Romans · Chapter 16

V. 1. I commend unto you Phebe-The bearer of this letter. A servant-The Greek word is a deaconness.

Of the church in Cenchrea-In the apostolic age, some grave and pious women were appointed deaconnesses in every church. It was their office, not to teach publicly, but to visit the sick, the women in particular, and to minister to them both in their temporal and spiritual necessities.

Verse 1. I commend unto you Phœbe] As the apostle had not been at Rome previously to his writing this epistle, he could not have had a personal acquaintance with those members of the Church there to whom he sends these friendly salutations. It is likely that many of them were his own converts, who, in different parts of Asia Minor and Greece, had heard him preach the Gospel, and afterwards became settlers at Rome. Phœbe is here termed a servant, diakonon, a deaconess of the Church at Cenchrea. There were deaconesses in the primitive Church, whose business it was to attend the female converts at baptism; to instruct the catechumens, or persons who were candidates for baptism; to visit the sick, and those who were in prison, and, in short, perform those religious offices for the female part of the Church which could not with propriety be performed by men. They were chosen in general out of the most experienced of the Church, and were ordinarily widows, who had borne children. Some ancient constitutions required them to be forty, others fifty, and others sixty years of age. It is evident that they were ordained to their office by the imposition of the hands of the bishop; and the form of prayer used on the occasion is extant in the apostolical constitutions. In the tenth or eleventh century the order became extinct in the Latin Church, but continued in the Greek Church till the end of the twelfth century. See Broughton’s Dictionary, article deaconess.

Cenchrea was a sea-port on the east side of the isthmus which joined the Morea to Greece, as the Lechæum was the sea-port on the west side of the same isthmus. These were the only two havens and towns of any note, next to Corinth, that belonged to this territory. As the Lechæum opened the road to the Ionian sea, so Cenchrea opened the road to the Ægean; and both were so advantageously situated for commerce that they were very rich. These two places are now usually denominated the Gulf of Lepanto, and the Gulf of Ingia or Egina. It was on the isthmus, between these two ports, which was about six miles wide, that the Isthmian games were celebrated; to which St. Paul makes such frequent allusions.

Verses 1, 2. I commend — Rather, recommend; unto you — That is, To your love and assistance; Phebe our sister — The bearer of this letter; a servant — Or deaconess, as the Greek word signifies; of the church at Cenchrea — Which seems to have been a church distant from that at Corinth. Indeed, this place, being situated on the Saronic gulf, was about seventy furlongs, near nine miles, distant from that city; therefore those Christians that lived there could not with convenience, at least generally, assemble with such as resided at Corinth. In the apostolic age, some grave and pious women were appointed deaconesses in every church; and it was their office, not to teach publicly, but to visit the sick, the women in particular, and to minister to them both in their temporal and spiritual necessities. The apostle calls Phebe his sister, because she was a true Christian, a genuine believer on the Lord Jesus, and consequently a child and heir of God, and joint heir with Christ. For the appellations of brother and sister, which the disciples gave to one another in the first age, were founded on their being all the children of God by faith, consequently the brethren and sisters of Christ, who acknowledged the relation by publicly declaring, Matthew 12:50, Whosoever shall do the will of my Father, the same is my brother, and sister, and mother. That ye receive her — Entertain her, and treat her with affection; in the Lord — For the Lord Christ’s sake, and in regard to her relation to him, our common Saviour; as becometh saints — According to the duty which Christians owe one toward another, and as it is proper they should act who profess to be saints, separated from the world to the honour of Christ’s name; and that ye assist her — With counsel, and every necessary aid; in whatsoever business she hath need of you — This implies, that she had come to Rome on business of importance; perhaps to seek the payment of a debt owing to her by some of the inhabitants of Rome, or to complain of undue exactions by some of the emperor’s officers in the province. For she hath been a succourer of many — Probably supplying their wants, if not also entertaining them at her house. The word prostativ properly signifies a patron, a name which the Romans gave to persons who assisted with their advice and interest those who were connected with them as clients. Therefore, as Phebe had this name given her, it is reasonable to believe that she was a person of considerable wealth and influence. Or, we may suppose the name was given her on account of the offices she performed to many as a deaconess. The apostle’s direction implies, that all the faithful ought to be particularly attentive in giving assistance and relief to those who have been remarkable for assisting and relieving others.

Verse 1. I commend to you Phebe — a servant of the church. Diakonon, a deaconess of the church at Cenehrea, the eastern port of Corinth, where Paul shaved his head, that he might be purified on returning to Asia. Acts 18:18. A deaconess in the oriental churches corresponded with a matron of the synagogue. She was ordained; and their forms of ordination still exist in the Greek church; they prophesied, and helped the apostles in the Lord. They visited the sick among the women, to whom ministers had no access; they carried the elements of bread and wine from the Lord’s table, first hallowed by the bishop, to the chambers of their afflicted sisters. Such offices were essential in all the oriental churches.

1. Phebe—Feminine of Phoebus, shining, a Greek epithet and proper name of the sun; and hence, in the feminine, signifying the moon. Servant—Our translators have hardly done Phebe justice in translating diakonon, servant, and prostativ, succourer; for the former is the term for deaconess or ministra, and the latter is patroness, being radically the same word as is rendered he that ruleth in Romans 12:8. The ability and eminence of Phebe appears from the apostle’s earnest commendation, from these her titles, from her travel and business, and, as Renan in his flippant style expresses it, “she bore in the folds of her robe the whole future of the Christian theology—the writing which was to regulate the fate of the world.” When Phebe brought this great Epistle to the elders of Rome we are to conceive it as publicly read in the different congregations; and doubtless in due time copies were transcribed for deposit and regular public reading in each of them.

Cenchrea—See notes introductory to Acts xviii, and 18:18.

Ver. 1.-2. Phœbe: not mentioned elsewhere. These words suggest that she was the bearer of this epistle.

Deacon: see under Romans 12:7. She held an office in the church, probably to care for the bodily wants of the poor and sick. Cenchrea: Acts 18:18: the eastern port of Corinth, five miles away. In the Lord: cp. <508629> Philippians 2:29. Their inward union with their Master should prompt them to welcome Phœbe.

Worthy-of the saints: same word in Ephesians 4:1; Philippians 1:27; Colossians 1:10; 1 Thessalonians 2:12; 3 John 1:6: as those who belong to God ought to receive a fellow-servant. Saints: as in Romans 1:7.

Protector of many: probably by caring for their wants, in her office of deacon. That Phœbe was a sister, and still more an office-bearer, gave her a claim on the kindness of the Roman Christians: that she had herself been a helper of many, and of Paul himself, gave her a special claim: and she would probably need their assistance.

V. 2. In the Lord-That is, for the Lord's sake, and in a Christian manner. St. Paul seems fond of this expression.

Verse 2. Succourer of many] One who probably entertained the apostles and preachers who came to minister at Cenchrea, and who was remarkable for entertaining strangers. See Clarke on “Romans 12:8”.

Verses 1, 2. I commend — Rather, recommend; unto you — That is, To your love and assistance; Phebe our sister — The bearer of this letter; a servant — Or deaconess, as the Greek word signifies; of the church at Cenchrea — Which seems to have been a church distant from that at Corinth. Indeed, this place, being situated on the Saronic gulf, was about seventy furlongs, near nine miles, distant from that city; therefore those Christians that lived there could not with convenience, at least generally, assemble with such as resided at Corinth. In the apostolic age, some grave and pious women were appointed deaconesses in every church; and it was their office, not to teach publicly, but to visit the sick, the women in particular, and to minister to them both in their temporal and spiritual necessities. The apostle calls Phebe his sister, because she was a true Christian, a genuine believer on the Lord Jesus, and consequently a child and heir of God, and joint heir with Christ. For the appellations of brother and sister, which the disciples gave to one another in the first age, were founded on their being all the children of God by faith, consequently the brethren and sisters of Christ, who acknowledged the relation by publicly declaring, Matthew 12:50, Whosoever shall do the will of my Father, the same is my brother, and sister, and mother. That ye receive her — Entertain her, and treat her with affection; in the Lord — For the Lord Christ’s sake, and in regard to her relation to him, our common Saviour; as becometh saints — According to the duty which Christians owe one toward another, and as it is proper they should act who profess to be saints, separated from the world to the honour of Christ’s name; and that ye assist her — With counsel, and every necessary aid; in whatsoever business she hath need of you — This implies, that she had come to Rome on business of importance; perhaps to seek the payment of a debt owing to her by some of the inhabitants of Rome, or to complain of undue exactions by some of the emperor’s officers in the province. For she hath been a succourer of many — Probably supplying their wants, if not also entertaining them at her house. The word prostativ properly signifies a patron, a name which the Romans gave to persons who assisted with their advice and interest those who were connected with them as clients. Therefore, as Phebe had this name given her, it is reasonable to believe that she was a person of considerable wealth and influence. Or, we may suppose the name was given her on account of the offices she performed to many as a deaconess. The apostle’s direction implies, that all the faithful ought to be particularly attentive in giving assistance and relief to those who have been remarkable for assisting and relieving others.

Ver. 2. That you assist her in whatsoever business she hath need of you. Love makes all nations one family in the Lord. It is likely that at a proper season she had sailed to Rome, to lay in a convenient assortment of goods. How much may holy women assist ministers in the work of the Lord; and how much are members of the church bound to assist one another.

2. As becometh saints—He puts them upon their Christian honour. Business—Her private affairs at Rome, in which her benefactions to Christians entitled her to every assistance from Christians. Succourer— Apparently she was a lady of wealth, a housekeeper, and probably a widow. Hence she was an entertainer and patroness of her fellow Christians.

That Phebe was not merely a servitor, doing menial work, but an official, appears from the patronizing character which Paul assigns her. Hence when, no later than A.D. 104, we find that Pliny writes that he selected two females “who were called (ministroe) ministresses” for torture to extract information against Christians, we see no reason to doubt that we have here the apostolic origin of a female deaconship. The separation of the sexes might in Greek and Roman sections require this office, not only in regard to temporalities, but in regard to more spiritual offices for the female part of the Church. The apostolic Church admitted a woman’s social prayer, with covered head, (1 Corinthians 11:4, 13;) it admitted prophetesses, (preacheresses,) (21:9,) and it admitted deaconesses. But it seems to show no eldresses and no bishopesses.

Ver. 1.-2. Phœbe: not mentioned elsewhere. These words suggest that she was the bearer of this epistle.

Deacon: see under Romans 12:7. She held an office in the church, probably to care for the bodily wants of the poor and sick. Cenchrea: Acts 18:18: the eastern port of Corinth, five miles away. In the Lord: cp. <508629> Philippians 2:29. Their inward union with their Master should prompt them to welcome Phœbe.

Worthy-of the saints: same word in Ephesians 4:1; Philippians 1:27; Colossians 1:10; 1 Thessalonians 2:12; 3 John 1:6: as those who belong to God ought to receive a fellow-servant. Saints: as in Romans 1:7.

Protector of many: probably by caring for their wants, in her office of deacon. That Phœbe was a sister, and still more an office-bearer, gave her a claim on the kindness of the Roman Christians: that she had herself been a helper of many, and of Paul himself, gave her a special claim: and she would probably need their assistance.

Verse 3. Greet Priscilla and Aquila] This pious couple had been obliged to leave Rome, on the edict of Claudius, see Acts 18:2, and take refuge in Greece. It is likely that they returned to Rome at the death of Claudius, or whenever the decree was annulled. It seems they had greatly contributed to assist the apostle in his important labours. Instead of Priscilla, the principal MSS. and versions have Prisca, which most critics suppose to be the genuine reading.

Verses 3-5. Greet — Or, salute, as aspasasqe is generally rendered; Priscilla and Aquila — That is, declare to them my Christian love, and desires of their welfare. The apostle first became acquainted with this excellent couple at Corinth, to which city they had come from Rome in consequence of a decree of the Emperor Claudius commanding all Jews to depart thence. When Paul left Corinth the first time, they accompanied him to Ephesus, Acts 18:2, 18, 19: and when he departed from that city to go to Jerusalem, they did not go with him, but remained at Ephesus till he returned, as appears from their sending their salutations to the Corinthians in the apostle’s first epistle to them, chap. 16:19, written from Ephesus while he abode there, after his return from Jerusalem, mentioned Acts 19:1. But on the death of Claudius they appear, from this verse, to have gone back to Rome to follow their occupation, being there when this salutation was sent to them. My fellow-helpers — Namely, in propagating the gospel, being always ready to exert themselves to the utmost to aid its progress, as far as they had opportunity. They had been very active in spreading the gospel both at Corinth and Ephesus; and doubtless they were so now at Rome also. Who have for my life laid down their own necks — Hazarded their own lives to save mine; perhaps in the violent opposition which the Jews made to him, as mentioned Acts 18:6, 7; or in the uproar at Corinth, recorded Acts 18:12; or in that at Ephesus, Acts 19:23. The expression, which is proverbial, and denotes their undergoing the greatest perils, is used in allusion to the custom of placing on blocks the necks of criminals, whose heads are to be cut off. Unto whom not only I, but all the churches of the Gentiles — Even that at Rome; give thanks — Because the preservation of his life redounded to the benefit of them all. Likewise greet — Salute; the church that is in their house — The Christian congregation, that was wont to assemble there for divine worship. Aquila, it seems, performed the same part at Rome which Gains did at Corinth, verse 23; he opened his house to receive the gospel, and those that were desirous to attend the ministry of it, and to join in the worship of the true God. As yet, however, it seems the Christians at Rome had neither bishops nor deacons. So far were they from any shadow of papal power. Nay, there does not appear to have been then in the whole city any more than one of these domestic churches, otherwise there can be no doubt but Paul would have saluted them also. Salute my well-beloved Epenetus — Although the apostle had never been at Rome, yet he had many acquaintances there. It is justly observed by Theophylact, that it was a very great praise to any one to have been the beloved of Paul, because his love was not the effect of a blind partiality, but of a well-founded judgment concerning the person’s true character. Who is the first-fruits of Achaia — The Alexandrine and Clermont MSS., with the Arabic, Ethiopic, and Vulgate versions, and many Greek and Latin commentators, have thv Asiav, of Asia, in this place; which some suppose to be the true reading, because, 1 Corinthians 16:15, the apostle calls the house of Stephanas, the first-fruits of Achaia. But if Epenetus was one of that house, or was converted at the same time with Stephanas, he also was a part of the first-fruits of Achaia, for there is no manner of necessity to understand by that expression the very first Christian convert.

