and brother of Pope Pius the First, and to be the author of the book called Pastor, or the Shepherd, cited by many of the ancients; but all is doubtful and uncertain. Patrobas is a Roman name, Martial makes mention of it (w); it seems to be composed of the Greek word or the Latin "pater", and the Syriac "Abba", and signifies the same as the other two. This man might be a Jew, whose name was Abba; we often read of R. Abba in the Jewish writings (x), and as the Jews were wont to have two names, the one Gentile, the other Jewish, Pater might be this man's Gentile name, and Abba his Jewish one, and both being put together, by contraction be called "Patrobas"; he is said to be of the seventy disciples, and to be bishop of Puteoli; See Gill on Luk 10:1. The last of them, Hermes, is a Greek name, the same with Mercurius, which the Lystrians called Paul by, in Act 14:12, who he was is not known; he is also mentioned among the seventy disciples, and said to be bishop of Dalmatia: and the brethren which are with them; these seem to have lived together, with others who were their brethren, not in a natural but spiritual relation, and whom the apostle owned and loved as such. (w) Epigr. l. 2. ep. 27. (x) Juchasin, fol. 70. 1, &c.

Verse 14

Salute Philologus, and Julia,.... The first of these is a Greek name, and the name of a man, and signifies a lover of learning. This name Atteius assumed to himself, which Eratosthenes had done before him, because of his great learning (y); this man is reckoned among the seventy disciples, and is said to be bishop of Sinope: See Gill on Luk 10:1. Julia is a woman's name, and Roman, probably the wife of the former; one of Stephens's copies read, "Junia": Nereus, and his sister, and Olympas, and all the saints which are with them; who all dwelt together also in one family; and were saints, by separation, imputation, and the effectual calling; were called to be saints, and lived as such, and had a place in the apostle's affections on that account: Nerio, or Neriene, according to Gellius (z), was a name with the Sabines, signifying "strength", from whence came Nero; and Olympas is the same with Olympius, said to be of the seventy disciples, and a Roman martyr; See Gill on Luk 10:1. It deserves some notice, that among all the persons here mentioned by name, known by the apostle to be at Rome, that he takes no notice of Peter; which surely he would have done, had he been, as the Papists say, bishop of Rome, and resided there. (y) Suetonius de illustr. Gram. c. 10. (z) Noct. Attic, l. 13. c. 22.

Verse 15

Salute one another with an holy kiss,.... Christian salutation is a wishing all temporal, spiritual, and eternal happiness, to one another; and which, as it should be mutual, should be also hearty and sincere, and this is meant by the "holy kiss"; the allusion is to a common custom in most nations, used by friends at meeting or parting, to kiss each other, in token of their hearty love, and sincere affection and friendship for each other; and is called "holy", to distinguish it from an unchaste and lascivious one; and from an hypocritical and deceitful one, such an one as Joab gave to Amasa, when, inquiring of his health, he took him by the beard to kiss him, and stabbed him under the fifth rib, Sa2 20:9; and as Judas, who cried, hail master, to Christ, and kissed him, and betrayed him into the hands of his enemies, Mat 26:49. I say, it is an allusion to this custom, for it is only an allusion; the apostle did not mean that any outward action should be made use of, only that their Christian salutations should not be mere complaisance, or expressed by bare words, and outward gestures and actions, either of the hand or mouth; but that they should spring from real love and true friendship, and be without dissimulation, hearty and sincere: the churches of Christ salute you. The Vulgate Latin, Syriac, Arabic, and Ethiopic versions read, "all the churches"; that is, in Greece, or in the neighbourhood where the apostle was, and who might know of his writing to this church, and thereby send their Christian salutations to it; or if they did not know of his writing, yet as he knew their sincere affections, and hearty good will to this church, and the members of it, he in their names sent greetings to them: this shows the communion of churches, and how they ought to wish and sincerely desire each other's welfare.

Verse 16

Now I beseech you, brethren,.... The apostle being about to finish his epistle, and recollecting that he had not given this church any instructions about the false teachers, who had been the cause of all their differences and uneasiness, inserts them here; or he purposely put them in this place, amidst his salutations, that they might be taken the more notice of; and very pertinently, since nothing could more express his great affection and tender concern for them; and these instructions he delivers to them, not in an authoritative way, as he might, and sometimes did, but by way of entreaty, beseeching them, and with the kind and loving appellation of brethren, the more to engage them to attend to what he was about to say to them: them which cause divisions and offences, contrary to the doctrine which ye have learned. The men he would have taken notice of were such who divided them in their religious sentiments, introducing heterodox notions, contrary to the doctrine of the Scriptures, of Christ and his apostles, and which they had learned from them; such as justification by the works of the law, the observance of Jewish days, and abstinence from meats, enjoined by the ceremonial law, and that as necessary to salvation; to which some gave heed, and others not, and so were divided; whereas the doctrine of faith is but one, the Gospel is one uniform thing, all of a piece; and those that profess it ought to be perfectly joined together in the same mind, and in the same judgment: hence their minds were alienated from each other, and they began to despise and judge one another, yea, to go into factions and parties, being unwilling to receive and admit each other to communion; and thus by these men they were divided in sentiments, affection, and worship; and which must needs cause offence to the church and the godly members of it, as well as cause many so to be offended, as to stumble and fall from the doctrine of faith, and profession of it, and greatly stagger and distress weak believers, and bring a scandal on religion, and the name and ways of Christ among the world, as nothing does more so than the jars and discords among Christians: wherefore the apostle advises to "mark" such persons, look out for, narrowly watch, strictly observe, and diligently examine them: the metaphor is taken from watchmen, who look out from their watch tower, and observe who are coming, or pass by, and take up suspicious persons, and carefully inquire who they are, and what they are about, and whether friends or foes. So both ministers of the Gospel, and members of churches, should not be asleep, which is the opportunity false teachers take to sow the seeds of false doctrine, discord, and contention, but should watch, and be upon their guard, and look diligently, that none among them fail of, or fall from, the doctrine of grace, or any root of bitterness, error, or heresy as well as immorality, spring up, which may be troublesome, and defile others; they should observe, and take notice of such who are busy to spread false doctrine, should watch their motions, follow them closely, take them to an account, examine their principles according to the word of God; and if found to be contrary thereunto, note them as false teachers: and avoid them; shun their ministry, drop attendance on it, depart far from them, have no private conversation with them, receive them not into their houses, nor bid them God speed; with such do not eat, have no communion with them at the Lord's table, withdraw from them as disorderly persons, who act contrary to the doctrine and order of the Gospel, and after proper admonition reject them from all fellowship with you.

Verse 17

For they that are such serve not our Lord Jesus Christ,.... They do not preach him, but themselves; they do not seek the things of Christ, his honour and glory, the spread of his Gospel, and the enlargement of his kingdom and interest; they seek their own things, worldly honour and applause, riches, wealth, and grandeur; they seek to please men, and so are not the servants of Christ: they introduced the observance of meats and drinks in to the kingdom of Christ, which it do not consist of, and neglected the doctrines of righteousness and peace, from whence springs joy in the Holy Ghost, and so in these spiritual things did not serve Christ; and therefore, as they were not acceptable to God, were not to be approved of by Christian men, but to be marked and avoided: but their own belly; which they made a god of, and devoted themselves to the service of all their views were to gratify and indulge their sensual appetite. The false teachers among the Jews were particularly addicted to this vice: hence the apostle sometimes calls them dogs, Phi 3:2, on account of their voraciousness, and who, in Isaiah's time, were greedy ones that could never have enough, Isa 56:11; and in our Lord's time devoured widows' houses, under a pretence of long prayers for them, Mat 23:14; and were like the Cretians, evil beasts, and slow bellies, Tit 1:12, unwilling to labour, and lived upon the spoil of others: and by good words, and fair speeches, deceive the hearts of the simple: they were deceivers; they lay in wait to deceive, made use of the hidden things of dishonesty, walked in craftiness, and handled the word of God deceitfully; and therefore to be marked and avoided: they deceived "the simple", harmless, and innocent, that think no evil, nor are aware of any; who have little understanding of things; persons of weak minds, easy to be imposed upon; very credulous, ready to believe every word, so the simple man does, as Solomon says, Pro 14:15; and such false teachers choose to tamper with, and make their attacks upon, being able to gain upon them the most easily, as their father the devil, the old serpent, did, when he first assailed human nature: the "hearts" of these they deceive; they work upon their affections, blind their understandings, impose on their judgments, and corrupt their minds from the simplicity that is in Christ: and this they do "by good words and fair speeches"; either by making use of the words of Scripture, and a show of arguments taken from thence; so Satan cited Scripture in his dispute with our Lord; and so heretics, in all ages, have pretended toil in favour of their principles, by which means they have gained on many to follow their pernicious ways; or by using words and phrases that faithful ministers of Christ use, such as the grace of God, the righteousness of Christ, the Spirit of Christ, but in a different sense; as some among us now frequently make mention of them, when they mean no more by them than the light of nature within them, and the dictates of a natural conscience; or by an elegant style, a set of fine words, a flow of rhetorical expressions, great swelling words of vanity, which such men generally affect, and so work themselves into the admiration of the common people; or by doctrines suited to the carnal minds and reasonings of men, which tickle human nature, and swell it with pride and vanity; as by preaching up the purity and power of it, asserting man's free will, and the strength of it to that which is good; the capacity of man to keep the law, and perform good works; justification by them before God, and acceptance with him, on account of them; atonement for sins committed, by repentance and reformation; that God does not regard trifling things, some sins are venial, and easily passed over; that concupiscence is no sin; God does not rigorously exact duty, he takes the will for the deed, and is merciful unto all, and if but sincere, there is no doubt of heaven; and such men, generally speaking, instead of correcting vice, and reproving men for their sins, connive at them, indulge them in them, soothe and flatter, commend and defend them, whereby they attach them to their persons and interest.

Verse 18

For your obedience is come abroad unto all men,.... That is, as the Arabic and Ethiopic versions render it, "the fame" and report of their obedience to the faith, to the doctrine of the Gospel, and the ministers of it, was spread everywhere, was well known to everyone, and spoken of with commendeth among all the churches in all nations: and this the apostle mentions as another reason why they should beware of false teachers, since it would be greatly to their reproach, should they, after all this, drop that form of doctrine which they had obeyed, desert the faithful ministers of the word, and follow these false teachers; should this be the case, they would be as notorious for their disobedience, as now for their obedience: and moreover, the apostle might hereby suggest, that whereas it was everywhere known how readily and at once they embraced the Gospel of Christ; this credulity and readiness to believe, which was their commendation, might have invited false teachers among them, who might hope and take encouragement from hence the more easily to gain upon them; and therefore they ought to be upon their watch and guard, and beware of them, and not believe every spirit: I am glad therefore on your behalf; that they had so cheerfully and readily embraced the Gospel, and from the heart obeyed that form of doctrine delivered to them; and that their praise for this was in all the churches of Christ, and had everywhere a good report on this account: but yet I would have you wise unto that which is good, and simple concerning evil; which is just the reverse of natural and unregenerate men, who are wise to do evil, but to do good they have no knowledge; some reference seems to be had to the words of Christ in Mat 10:16; the apostle's meaning is, that though he rejoiced at the heartiness and simplicity of their obedience, and the credit they obtained abroad on account of it, yet was he not without his fears and jealousies concerning them; and could not but greatly wish them more wisdom to understand the doctrines of the Gospel, to discern things that differ, and approve that which is the most excellent, and hold fast that which is good; and with all their harmlessness, innocence, and simplicity, prudently guard against all evil doctrines and principles, such as might unawares lead them into bad practices, dishonourable to religion, and uncomfortable to themselves.

Verse 19

And the God of peace,.... See Gill on Rom 15:33; shall bruise Satan under your feet shortly. Some read this by way of wish or prayer, "may the God of peace bruise"; so the Vulgate Latin, Syriac, and Ethiopic versions, and the Alexandrian copy; but others as ours, as a promise, or as expressive of the apostle's faith and hope in this matter; and which he mentions to encourage the members of this church to be upon their guard, and make head against these false teachers; since in a little time they might be assured of victory over Satan and these his emissaries: as it is before suggested, that the methods these men used to beguile weak minds were much like those that Satan used when he attacked our first parents, so here is a manifest allusion to what was said by way of threatening to him, "it", the woman's seed, "shall bruise thy head", Gen 3:15; and which has had its accomplishment in Christ, who has not only destroyed the works of the devil, but him himself, and spoiled his principalities and powers, and bruised him and them under his feet, when he led captivity captive; and though, for the trial of the graces of his people, Satan is permitted to attack them in various shapes, yet in a short time he will be bruised under their feet, as he is already under their Lord and master's. The apostle refers not so much to his coming among them in a short time, when he might hope and believe that he should be an instrument of crushing these men Satan made use of, of quelling the contentions they raised, and putting a stop to the divisions they made, and under the influence, and by the assistance of the God of peace, restore them to their former peace and tranquillity, though it is a sense not to be despised; much less does he refer to the destruction of Jerusalem, which was to be in a very short time, when the crucifiers of Christ and the persecutors of the saints would have the wrath of God come upon them to the uttermost, since these Romans had no great and immediate concern with them; nor does he regard the spread of the Gospel in the Gentile world, whereby Satan fell as lightning from heaven, and was cast out of the idol temples, for this was greatly fulfilled already: but rather he refers to the time of Constantine, when Satan's seat at Rome was overturned, when he was cast down from his throne and trampled under feet, who had deceived the whole world, the whole Roman empire, when the Gospel triumphed over its secret and open enemies, profane persecutors, and perfidious teachers, over idolatry and superstition on the one hand, and error and heresy on the other, though this did not last long; wherefore some have thought the apostle refers to the latter day, when Satan shall be bound a thousand years, or to the last of all, when he shall be for ever under the feet of the saints, and never be able to give them any more trouble; and this the apostle might say would be shortly, since the second coming of Christ was expected to be quickly: yea, this may be applied to the case of every believer now, and be for his encouragement to be vigilant and on his guard against Satan, to resist him, repel his temptations, and oppose his emissaries; since he may assure himself he shall be more than a conqueror over him through Christ, that has loved him, and that in a very little time, when death comes, and he shall enter into the joy of his Lord, where he will be out of the reach of Satan, and unmolested by him. The grace of our Lord Jesus Christ be with you, Amen: to enable you to abide by the truth; to mark and avoid the authors of sects, and causes of divisions, and offences; to oppose error and defend truth; to keep from falling, to stand against every assault of Satan, and to bear up under every temptation of his; to get the victory over him, and to preserve them safe to the kingdom and glory of Christ.

Verse 20

Timotheus my work fellow,.... Now follow the salutations of the friends and companions of the apostle: we may imagine that when this epistle was just concluding, that these his friends being about him, one said, pray send my Christian salutation to our dear friends at Rome, so said a second, and likewise a third, and so on, and Timotheus he began. This is the same person with Timothy, a disciple the apostle met with at Derbe, whose father was a Greek, and his mother a Jewess, and a believer in Christ. This same man he circumcised because of the Jews, and took him along with him, and was his companion in his travels, and very assisting to him in the work of the ministry, in spreading the Gospel, and promoting the interest of Jesus Christ; and therefore he here calls him his "work fellow"; he wrote two epistles to him afterwards when at a distance front him, in which he often calls him his son, his dear and well beloved son, having a great affection for him, because as a son with a father he served with him in the Gospel of Christ: and Lucius, and Jason, and Sosipater my kinsmen salute you. This Lucius was either Lucius of Cyrene, who was one of the prophets in the church at Antioch, Act 13:1, though indeed he is never said to travel with the apostle, or to be at Corinth, from whence this epistle was written; or rather, therefore, as others think, Luke the evangelist, who was a constant companion of the apostle, and was at Corinth with him at this time, as appears from Act 20:5; Jason no doubt is he of Thessalonica, that received Paul and Silas into his house, and when an uproar was made concerning them, was brought before the rulers of the city, and gave security for them, Act 17:5. This is a Jewish name, and he himself was a Jew, as is clear from his being a kinsman of the apostle's; his name was "Jeshua" or "Jesus"; so we read of one Jason, the brother of Onias the high priest of the Jews, "But after the death of Seleucus, when Antiochus, called Epiphanes, took the kingdom, Jason the brother of Onias laboured underhand to be high priest,'' (2 Maccabees 4:7) and whose name, as Josephus (a) relates, was Jesus, but he chose to be called Jason, very likely because that was a name among the Greeks, whose fashions he was fond of. Sosipater was Sopater of Berea, who, with others, accompanied the apostle into Asia, Act 20:4; he also was a Jew, and his Jewish name, as Grotius conjectures, might be Abisha, or rather Abishua, the name of the son of Phinehas the high priest, Ch1 6:4. Mention is also made of one of this name, Sosipater, in "12. Howbeit Dositheus and Sosipater, who were of Maccabeus' captains, went forth, and slew those that Timotheus had left in the fortress, above ten thousand men. 24. Moreover Timotheus himself fell into the hands of Dositheus and Sosipater, whom he besought with much craft to let him go with his life, because he had many of the Jews' parents, and the brethren of some of them, who, if they put him to death, should not be regarded.'' (2 Maccabees 12:12,24) These three last were Paul's kinsmen after the flesh, as well as in the spirit; being of the same nation, and perhaps of the same tribe, and it may be of the same family; they are all three mentioned among the severity disciples: Lucius is said to be bishop of Laodicea in Syria, Jason of Tarsus, and Sosipater of Iconium; See Gill on Luk 10:1. (a) Antiqu. l. 12. c. 5. sect. 1.