Ver. 3. Greet Priscilla and Aquila, my helpers in Christ Jesus. The wife is here put before the husband, being no doubt, like Phebe, an eminent deaconess in the church. They had come from Pontus in Asia, where they had risked their own lives to shelter Paul; acts of faith worthy of record in the annals of grace. We find them at Corinth, as may be seen in the note on Acts 18:2. They had accompanied him from Greece to Ephesus, and resided there when he wrote his first epistle to the Corinthians. Acts 18:18.

Dr. Lardner, and also Dr. Paley, observe here, on the chronology of time when Paul wrote to the Romans, that “had the notes of time in this epistle fixed the writing to any date prior to Paul’s first residence at Corinth, the salutation of Aquila and Priscilla had contradicted the history. Had the notes of time fixed it during that residence at Corinth, or during his journey to Jerusalem, or during his progress through lesser Asia, when he reached Antioch; an equal contradiction had occurred, for during all this time they appear to have been in Ephesus. Acts 18:2, 26. Had the notes of time fixed the writing of this epistle to be contemporary with that, or prior to it, a similar contradiction would have ensued. First, because Aquila and Priscilla were then with Paul, 1 Corinthians 16:19; and secondly, the history does not allow us to suppose that between the time of their becoming acquainted with him, and the writing of that epistle, they could have gone back to Rome, so as to be saluted in an epistle to that city, and then to have returned to Ephesus, so as to be with him in saluting the church at Corinth.” This view of the facts, places the subject in a perspicuous light.

3. Priscilla and Aquila—(See note on Acts 18:2.) Rome appears to have been the home of this Christian couple; whence, driven by the decree of Claudius, they went first to Corinth and thence to Ephesus. We may suppose that the uproar which drove the apostle from Ephesus induced them to return to Rome. Yet they seem to have acquired, meantime, a homestead at Ephesus, since about three years afterward they are again at Ephesus, (2 Timothy 4:19.) Renan argues that the couple could not have passed from Ephesus to Rome so quickly as to be saluted there at the writing of this Epistle. But they, doubtless, took the short cut across the sea, the high road of travel, while Paul went slowly round by Macedonia. The couple may have had business establishments at both Ephesus and Rome; or may have, like Paul, made quick transits for missionary purposes.

Ver. 3.-5a. Prisca: or Priscilla, Acts 18:2: named before her husband also in Acts 18:18, 26; 2 Timothy 4:19. Fellow-workers: probably at Ephesus, where they were living a year ago: cp. 1 Corinthians 16:19. This implies that they had only recently taken up their abode at Rome. Perhaps after Claudius died the edict which compelled them to leave Rome was no longer enforced.

Their own neck: at the risk of the executioner’s axe, they had saved Paul’s life. This reminds us how much of his history is unknown to us. By saving Paul, they had earned the thanks of all the churches of the Gentiles. These words suggest that this service was known and acknowledged.

Church in their house: so at Ephesus, 1 Corinthians 16:19: cp. Colossians 4:15; Philemon 1:2. Probably it was their custom, wherever they lived, to gather together their fellow Christians in their house for mutual edification. Notice that this small part of the Roman Church is called a church.

V. 4. Who have for my life, as it were, laid down their own necks-That is, exposed themselves to the utmost danger.

But likewise all the churches of the Gentiles-Even that at Rome, for preserving so valuable a life.

Verse 4. Who have for my life laid down their own necks] What transaction this refers to we know not; but it appears that these persons had, on some occasion, hazarded their own lives to save that of the apostle; and that the fact was known to all the Churches of God in that quarter, who felt themselves under the highest obligations to these pious persons, for the important service which they had thus rendered.

Verses 3-5. Greet — Or, salute, as aspasasqe is generally rendered; Priscilla and Aquila — That is, declare to them my Christian love, and desires of their welfare. The apostle first became acquainted with this excellent couple at Corinth, to which city they had come from Rome in consequence of a decree of the Emperor Claudius commanding all Jews to depart thence. When Paul left Corinth the first time, they accompanied him to Ephesus, Acts 18:2, 18, 19: and when he departed from that city to go to Jerusalem, they did not go with him, but remained at Ephesus till he returned, as appears from their sending their salutations to the Corinthians in the apostle’s first epistle to them, chap. 16:19, written from Ephesus while he abode there, after his return from Jerusalem, mentioned Acts 19:1. But on the death of Claudius they appear, from this verse, to have gone back to Rome to follow their occupation, being there when this salutation was sent to them. My fellow-helpers — Namely, in propagating the gospel, being always ready to exert themselves to the utmost to aid its progress, as far as they had opportunity. They had been very active in spreading the gospel both at Corinth and Ephesus; and doubtless they were so now at Rome also. Who have for my life laid down their own necks — Hazarded their own lives to save mine; perhaps in the violent opposition which the Jews made to him, as mentioned Acts 18:6, 7; or in the uproar at Corinth, recorded Acts 18:12; or in that at Ephesus, Acts 19:23. The expression, which is proverbial, and denotes their undergoing the greatest perils, is used in allusion to the custom of placing on blocks the necks of criminals, whose heads are to be cut off. Unto whom not only I, but all the churches of the Gentiles — Even that at Rome; give thanks — Because the preservation of his life redounded to the benefit of them all. Likewise greet — Salute; the church that is in their house — The Christian congregation, that was wont to assemble there for divine worship. Aquila, it seems, performed the same part at Rome which Gains did at Corinth, verse 23; he opened his house to receive the gospel, and those that were desirous to attend the ministry of it, and to join in the worship of the true God. As yet, however, it seems the Christians at Rome had neither bishops nor deacons. So far were they from any shadow of papal power. Nay, there does not appear to have been then in the whole city any more than one of these domestic churches, otherwise there can be no doubt but Paul would have saluted them also. Salute my well-beloved Epenetus — Although the apostle had never been at Rome, yet he had many acquaintances there. It is justly observed by Theophylact, that it was a very great praise to any one to have been the beloved of Paul, because his love was not the effect of a blind partiality, but of a well-founded judgment concerning the person’s true character. Who is the first-fruits of Achaia — The Alexandrine and Clermont MSS., with the Arabic, Ethiopic, and Vulgate versions, and many Greek and Latin commentators, have thv Asiav, of Asia, in this place; which some suppose to be the true reading, because, 1 Corinthians 16:15, the apostle calls the house of Stephanas, the first-fruits of Achaia. But if Epenetus was one of that house, or was converted at the same time with Stephanas, he also was a part of the first-fruits of Achaia, for there is no manner of necessity to understand by that expression the very first Christian convert.

4. Laid down their necks—A strong figure, as if they had laid their necks upon the block to be beheaded in the apostle’s place; the meaning being that they had imminently risked their lives for his. It was probably in the fray at Ephesus. All… Gentiles—For rescuing the apostle of the Gentiles. The fact of their self-devotion would of course be better known in the eastern Churches than at Rome.

Ver. 3.-5a. Prisca: or Priscilla, Acts 18:2: named before her husband also in Acts 18:18, 26; 2 Timothy 4:19. Fellow-workers: probably at Ephesus, where they were living a year ago: cp. 1 Corinthians 16:19. This implies that they had only recently taken up their abode at Rome. Perhaps after Claudius died the edict which compelled them to leave Rome was no longer enforced.

Their own neck: at the risk of the executioner’s axe, they had saved Paul’s life. This reminds us how much of his history is unknown to us. By saving Paul, they had earned the thanks of all the churches of the Gentiles. These words suggest that this service was known and acknowledged.

Church in their house: so at Ephesus, 1 Corinthians 16:19: cp. Colossians 4:15; Philemon 1:2. Probably it was their custom, wherever they lived, to gather together their fellow Christians in their house for mutual edification. Notice that this small part of the Roman Church is called a church.

V. 5. Salute the Church that is in their house-Aquila had been driven from Rome in the reign of Claudius, but was now returned, and performed the same part there which Caius did at Corinth, Romans 16:23. Where any Christian had a large house, there they all assembled together though as yet the Christians at Rome had neither bishops nor deacons. So far were they from any shadow of papal power. Nay, there does not appear to have been then in the whole city any more than one of these domestic churches. Otherwise there can be no doubt but St. Paul would have saluted them also.

Epenetus-Although the apostle had never been at Rome, yet had he many acquaintance there. But here is no mention of Linus or Cemens; whence it appears, they did not come to Rome till after this.

The firstfruits of Asia-The first convert in the proconsular Asia.

Verse 5. The Church that is in their house.] In these primitive times no such places existed as those which we now term churches; the word always signifying the congregation or assembly of believers, and not the place they assembled in. See the term defined at the end of the notes, Matthew 16:28.

Epenetus-the first fruits of Achaia] In 1 Corinthians 16:15, the house or family of Stephanas is said to be the first fruits of Achaia: how then can it be said here, that Epenetus was the first fruits, or first person who had received the Gospel in that district? Ans.-Epenetus might have been one of the family of Stephanas; for it is not said that Stephanas was the first fruits, but his house or family; and there can be no impropriety in supposing that one of that house or family was called Epenetus; and that this person, being the only one of the family now at Rome, might be mentioned as the first fruits of Achaia; that is, one of that family which first received the Gospel in that country. This would rationally account for the apparent difficulty, were we sure that acaiav, of Achaia, was the true reading: but this is more than doubtful, for asiav, of Asia, is the reading of ABCDEFG, some others; the Coptic, Æthiopic, Armenian, Vulgate, and Itala; and some of the chief of the fathers. On this evidence Griesbach has admitted it into the text. Yet the other reading is sufficiently natural, for the reasons already assigned.

Verses 3-5. Greet — Or, salute, as aspasasqe is generally rendered; Priscilla and Aquila — That is, declare to them my Christian love, and desires of their welfare. The apostle first became acquainted with this excellent couple at Corinth, to which city they had come from Rome in consequence of a decree of the Emperor Claudius commanding all Jews to depart thence. When Paul left Corinth the first time, they accompanied him to Ephesus, Acts 18:2, 18, 19: and when he departed from that city to go to Jerusalem, they did not go with him, but remained at Ephesus till he returned, as appears from their sending their salutations to the Corinthians in the apostle’s first epistle to them, chap. 16:19, written from Ephesus while he abode there, after his return from Jerusalem, mentioned Acts 19:1. But on the death of Claudius they appear, from this verse, to have gone back to Rome to follow their occupation, being there when this salutation was sent to them. My fellow-helpers — Namely, in propagating the gospel, being always ready to exert themselves to the utmost to aid its progress, as far as they had opportunity. They had been very active in spreading the gospel both at Corinth and Ephesus; and doubtless they were so now at Rome also. Who have for my life laid down their own necks — Hazarded their own lives to save mine; perhaps in the violent opposition which the Jews made to him, as mentioned Acts 18:6, 7; or in the uproar at Corinth, recorded Acts 18:12; or in that at Ephesus, Acts 19:23. The expression, which is proverbial, and denotes their undergoing the greatest perils, is used in allusion to the custom of placing on blocks the necks of criminals, whose heads are to be cut off. Unto whom not only I, but all the churches of the Gentiles — Even that at Rome; give thanks — Because the preservation of his life redounded to the benefit of them all. Likewise greet — Salute; the church that is in their house — The Christian congregation, that was wont to assemble there for divine worship. Aquila, it seems, performed the same part at Rome which Gains did at Corinth, verse 23; he opened his house to receive the gospel, and those that were desirous to attend the ministry of it, and to join in the worship of the true God. As yet, however, it seems the Christians at Rome had neither bishops nor deacons. So far were they from any shadow of papal power. Nay, there does not appear to have been then in the whole city any more than one of these domestic churches, otherwise there can be no doubt but Paul would have saluted them also. Salute my well-beloved Epenetus — Although the apostle had never been at Rome, yet he had many acquaintances there. It is justly observed by Theophylact, that it was a very great praise to any one to have been the beloved of Paul, because his love was not the effect of a blind partiality, but of a well-founded judgment concerning the person’s true character. Who is the first-fruits of Achaia — The Alexandrine and Clermont MSS., with the Arabic, Ethiopic, and Vulgate versions, and many Greek and Latin commentators, have thv Asiav, of Asia, in this place; which some suppose to be the true reading, because, 1 Corinthians 16:15, the apostle calls the house of Stephanas, the first-fruits of Achaia. But if Epenetus was one of that house, or was converted at the same time with Stephanas, he also was a part of the first-fruits of Achaia, for there is no manner of necessity to understand by that expression the very first Christian convert.

5. Church… house—By some interpreted to mean that their home was a sanctuary and their family a Church. And this would be a beautiful meaning. But more probably it refers to the group or congregation that assembled to worship at their house, perhaps in their work-room, where tent fabric was manufactured. The time of Christian synagogues (James 2:2) had not come, far less of basilicas and cathedrals. Firstfruits of Achaia—In 1 Corinthians 16:15, the household of Stephanas is called the firstfruits of Achaia. The true reading here is doubtless Asia, that is, proconsular Asia. (See note on Acts 7:9.) The remainder of the names to verse 15 are otherwise unknown.

Ver. 5b.-16. Firstfruit: cp. Romans 8:23.

Asia: the Roman province: so Acts 2:9; 16:6; Revelation 1:4, 11. Laboured much for you: understood by the readers, but not by us. Junias: a man, or Junia a woman.

Kinsfolk: blood-relations: so Mark 6:4; Acts 10:24. Paul would not state in this special and emphatic, yet ambiguous, way the mere fact that they were Jews: contrast Romans 9:3.