Verse 21

I Tertius, who wrote this epistle,.... This name is a Latin one, and perhaps the person might be a Roman, for the names Secundus, Tertius, Quartus, Quintus, &c. were common with the Romans; unless it may be thought, as it is by some, that this man was the same with Silas, who was a constant companion of the apostle; and the Hebrew word is the same as Tertius; he also is numbered among the seventy disciples, and said to be bishop of Iconium; See Gill on Luk 10:1. Whosoever he was, it is certain he was an amanuensis of the apostle, who wrote this letter, either from the apostle's notes, or from his mouth. Salute you in the Lord. Some connect this phrase, "in the Lord", with the other, "wrote this epistle", and make the sense to be that he wrote this epistle for the Lord's sake, for his honour and glory; which he might do, though he wrote it not by inspiration, being only scribe to the apostle; but it is better connected with the word "salute", and the sense is, that his salutation was not a mere form, nor only concerned their temporal good, but their spiritual welfare; that he wished them well in the Lord, that they might have much communion with him, and larger measures of grace from him.

Verse 22

Gaius mine host,.... There was one Gaius a Macedonian, that was with the apostle at Ephesus, Act 19:29; and another Gaius of Derbe, that accompanied him into Asia, Act 20:4; whether either of these, as the latter seems more probable, was this person, is not certain. However, it seems very likely that it is the same Gaius the apostle baptized at Corinth, Co1 1:14; and some have thought him to be the same that the Apostle John wrote his third epistle to, and indeed the characters of hospitality and generosity there given him well agree with this, who was not only the apostle's host that entertained him in a kind and liberal manner, but of all the saints: and of the whole church, saluteth you; that is, of the church at Corinth, to whom he was kind and hospitable, even to as many as stood in need of his assistance; or of the church of Christ in general, being beneficent and liberal to all Christian strangers that came that way, lodged them at his house, and provided every thing proper and convenient for them. Dr. Lightfoot thinks that there was a public hospital or receptacle for strangers at Corinth, in imitation of the Jews, who had a place adjoining to their synagogues to entertain travellers in; and that Gaius was the chief officer and overseer of this house, who, discharging his trust well, is deservedly commended. That the Jews had places near their synagogues for such a purpose is, certain. It is said (b), "why do they sanctify (or consecrate the day?) that travellers may do their duty, who eat, and drink, and sleep in the synagogue.'' The gloss on it is, "not the synagogue itself, but the chambers which were near the synagogue, are called the synagogue, and from thence they heard the consecration.'' And elsewhere (c) it is said, "in the synagogues they neither eat nor drink--but there is a place near the synagogue where travellers used to sleep and eat;'' and then follows what is said before. And Maimonides (d) observes, "there is no sanctification (of the sabbath) but in the place where the meal is eaten; so a man may not sanctify in one house, and eat in another; but if he sanctifies in this, he must eat in this; but why do they sanctify in the synagogue? because of travellers who eat and drink there.'' Upon which his commentator remarks (e), that "they do not eat in the synagogue at all, but they eat, , "in a house near the synagogue", where they sit at the time of hearing the sanctification.'' But whether there was such an house at Corinth near the place of public worship, or any where else for this purpose, is not certain; and to make Gains only an overseer over such an house, though a faithful one, greatly sinks his character; since one would conclude from hence, that his entertainment of the apostle, and other saints, was at his own expense. Erastus the chamberlain of the city saluteth you; whom the apostle is said to leave at Corinth, Ti2 4:20, and at another time to send along with Timotheus into Macedonia, if the same person is intended; for these do not seem so well to accord with his being in such an office, which must require attendance, and would not admit of going from place to place with the apostle, or of being sent by him. The city, of which he was chamberlain, was the city of Corinth, where the apostle and this Erastus were, when this epistle was wrote. The word translated "chamberlain", is often used for a steward; and here it signifies such an officer as had the care of the city chest or coffer, and distributed the public money; and seems to answer to the "quaestor urbanus", or city treasurer, among the Romans, whose business it was to receive the city accounts, and disburse at all occasions of public expenses; so that this was a place of honour and trust; hence it appears, that though not many, yet some rich and honourable were called by grace, and embraced the Gospel. His name signifies beloved, and is the same with David in Hebrew. What nation he was of is not certain, whether a Roman, a Greek, or Jew; one of this name is reckoned among the seventy disciples, and it said to be bishop of Paneas, or of the Philippians; See Gill on Luk 10:1. Quartus a brother; not of Tertius, nor of Erastus, nor of the apostle according to the flesh, as some have thought, but a brother in a spiritual relation. This man, as appears from his name, was a Roman; probably had before lived at Rome, and therefore sends his salutations to the Christians there: he is mentioned among the seventy disciples, and said to be bishop of Berytus; See Gill on Luk 10:1. (b) T. Bab. Pesachim, fol. 101. 1. (c) Gloss. in T. Bab. Bava Bathra, fol. 3. 2. (d) Hilchot Sabbat, c. 29. sect. 8. (e) Maggid. Misnah in ib.

Verse 23

The grace of our Lord Jesus Christ be with you all. Amen. This verse is placed by the Syriac at the end of the chapter, and is wanting in the Ethiopic version, and in one ancient copy, being, excepting the word all, the same as at the end of Rom 16:20; but inasmuch as it is in all other copies, it ought to be repeated and stand here: the reason of the repetition may either be, because the former might be written by his amanuensis, and this with his own hand, as was usual with him in all his epistles, by which they might be known to be his, Th2 3:17; or the apostle having so great an affection for this church, knew not how to take his leave of them, but repeats his valediction again and again, as here, and in Rom 16:20. Rom 16:25 are placed in some copies, at the end of Rom 16:14, and omitted here, as they are by the Arabic version, which begins thus, "to the only most wise God, Jesus Christ": and so considers the following doxology as be, longing to Christ, and to him as God, and as the only most wise God. , and omitted here, as they are by the Arabic version, which begins thus, "to the only most wise God, Jesus Christ": and so considers the following doxology as be, longing to Christ, and to him as God, and as the only most wise God. Romans 16:25 rom 16:25 rom 16:25 rom 16:25Now to him that is of power to stablish you,.... God is here described by his power, and the particular instance of it is the establishing of his people; that is, in the Gospel, as the Syriac version reads the next clause, and in the profession of it, with grace in their hearts, and in the exercise of it, and more lively and cheerful discharge of duty; See Gill on Rom 1:11; according to my Gospel; this is the means by which God usually establishes his people in faith and holiness; it is, indeed, an act of divine power, and which there is reason to hope and believe will be exerted; for words which express the power of God to do this, or the other thing, generally import willingness to do it, as the word does here; but then this is commonly done in the use of means: and that is the Gospel, than which nothing has a greater tendency to, and is better calculated for, and with a divine blessing always issues in the establishment of the saints. The apostle calls the Gospel his, not because he was the author of it, or the subject of it; but because he was the minister of it; it was that Gospel which he was sent and qualified to preach, and did preach fully and faithfully, and which he explains by the following clauses: and the preaching of Jesus Christ: being that Gospel which Jesus Christ himself preached, for which he was anointed and sent, and which first began to be spoken by him in its power and purity, and in such a manner as it never was before or since: and of which he also is the subject; it treats of his person, offices, righteousness, blood, sacrifice, and salvation; and which when preached aright is done in his name, by his authority, through gifts, grace, and strength received from him, and with a view to his glory: it follows as a further explanation of it, according to the revelation of the mystery; by which is meant, not, as some think, only the calling and conversion of the Gentiles through the preaching of the Gospel, though what is said of it well agrees with it; see Eph 3:3; nor merely the mystery of Christ's incarnation and redemption by him; but the whole Gospel, and all the truths of it, which is often in Scripture called a "mystery", because the reason of many of its important doctrines does not clearly appear to the carnal reason of men; and the "modus" of several of them will ever remain inexplicable by us, as the doctrine of the Trinity, the sonship of Christ, and his incarnation, the resurrection, &c. though the things themselves are most clearly revealed, as here "revelation" is ascribed unto them; by which is meant not that internal revelation of them, by the Spirit of God to the souls of men, though absolutely necessary to the understanding of them in a spiritual manner; nor the revelation of them to the apostles by Christ, by which, and not by men, they were taught and received; but that revelation which they have made of them in the external ministry of the word: which was kept secret since the world began, or "from eternal times": from all the ages of the former dispensation, or that have run out from the beginning of the world; not that this mystery of the Gospel was entirely unknown, nor any hints given of it in those ages; for there certainly were, as to our first parents after the fall, to Abraham, Moses, David, Isaiah, and others; but it was but obscurely revealed, only some dark intimations were given of it; it was exhibited in types, shadows, and sacrifices; and, in a comparative sense, was wrapped up in darkness and silence, in reference to the more clear discovery and open exhibition of it under the Gospel dispensation.

Verse 24

But now is made manifest,.... In these last days, in which God has spoken by his Son, by whom the doctrines of grace are most clearly revealed, and fully dispensed; and by his apostles, who were blessed with a clear insight into them, and with extraordinary gifts to minister them; and by the Scriptures of the prophets; or prophetic writings, in which these truths are hinted, and by which, being made manifest by Christ and his apostles, they are attested and confirmed; according to the commandment of the everlasting God, made known to all nations for the obedience of faith; that is, it is by the express order and command of that God who is from everlasting to everlasting, that the mystery of the Gospel is made manifest by the preaching of the apostles being witnessed to by the law and prophets in all its doctrines; particularly justification by Christ's righteousness, remission of sins through his blood, and salvation by his sufferings and death; that this should be made known not only in the land of Judea, but to all the nations of the world; for this end, that many souls may be brought to submit to the righteousness of faith, to embrace the doctrine of faith, make a profession of it, be subject to the ordinances of it, live by faith on Christ, and also soberly, righteously and godly in this world: if this commandment refers, as it seems to do, to the order of Christ to his apostles, to preach the Gospel to Jews and Gentiles, to the Jews first, and upon their rejection of it, to turn to the Gentiles; for so, says the apostle, has the Lord commanded us, Act 13:46; here is a clear proof that Christ is God, and that he is the everlasting God.

Verse 25

To God only wise, be glory through Jesus Christ,.... This may be understood of God the Father, who is the only wise God, originally, essentially, and infinitely; though not to the exclusion of the Son and Spirit; and whose infinite wisdom appears in the works of creation and providence, in redemption and salvation by Christ, and in the whole scheme of the Gospel so largely commended in the foregoing verses: and the glory of all is displayed in, and to be given to him through Christ as Mediator; as the glory of his power and wisdom, particularly mentioned, who is the wisdom of God and the power of God; and the glory of the Gospel, of which Christ is the sum and substance; and the glory of salvation by him, and indeed of all his perfections; which is most illustriously manifested in it, in the contrivance, impetration, and application of it; and this glory is to be ascribed to him for ever, throughout the endless ages of eternity, as it will be by angels and men; to which the apostle sets his Amen, as wishing that so it might be, and as firmly believing that so it will be: the subscription of the epistle runs thus, "written to the Romans from Corinthus", and sent "by Phebe, servant of the church at Cenchrea": which though it is not in every copy, nor are the subscriptions at the end of the epistles always to be depended upon; yet this seems to be a right and true one, both with respect to the place from whence, and the person by whom it was sent, as well as with respect to the persons to whom it is inscribed, of which there is no doubt. Next: 1 Corinthians Introduction