Fellow-prisoners: cp. Colossians 4:10; Philemon 1:23. Among the apostles: in the apostolic circle they were honourably known. It is utterly unsafe to infer from this easily-explained phrase that they were themselves apostles.

Before me: consequently, while persecuting the Church, Paul had Christian relatives.

Our fellow-worker: i.e. with Paul and his colleagues: cp. 2 Corinthians 2:14-17.

The proved-one: his faith had been put to some special test. Rufus: possibly the same as in Mark 15:21.

And mine: a recognition of special maternal kindness to himself. The brethren with them: implying some connection, local or in joint Christian enterprise, altogether unknown to us. Another company in Romans 16:15.

Holy kiss: 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14.

All the churches: to all whom he met, Paul said that he was writing to the Christians at Rome; and all sent greeting.

Of the above names, Phœbe, Prisca, Mary, Tryphæna, Tryphosa, Persis, are women: Junias or Junia and Julias or Julia are doubtful: the rest are men.

That Paul knew so many persons in a city he had never visited, need not surprise us: for all sorts of people went to live at Rome. Two-thirds of the names are Greek. And even Roman names might, as in the case of Paul, be names of Jews and Greeks. The case of Aquila suggests how some others may have become known to Paul.

Verse 6. Greet Mary, who bestowed much labour on us.] Who this Mary was, or what the labour was which she bestowed upon the apostles, we know not. Her works, though hidden from man, are with God; and her name is recorded with honour in this book of life.

Verse 6. Greet Mary, who bestowed much labour on us — Performed many good offices for the faithful, especially for the preachers of the gospel. The apostle is very affectionate in these salutations, giving almost every one some signal epithet, that he might both recommend them for their piety and virtue, and propose them as examples for the imitation of others; as also that he might show his gratitude to them, and the esteem he had for them. And concerning these salutations, and others in the apostolic epistles, it is proper to remark in general, “that they were of great benefit to the persons saluted. For, being sent to individuals in letters addressed to the churches of which they were members, such public testimonies of the apostle’s esteem not only gave the saluted much pleasure, but confirmed them in the faith, and encouraged them to bear with patience the sufferings attending the profession of the gospel. And to us, these salutations are an example of that love which we owe to the sincere disciples of Christ on account of their character. Further, the apostle, by naming so many persons in his epistles, hath not only transmitted to posterity an honourable character of them, but hath furnished an additional proof of the truth and authenticity of his own epistles. For all the persons named in them were appealed to as witnesses of the things which he had written.”

Ver. 5b.-16. Firstfruit: cp. Romans 8:23.

Asia: the Roman province: so Acts 2:9; 16:6; Revelation 1:4, 11. Laboured much for you: understood by the readers, but not by us. Junias: a man, or Junia a woman.

Kinsfolk: blood-relations: so Mark 6:4; Acts 10:24. Paul would not state in this special and emphatic, yet ambiguous, way the mere fact that they were Jews: contrast Romans 9:3.

Fellow-prisoners: cp. Colossians 4:10; Philemon 1:23. Among the apostles: in the apostolic circle they were honourably known. It is utterly unsafe to infer from this easily-explained phrase that they were themselves apostles.

Before me: consequently, while persecuting the Church, Paul had Christian relatives.

Our fellow-worker: i.e. with Paul and his colleagues: cp. 2 Corinthians 2:14-17.

The proved-one: his faith had been put to some special test. Rufus: possibly the same as in Mark 15:21.

And mine: a recognition of special maternal kindness to himself. The brethren with them: implying some connection, local or in joint Christian enterprise, altogether unknown to us. Another company in Romans 16:15.

Holy kiss: 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14.

All the churches: to all whom he met, Paul said that he was writing to the Christians at Rome; and all sent greeting.

Of the above names, Phœbe, Prisca, Mary, Tryphæna, Tryphosa, Persis, are women: Junias or Junia and Julias or Julia are doubtful: the rest are men.

That Paul knew so many persons in a city he had never visited, need not surprise us: for all sorts of people went to live at Rome. Two-thirds of the names are Greek. And even Roman names might, as in the case of Paul, be names of Jews and Greeks. The case of Aquila suggests how some others may have become known to Paul.

V. 7. Who are of note among the apostles-They seem to have been some of the most early converts.

Fellowprisoners-For the gospel's sake.

Verse 7. Andronicus and Junia, my kinsmen] As the word suggeneiv signifies relatives, whether male or female, and as Junia may probably be the name of a woman, the wife of Andronicus, it would be better to say relatives than kinsmen. But probably St. Paul means no more than that they were Jews; for, in Romans 9:3, he calls all the Jews his kinsmen according to the flesh.

My fellow prisoners] As Paul was in prison often, it is likely that these persons shared this honour with him on some occasion, which is not distinctly marked.

Of note among the apostles] Whether this intimates that they were noted apostles or only highly reputed by the apostles, is not absolutely clear; but the latter appears to me the most probable. They were not only well known to St. Paul, but also to the rest of the apostles.

In Christ before me.] That is, they were converted to Christianity before Paul was; probably at the day of pentecost, or by the ministry of Christ himself, or by that of the seventy disciples.

Verses 7, 8. Salute Andronicus and Junia — Or, Junias rather, it being evidently the name of a man, as appears from the apostle’s terming them both his kinsmen — And saying, that they were of note among the apostles. My fellow-prisoners — That is, imprisoned for the gospel as I was. At the time when this epistle was written, Paul had been in prison often, 2 Corinthians 11:23. On some of these occasions, the persons here named had been imprisoned with him; but where or when that happened, is not known. Who also were in Christ before me — Converted to the faith of Christ before I was. From these two persons being Christians before Paul, joined with their being of note among the apostles, Origen infers that they were of the number of the seventy disciples: but that is quite uncertain. Their being called the apostle’s kinsmen, does not necessarily imply that they were his relations: he might term them so, as well as several others, mentioned in this chapter, merely because they were of the same nation with himself. The names, however, of many here saluted, show them to have been Greeks, or of Greek extraction. We may therefore conjecture, that they had formerly settled themselves at Rome, for the sake of commerce, or of exercising their particular trades; but, being afterward banished, by the Emperor Claudius, under the denomination of Jews, they had retired, some of them into Greece, others into the Lesser Asia, and others into Judea, where, it is supposed, they became known to the apostle in the course of his travels through these countries. These, with many others, returned to Rome in consequence of the death of Claudius, and re-established the church in its former lustre. See on chap. 1:7, 8.

Ver. 7. Salute Andronicus and Junia. These were Benjamites, converted to the faith in Jerusalem, before Saul had begun to persecute the saints. Seniority in grace has a claim to deference.

7. Junia—Is, doubtless, the name of a female, wife or sister of Andronicus. This appears from their names being coupled like Priscilla and Aquila, (verse 3.) Tryphena and Tryphosa, (verse 12,) perhaps, are sisters, or are coupled from the alliteration. There are four remarkable points regarding the couple of this verse. They were Paul’s kinsmen, they had been his fellow prisoners, they were converted to Christianity before him, and they were honoured by the apostles. It is clear that these facts are not given in their historical order. That they were his kinsmen points back to Jerusalem, where they must have early become Christians, and dear to the apostles when Paul was a persecutor. In Acts 23:16-21, we find that Paul’s sister’s son interposed to rescue him from imprisonment. Were this couple additional relatives of Paul who suffered unmentioned durance on account of Paul? But as there are no less than six persons who are called kinsmen, the term is probably an affectionate epithet like mother. It seems inadmissible to render apostles any otherwise than as designating the twelve, or to make it an appellation of the couple: first, because such a use of the word is rare; second, because Junia is probably female; and, third, because it is extremely improbable that these two comparatively obscure persons should have been eminent apostles.

Ver. 5b.-16. Firstfruit: cp. Romans 8:23.

Asia: the Roman province: so Acts 2:9; 16:6; Revelation 1:4, 11. Laboured much for you: understood by the readers, but not by us. Junias: a man, or Junia a woman.

Kinsfolk: blood-relations: so Mark 6:4; Acts 10:24. Paul would not state in this special and emphatic, yet ambiguous, way the mere fact that they were Jews: contrast Romans 9:3.

Fellow-prisoners: cp. Colossians 4:10; Philemon 1:23. Among the apostles: in the apostolic circle they were honourably known. It is utterly unsafe to infer from this easily-explained phrase that they were themselves apostles.

Before me: consequently, while persecuting the Church, Paul had Christian relatives.

Our fellow-worker: i.e. with Paul and his colleagues: cp. 2 Corinthians 2:14-17.

The proved-one: his faith had been put to some special test. Rufus: possibly the same as in Mark 15:21.

And mine: a recognition of special maternal kindness to himself. The brethren with them: implying some connection, local or in joint Christian enterprise, altogether unknown to us. Another company in Romans 16:15.

Holy kiss: 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14.

All the churches: to all whom he met, Paul said that he was writing to the Christians at Rome; and all sent greeting.

Of the above names, Phœbe, Prisca, Mary, Tryphæna, Tryphosa, Persis, are women: Junias or Junia and Julias or Julia are doubtful: the rest are men.

That Paul knew so many persons in a city he had never visited, need not surprise us: for all sorts of people went to live at Rome. Two-thirds of the names are Greek. And even Roman names might, as in the case of Paul, be names of Jews and Greeks. The case of Aquila suggests how some others may have become known to Paul.

Verse 8. Amplias, my beloved in the Lord.] One who is my particular friend, and also a genuine Christian.

Verses 7, 8. Salute Andronicus and Junia — Or, Junias rather, it being evidently the name of a man, as appears from the apostle’s terming them both his kinsmen — And saying, that they were of note among the apostles. My fellow-prisoners — That is, imprisoned for the gospel as I was. At the time when this epistle was written, Paul had been in prison often, 2 Corinthians 11:23. On some of these occasions, the persons here named had been imprisoned with him; but where or when that happened, is not known. Who also were in Christ before me — Converted to the faith of Christ before I was. From these two persons being Christians before Paul, joined with their being of note among the apostles, Origen infers that they were of the number of the seventy disciples: but that is quite uncertain. Their being called the apostle’s kinsmen, does not necessarily imply that they were his relations: he might term them so, as well as several others, mentioned in this chapter, merely because they were of the same nation with himself. The names, however, of many here saluted, show them to have been Greeks, or of Greek extraction. We may therefore conjecture, that they had formerly settled themselves at Rome, for the sake of commerce, or of exercising their particular trades; but, being afterward banished, by the Emperor Claudius, under the denomination of Jews, they had retired, some of them into Greece, others into the Lesser Asia, and others into Judea, where, it is supposed, they became known to the apostle in the course of his travels through these countries. These, with many others, returned to Rome in consequence of the death of Claudius, and re-established the church in its former lustre. See on chap. 1:7, 8.

8-10. The apostle, doubtless from a right impulse and genuine discernment of spirits, affixes the proper descriptive to each character. Beloved in the Lord denotes a more spiritual affection than the human beloved. Helper in Christ denotes the active, and approved denotes the tried Christian.

Ver. 5b.-16. Firstfruit: cp. Romans 8:23.

Asia: the Roman province: so Acts 2:9; 16:6; Revelation 1:4, 11. Laboured much for you: understood by the readers, but not by us. Junias: a man, or Junia a woman.

Kinsfolk: blood-relations: so Mark 6:4; Acts 10:24. Paul would not state in this special and emphatic, yet ambiguous, way the mere fact that they were Jews: contrast Romans 9:3.

Fellow-prisoners: cp. Colossians 4:10; Philemon 1:23. Among the apostles: in the apostolic circle they were honourably known. It is utterly unsafe to infer from this easily-explained phrase that they were themselves apostles.

Before me: consequently, while persecuting the Church, Paul had Christian relatives.

Our fellow-worker: i.e. with Paul and his colleagues: cp. 2 Corinthians 2:14-17.

The proved-one: his faith had been put to some special test. Rufus: possibly the same as in Mark 15:21.

And mine: a recognition of special maternal kindness to himself. The brethren with them: implying some connection, local or in joint Christian enterprise, altogether unknown to us. Another company in Romans 16:15.

Holy kiss: 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14.

All the churches: to all whom he met, Paul said that he was writing to the Christians at Rome; and all sent greeting.

Of the above names, Phœbe, Prisca, Mary, Tryphæna, Tryphosa, Persis, are women: Junias or Junia and Julias or Julia are doubtful: the rest are men.

That Paul knew so many persons in a city he had never visited, need not surprise us: for all sorts of people went to live at Rome. Two-thirds of the names are Greek. And even Roman names might, as in the case of Paul, be names of Jews and Greeks. The case of Aquila suggests how some others may have become known to Paul.

V. 9. Our fellowlabourer-Mine and Timothy's, Romans 16:21.

Verse 9. Urbane, our helper] Who this Urbanus was we know not; what is here stated is, that he had been a fellow labourer with the apostles. Stachys, my beloved.] One of my particular friends.

Verses 9-11. Salute Urbane, or Urbanus rather, our helper — Sunergon, our fellow-labourer — Mine and Timothy’s, verse 21. Salute Apelles, ton dokimon, the approved in Christ — One who hath showed himself a sincere Christian and faithful servant of Christ, when tried by affliction and persecution for the gospel; a noble character this, and greatly to be respected. Salute those of the family of Aristobulus — Aristobulus himself is not saluted, either because he was not in Rome at that time, or because he was not yet converted, or perhaps because he was dead. He and Narcissus, mentioned in the next verse, seem each of them to have had a numerous family; some of whom only were converted, and are here saluted by the apostle, whom the fame of their virtues had reached: for probably some of them, at least, were not known to him by face, but only by character.

8-10. The apostle, doubtless from a right impulse and genuine discernment of spirits, affixes the proper descriptive to each character. Beloved in the Lord denotes a more spiritual affection than the human beloved. Helper in Christ denotes the active, and approved denotes the tried Christian.

Ver. 5b.-16. Firstfruit: cp. Romans 8:23.

Asia: the Roman province: so Acts 2:9; 16:6; Revelation 1:4, 11. Laboured much for you: understood by the readers, but not by us. Junias: a man, or Junia a woman.