Verse 1

Such remembrances as these are usual in letters between friends; and yet Paul, by the savouriness of his expressions, sanctifies these common compliments. I. Here is the recommendation of a friend, by whom (as some think) this epistle was sent - one Phebe, Rom 16:1, Rom 16:2. It should seem that she was a person of quality and estate, who had business which called her to Rome, where she was a stranger; and therefore Paul recommends her to the acquaintance of the Christians there: an expression of his true friendship to her. Paul was as well skilled in the art of obliging as most men. True religion, rightly received, never made any man uncivil. Courtesy and Christianity agree well together. It is not in compliment to her, but in sincerity, that, 1. He gives a very good character of her. (1.) As a sister to Paul: Phebe our sister; not in nature, but in grace; not in affinity or consanguinity, but in pure Christianity: his own sister in the faith of Christ, loving Paul, and beloved of him, with a pure and chaste and spiritual love, as a sister; for there is neither male nor female, but all are one in Christ Jesus, Gal 3:28. Both Christ and his apostles had some of their best friends among the devout (and upon that account honourable) women. (2.) As a servant to the church at Cenchrea: diakonon, a servant by office, a stated servant, not to preach the word (that was forbidden to women), but in acts of charity and hospitality. Some think she was one of the widows that ministered to the sick and were taken into the church's number, Ti1 5:9. But those were old and poor, whereas Phebe seems to have been a person of some account; and yet it was no disparagement to her to be a servant to the church. Probably they used to meet at her house, and she undertook the care of entertaining the ministers, especially strangers. Every one in his place should strive to serve the church, for therein he serves Christ, and it will turn to a good account another day. Cenchrea was a small sea-port town adjoining to Corinth, about twelve furlongs distant. Some think there was a church there, distinct from that at Corinth, though, being so near, it is very probable that the church of Corinth is called the church of Cenchrea, because their place of meeting might be there, on account of the great opposition to them in the city (Act 18:12), as at Philippi they met out of the city by the water-side, Act 16:13. So the reformed church of Paris might be called the church at Charenton, where they formerly met, out of the city. (3.) As a succourer of many, and particularly of Paul, Rom 16:2. She relieved many that were in want and distress - a good copy for women to write after that have ability. she was kind to those that needed kindness, intimated in her succouring them; and her bounty was extensive, she was a succourer of many. Observe the gratitude of Paul in mentioning her particular kindness to him: And to myself also. Acknowledgment of favours is the least return we can make. It was much to her honour that Paul left this upon record; for wherever this epistle is read her kindness to Paul is told for a memorial of her. 2. He recommends her to their care and kindness, as one worthy to be taken notice of with peculiar respect. (1.) "Receive her in the Lord. Entertain her; bid her welcome." This pass, under Paul's hand, could not but recommend her to any Christian church. "Receive her in the Lord," that is, "for the Lord's sake; receive her as a servant and friend of Christ." As it becometh saints to receive, who love Christ, and therefore love all that are his for his sake; or, as becometh saints to be received, with love and honour and the tenderest affection. There may be occasion sometimes to improve our interest in our friends, not only for ourselves, but for others also, interest being a price in the hand for doing good. (2.) Assist her in whatsoever business she has need of you. Whether she had business of trade, or law-business at the court, is not material; however being a woman, a stranger, a Christian, she had need of help: and Paul engaged them to be assistant to her. It becomes Christians to be helpful one to another in their affairs, especially to be helpful to strangers; for we are members one of another and we know not what need of help we may have ourselves. Observe, Paul bespeaks help for one that had been so helpful to many; he that watereth shall be watered also himself. II. Here are commendations to some particular friends among those to whom he wrote, more than in any other of the epistles. Though the care of all the churches came upon Paul daily, enough to distract an ordinary head, yet he could retain the remembrance of so many; and his heart was so full of love and affection as to send salutations to each of them with particular characters of them, and expressions of love to them and concern for them. Greet them, salute them; it is the same word, aspasasthe. "Let them know that I remember them, and love them, and wish them well." There is something observable in several of these salutations. 1. Concerning Aquila and Priscilla, a famous couple, that Paul had a special kindness for. They were originally of Rome, but were banished thence by the edict of Claudius, Act 18:2. At Corinth, Paul became acquainted with them, wrought with them at the trade of tent-making; after some time, when the edge of that edict was rebated, they returned to Rome, and thither he now sends commendations to them. He calls them his helpers in Christ Jesus, by private instructions and converse furthering the success of Paul's public preaching, one instance of which we have in their instructing Apollos, Act 18:26. Those are helpers to faithful ministers that lay out themselves in their families and among their neighbours to do good to souls. Nay, they did not only do much, but they ventured much, for Paul: They have for my life laid down their own necks. They exposed themselves to secure Paul, hazarded their own lives for the preservation of his, considering how much better they might be spared than he. Paul was in a great deal of danger at Corinth, while he sojourned with them; but they sheltered him, though they thereby made themselves obnoxious to the enraged multitudes, Act 18:12, Act 18:17. It was a good while ago that they had done Paul this kindness; and yet he speaks as feelingly of it as if it had been but yesterday. To whom (says he) not only I give thanks, but also all the churches of the Gentiles; who were all beholden to these good people for helping to save the life of him that was the apostle of the Gentiles. Paul mentions this, to engage the Christians at Rome to be the more kind to Aquila and Priscilla. He sends likewise greeting to the church in their house, Rom 16:5. It seems then, a church in a house is no such absurd thing as some make it to be. Perhaps there was a congregation of Christians that used to meet at their house at stated times; and then, no doubt, it was, like the house of Obed-Edom, blessed for the ark's sake. Others think that the church was no more than a religious, pious, well-governed family, that kept up the worship of God. Religion, in the power of it, reigning in a family, will turn a house into a church. And doubtless it had a good influence upon this that Priscilla the good wife of the family was so very eminent and forward in religion, so eminent that she is often named first. A virtuous woman, that looks well to the ways of her household, may do much towards the advancement of religion in a family. When Priscilla and Aquila were at Ephesus, though but sojourners there, yet there also they had a church in their house, Co1 16:19. A truly godly man will be careful to take religion along with him wherever he goes. When Abraham removed his tent, he renewed his altar, Gen 13:18. 2. Concerning Epenetus, Rom 16:5. He calls him his well-beloved. Where the law of love is in the heart the law of kindness will be in the tongue. Endearing language should pass among Christians to express love, and to engage love. So he calls Amplias, beloved in the Lord, with true Christian love for Christ's sake; and Stachys, his beloved: a sign that Paul had been in the third heaven, he was so much made up of love. Of Epenetus it is further said that he was the first-fruit of Achaia unto Christ; not only one of the most eminent believers in that country, but one of the first that was converted to the faith of Christ: one that was offered up to God by Paul, as the first-fruits of his ministry there; an earnest of a great harvest; for in Corinth, the chief city of Achaia, God had much people, Act 18:10. Special respect is to be paid to those that set out early, and come to work in the vineyard at the first hour, at the first call. The household of Stephanas is likewise said to be the first-fruits of Achaia, Co1 16:15. Perhaps Epenetus was one of that household; or, at least, he was one of the first three; not the first alone, but one of the first fleece of Christians, that the region of Achaia afforded. 3. Concerning Mary, and some others who were laborious in that which is good, industrious Christians: Mary, who bestowed much labour on us. True love never sticks at labour, but rather takes a pleasure in it; where there is much love there will be much labour. Some think this Mary had been at some of those places where Paul was, though now removed to Rome, and had personally ministered to him; others think Paul speaks of her labour as bestowed upon him because it was bestowed upon his friends and fellow-labourers, and he took what was done to them as done to himself. He says of Tryphena and Tryphosa, two useful women in their places, that they laboured in the Lord (Rom 16:12), and of the beloved Persis, another good woman, that she laboured much in the Lord, more than others, abounding more in the work of the Lord. 4. Concerning Andronicus and Junia, Rom 16:7. Some take them for a man and his wife, and the original will well enough bear it; and, considering the name of the latter, this is more probable than that they should be two men, as others think, and brethren. Observe, (1.) They were Paul's cousins, akin to him; so was Herodion, Rom 16:11. Religion does not take away, but rectifies, sanctifies, and improves, our respect to our kindred, engaging us to lay out ourselves most for their good, and to rejoice in them the more, when we find them related to Christ by faith. (2.) They were his fellow-prisoners. Partnership in suffering sometimes does much towards the union of souls and the knitting of affections. We do not find in the story of the Acts any imprisonment of Paul before the writing of this epistle, but that at Philippi, Act 16:23. But Paul was in prisons more frequent (Co2 11:23), in some of which, it seems, he met with his friends Andronicus and Junia, yoke-fellows, as in other things, so in suffering for Christ and bearing his yoke. (3.) They were of note among the apostles, not so much perhaps because they were persons of estate and quality in the world as because they were eminent for knowledge, and gifts, and graces, which made them famous among the apostles, who were competent judges of those things, and were endued with a spirit of discerning not only the sincerity, but the eminency, of Christians. (4.) Who also were in Christ before me, that is, were converted to the Christian faith. In time they had the start of Paul, though he was converted the next year after Christ's ascension. How ready was Paul to acknowledge in others any kind of precedency! 5. Concerning Apelles, who is here said to be approved in Christ (Rom 16:10), a high character! He was one of known integrity and sincerity in his religion, one that had been tried; his friends and enemies had tried him, and he was as gold. he was of approved knowledge and judgment, approved courage and constancy; a man that one might trust and repose a confidence in. 6. Concerning Aristobulus and Narcissus; notice is taken of their household, Rom 16:10, Rom 16:11. Those of their household who are in the Lord (as it is limited, Rom 16:11), that were Christians. How studious was Paul to leave none out of his salutations that he had any knowledge of or acquaintance with! Aristobulus and Narcissus themselves, some think, were absent, or lately dead; others think they were unbelievers, and such as did not themselves embrace Christianity; so Pareus: and some think this Narcissus was the same with one of that name who is frequently mentioned in the life of Claudius, as a very rich man that had a great family, but was very wicked and mischievous. It seems, then, there were some good servants, or other retainers, even in the family of a wicked man, a common case, Ti1 6:1. Compare Ti1 6:2. The poor servant is called, and chosen, and faithful, while the rich master is passed by, and left to perish in unbelief. Even so, Father, because it seemed good unto thee. 7. Concerning Rufus (Rom 16:13), chosen in the Lord. He was a choice Christian, whose gifts and graces evinced that he was eternally chosen in Christ Jesus. He was one of a thousand for integrity and holiness. - And his mother and mine, his mother by nature and mine by Christian love and spiritual affection; as he calls Phebe his sister, and teaches Timothy to treat the elder women as mothers, Ti1 5:2. This good woman, upon some occasion or other, had been as a mother to Paul, in caring for him, and comforting him; and Paul here gratefully owns it, and calls her mother. 8. Concerning the rest this is observable, that he salutes the brethren who are with them (Rom 16:14), and the saints who are with them (Rom 16:15), with them in family-relations, with them in the bond of Christian communion. It is the good property of saints to delight in being together; and Paul thus joins them together in his salutations to endear them one to another. Lest any should find themselves aggrieved, as if Paul had forgotten them, he concludes with the remembrance of the rest, as brethren and saints, though not named. In Christian congregations there should be smaller societies linked together in love and converse, and taking opportunities of being often together. Among all those to whom Paul sends greeting here is not a word of Peter, which gives occasion to suspect that he was not bishop of Rome, as the Papists say he was; for, if he was, we cannot but suppose him resident, or at least how could Paul write so long an epistle to the Christians there, and take no notice of him? Lastly, He concludes with the recommendation of them to the love and embraces one of another: Salute one another with a holy kiss. Mutual salutations, as they express love, so they increase and strengthen love, and endear Christians one to another: therefore Paul here encourages the use of them, and only directs that they may be holy - a chaste kiss, in opposition to that which is wanton and lascivious; a sincere kiss, in opposition to that which is treacherous and dissembling, as Judas's, when he betrayed Christ with a kiss. He adds, in the close, a general salutation to them all, in the name of the churches of Christ (Rom 16:16): "The churches of Christ salute you; that is, the churches which I am with, and which I am accustomed to visit personally, as knit together in the bonds of the common Christianity, desire me to testify their affection to you and good wishes for you." This is one way of maintaining the communion of saints.

Verse 17

The apostle having endeavoured by his endearing salutations to unite them together, it was not improper to subjoin a caution to take heed of those whose principles and practices were destructive to Christian love. And we may observe, I. The caution itself, which is given in the most obliging manner that could be: I beseech you, brethren. He does not will and command, as one that lorded it over God's heritage, but for love's sake beseeches. How earnest, how endearing, are Paul's exhortations! He teaches them, 1. To see their danger: Mark those who cause divisions and offences. Our Master had himself foretold that divisions and offences would come, but had entailed a woe on those by whom they come (Mat 18:7), and against such we are here cautioned. Those who burden the church with dividing and offending impositions, who uphold and enforce those impositions, who introduce and propagate dividing and offending notions, which are erroneous or justly suspected, who out of pride, ambition, affectation of novelty, or the like, causelessly separate from their brethren, and by perverse disputes, censures, and evil surmisings, alienate the affections of Christians one from another - these cause divisions and offences, contrary to, or different from (for that also is implied, it is para tēn didachēn), the doctrine which we have learned. Whatever varies from the form of sound doctrine which we have in the scriptures opens a door to divisions and offences. If truth be once deserted, unity and peace will not last long. Now, mark those that thus cause divisions, skopein. Observe them, the method they take, the end they drive at. There is need of a piercing watchful eye to discern the danger we are in from such people; for commonly the pretences are plausible, when the projects are very pernicious. Do not look only at the divisions and offences, but run up those streams to the fountain, and mark those that cause them, and especially that in them which causes these divisions and offences, those lusts on each side whence come these wars and fightings. A danger discovered is half prevented. 2. To shun it: "Avoid them. Shun all necessary communion and communication with them, lest you be leavened and infected by them. Do not strike in with any dividing interests, nor embrace any of those principles or practices which are destructive to Christian love and charity, or to the truth which is according to godliness. - Their word will eat as doth a canker." Some think he especially warns them to take heed of the judaizing teachers, who, under convert of the Christian name, kept up the Mosaical ceremonies, and preached the necessity of them, who were industrious in all places to draw disciples after them, and whom Paul in most of his epistles cautions the churches to take heed of. II. The reasons to enforce this caution. 1. Because of the pernicious policy of these seducers, Rom 16:18. The worse they are, the more need we have to watch against them. Now observe his description of them, in two things: - (1.) The master they serve: not our Lord Jesus Christ. Though they call themselves Christians, they do not serve Christ; do not aim at his glory, promote his interest, nor do his will, whatever they pretend. How many are there who call Christ Master and Lord, that are far from serving him! But they serve their own belly - their carnal, sensual, secular interests. It is some base lust or other that they are pleasing; pride, ambition, covetousness, luxury, lasciviousness, these are the designs which they are really carrying on. Their God is their belly, Phi 3:19. What a base master do they serve, and how unworthy to come in competition with Christ, that serve their own bellies, that make gain their godliness, and the gratifying of a sensual appetite the very scope and business of their lives, to which all other purposes and designs must truckle and be made subservient. (2.) The method they take to compass their design: By good words and fair speeches they deceive the hearts of the simple. Their words and speeches have a show of holiness and zeal for God (it is an easy thing to be godly from the teeth outward), and show of kindness and love to those into whom they instil their corrupt doctrines, accosting them courteously when they intend them the greatest mischief. Thus by good words and fair speeches the serpent beguiled Eve. Observe, They corrupt their heads by deceiving their hearts, pervert their judgments by slyly insinuating themselves into their affections. We have a great need therefore to keep our hearts with all diligence, especially when seducing spirits are abroad. 2. Because of the peril we are in, through our proneness and aptness to be inveigled and ensnared by them: "For your obedience has come abroad unto all men - you are noted in all the churches for a willing, tractable, complying people." And, (1.) Therefore, because it was so, these seducing teachers would be the more apt to assault them. The devil and his agents have a particular spite against flourishing churches and flourishing souls. The ship that is known to be richly laden is most exposed to privateers. The adversary and enemy covets such a prey, therefore look to yourselves, Jo2 1:8. "The false teachers hear that you are an obedient people, and therefore they will be likely to come among you, to see if you will be obedient to them." It has been the common policy of seducers to set upon those who are softened by convictions, and begin to enquire what they shall do, because such do most easily receive the impressions of their opinions. Sad experience witnesses how many who have begun to ask the way to Zion, with their faces thitherward, have fatally split upon this rock, which proves it to be much the duty of ministers, with a double care, to feed the lambs of the flock, to lay a good foundation, and gently to lead those that are with young. (2.) Though it were so, yet they were in danger from these seducers. This Paul suggests with a great deal of modesty and tenderness; not as one suspicious of them, but as one solicitous for them: "You obedience has come abroad unto all men; we grant this and rejoice in it: I am glad therefore on your behalf." Thus does he insinuate their commendation, the better to make way for the caution. A holy jealousy of our friends may very well comport with a holy joy in them. "You think yourselves a very happy people, and so do I too: but for all that you must not be secure: I would have you wise unto that which is good, and simple concerning evil. You are a willing good-natured people, but you had best take heed of being imposed upon by those seducers." A pliable temper is good when it is under good government; but otherwise it may be very ensnaring; and therefore he gives two general rules: - [1.] To be wise unto that which is good, that is, to be skilful and intelligent in the truths and ways of God. "Be wise to try the spirits, to prove all things, and then to hold fast that only which is good." There is need of a great deal of wisdom in our adherence to good truths, and good duties, and good people, lest in any of these we be imposed upon and deluded. Be ye therefore wise as serpents (Mat 10:16), wise to discern that which is really good and that which is counterfeit; wise to distinguish things that differ, to improve opportunities. While we are in the midst of so many deceivers, we have great need of that wisdom of the prudent which is to understand his way, Pro 14:8. [2.] To be simple concerning evil - so wise as not to be deceived, and yet so simple as not to be deceivers. It is a holy simplicity, not to be able to contrive, nor palliate, nor carry on, any evil design; akeraious - harmless, unmixed, inoffensive. In malice be you children, Co1 14:20. The wisdom of the serpent becomes Christians, but not the subtlety of the old serpent. We must withal be harmless as doves. That is a wisely simple man that knows not how to do any thing against the truth. Now Paul was the more solicitous for the Roman church, that it might preserve its integrity, because it was so famous; it was a city upon a hill, and many eyes were upon the Christians there, so that an error prevailing there would be a bad precedent, and have an ill influence upon other churches: as indeed it has since proved in fact, the great apostasy of the latter days taking its rise from that capital city. The errors of leading churches are leading errors. When the bishop of Rome fell as a great star from heaven (Rev 8:10), his tail drew a third part of the stars after him, Rev 12:4. 3. Because of the promise of God, that we shall have victory at last, which is given to quicken and encourage, not to supersede, our watchful cares and vigorous endeavours. It is a very sweet promise (Rom 16:20): The God of peace shall bruise Satan under your feet. (1.) The titles he gives to God: The God of peace, the author and giver of all good. When we come to God for spiritual victories, we must not only eye him as the Lord of hosts, whose all power is, but as the God of peace, a God at peace with us, speaking peace to us, working peace in us, creating peace for us. Victory comes from God more as the God of peace than as the God of war; for, in all our conflicts, peace is the thing we must contend for. God, as the God of peace, will restrain and vanquish all those that cause divisions and offences, and so break and disturb the peace of the church. (2.) The blessing he expects from God - a victory over Satan. If he mean primarily those false doctrines and seducing spirits spoken of before, of which Satan was the prime founder and author, yet doubtless, it comprehends all the other designs and devices of Satan against souls, to defile, disturb, and destroy them, all his attempts to keep us from the purity of heaven, the peace of heaven here, and the possession of heaven hereafter. Satan tempting and troubling, acting as a deceiver and as a destroyer, the God of peace will bruise under our feet. He had cautioned them before against simplicity: now they, being conscious of their own great weakness and folly, might think, "How shall we evade and escape these snares that are laid for us? Will not these adversaries of our souls be at length too hard for us?" "No," says he, "fear not; though you cannot overcome in your own strength and wisdom, yet the God of peace will do it for you; and through him that loved us we shall be more than conquerors." [1.] The victory shall be complete: He shall bruise Satan under your feet, plainly alluding to the first promise the Messiah made in paradise (Gen 3:15), that the seed of the woman should break the serpent's head, which is in the fulfilling every day, while the saints are enabled to resist and overcome the temptations of Satan, and will be perfectly fulfilled when, in spite of all the powers of darkness, all that belong to the election of grace shall be brought triumphantly to glory. When Joshua had conquered the kings of Canaan, he called the captains of Israel to set their feet upon the necks of those kings (Jos 10:24), so will Christ, our Joshua, enable all his faithful servants and soldiers to set their feet upon Satan's neck, to trample upon, and triumph over, their spiritual enemies. Christ hath overcome for us; disarmed the strong man armed, broken his power, and we have nothing to do but to pursue the victory and divide the spoil. Let this quicken us to our spiritual conflict, to fight the good fight of faith - we have to do with a conquered enemy, and the victory will be perfect shortly. [2.] The victory shall be speedy: He shall do it shortly. Yet a little while, and he that shall come will come. He hath said it, Behold, I come quickly. When Satan seems to have prevailed, and we are ready to give up all for lost, then will the God of peace cut the work short in righteousness. It will encourage soldiers when they know the war will be at an end quickly, in such a victory. Some refer it to the happy period of their contentions in true love and unity; others to the period of the church's persecutions in the conversion of the powers of the empire to Christianity, when the bloody enemies of the church were subdued and trampled on by Constantine, and the church under his government. It is rather to be applied to the victory which all the saints shall have over Satan when they come to heaven, and shall be for ever out of his reach, together with the present victories which through grace they obtain in earnest of that. Hold out therefore, faith and patience, yet a little while; when we have once got through the Red Sea, we shall see our spiritual enemies dead on the shore, and triumphantly sing the song of Moses and the song of the Lamb. To this therefore he subjoins the benediction, The grace of our Lord Jesus Christ be with you - the good-will of Christ towards you, the good work of Christ in you. This will be the best preservative against the snares of heretics, and schismatics, and false teachers. If the grace of Christ be with us, who can be against us so as to prevail? Be strong therefore in the grace which is in Christ Jesus. Paul, not only as a friend, but as a minister and an apostle, who had received grace for grace, thus with authority blesses them with this blessing, and repeats it, Rom 16:24.