Kinsfolk: blood-relations: so Mark 6:4; Acts 10:24. Paul would not state in this special and emphatic, yet ambiguous, way the mere fact that they were Jews: contrast Romans 9:3.

Fellow-prisoners: cp. Colossians 4:10; Philemon 1:23. Among the apostles: in the apostolic circle they were honourably known. It is utterly unsafe to infer from this easily-explained phrase that they were themselves apostles.

Before me: consequently, while persecuting the Church, Paul had Christian relatives.

Our fellow-worker: i.e. with Paul and his colleagues: cp. 2 Corinthians 2:14-17.

The proved-one: his faith had been put to some special test. Rufus: possibly the same as in Mark 15:21.

And mine: a recognition of special maternal kindness to himself. The brethren with them: implying some connection, local or in joint Christian enterprise, altogether unknown to us. Another company in Romans 16:15.

Holy kiss: 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14.

All the churches: to all whom he met, Paul said that he was writing to the Christians at Rome; and all sent greeting.

Of the above names, Phœbe, Prisca, Mary, Tryphæna, Tryphosa, Persis, are women: Junias or Junia and Julias or Julia are doubtful: the rest are men.

That Paul knew so many persons in a city he had never visited, need not surprise us: for all sorts of people went to live at Rome. Two-thirds of the names are Greek. And even Roman names might, as in the case of Paul, be names of Jews and Greeks. The case of Aquila suggests how some others may have become known to Paul.

Verse 10. Apelles, approved in Christ] A man who, on different occasions, had given the highest proofs of the sincerity and depth of his religion. Some suppose that Apelles was the same with Apollos: whoever he was, he had given every demonstration of being a genuine Christian. Of Aristobulus’ household.] It is doubted whether this person was converted, as the apostle does not salute him, but his household; or as the margin reads, his friends. He might have been a Roman of considerable distinction, who, though not converted himself, had Christians among his servants or his slaves. But, whatever he was, it is likely that he was dead at this time, and therefore those of his household only are referred to by the apostle.

Verses 9-11. Salute Urbane, or Urbanus rather, our helper — Sunergon, our fellow-labourer — Mine and Timothy’s, verse 21. Salute Apelles, ton dokimon, the approved in Christ — One who hath showed himself a sincere Christian and faithful servant of Christ, when tried by affliction and persecution for the gospel; a noble character this, and greatly to be respected. Salute those of the family of Aristobulus — Aristobulus himself is not saluted, either because he was not in Rome at that time, or because he was not yet converted, or perhaps because he was dead. He and Narcissus, mentioned in the next verse, seem each of them to have had a numerous family; some of whom only were converted, and are here saluted by the apostle, whom the fame of their virtues had reached: for probably some of them, at least, were not known to him by face, but only by character.

8-10. The apostle, doubtless from a right impulse and genuine discernment of spirits, affixes the proper descriptive to each character. Beloved in the Lord denotes a more spiritual affection than the human beloved. Helper in Christ denotes the active, and approved denotes the tried Christian.

Ver. 5b.-16. Firstfruit: cp. Romans 8:23.

Asia: the Roman province: so Acts 2:9; 16:6; Revelation 1:4, 11. Laboured much for you: understood by the readers, but not by us. Junias: a man, or Junia a woman.

Kinsfolk: blood-relations: so Mark 6:4; Acts 10:24. Paul would not state in this special and emphatic, yet ambiguous, way the mere fact that they were Jews: contrast Romans 9:3.

Fellow-prisoners: cp. Colossians 4:10; Philemon 1:23. Among the apostles: in the apostolic circle they were honourably known. It is utterly unsafe to infer from this easily-explained phrase that they were themselves apostles.

Before me: consequently, while persecuting the Church, Paul had Christian relatives.

Our fellow-worker: i.e. with Paul and his colleagues: cp. 2 Corinthians 2:14-17.

The proved-one: his faith had been put to some special test. Rufus: possibly the same as in Mark 15:21.

And mine: a recognition of special maternal kindness to himself. The brethren with them: implying some connection, local or in joint Christian enterprise, altogether unknown to us. Another company in Romans 16:15.

Holy kiss: 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14.

All the churches: to all whom he met, Paul said that he was writing to the Christians at Rome; and all sent greeting.

Of the above names, Phœbe, Prisca, Mary, Tryphæna, Tryphosa, Persis, are women: Junias or Junia and Julias or Julia are doubtful: the rest are men.

That Paul knew so many persons in a city he had never visited, need not surprise us: for all sorts of people went to live at Rome. Two-thirds of the names are Greek. And even Roman names might, as in the case of Paul, be names of Jews and Greeks. The case of Aquila suggests how some others may have become known to Paul.

V. 11. Those of the family of Aristobulus and Narcissus, who are in the Lord-It seems only part of their families were converted. Probably, some of them were not known to St. Paul by face, but only by character. Faith does not create moroseness, but courtesy, which even the gravity of an apostle did not hinder.

Verse 11. Herodion, my kinsman.] Probably another converted Jew. See Clarke on “Romans 16:7”.

Of the household of Narcissus] Probably dead also, as we have supposed Aristobulus to have been at this time.

Which are in the Lord.] This might intimate that some of this family were not Christians; those only of that family that were converted to the Lord being saluted. There was a person of the name of Narcissus, who was a freed man of the Emperor Claudius, mentioned by Suetonius in his life of that prince, cap. 37; and by Tacitus, An., lib. xii. cap. 57: but there does not seem any reason to suppose that this was the person designed by St. Paul.

Verses 9-11. Salute Urbane, or Urbanus rather, our helper — Sunergon, our fellow-labourer — Mine and Timothy’s, verse 21. Salute Apelles, ton dokimon, the approved in Christ — One who hath showed himself a sincere Christian and faithful servant of Christ, when tried by affliction and persecution for the gospel; a noble character this, and greatly to be respected. Salute those of the family of Aristobulus — Aristobulus himself is not saluted, either because he was not in Rome at that time, or because he was not yet converted, or perhaps because he was dead. He and Narcissus, mentioned in the next verse, seem each of them to have had a numerous family; some of whom only were converted, and are here saluted by the apostle, whom the fame of their virtues had reached: for probably some of them, at least, were not known to him by face, but only by character.

11. Household of Narcissus—The emperor had a noted freedman, by the name of Narcissus, who died two or three years before this epistle was written. Yet it may be his household, or rather those which are in the Lord belonging to his household, who are here greeted.

Ver. 5b.-16. Firstfruit: cp. Romans 8:23.

Asia: the Roman province: so Acts 2:9; 16:6; Revelation 1:4, 11. Laboured much for you: understood by the readers, but not by us. Junias: a man, or Junia a woman.

Kinsfolk: blood-relations: so Mark 6:4; Acts 10:24. Paul would not state in this special and emphatic, yet ambiguous, way the mere fact that they were Jews: contrast Romans 9:3.

Fellow-prisoners: cp. Colossians 4:10; Philemon 1:23. Among the apostles: in the apostolic circle they were honourably known. It is utterly unsafe to infer from this easily-explained phrase that they were themselves apostles.

Before me: consequently, while persecuting the Church, Paul had Christian relatives.

Our fellow-worker: i.e. with Paul and his colleagues: cp. 2 Corinthians 2:14-17.

The proved-one: his faith had been put to some special test. Rufus: possibly the same as in Mark 15:21.

And mine: a recognition of special maternal kindness to himself. The brethren with them: implying some connection, local or in joint Christian enterprise, altogether unknown to us. Another company in Romans 16:15.

Holy kiss: 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14.

All the churches: to all whom he met, Paul said that he was writing to the Christians at Rome; and all sent greeting.

Of the above names, Phœbe, Prisca, Mary, Tryphæna, Tryphosa, Persis, are women: Junias or Junia and Julias or Julia are doubtful: the rest are men.

That Paul knew so many persons in a city he had never visited, need not surprise us: for all sorts of people went to live at Rome. Two-thirds of the names are Greek. And even Roman names might, as in the case of Paul, be names of Jews and Greeks. The case of Aquila suggests how some others may have become known to Paul.

V. 12. Salute Tryphena and Tryphosa-Probably they were two sisters.

Verse 12. Tryphena and Tryphosa] Two holy women, who it seems were assistants to the apostle in his work, probably by exhorting, visiting the sick, &c. Persis was another woman, who it seems excelled the preceding; for, of her it is said, she laboured much in the Lord. We learn from this, that Christian women, as well as men, laboured in the ministry of the word. In those times of simplicity all persons, whether men or women, who had received the knowledge of the truth, believed it to be their duty to propagate it to the uttermost of their power. Many have spent much useless labour in endeavouring to prove that these women did not preach. That there were some prophetesses, as well as prophets in the Christian Church, we learn; and that a woman might pray or prophesy, provided she had her head covered, we know; and that whoever prophesied spoke unto others to edification, exhortation, and comfort, St. Paul declares, 1 Corinthians 14:3. And that no preacher can do more, every person must acknowledge; because to edify, exhort, and comfort, are the prime ends of the Gospel ministry. If women thus prophesied, then women preached. There is, however, much more than this implied in the Christian ministry, of which men only, and men called of God, are capable.

Verses 12-15. Salute Tryphena and Tryphosa — Probably two sisters; who labour in the Lord — In the service of the Lord, according to their stations: as did also Persis, who seems to be here termed beloved, because she was distinguished among many for her fidelity and diligence. Salute Rufus — Perhaps the same that is mentioned Mark 15:21. And his mother and mine — This expression may only denote the tender care which Rufus’s mother had taken of him. Salute Asyncritus, Phlegon, &c. — He seems to join those together who were joined by kindred, nearness of habitation, or some other circumstance. It could not but encourage the poor especially to be saluted by name, who, perhaps, did not know that the apostle had ever heard of them. It is observable, that while the apostle forgets none who are worthy, yet he adjusts the nature of his salutation to the degrees of worth in those whom he salutes. Salute all the saints — Here all the believers at Rome, male and female, have the appellation of saints, or holy persons, given them; as being new creatures in Christ Jesus, having in them the mind that was in him, and walking as he walked. The Papists affirm, that at the time the apostle wrote this epistle, Peter was at Rome, exercising the office of bishop in the Christian Church there: but if so, Paul doubtless would have known it; and, in that case, he surely would not have omitted saluting him, and have mentioned so many others of inferior note; and yet if Peter were not there at this time, the whole Roman tradition, with regard to the succession of their bishops, fails in the most fundamental article.

12. Persis—Signifying female Persian, but used here as a personal name.

Ver. 5b.-16. Firstfruit: cp. Romans 8:23.

Asia: the Roman province: so Acts 2:9; 16:6; Revelation 1:4, 11. Laboured much for you: understood by the readers, but not by us. Junias: a man, or Junia a woman.

Kinsfolk: blood-relations: so Mark 6:4; Acts 10:24. Paul would not state in this special and emphatic, yet ambiguous, way the mere fact that they were Jews: contrast Romans 9:3.

Fellow-prisoners: cp. Colossians 4:10; Philemon 1:23. Among the apostles: in the apostolic circle they were honourably known. It is utterly unsafe to infer from this easily-explained phrase that they were themselves apostles.

Before me: consequently, while persecuting the Church, Paul had Christian relatives.

Our fellow-worker: i.e. with Paul and his colleagues: cp. 2 Corinthians 2:14-17.

The proved-one: his faith had been put to some special test. Rufus: possibly the same as in Mark 15:21.

And mine: a recognition of special maternal kindness to himself. The brethren with them: implying some connection, local or in joint Christian enterprise, altogether unknown to us. Another company in Romans 16:15.

Holy kiss: 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14.

All the churches: to all whom he met, Paul said that he was writing to the Christians at Rome; and all sent greeting.

Of the above names, Phœbe, Prisca, Mary, Tryphæna, Tryphosa, Persis, are women: Junias or Junia and Julias or Julia are doubtful: the rest are men.

That Paul knew so many persons in a city he had never visited, need not surprise us: for all sorts of people went to live at Rome. Two-thirds of the names are Greek. And even Roman names might, as in the case of Paul, be names of Jews and Greeks. The case of Aquila suggests how some others may have become known to Paul.

V. 13. Salute Rufus-Perhaps the same that is mentioned, Mark 15:21. And his mother and mine-This expression may only denote the tender care which Rufus's mother had taken of him.

Verse 13. Rufus, chosen in the Lord] ton eklekon, one of great excellence in Christianity; a choice man, as we would say. So the word eklektov often signifies. Psalms 78:31Psalm 78:31: They smote touv eklektouv, the chosen men that were of Israel. So eklekta mnhmeia are choice sepulchres, Genesis 23:6: eklekta twn dwrwn choice gifts, Deuteronomy 12:11; and andrev eklektoi, choice men, Judges 20:16. By the same use of the word, the companions of Paul and Barnabas are termed chosen men, eklexamenouv andrav, persons in whom the Church of God could confide. See Whitby.

His mother and mine.] It is not likely that the mother of Rufus was the mother of Paul; but while she was the natural mother of the former, she acted as a mother to the latter. We say of a person of this character, that she is a motherly woman. Among the ancients, he or she who acted a kind, instructing, and indulgent part to another, was styled the father or mother of such a one. So Terence:—

Natura tu illi pater es, consiliis ego.

Adelphi, Act. i. scen. 2, ver. 47.

Thou art his father by nature, I by instruction.

Verses 12-15. Salute Tryphena and Tryphosa — Probably two sisters; who labour in the Lord — In the service of the Lord, according to their stations: as did also Persis, who seems to be here termed beloved, because she was distinguished among many for her fidelity and diligence. Salute Rufus — Perhaps the same that is mentioned Mark 15:21. And his mother and mine — This expression may only denote the tender care which Rufus’s mother had taken of him. Salute Asyncritus, Phlegon, &c. — He seems to join those together who were joined by kindred, nearness of habitation, or some other circumstance. It could not but encourage the poor especially to be saluted by name, who, perhaps, did not know that the apostle had ever heard of them. It is observable, that while the apostle forgets none who are worthy, yet he adjusts the nature of his salutation to the degrees of worth in those whom he salutes. Salute all the saints — Here all the believers at Rome, male and female, have the appellation of saints, or holy persons, given them; as being new creatures in Christ Jesus, having in them the mind that was in him, and walking as he walked. The Papists affirm, that at the time the apostle wrote this epistle, Peter was at Rome, exercising the office of bishop in the Christian Church there: but if so, Paul doubtless would have known it; and, in that case, he surely would not have omitted saluting him, and have mentioned so many others of inferior note; and yet if Peter were not there at this time, the whole Roman tradition, with regard to the succession of their bishops, fails in the most fundamental article.

Ver. 13. Salute Rufus, whose father, as some suppose, had carried the cross on which the Saviour died. Mark 15:21. His mother also having been a mother to Paul in the east, it is farther supposed that the family had been driven to Italy by judaical persecutions.

13. Rufus—(See note on Mark 15:21.) His mother—Naturally, and mine spiritually, or by maternal kindness.

Ver. 5b.-16. Firstfruit: cp. Romans 8:23.

Asia: the Roman province: so Acts 2:9; 16:6; Revelation 1:4, 11. Laboured much for you: understood by the readers, but not by us. Junias: a man, or Junia a woman.

Kinsfolk: blood-relations: so Mark 6:4; Acts 10:24. Paul would not state in this special and emphatic, yet ambiguous, way the mere fact that they were Jews: contrast Romans 9:3.

Fellow-prisoners: cp. Colossians 4:10; Philemon 1:23. Among the apostles: in the apostolic circle they were honourably known. It is utterly unsafe to infer from this easily-explained phrase that they were themselves apostles.

Before me: consequently, while persecuting the Church, Paul had Christian relatives.

Our fellow-worker: i.e. with Paul and his colleagues: cp. 2 Corinthians 2:14-17.

The proved-one: his faith had been put to some special test. Rufus: possibly the same as in Mark 15:21.

And mine: a recognition of special maternal kindness to himself. The brethren with them: implying some connection, local or in joint Christian enterprise, altogether unknown to us. Another company in Romans 16:15.

Holy kiss: 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14.

All the churches: to all whom he met, Paul said that he was writing to the Christians at Rome; and all sent greeting.

Of the above names, Phœbe, Prisca, Mary, Tryphæna, Tryphosa, Persis, are women: Junias or Junia and Julias or Julia are doubtful: the rest are men.

That Paul knew so many persons in a city he had never visited, need not surprise us: for all sorts of people went to live at Rome. Two-thirds of the names are Greek. And even Roman names might, as in the case of Paul, be names of Jews and Greeks. The case of Aquila suggests how some others may have become known to Paul.

V. 14. Salute Asyncritus, Phlegon, &c.-He seems to join those together, who were joined by kindred, nearness of habitation, or any other circumstance. It could not but encourage the poor especially, to be saluted by name, who perhaps did not know that the apostle bad ever heard of them. It is observable, that whilst the apostle forgets none who are worthy, yet he adjusts the nature of his salutation to the degrees of worth in those whom he salutes.

Verse 14. Salute Asyncritus, &c.] Who these were we know not. Hermas was probably the same to whom a work called the Shepherd is attributed; a work with this title is still extant, and may be found among the writings of the apostolical fathers. But it is in vain to look for identity of persons in similarity of names; for, among the Greeks and Romans at this time there were many persons who bore the same names mentioned in this chapter.

Verses 12-15. Salute Tryphena and Tryphosa — Probably two sisters; who labour in the Lord — In the service of the Lord, according to their stations: as did also Persis, who seems to be here termed beloved, because she was distinguished among many for her fidelity and diligence. Salute Rufus — Perhaps the same that is mentioned Mark 15:21. And his mother and mine — This expression may only denote the tender care which Rufus’s mother had taken of him. Salute Asyncritus, Phlegon, &c. — He seems to join those together who were joined by kindred, nearness of habitation, or some other circumstance. It could not but encourage the poor especially to be saluted by name, who, perhaps, did not know that the apostle had ever heard of them. It is observable, that while the apostle forgets none who are worthy, yet he adjusts the nature of his salutation to the degrees of worth in those whom he salutes. Salute all the saints — Here all the believers at Rome, male and female, have the appellation of saints, or holy persons, given them; as being new creatures in Christ Jesus, having in them the mind that was in him, and walking as he walked. The Papists affirm, that at the time the apostle wrote this epistle, Peter was at Rome, exercising the office of bishop in the Christian Church there: but if so, Paul doubtless would have known it; and, in that case, he surely would not have omitted saluting him, and have mentioned so many others of inferior note; and yet if Peter were not there at this time, the whole Roman tradition, with regard to the succession of their bishops, fails in the most fundamental article.

Ver. 14. Salute Asyncritus and Phlegon. Both these names occur in the Roman martyrology, and as disciples of Paul while in Greece. Many of these names designate nobility, or dignity by office. Their parents must at least have sustained those dignities, else they would be a reproach to men in common life.

14. Asyncritus—We have here probably the leading male names of a congregation at one house, and the body of the Church superadded as brethren with them.

Ver. 5b.-16. Firstfruit: cp. Romans 8:23.

Asia: the Roman province: so Acts 2:9; 16:6; Revelation 1:4, 11. Laboured much for you: understood by the readers, but not by us. Junias: a man, or Junia a woman.

Kinsfolk: blood-relations: so Mark 6:4; Acts 10:24. Paul would not state in this special and emphatic, yet ambiguous, way the mere fact that they were Jews: contrast Romans 9:3.

Fellow-prisoners: cp. Colossians 4:10; Philemon 1:23. Among the apostles: in the apostolic circle they were honourably known. It is utterly unsafe to infer from this easily-explained phrase that they were themselves apostles.

Before me: consequently, while persecuting the Church, Paul had Christian relatives.

Our fellow-worker: i.e. with Paul and his colleagues: cp. 2 Corinthians 2:14-17.

The proved-one: his faith had been put to some special test. Rufus: possibly the same as in Mark 15:21.

And mine: a recognition of special maternal kindness to himself. The brethren with them: implying some connection, local or in joint Christian enterprise, altogether unknown to us. Another company in Romans 16:15.

Holy kiss: 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14.

All the churches: to all whom he met, Paul said that he was writing to the Christians at Rome; and all sent greeting.

Of the above names, Phœbe, Prisca, Mary, Tryphæna, Tryphosa, Persis, are women: Junias or Junia and Julias or Julia are doubtful: the rest are men.

That Paul knew so many persons in a city he had never visited, need not surprise us: for all sorts of people went to live at Rome. Two-thirds of the names are Greek. And even Roman names might, as in the case of Paul, be names of Jews and Greeks. The case of Aquila suggests how some others may have become known to Paul.

V. 15. Salute all the saints-Had St. Peter been then at Rome, St. Paul would doubtless have saluted him by name; since no one in this numerous catalogue was of an eminence comparable to his. But if he was not then at Rome, the whole Roman tradition, with regard to the succession of their bishops, fails in the most fundamental article.

Verse 15. Salute Philologus, &c.] Of these several persons, though much has been conjectured, nothing certain is known. Even the names of some are so ambiguous that we know not whether they were men or women. They were persons well known to St. Paul, and undoubtedly were such as had gone from different places where the apostle had preached to sojourn or settle at Rome. One thing we may remark, that there is no mention of St. Peter, who, according to the Roman and papistical catalogue of bishops, must have been at Rome at this time; if he were not now at Rome, the foundation stone of Rome’s ascendancy, of Peter’s supremacy, and of the uninterrupted succession, is taken away, and the whole fabric falls to the ground. But if Peter were at Rome at this time, Paul would have sent his salutations to him in the first place; and if Peter were there, he must have been there, according to the papistical doctrine, as bishop and vicar of Jesus Christ; but if he were there, is it likely that he should have been passed by, while Andronicus and Junia are mentioned as of note among the apostles, Romans 16:7, and that St. Paul should call on the people to remedy the disorders that had crept in among themselves; should not these directions have been given to Peter, the head of the Church? And if there were a Church, in the papistical sense of the word, founded there, of which Peter was the head, is it likely that that Church should be in the house of Priscilla and Aquila, Romans 16:5. But it is a loss of time to refute such ridiculous and groundless pretensions. It is very likely that Peter, so far from being universal bishop at Rome, never saw the city in his life.

Verses 12-15. Salute Tryphena and Tryphosa — Probably two sisters; who labour in the Lord — In the service of the Lord, according to their stations: as did also Persis, who seems to be here termed beloved, because she was distinguished among many for her fidelity and diligence. Salute Rufus — Perhaps the same that is mentioned Mark 15:21. And his mother and mine — This expression may only denote the tender care which Rufus’s mother had taken of him. Salute Asyncritus, Phlegon, &c. — He seems to join those together who were joined by kindred, nearness of habitation, or some other circumstance. It could not but encourage the poor especially to be saluted by name, who, perhaps, did not know that the apostle had ever heard of them. It is observable, that while the apostle forgets none who are worthy, yet he adjusts the nature of his salutation to the degrees of worth in those whom he salutes. Salute all the saints — Here all the believers at Rome, male and female, have the appellation of saints, or holy persons, given them; as being new creatures in Christ Jesus, having in them the mind that was in him, and walking as he walked. The Papists affirm, that at the time the apostle wrote this epistle, Peter was at Rome, exercising the office of bishop in the Christian Church there: but if so, Paul doubtless would have known it; and, in that case, he surely would not have omitted saluting him, and have mentioned so many others of inferior note; and yet if Peter were not there at this time, the whole Roman tradition, with regard to the succession of their bishops, fails in the most fundamental article.

15. We have here two couplets, probably of husband and wife and of brother and sister, heading another Church group.

Ver. 5b.-16. Firstfruit: cp. Romans 8:23.

Asia: the Roman province: so Acts 2:9; 16:6; Revelation 1:4, 11. Laboured much for you: understood by the readers, but not by us. Junias: a man, or Junia a woman.

Kinsfolk: blood-relations: so Mark 6:4; Acts 10:24. Paul would not state in this special and emphatic, yet ambiguous, way the mere fact that they were Jews: contrast Romans 9:3.

Fellow-prisoners: cp. Colossians 4:10; Philemon 1:23. Among the apostles: in the apostolic circle they were honourably known. It is utterly unsafe to infer from this easily-explained phrase that they were themselves apostles.

Before me: consequently, while persecuting the Church, Paul had Christian relatives.

Our fellow-worker: i.e. with Paul and his colleagues: cp. 2 Corinthians 2:14-17.

The proved-one: his faith had been put to some special test. Rufus: possibly the same as in Mark 15:21.

And mine: a recognition of special maternal kindness to himself. The brethren with them: implying some connection, local or in joint Christian enterprise, altogether unknown to us. Another company in Romans 16:15.

Holy kiss: 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14.

All the churches: to all whom he met, Paul said that he was writing to the Christians at Rome; and all sent greeting.

Of the above names, Phœbe, Prisca, Mary, Tryphæna, Tryphosa, Persis, are women: Junias or Junia and Julias or Julia are doubtful: the rest are men.

That Paul knew so many persons in a city he had never visited, need not surprise us: for all sorts of people went to live at Rome. Two-thirds of the names are Greek. And even Roman names might, as in the case of Paul, be names of Jews and Greeks. The case of Aquila suggests how some others may have become known to Paul.

V. 16. Salute one another with an holy kiss-Termed by St. Peter, the kiss of love, 1 Peter 5:14. So the ancient Christians concluded all their solemn offices; the men saluting the men, and the women the women. And this apostolical custom seems to have continued for some ages in all Christian churches.

Verse 16. Salute one another with a holy kiss.] In those early times the kiss, as a token of peace, friendship, and brotherly love, was frequent among all people; and the Christians used it in their public assemblies, as well as in their occasional meetings. This was at last laid aside, not because it was abused, but because, the Church becoming very numerous, the thing was impossible. In some countries the kiss of friendship is still common; and in such countries it is scarcely ever abused, nor is it an incentive to evil, because it is customary and common. Shaking of hands is now substituted for it in almost all Christian congregations. The Churches of Christ salute you.] The word pasai, ALL, is added here by some of the most reputable MSS. and principal versions; and Griesbach has received it into his text. St. Paul must mean, here, that all the Churches in Greece and Asia, through which he had passed, in which the faith of the Christians at Rome was known, spoke of them affectionately and honourably; and probably knowing the apostle’s design of visiting Rome, desired to be kindly remembered to the Church in that city.

Verse 16. Salute one another with a holy kiss — “The Jews considered the kiss as an expression of friendship. Thus Joab, pretending great friendship to Amasa, took him by the beard to kiss him, when he slew him, 2 Samuel 20:9. Our Lord says to Simon, Luke 7:45, Thou gavest me no kiss; meaning, that he had not expressed such affection to him as the woman had done who kissed his feet. Judas also kissed our Lord, pretending friendship to him, at the time he betrayed him. This manner of expressing friendship to each other the disciples of Christ adopted, and practised in their religious assemblies. So Justin Martyr informs us, in his account of the religious assemblies of the Christians, Apolog. Prayers being ended, we salute one another with a kiss, and then the bread and cup is brought to the president, &c. This was called the holy kiss, to distinguish it from the lustful kiss; and the kiss of charity, 1 Peter 5:14, to distinguish it from the treacherous kiss of Joab and Judas; being given as an expression of that sincere, chaste, and spiritual love, which Christians owed to one another. On the occasions mentioned by Justin, the men and women did not kiss each other promiscuously: the men saluted the men only, and the women kissed none but their own sex; as may be known from their manner of sitting in the public assemblies, described Apost. Constit., lib. 2. c. 57. On the other side let the laics sit, with all silence and good order; and the women, let them sit also separately, keeping silence. Then, after a long description of the worship, the author adds, Then let the men salute one another, and the women one another, giving the kiss in the Lord. Through length of time, and difference of manner, this method of sitting in public assemblies hath been changed. But that it was the ancient method cannot be doubted, being derived from the synagogue.” — Macknight.