Verse 21

As the Apostle had before sent his own salutations to many of this church, and that of the churches round him to them all, he here adds an affectionate remembrance of them from some particular persons who were now with him, the better to promote acquaintance and fellowship among distant saints, and that the subscribing of these worthy names, known to them, might the more recommend this epistle. He mentions, 1. Some that were his particular friends, and probably known to the Roman Christians: Timotheus my work-fellow. Paul sometimes calls Timothy his son, as an inferior; but here he styles him his work-fellow, as one equal with him, such a respect does he put upon him: and Lucius, probably Lucius of Cyrene, a noted man in the church of Antioch (Act 13:1), as Jason was at Thessalonica, where he suffered for entertaining Paul (Act 17:5, Act 17:6): and Sosipater, supposed to be the same with Sopater of Berea, mentioned Act 20:4. These Paul calls his kinsmen; not only more largely, as they were Jews, but as they were in blood or affinity nearly allied to him. It seems, Paul was of a good family, that he met with so many of his kindred in several places. It is a very great comfort to see the holiness and usefulness of our kindred. 2. One that was Paul's amanuensis (Rom 16:22): I Tertius, who wrote this epistle. Paul made use of a scribe, not out of state nor idleness, but because he wrote a bad hand, which was not very legible, which he excuses, when he writes to the Galatians with his own hand (Gal 6:11): pēlikois grammasi - with what kind of letters. Perhaps this Tertius was the same with Silas; for Silas (as some think) signifies the third in Hebrew, as Tertius in Latin. Tertius either wrote as Paul dictated, or transcribed it fairly over out of Paul's foul copy. The least piece of service done to the church, and the ministers of the church, shall not pass without a remembrance and a recompence. It was an honour to Tertius that he had a hand, though but as a scribe, in writing this epistle. 3. Some others that were of note among the Christians (Rom 16:23): Gaius my host. It is uncertain whether this was Gaius of Derbe (Act 20:4), or Gaius of Macedonia (Act 19:29), or rather Gaius of Corinth (Co1 1:14), and whether any of these was he to whom John wrote his third epistle. However, Paul commends him for his great hospitality; not only my host, but of the whole church - one that entertained them all as there was occasion, opened his doors to their church-meetings, and eased the rest of the church by his readiness to treat all Christian stranger that came to them. Erastus, the chamberlain of the city is another; he means the city of Corinth, whence this epistle was dated. It seems he was a person of honour and account, one in public place, steward or treasurer. Not many mighty, not many noble, are called, but some are. His estate, and honour, and employment, did not take him off from attending on Paul and laying out himself for the good of the church, it should seem, in the work of the ministry; for he is joined with Timothy (Act 19:22), and is mentioned Ti2 4:20. It was no disparagement to the chamberlain of the city to be a preacher of the gospel of Christ. Quartus is likewise mentioned, and called a brother; for as one is our Father, even Christ, so all we are brethren.

Verse 25

Here the apostle solemnly closes his epistle with a magnificent ascription of glory to the blessed God, as one that terminated all in the praise and glory of God, and studied to return all to him, seeing all is of him and from him. He does, as it were, breathe out his soul to these Romans in the praise of God, choosing to make that the end of his epistle which he made the end of his life. Observe here, I. A description of the gospel of God, which comes in in a parenthesis; having occasion to speak of it as the means by which the power of God establishes souls, and the rule of that establishment: To establish you according to my gospel. Paul calls it his gospel, because he was the preacher of it and because he did so much glory in it. Some think he means especially that declaration, explication, and application, of the doctrine of the gospel, which he had now made in this epistle; but it rather takes in all the preaching and writing of the apostles, among whom Paul was a principal labourer. Through their word (Joh 17:20), the word committed to them. Ministers are the ambassadors, and the gospel is their embassy. Paul had his head and heart so full of the gospel that he could scarcely mention it without a digression to set forth the nature and excellency of it. 1. It is the preaching of Jesus Christ. Christ was the preacher of it himself; it began to be spoken by the Lord, Heb 2:3. So pleased was Christ with his undertaking for our salvation that he would himself be the publisher of it. Or, Christ is the subject-matter of it; the sum and substance of the whole gospel is Jesus Christ and him crucified. We preach not ourselves, says Paul, but Christ Jesus the Lord. That which establishes souls is the plain preaching of Jesus Christ. 2. It is the revelation of the mystery which was kept secret since the world began, and by the scriptures of the prophets made known. The subject-matter of the gospel is a mystery. Our redemption and salvation by Jesus Christ, in the foundation, method, and fruits of it, are, without controversy, a great mystery of godliness, Ti1 3:16. This bespeaks the honour of the gospel; it is no vulgar common thing, hammered out by any human wit, but it is the admirable product of the eternal wisdom and counsel of God, and has in it such an inconceivable height, such an unfathomable depth, as surpass knowledge. It is a mystery which the angels desire to look into, and cannot find the bottom of. And yet, blessed be God, there is as much of this mystery made plain as will suffice to bring us to heaven, if we do not wilfully neglect so great salvation. Now, (1.) This mystery was kept secret since the world began: chronois aiōniois sisigēmenou. It was wrapped up in silence from eternity; so some - a temporibus aeternis; it is no new and upstart notion, no late invention, but took rise from the days of eternity and the purposes of God's everlasting love. Before the foundation of the world was laid, the mystery was hid in God, Eph 3:9. Or, since the world began, so we translate it. During all the times of the Old Testament this mystery was comparatively kept secret in the types and shadows of the ceremonial law, and the dark predictions of the prophets, which pointed at it, but so that they could not stedfastly look to the end of those things, Co2 3:13. Thus it was hid from ages and generations, even among the Jews, much more among the Gentiles that sat in darkness and had no notices at all of it. Even the disciples of Christ themselves, before his resurrection and ascension, were very much in the dark about the mystery of redemption, and their notion of it was very much clouded and confused; such a secret was it for many ages. But, (2.) It is now made manifest. The veil is rent, the shadows of the evening are done away, and life and immortality are brought to light by the gospel, and the Sun of righteousness has risen upon the world. Paul does not pretend to have the monopoly of this discovery, as if he alone knew it; no, it is made manifest to many others. But how is it made manifest by the scriptures of the prophets? Surely, because now the event has given the best exposition to the prophecies of the Old Testament. Being accomplished, they are explained. The preaching of the prophets, as far as it related to this mystery, was in a great measure dark and unintelligible in the ages wherein they lived; but the scriptures of the prophets, the things which they left in writing, are now not only made plain in themselves, but by them this mystery is made known to all nations. The Old Testament does not only borrow light fRom. but return light to, the revelation of the New Testament. If the New Testament explains the Old, the Old Testament, by way of requital, very much illustrates the New. Thus the Old Testament prophets prophesy again, now their prophecies are fulfilled, before many people, and nations, and tongues. I refer to Rev 10:11, which this explains. Now Christ appears to have been the treasure hid in the field of the Old Testament. To him bear all the prophets witness. See Luk 24:27. (3.) It is manifested according to the commandment of the everlasting God - the purpose, counsel, and decree of God from eternity, and the commission and appointment given first to Christ and then to the apostles, in the fulness of time. They received commandment from the Father to do what they did in preaching the gospel. Lest any should object, "Why was this mystery kept secret so long, and why made manifest now?" - he resolves it into the will of God, who is an absolute sovereign, and gives not an account of any of his matters. The commandment of the everlasting God was enough to bear out the apostles and ministers of the gospel in their preaching. The everlasting God. This attribute of eternity is here given up to God very emphatically. [1.] He is from everlasting, which intimates that though he had kept this mystery secret since the world began, and had but lately revealed it, yet he had framed and contrived it from everlasting, before the worlds were. The oaths and covenants in the written word are but the copy of the oath and covenant which were between the Father and the Son from eternity: those the extracts, these the original. And, [2.] He is to everlasting, intimating the eternal continuance to us. We must never look for any new revelation, but abide by this, for this is according to the commandment of the everlasting God. Christ, in the gospel, is the same yesterday, today, and for ever. (4.) It is made known to all nations for the obedience of faith. The extent of this revelation he often takes notice of; that whereas hitherto in Judah only God was known, now Christ is salvation to the ends of the earth, to all nations. And the design of it is very observable; it is for the obedience of faith - that they may believe and obey it, receive it and be rules by it. The gospel is revealed, not to be talked of and disputed about, but to be submitted to. The obedience of faith is that obedience which is paid to the word of faith (see that phrase, Act 6:7), and which is produced by the grace of faith. See here what is the right faith - even that which works in obedience; and what is the right obedience - even that which springs from faith; and what is the design of the gospel - to bring us to both. II. A doxology to that God whose gospel it is, ascribing glory to him for ever (Rom 16:27), acknowledging that he is a glorious God, and adoring him accordingly, with the most awful affections, desiring and longing to be at this work with the holy angels, where we shall be doing it to eternity. This is praising God, ascribing glory to him for ever. Observe, 1. The matter of this praise. In thanking God, we fasten upon his favours to us; in praising and adoring God, we fasten upon his perfections in himself. Two of his principal attributes are here taken notice of: - (1.) His power (Rom 16:25): To him that is of power to establish you. It is no less than a divine power that establishes the saints. Considering the disposition there is in them to fall, the industry of their spiritual enemies that seek to overthrow them, and the shaking times into which their lot is cast, no less than an almighty power will establish them. That power of God which is put forth for the establishment of the saints is and ought to be the matter of our praise, as Jde 1:24, To him that is able to keep you from falling. In giving God the glory of this power we may, and must, take to ourselves the comfort of it - that whatever our doubts, and difficulties, and fears, may be, our God, whom we serve, is of power to establish us. See Pe1 1:5; Joh 10:29. (2.) His wisdom (Rom 16:27): To God only wise. Power to effect without wisdom to contrive, and wisdom to contrive without power to effect, are alike vain and fruitless; but both together, and both infinite, make a perfect being. He is only wise; not the Father only wise, exclusive of the Son, but Father, Son, and Holy Ghost, three persons and one God, only wise, compared with the creatures. Man; the wisest of all the creatures in the lower world, is born like a wild ass's colt; nay, the angels themselves are charged with folly, in comparison with God. He only is perfectly and infallibly wise; he only is originally wise, in and of himself; for he is the spring and fountain of all the wisdom of the creatures, the Father of all the lights of wisdom that any creature can pretend to (Jam 1:17): with him are strength and wisdom, the deceived and deceiver are his. 2. The Mediator of this praise: Through Jesus Christ. To God only wise through Jesus Christ; so some. It is in and through Christ that God is manifested to the world as the only wise God; for he is the wisdom of God, and the power of God. Or rather, as we read it, glory through Jesus Christ. All the glory that passes from fallen man to God, so as to be accepted of him, must go through the hands of the Lord Jesus, in whom alone it is that our persons and performances are, or can be, pleasing to God. Of his righteousness therefore we must make mention, even of his only, who, as he is the Mediator of all our prayers, so he is, and I believe will be to eternity, the Mediator of all our praises.