Ver. 16. Salute one another with a holy kiss. In synagogues and churches, the women sat apart from the men, and it was usual for sisters so disposed, to embrace each other, and renew the pledges of peace and love when they parted.

16. A holy kiss—(Luke 7:45.) Paul mentions the holy kiss, (1 Thessalonians 5:26;) Peter the kiss of charity, (1 Peter 5:14.) Tertullian mentions the kiss of peace, and Justin Martyr tells us that the early Christians used the brotherly kiss after the close of prayer in their congregations. The custom is still continued in the Greek Church. The Romanists at mass perform what they call a “Pax, or kissing one another.” All the churches—The word all, omitted from our English version, is sustained by the amplest authority. It was doubtless omitted in some manuscripts because the copyists understood not how Paul could answer for all the Churches. Lange thinks that it was because the eastern Churches knew that Paul was about writing to Rome, and had received so many commissioned salutations that he spoke for all. We suppose, however, that he speaks only for the region whence he is writing, namely, Corinth and its adjacent circuit.

The Churches, many of them, were the groups or congregations worshipping in some room of a private house.

5. Interposed warning against dividers and offenders, 17-20. In the midst of greetings a warning! For in the midst of brethren is, or soon may be, the deceiver. St. Paul states not any particular heresy, but he warns against all characters that seek to divide them who are now truly united in the way of truth.

Ver. 5b.-16. Firstfruit: cp. Romans 8:23.

Asia: the Roman province: so Acts 2:9; 16:6; Revelation 1:4, 11. Laboured much for you: understood by the readers, but not by us. Junias: a man, or Junia a woman.

Kinsfolk: blood-relations: so Mark 6:4; Acts 10:24. Paul would not state in this special and emphatic, yet ambiguous, way the mere fact that they were Jews: contrast Romans 9:3.

Fellow-prisoners: cp. Colossians 4:10; Philemon 1:23. Among the apostles: in the apostolic circle they were honourably known. It is utterly unsafe to infer from this easily-explained phrase that they were themselves apostles.

Before me: consequently, while persecuting the Church, Paul had Christian relatives.

Our fellow-worker: i.e. with Paul and his colleagues: cp. 2 Corinthians 2:14-17.

The proved-one: his faith had been put to some special test. Rufus: possibly the same as in Mark 15:21.

And mine: a recognition of special maternal kindness to himself. The brethren with them: implying some connection, local or in joint Christian enterprise, altogether unknown to us. Another company in Romans 16:15.

Holy kiss: 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14.

All the churches: to all whom he met, Paul said that he was writing to the Christians at Rome; and all sent greeting.

Of the above names, Phœbe, Prisca, Mary, Tryphæna, Tryphosa, Persis, are women: Junias or Junia and Julias or Julia are doubtful: the rest are men.

That Paul knew so many persons in a city he had never visited, need not surprise us: for all sorts of people went to live at Rome. Two-thirds of the names are Greek. And even Roman names might, as in the case of Paul, be names of Jews and Greeks. The case of Aquila suggests how some others may have become known to Paul.

V. 17. Mark them who cause divisions-Such there were, therefore, at Rome also.

Avoid them-Avoid all unnecessary intercourse with them.

Verse 17. Mark them which cause divisions] Several MSS. read asfalwv skopeite, look sharply after them; let them have no kiss of charity nor peace, because they strive to make divisions, and thus set the flock of Christ at variance among themselves; and from these divisions, offences (skandala, scandals) are produced; and this is contrary to that doctrine of peace, unity, and brotherly love which you have learned. Look sharply after such that they do you no evil, and avoid them-give them no countenance, and have no religious fellowship with them.

Verses 17, 18. Now I beseech — Parakalw, I exhort you, brethren, mark them — Observe and point them out for the caution of others. The word skopein, rendered to mark, signifies, to observe attentively and diligently, as those do who are placed on a watch-tower to observe the motions of their enemies. Who cause divisions — Or, separations, as dicostasiav signifies, namely, by their false doctrine; and offences — Ta skandala, stumbling-blocks, or occasions of falling, by their factious spirit and scandalous conduct. Dr. Hammond thinks the apostle refers to the Gnostics, to whom indeed the characters, given in the next verse, of those here meant, do well agree. It is more probable, however, as Theodoret says, that he intends, touv kakouv tou nomou sunhgorouv, the wicked advocates of the law, namely, those who preached up circumcision, and the observation of the ceremonies of the law, as necessary to the salvation of the Gentiles: and Chrysostom, Œcumenius, and Theophylact, agree with Theodoret in this opinion. And it is certain that these men caused divisions and separations from others, as unclean and not fit to be conversed with, Acts 11:3; 15:24; Galatians 2:12, 13, 21: and set up separate assemblies for the worship of God, (see Jude 1:19,) on pretence of greater orthodoxy and sanctity than others, and who would admit none into their communion but such as joined them in their peculiarities, and who represented all others as erroneous and impious. Contrary to the doctrine which ye have learned — Of us, the apostles of Jesus Christ, or from me in this epistle. Many of the Roman brethren, probably, had heard the apostles and other inspired men in Judea and elsewhere, from whom they had learned the genuine doctrines of the gospel. Estius justly observes here, that the apostle intimates that even the common people, by the help of general principles, might discern the true doctrine, even that which was delivered by the apostles, from that which was false and not so delivered. But this could only then be done by comparing that which was declared by the apostles, and confirmed by their miracles, with that which was delivered as different from, or in opposition to it, and was not so confirmed. And this can only now be done by private Christians in general, by comparing all pretenders to the apostle’s doctrine, with those Scriptures which they wrote, under the influence of the Holy Ghost. And avoid them — Avoid all unnecessary intercourse with them. “It is worthy of notice,” says Macknight here, “that the apostle desires the faithful to mark them who caused divisions, not for the purpose of disputing with them, and far less for the purpose of apprehending and punishing them with fines, imprisonment, torture, and death; but that they might avoid their company, lest, by conversing familiarly with such, they should be infected with their errors and vices. For, as the apostle told Timothy, 2 Timothy 2:17, their word eats as doth a canker, or gangrene.” For they that are such serve not our Lord Jesus; they have not his glory in view, whatever they may pretend: but their own belly — Their chief aim and design is to advance their secular interests, and gratify their carnal desires. And by good words — Crhstologiav, by speaking kindly, or by plausible discourse, and fair speeches — Eulogiav, by blessings; by praying for, or pronouncing blessings upon their disciples, or by praising and flattering them; deceive the hearts of the simple — Twn akakwn, of the harmless, who, doing no ill themselves, are not upon their guard against them that do. The word denotes persons free from guile, upright and unsuspicious; but who have not discernment or prudence sufficient to enable them to see and avoid the snares which the wicked lay in their way.

17. Mark—Closely scrutinize, set your steady eye upon them. Divisions— The separating into parties doctrinal, ethical, or secular. Offences— Occasions to sin. Doctrine—Teachings, both as to truth and as to conduct. Learned—From their religious teachers thus far. It is plain that this Church is as yet truly Pauline in its views and feelings.

ROMANS

SECTION 51 — A WARNING AGAINST DIVISION

CH. 16:17-20

But I exhort you, brethren, to mark those who make the divisions and the snares contrary to the teaching, which ye learnt. For such men do not serve the Lord Christ, but their own belly: and through their smooth talking and fine talking they deceive the hearts of the guileless. For your obedience has reached to all men. In you then I rejoice. But I desire you to be wise for that which is good, and pure for that which is evil. And the God of peace will crush Satan under your feet quickly. The grace of our Lord Jesus Christ be with you.

Ver. 17.-19. Divisions: so 1 Corinthians 3:3; Galatians 5:20. Snares: so Romans 14:13. They who set Christian against Christian are setting a trap into which both themselves and others are likely to fall. Contrary to etc.: explained in Romans 16:18. Paul taught men to serve Christ: these men serve their lower appetites. Men serve their own belly when they make its gratification the aim of their life: cp. Romans 6:12; Philippians 3:19. Paul here uncovers the real source and tendency of all party spirit, viz. self-gratification; in this case, of a gross kind.

The guileless: lacking, as the context implies, not only deceit but wisdom. That innocent men are their victims, increases the guilt of the deceivers. These men are a complete contrast to those in Romans 14:6 who, while eating food which some disapprove, eat it “for the Lord.” For your obedience and in you then: in sharp contrast to the guileless who are led into disobedience.

Has reached to all: as good tidings: cp. 1 Thessalonians 1:8; Romans 1:8.

V. 18. By good words-Concerning themselves, making great promises. And fair speeches-Concerning you, praising and flattering you. The harmless-Who, doing no ill themselves, are not upon their guard against them that do.

Verse 18. They-serve not our Lord Jesus] They profess to be apostles, but they are not apostles of CHRIST; they neither do his will, nor preach his doctrine; they serve their own belly-they hate intruded themselves into the Church of Christ that they might get a secular support; it is for worldly gain alone that they take up the profession of the ministry: they have no Divine credentials; they convert not the heathen nor the ungodly, for they have no Divine unction; but by good words and fair speeches (for they have no miraculous nor saving powers) deceive the hearts of the simple, perverting Christian converts, that they may get their property, and thus secure a maintenance for themselves. The Church of God has ever been troubled with such pretended pastors-men who FEED themselves, not the flock; men who are too proud to beg, and too lazy to work; who have neither grace nor gifts to plant the standard of the cross on the devil’s territories, and by the power of Christ make inroads upon his kingdom, and spoil him of his subjects. On the contrary, by sowing the seeds of dissension, by means of doubtful disputations, and the propagation of scandals; by glaring and insinuating speeches, crhstologiav, for they affect elegance and good breeding, they rend Christian congregations, form a party for themselves, and thus live on the spoils of the Church of God.

Should it be asked, Whom do you intend by this description? I answer: No soul, nor party, but such as the description suits. Irasceris.?-Deuteronomy TE fabula narratur. O, you are angry, are you? O, then, the cap fits you-put it on.

Verses 17, 18. Now I beseech — Parakalw, I exhort you, brethren, mark them — Observe and point them out for the caution of others. The word skopein, rendered to mark, signifies, to observe attentively and diligently, as those do who are placed on a watch-tower to observe the motions of their enemies. Who cause divisions — Or, separations, as dicostasiav signifies, namely, by their false doctrine; and offences — Ta skandala, stumbling-blocks, or occasions of falling, by their factious spirit and scandalous conduct. Dr. Hammond thinks the apostle refers to the Gnostics, to whom indeed the characters, given in the next verse, of those here meant, do well agree. It is more probable, however, as Theodoret says, that he intends, touv kakouv tou nomou sunhgorouv, the wicked advocates of the law, namely, those who preached up circumcision, and the observation of the ceremonies of the law, as necessary to the salvation of the Gentiles: and Chrysostom, Œcumenius, and Theophylact, agree with Theodoret in this opinion. And it is certain that these men caused divisions and separations from others, as unclean and not fit to be conversed with, Acts 11:3; 15:24; Galatians 2:12, 13, 21: and set up separate assemblies for the worship of God, (see Jude 1:19,) on pretence of greater orthodoxy and sanctity than others, and who would admit none into their communion but such as joined them in their peculiarities, and who represented all others as erroneous and impious. Contrary to the doctrine which ye have learned — Of us, the apostles of Jesus Christ, or from me in this epistle. Many of the Roman brethren, probably, had heard the apostles and other inspired men in Judea and elsewhere, from whom they had learned the genuine doctrines of the gospel. Estius justly observes here, that the apostle intimates that even the common people, by the help of general principles, might discern the true doctrine, even that which was delivered by the apostles, from that which was false and not so delivered. But this could only then be done by comparing that which was declared by the apostles, and confirmed by their miracles, with that which was delivered as different from, or in opposition to it, and was not so confirmed. And this can only now be done by private Christians in general, by comparing all pretenders to the apostle’s doctrine, with those Scriptures which they wrote, under the influence of the Holy Ghost. And avoid them — Avoid all unnecessary intercourse with them. “It is worthy of notice,” says Macknight here, “that the apostle desires the faithful to mark them who caused divisions, not for the purpose of disputing with them, and far less for the purpose of apprehending and punishing them with fines, imprisonment, torture, and death; but that they might avoid their company, lest, by conversing familiarly with such, they should be infected with their errors and vices. For, as the apostle told Timothy, 2 Timothy 2:17, their word eats as doth a canker, or gangrene.” For they that are such serve not our Lord Jesus; they have not his glory in view, whatever they may pretend: but their own belly — Their chief aim and design is to advance their secular interests, and gratify their carnal desires. And by good words — Crhstologiav, by speaking kindly, or by plausible discourse, and fair speeches — Eulogiav, by blessings; by praying for, or pronouncing blessings upon their disciples, or by praising and flattering them; deceive the hearts of the simple — Twn akakwn, of the harmless, who, doing no ill themselves, are not upon their guard against them that do. The word denotes persons free from guile, upright and unsuspicious; but who have not discernment or prudence sufficient to enable them to see and avoid the snares which the wicked lay in their way.

18. Their own belly—Their own maintenance and sensuality. (Compare Philippians 3:18, 19.) Good words and fair speeches—With rhyming terminations in the Greek, like apologies and eulogies; with the former commending themselves, with the latter flattering their victims. Simple— Literally, the unevil and therefore suspecting no evil.

ROMANS

SECTION 51 — A WARNING AGAINST DIVISION

CH. 16:17-20

But I exhort you, brethren, to mark those who make the divisions and the snares contrary to the teaching, which ye learnt. For such men do not serve the Lord Christ, but their own belly: and through their smooth talking and fine talking they deceive the hearts of the guileless. For your obedience has reached to all men. In you then I rejoice. But I desire you to be wise for that which is good, and pure for that which is evil. And the God of peace will crush Satan under your feet quickly. The grace of our Lord Jesus Christ be with you.

Ver. 17.-19. Divisions: so 1 Corinthians 3:3; Galatians 5:20. Snares: so Romans 14:13. They who set Christian against Christian are setting a trap into which both themselves and others are likely to fall. Contrary to etc.: explained in Romans 16:18. Paul taught men to serve Christ: these men serve their lower appetites. Men serve their own belly when they make its gratification the aim of their life: cp. Romans 6:12; Philippians 3:19. Paul here uncovers the real source and tendency of all party spirit, viz. self-gratification; in this case, of a gross kind.

The guileless: lacking, as the context implies, not only deceit but wisdom. That innocent men are their victims, increases the guilt of the deceivers. These men are a complete contrast to those in Romans 14:6 who, while eating food which some disapprove, eat it “for the Lord.” For your obedience and in you then: in sharp contrast to the guileless who are led into disobedience.

Has reached to all: as good tidings: cp. 1 Thessalonians 1:8; Romans 1:8.

V. 19. But I would have you-Not only obedient, but discreet also. Wise with regard to that which is good-As knowing in this as possible. And simple with regard to that which is evil-As ignorant of this as possible.

Verse 19. For your obedience is come abroad] The apostle gives this as a reason why they should continue to hear and heed those who had led them into the path of truth, and avoid those false teachers whose doctrines tended to the subversion of their souls.

Yet I would have you wise] I would wish you carefully to discern the good from the evil, and to show your wisdom, by carefully avoiding the one and cleaving to the other.

Verses 19, 20. For, &c. — As if he had said, This exhortation I give you, to preserve you in the way in which hitherto you have walked, to the credit of the gospel: for your ready obedience and conformity to it, is come abroad unto all men — Is generally taken notice of by all who observe such things: see 1 Thessalonians 1:8. The Greek is, literally, your obedience hath come to all — That is, the fame of your obedience. For that such a number of the inhabitants of the metropolis of the Roman empire had forsaken the gods whom they and their forefathers had worshipped, and had believed in and now worshipped the God of the Jews, and relied for salvation, present and eternal, on a person who had been crucified as a malefactor in Judea, must have been much spoken of through all the provinces, even among the heathen, and must have been observed by the Christians with great joy and gratitude to God. I am glad, therefore, on your behalf — That you manifested such readiness in embracing the gospel, and that you have hitherto had your conversation according to it. But yet I would have you — Not only obedient, but discreet also; wise, with regard to that which is good — As well-informed and knowing in this as possible; and simple with regard to that which is evil — As little as possible acquainted with it, or perfectly free from all improper views and designs of every kind. “The apostle’s argument is this: Since ye have shown such prudence and discernment in receiving the gospel, ye should show like prudence and discernment in your behaviour under it, by doing every thing that is good, and by preserving yourselves unpolluted with evil.” And the God of peace — Who hath made peace for us through the blood of the cross; He, from whom we derive all our peace and happiness, who delights in seeing this peaceful temper prevail among his servants, and who is an enemy to those divisions, mentioned verse 17, shall bruise Satan — Who, by his instruments, seeks to seduce and disturb you; under your feet shortly — Shall give you victory over him, and defeat all the artifices of that sower of tares. It is with great propriety that this epithet, the God of peace, is here used, because, unless peace had been made between God and us, Satan would have kept us in everlasting bondage and misery. The grace of our Lord Jesus Christ — The unmerited favour of God, as the fountain of all good, and the influences of the Spirit, as streams flowing from thence, together with the increase thereof, as blessings purchased for us, and communicated to us by Christ, be with you, still more constantly and abundantly! Amen.

19. For—I warn you thus to stay right, for your present rightness is far famed. All—The present Christian world.

ROMANS

SECTION 51 — A WARNING AGAINST DIVISION

CH. 16:17-20

But I exhort you, brethren, to mark those who make the divisions and the snares contrary to the teaching, which ye learnt. For such men do not serve the Lord Christ, but their own belly: and through their smooth talking and fine talking they deceive the hearts of the guileless. For your obedience has reached to all men. In you then I rejoice. But I desire you to be wise for that which is good, and pure for that which is evil. And the God of peace will crush Satan under your feet quickly. The grace of our Lord Jesus Christ be with you.

Ver. 17.-19. Divisions: so 1 Corinthians 3:3; Galatians 5:20. Snares: so Romans 14:13. They who set Christian against Christian are setting a trap into which both themselves and others are likely to fall. Contrary to etc.: explained in Romans 16:18. Paul taught men to serve Christ: these men serve their lower appetites. Men serve their own belly when they make its gratification the aim of their life: cp. Romans 6:12; Philippians 3:19. Paul here uncovers the real source and tendency of all party spirit, viz. self-gratification; in this case, of a gross kind.

The guileless: lacking, as the context implies, not only deceit but wisdom. That innocent men are their victims, increases the guilt of the deceivers. These men are a complete contrast to those in Romans 14:6 who, while eating food which some disapprove, eat it “for the Lord.” For your obedience and in you then: in sharp contrast to the guileless who are led into disobedience.

Has reached to all: as good tidings: cp. 1 Thessalonians 1:8; Romans 1:8.

V. 20. And the God of peace-The Author and Lover of it, giving a blessing to your discretion.

Shall bruise Satan under your feet-Shall defeat all the artifices of that sower of tares, and unite you more and more together in love.

Verse 20. The God of peace] Who neither sends nor favours such disturbers of the tranquillity of his Church.

Shall bruise Satan] Shall give you the dominion over the great adversary of your souls, and over all his agents who, through his influence, endeavour to destroy your peace and subvert your minds.

Several critics suppose that the word Satan is a sort of collective term here, by which all opposers and adversaries are meant; and especially those false teachers to whom he refers above.

The grace of our Lord] That you may be truly wise simple, obedient, and steady in the truth, may the favour or gracious influence of our Lord Jesus Christ be with you! without which you cannot be preserved from evil, nor do any thing that is good.

Here the apostle appears to have intended to conclude his epistle; but afterwards he added a postscript, if not two, as we shall see below. Several ancient MSS. omit the whole of this clause, probably thinking that it had been borrowed from Romans 16:24; but on the ground that the apostle might have added a postscript or two, not having immediate opportunity to send the epistle there is no need for this supposition.

Verses 19, 20. For, &c. — As if he had said, This exhortation I give you, to preserve you in the way in which hitherto you have walked, to the credit of the gospel: for your ready obedience and conformity to it, is come abroad unto all men — Is generally taken notice of by all who observe such things: see 1 Thessalonians 1:8. The Greek is, literally, your obedience hath come to all — That is, the fame of your obedience. For that such a number of the inhabitants of the metropolis of the Roman empire had forsaken the gods whom they and their forefathers had worshipped, and had believed in and now worshipped the God of the Jews, and relied for salvation, present and eternal, on a person who had been crucified as a malefactor in Judea, must have been much spoken of through all the provinces, even among the heathen, and must have been observed by the Christians with great joy and gratitude to God. I am glad, therefore, on your behalf — That you manifested such readiness in embracing the gospel, and that you have hitherto had your conversation according to it. But yet I would have you — Not only obedient, but discreet also; wise, with regard to that which is good — As well-informed and knowing in this as possible; and simple with regard to that which is evil — As little as possible acquainted with it, or perfectly free from all improper views and designs of every kind. “The apostle’s argument is this: Since ye have shown such prudence and discernment in receiving the gospel, ye should show like prudence and discernment in your behaviour under it, by doing every thing that is good, and by preserving yourselves unpolluted with evil.” And the God of peace — Who hath made peace for us through the blood of the cross; He, from whom we derive all our peace and happiness, who delights in seeing this peaceful temper prevail among his servants, and who is an enemy to those divisions, mentioned verse 17, shall bruise Satan — Who, by his instruments, seeks to seduce and disturb you; under your feet shortly — Shall give you victory over him, and defeat all the artifices of that sower of tares. It is with great propriety that this epithet, the God of peace, is here used, because, unless peace had been made between God and us, Satan would have kept us in everlasting bondage and misery. The grace of our Lord Jesus Christ — The unmerited favour of God, as the fountain of all good, and the influences of the Spirit, as streams flowing from thence, together with the increase thereof, as blessings purchased for us, and communicated to us by Christ, be with you, still more constantly and abundantly! Amen.

Ver. 20. The God of peace, the giver of all good, shall bruise Satan under your feet shortly. By the destruction of idols, as foretold in Genesis 3:15. Revelation 12:9.

20. And—Assuming that you thus do. God of peace—Who is opposed to these producers of divisions and offences. Bruise Satan—Allusion to Genesis 3:15. The great promise of God against Satan, given for all the world, shall soon find its accomplishment in your case. Amen—Omitted by the best authorities. The words seem to be addressed to the little company of saluted brethren—the Church within the Church—as a sort of benedictory dismissal. And similarly, also, verse 24 is a benedictory parting with both saluted and saluters.

Salutation from Paul’s Companions, 21-24.

Ver. 20. From the authors of discord Paul turns to the God of peace: cp. Romans 15:33.

Satan: a Hebrew word denoting adversary: e.g. 1 Kings 11:14, 23, 25; Numbers 22:22, 32; and used in Job 1:6-12; Zechariah 3:1; 1 Chronicles 21:1 for the great supernatural adversary of God and man: cp. Revelation 20:2; 1 Corinthians 5:5, etc. As hostile to the God of peace, he is an author of confusion.

Will crush Satan: thus fulfilling the promise in Genesis 3:15, which is in part fulfilled in each victory over evil.

Under your feet: which God will make strong enough to crush Satan. Quickly: for in Christ the battle is already over.

The grace etc.: may the favour of our Master be your companion. That Paul refers to the divisions only for a moment at the end of his letter, suggests that this evil was not serious at Rome. That this reference is found in a letter written probably from Corinth where divisions were rife ( 1 Corinthians 1:11; 2 Corinthians 11:11-15), is a mark of genuineness.

V. 21. Timotheus my fellowlabourer-Here he is named even before St. Paul's kinsmen. But as he had never been at Rome, he is not named in the beginning of the epistle.

Verse 21. Timotheus my workfellow] This is on all hands allowed to be the same Timothy to whom St. Paul directs the two epistles which are still extant. See some account of him in the notes on Acts 16:1, &c. Lucius] This was probably Luke the evangelist, and writer of the book called The Acts of the Apostles. For a short account of him see the Preface to that book.

Jason] It is likely that this is the same person mentioned Acts 17:7, who at Thessalonica received the apostles into his house, and befriended them at the risk both of his property and life.

Sosipater] He was a Berean, the son of one Pyrrhus, a Jew, by birth, and accompanied St. Paul from Greece into Asia, and probably into Judea. See Acts 20:4.

Verse 21. Timotheus my work-fellow — Or fellow labourer, and Lucius, &c., salute you — Desire that their sincere love and Christian friendship may be testified to you. As Timothy had never been at Rome, he is not named in the beginning of the epistle. Of Paul’s first acquaintance with Timothy, see on Acts 16:1-3. We find a person of the name of Lucius, spoken of Acts 13:1, as one of the prophets of the church at Antioch; but that Lucius, being nowhere mentioned as Paul’s companion in travel, Origen was of opinion that the Lucius here mentioned was Luke the evangelist, whom the apostle called Lucius after the Roman manner, as he called Silas, Silvanus. But we have no proof that Luke was with the apostle at Corinth when he wrote this epistle. Jason is probably the person so called, with whom Paul lodged at Thessalonica, Acts 17:7; and who, on that account, was accused to the magistrates of harbouring seditious persons. Sosipater is the person called Sopater of Berea, Acts 20:4: he and Jason are probably called the apostle’s kinsmen, merely because they were Jews.

21. Timotheus—That Timothy was with Paul at this time, and started upon the journey with him mentioned in Romans 15:25, is clear from Acts 20:4. Lucius—(See note on Acts 13:1.) Jason—Probably the Greek form of Joshua or Jesus, and perhaps the same as mentioned in Acts 17:5.

ROMANS

SECTION 52 — SALUTATIONS FROM CORINTH:

AND DOXOLOGY CH. 16:21-27

Timothy my fellow-worker salutes you; and Lucius and Jason and Sosipater, my kinsmen. I, Tertius, who wrote the letter in the Lord, salute you. Gaius, the host of me and of the whole church, salutes you. Erastus, the steward of the city, salutes you: and the brother Quartus. To Him that is able to establish you, according to my Gospel and the proclamation of Jesus Christ, according to a revelation of a mystery kept in silence for eternal times but manifested now, and made known, through prophetic writings, according to a command of the eternal God, for obedience of faith, for all the nations, to the only wise God through Jesus Christ; to whom be the glory for the ages. Amen. Verse 20 seemed to be the end of the letter. But, after writing it, Paul either receives or remembers the greetings from Corinth to Rome which follow. He adds them as a postscript; and then concludes again with a doxology.

Ver. 21.-23. Timothy my fellow-worker: so Acts 16:3; 17:14, 15; 18:5. When Paul, after writing this letter, started from Corinth to Jerusalem, Timothy was with him: see Introd. iv. 4; Acts 20:4. Lucius: same name in Acts 13:1.

Jason: same name in Acts 17:5. Whether they were the same men, we cannot tell.

Sosipater: possibly the same as Sosipater in Acts 20:4. My kinsmen: as in Romans 16:7. In our total ignorance of Paul’s family, we need not wonder that he had three relatives at Rome and three at Corinth.

Tertius, who wrote the letter, inserts a greeting in his own name. The use of a secretary is also implied in 1 Corinthians 16:21; 2 Thessalonians 3:17. But the peculiarity and close similarity of style suggest that we have dictated words of Paul.

Gaius: perhaps the same as in 1 Corinthians 1:14. If so, his name confirms our inference that this letter was written from Corinth. Same name in Acts 19:29; 20:4: it was very common.

Of the whole church: either by finding room for its meetings, or by entertaining many of its members.

Erastus: probably not the same as in Acts 19:22. The commonness of the name leaves us uncertain whether he was the same as in 2 Timothy 4:20.

Steward: in charge of the city finances. This mention of a Christian in an influential position confirms 1 Corinthians 1:26, “not many mighty.”