Verse 1

16:1-16 Paul here commended and greeted twenty-seven Roman Christians, ten of whom were women. Women played important roles in the early church. • Paul had never been to Rome, which has led to some speculation as to how he knew so many people there. One theory is that ch 16 was actually part of another letter that Paul sent to Ephesus. However, we have no good manuscript evidence for a separate letter (cp. study note on 15:33). Perhaps the answer is that Paul was able to greet so many people in Rome because he had encountered them during their travels away from Rome (see Romans Book Introduction, “Setting”).

16:1 A deacon (Greek diakonos, “servant”) refers both to a Christian who is recognized as a servant of Christ and specifically to someone who holds the office of deacon in a particular church (see Phil 1:1; 1 Tim 3:8-12; cp. Acts 6:1-6). • Cenchrea was located about five miles from Corinth and functioned as its port. Paul might have been writing this letter to the Romans from Corinth on a winter-long stop there near the end of his third missionary journey (see Acts 20:2-3).

Verse 2

16:2 she has been helpful to many: This phrase indicates the ancient role of the patron, a wealthy person who used influence and money to help people and causes. Phoebe was apparently a woman of wealth and influence who used her resources to help missionaries such as Paul.

Verse 3

16:3-16 Although Paul had never visited the Christian community in Rome, he established rapport with these believers by personally greeting many of the church’s members. The names reveal that the Roman Christian community was very diverse—Jews and Gentiles, slaves and free, men and women all formed a new society in the church (see Gal 3:26-29).

16:3 Priscilla and Aquila were Paul’s good friends. After leaving Rome around AD 49, they became his co-workers for an extended time in Corinth and Ephesus (see Acts 18–19). They had apparently returned to Rome by the time Paul wrote Romans (about AD 57).

Verse 5

16:5 the church that meets in their home: Early Christians did not have large buildings for their meetings—they met in private homes. The church in Rome was composed of a number of house churches where small groups of believers gathered for worship and instruction.

Verse 7

16:7 In Greek, the name Junia could refer to a man named Junias or to a woman named Junia. Most interpreters understand Junia as a feminine name. This section pairs masculine and feminine names to refer to husband-and-wife teams, so Junia was probably a woman. • who were in prison with me: When this occurred is uncertain. According to Acts, Paul had been imprisoned overnight in Philippi (Acts 16:19-28); after Romans was written, he would later be imprisoned for two years in Caesarea (Acts 24:27) and for two years in Rome (Acts 28:30-31). Paul was undoubtedly imprisoned on occasions not mentioned in Acts (see 2 Cor 11:23). • highly respected among the apostles: This phrase probably indicates that Andronicus and Junia were apostles—i.e., accredited missionaries of the church (see Acts 14:4, 14; 1 Cor 9:5-6; Gal 2:9).

Verse 10

16:10 This Aristobulus was probably the same man as the brother of Herod Agrippa I; Aristobulus was a member of the Roman aristocracy who lived in Rome many years prior to his death in AD 48 or 49 (see Josephus, Antiquities 18.8.4; War 2.11.6). His household probably refers to his family and their servants in Rome.

Verse 13

16:13 This Rufus might be the individual mentioned as the son of Simon of Cyrene, who carried Christ’s cross (see Mark 15:21).

Verse 16

16:16 with a sacred kiss: The kiss was a common way to greet another person in the ancient world and particularly among the Jews. It is mentioned frequently in the New Testament as a greeting (1 Cor 16:20; 2 Cor 13:12; 1 Thes 5:26; see 1 Pet 5:14); the kiss of peace became a standard feature of the Christian liturgy by the second century.

Verse 17

16:17 people who cause divisions: Paul had trouble with divisive false teachers elsewhere (see Galatians, Colossians, 1 Timothy), so he warned the Roman church about this danger.

Verse 20

16:20 The God of peace will soon crush Satan under your feet: Paul alludes to the curse that God pronounced upon the serpent after he had deceived Adam and Eve in the Garden of Eden (Gen 3:15). Christ, the offspring of Eve, will soon crush Satan under the feet of the church (cp. Matt 16:18-19).

Verse 21

16:21 Timothy was one of Paul’s closest ministry associates. Timothy accompanied Paul on his second missionary journey (Acts 16:2-3) and was with Paul in Corinth while Paul wrote this letter to the Roman church (see Acts 20:2-4).

Verse 22

16:22 Tertius was the scribe (or amanuensis) who wrote the letter as Paul dictated. Most ancient letter writers employed such a scribe.

Verse 23

16:23 This Erastus was probably the individual Paul sent from Ephesus to Macedonia during his third missionary journey (Acts 19:21-22; see 2 Tim 4:20). An inscription in Corinth mentions an Erastus who was a city magistrate, possibly the same Erastus mentioned here.

Verse 25

16:25-27 This doxology makes a very appropriate conclusion to Paul’s letter and its argument, reprising many of the themes found at the very beginning (1:1-15). • The doxology is missing in two late manuscripts and is in different places in other manuscripts (after 14:23 and after 15:33). Therefore, these verses might have been added to Paul’s letter at a later time. However, the majority of manuscripts do include the doxology at the end of the letter, and it uses vocabulary and themes common in the rest of the letter. Paul most likely wrote it himself as a conclusion to the letter.

16:25 plan (literally mystery): For Paul, the mystery is the truth about God and his plan that was not clearly known in the Old Testament era but which has been revealed in the New Testament era. While the Old Testament predicted the conversion of Gentiles, it did not make clear that Gentiles would become equal members of the people of God without becoming proselytes of Judaism.

Verse 26

16:26 so that they too might believe and obey him: Paul uses the same language about the mission to the Gentiles that he used in 1:5, creating a beautiful frame around the letter as a whole.