V. 22. I, Tertius, who wrote this epistle, salute you-Tertius, who wrote what the apostle dictated, inserted this, either by St. Paul's exhortation or ready permission.

Caius-The Corinthian, 1 Corinthians 1:14.

My host, and of the whole church-Who probably met for some time in his house.

Verse 22. I Tertius, who wrote this epistle] Some eminent commentators suppose Tertius to be the same with Silas-the companion of St. Paul. If this were so, it is strange that the name which is generally given him elsewhere in Scripture should not be used in this place. I have already noticed (Preface, page v.) that some learned men have supposed that St. Paul wrote this epistle in Syriac, and that Tertius translated it into Greek; but this can never agree with the declaration here: I Tertius, who wrote, grayav thn epistolhn, this epistle; not translated or interpreted it. It appears that St. Paul dictated it to him, and he wrote it down from the apostle’s mouth; and here introduces himself as joining with St. Paul in affectionate wishes for their welfare.

Salute you in the Lord.] I wish you well in the name of the Lord: or, I feel for you that affectionate respect which the grace of the Lord Jesus inspires. It is not clear whether the two following verses be the words of Tertius or St. Paul.

Verses 22-24. I Tertius, who wrote this epistle — While the apostle dictated it to me; or he might mean that he transcribed it from the apostle’s autograph: salute you in the Lord — The Lord Christ, our common Master. This sentence Tertius inserted by the apostle’s advice, or at least, permission. Gaius, mine host, by whom I am entertained here at Corinth; see 1 Corinthians 1:14: and of the whole church — To all the members of which he shows great hospitality. Or the meaning may be, that the members of the church at Corinth met for some time in his house. Erastus the chamberlain of the city — Namely, of Corinth, saluteth you — The original expression, oikonomov thv polewv, is, literally, the steward of the city; but in the Vulgate version it is translated, arcarius civitatis, treasurer of the city. And Quartus a brother — That is, a Christian brother; or, as some think the expression implies, a Christian minister: doubtless he was a person of some note among the first Christians, otherwise his name would not have been inserted here. The grace of our Lord, &c., be with you all — This apostolical benediction, (which the apostle here repeats to testify still further his great affection for them, and his earnest desire of their welfare,) he always wrote with his own hand, to distinguish his genuine epistles from those that were forged in his name, 2 Thessalonians 3:17; and he commonly ended his letters with it. But on this occasion he added also, (it seems in his own hand-writing,) that grand doxology contained in the three following verses; in which he offers a solemn thanksgiving to God for the calling of the Gentiles by the apostle’s preaching Christ to them, according to the revelation of that mystery made to him, and according to God’s express commandment in the prophetic writings of the Jews. And as he had explained these subjects in the foregoing epistle, this doxology was placed at the conclusion of it with great propriety, and could not but be very acceptable to all the Gentiles.

22. Tertius—A Roman name signifying third, as Quartus below signifies fourth. Wrote—As amanuensis to Paul.

ROMANS

SECTION 52 — SALUTATIONS FROM CORINTH:

AND DOXOLOGY CH. 16:21-27

Timothy my fellow-worker salutes you; and Lucius and Jason and Sosipater, my kinsmen. I, Tertius, who wrote the letter in the Lord, salute you. Gaius, the host of me and of the whole church, salutes you. Erastus, the steward of the city, salutes you: and the brother Quartus. To Him that is able to establish you, according to my Gospel and the proclamation of Jesus Christ, according to a revelation of a mystery kept in silence for eternal times but manifested now, and made known, through prophetic writings, according to a command of the eternal God, for obedience of faith, for all the nations, to the only wise God through Jesus Christ; to whom be the glory for the ages. Amen. Verse 20 seemed to be the end of the letter. But, after writing it, Paul either receives or remembers the greetings from Corinth to Rome which follow. He adds them as a postscript; and then concludes again with a doxology.

Ver. 21.-23. Timothy my fellow-worker: so Acts 16:3; 17:14, 15; 18:5. When Paul, after writing this letter, started from Corinth to Jerusalem, Timothy was with him: see Introd. iv. 4; Acts 20:4. Lucius: same name in Acts 13:1.

Jason: same name in Acts 17:5. Whether they were the same men, we cannot tell.

Sosipater: possibly the same as Sosipater in Acts 20:4. My kinsmen: as in Romans 16:7. In our total ignorance of Paul’s family, we need not wonder that he had three relatives at Rome and three at Corinth.

Tertius, who wrote the letter, inserts a greeting in his own name. The use of a secretary is also implied in 1 Corinthians 16:21; 2 Thessalonians 3:17. But the peculiarity and close similarity of style suggest that we have dictated words of Paul.

Gaius: perhaps the same as in 1 Corinthians 1:14. If so, his name confirms our inference that this letter was written from Corinth. Same name in Acts 19:29; 20:4: it was very common.

Of the whole church: either by finding room for its meetings, or by entertaining many of its members.

Erastus: probably not the same as in Acts 19:22. The commonness of the name leaves us uncertain whether he was the same as in 2 Timothy 4:20.

Steward: in charge of the city finances. This mention of a Christian in an influential position confirms 1 Corinthians 1:26, “not many mighty.”

V. 23. The chamberlain of the city-Of Corinth.

Verse 23. Gaius mine host] Gaius in Greek is the same as Caius in Latin, which was a very common name among the Romans. St. Luke (Acts 19:29) mentions one Gaius of Macedonia, who was exposed to much violence at Ephesus in the tumult excited by Demetrius the silversmith against St. Paul and his companions; and it is very possible that this was the same person. He is here called not only the host xenov, the entertainer of St. Paul, or Tertius, (if he wrote this and the following verse,) but also of the whole Church: that is, he received and lodged the apostles who came from different places, as well as the messengers of the Churches. All made his house their home; and he must have been a person of considerable property to be able to bear this expense; and of much piety and love to the cause of Christ, else he had not employed that property in this way.

Erastus the chamberlain of the city] Treasurer of the city of Corinth, from which St. Paul wrote this epistle. This is supposed to be the same person as is mentioned Acts 19:22. He was one of St. Paul’s companions, and, as appears from 2 Timothy 4:20, was left about this time by the apostle at Corinth. He is called the chamberlain oikonomov, which signifies the same as treasurer; he to whom the receipt and expenditure of the public money were intrusted. He received the tolls, customs, &c., belonging to the city, and out of them paid the public expenses. Such persons were in very high credit; and if Erastus was at this time treasurer, it would appear that Christianity was then in considerable repute in Corinth. But if the Erastus of the Acts was the same with the Erastus mentioned here, it is not likely that he now held the office, for this could not at all comport with his travelling with St. Paul. Hence several, both ancients and moderns, who believe the identity of the persons, suppose that Erastus was not now treasurer, but that having formerly been so he still retained the title. Chrysostom thought that he still retained the employment.

Quartus a brother.] Whether the brother of Erastus or of Tertius we know not; probably nothing more is meant than that he was a Christian-one of the heavenly family, a brother in the Lord.

Verses 22-24. I Tertius, who wrote this epistle — While the apostle dictated it to me; or he might mean that he transcribed it from the apostle’s autograph: salute you in the Lord — The Lord Christ, our common Master. This sentence Tertius inserted by the apostle’s advice, or at least, permission. Gaius, mine host, by whom I am entertained here at Corinth; see 1 Corinthians 1:14: and of the whole church — To all the members of which he shows great hospitality. Or the meaning may be, that the members of the church at Corinth met for some time in his house. Erastus the chamberlain of the city — Namely, of Corinth, saluteth you — The original expression, oikonomov thv polewv, is, literally, the steward of the city; but in the Vulgate version it is translated, arcarius civitatis, treasurer of the city. And Quartus a brother — That is, a Christian brother; or, as some think the expression implies, a Christian minister: doubtless he was a person of some note among the first Christians, otherwise his name would not have been inserted here. The grace of our Lord, &c., be with you all — This apostolical benediction, (which the apostle here repeats to testify still further his great affection for them, and his earnest desire of their welfare,) he always wrote with his own hand, to distinguish his genuine epistles from those that were forged in his name, 2 Thessalonians 3:17; and he commonly ended his letters with it. But on this occasion he added also, (it seems in his own hand-writing,) that grand doxology contained in the three following verses; in which he offers a solemn thanksgiving to God for the calling of the Gentiles by the apostle’s preaching Christ to them, according to the revelation of that mystery made to him, and according to God’s express commandment in the prophetic writings of the Jews. And as he had explained these subjects in the foregoing epistle, this doxology was placed at the conclusion of it with great propriety, and could not but be very acceptable to all the Gentiles.

23. Of the whole church—Either by opening his house for a congregation of worshippers, or by his general hospitality to Christians. Erastus—The chamberlain or treasurer of Corinth. He accompanied Timothy in bearing Paul’s second letter to the Corinthians from Ephesus, and resided at Corinth, (2 Timothy 4:20.) A brother—The last and simplest title, perhaps meekly dictated by the owner.

ROMANS

SECTION 52 — SALUTATIONS FROM CORINTH:

AND DOXOLOGY CH. 16:21-27

Timothy my fellow-worker salutes you; and Lucius and Jason and Sosipater, my kinsmen. I, Tertius, who wrote the letter in the Lord, salute you. Gaius, the host of me and of the whole church, salutes you. Erastus, the steward of the city, salutes you: and the brother Quartus. To Him that is able to establish you, according to my Gospel and the proclamation of Jesus Christ, according to a revelation of a mystery kept in silence for eternal times but manifested now, and made known, through prophetic writings, according to a command of the eternal God, for obedience of faith, for all the nations, to the only wise God through Jesus Christ; to whom be the glory for the ages. Amen. Verse 20 seemed to be the end of the letter. But, after writing it, Paul either receives or remembers the greetings from Corinth to Rome which follow. He adds them as a postscript; and then concludes again with a doxology.

Ver. 21.-23. Timothy my fellow-worker: so Acts 16:3; 17:14, 15; 18:5. When Paul, after writing this letter, started from Corinth to Jerusalem, Timothy was with him: see Introd. iv. 4; Acts 20:4. Lucius: same name in Acts 13:1.

Jason: same name in Acts 17:5. Whether they were the same men, we cannot tell.

Sosipater: possibly the same as Sosipater in Acts 20:4. My kinsmen: as in Romans 16:7. In our total ignorance of Paul’s family, we need not wonder that he had three relatives at Rome and three at Corinth.

Tertius, who wrote the letter, inserts a greeting in his own name. The use of a secretary is also implied in 1 Corinthians 16:21; 2 Thessalonians 3:17. But the peculiarity and close similarity of style suggest that we have dictated words of Paul.

Gaius: perhaps the same as in 1 Corinthians 1:14. If so, his name confirms our inference that this letter was written from Corinth. Same name in Acts 19:29; 20:4: it was very common.

Of the whole church: either by finding room for its meetings, or by entertaining many of its members.

Erastus: probably not the same as in Acts 19:22. The commonness of the name leaves us uncertain whether he was the same as in 2 Timothy 4:20.

Steward: in charge of the city finances. This mention of a Christian in an influential position confirms 1 Corinthians 1:26, “not many mighty.”

Verse 24. The grace of our Lord] This is the conclusion of Tertius, and is similar to what St. Paul used above. Hence it is possible that Tertius wrote the whole of the 22d, 23rd, and 24th verses, {Romans 16:22-24} without receiving any particular instructions from St. Paul, except the bare permission to add his own salutations with those of his particular friends. There is a great deal of disagreement among the MSS. and versions relative to this verse; some rejecting it entirely, and some of those which place the following verses at the end of Romans 14:23, inserting it at the end of the 27th verse in that place. The reader who chooses may consult Wetstein and Griesbach on these discordances.

Verses 22-24. I Tertius, who wrote this epistle — While the apostle dictated it to me; or he might mean that he transcribed it from the apostle’s autograph: salute you in the Lord — The Lord Christ, our common Master. This sentence Tertius inserted by the apostle’s advice, or at least, permission. Gaius, mine host, by whom I am entertained here at Corinth; see 1 Corinthians 1:14: and of the whole church — To all the members of which he shows great hospitality. Or the meaning may be, that the members of the church at Corinth met for some time in his house. Erastus the chamberlain of the city — Namely, of Corinth, saluteth you — The original expression, oikonomov thv polewv, is, literally, the steward of the city; but in the Vulgate version it is translated, arcarius civitatis, treasurer of the city. And Quartus a brother — That is, a Christian brother; or, as some think the expression implies, a Christian minister: doubtless he was a person of some note among the first Christians, otherwise his name would not have been inserted here. The grace of our Lord, &c., be with you all — This apostolical benediction, (which the apostle here repeats to testify still further his great affection for them, and his earnest desire of their welfare,) he always wrote with his own hand, to distinguish his genuine epistles from those that were forged in his name, 2 Thessalonians 3:17; and he commonly ended his letters with it. But on this occasion he added also, (it seems in his own hand-writing,) that grand doxology contained in the three following verses; in which he offers a solemn thanksgiving to God for the calling of the Gentiles by the apostle’s preaching Christ to them, according to the revelation of that mystery made to him, and according to God’s express commandment in the prophetic writings of the Jews. And as he had explained these subjects in the foregoing epistle, this doxology was placed at the conclusion of it with great propriety, and could not but be very acceptable to all the Gentiles.

Ver. 24. The grace of our Lord Jesus Christ be with you all. And it must be his grace, if grace at all, for all grace and truth came by him. The word often signifies our redemption, because for our sakes he became poor, that we might be made rich. It comprises the gospel in all its plenitude, even the grace of God which brings salvation to all men. Titus 2:11. The privileges of the church are often understood by that term; for by him we have access into all the grace in which we stand. Romans 5:2. But the term has a special regard to the work of grace on the heart, concerning which we are exhorted to grow in grace, and in the knowledge of our Lord and Saviour; and that our faith and love may abound yet more and more. This benediction is repeated in five other epistles, where the apostle prays that a superabundance of grace in all its characters and glory may rest upon all the saints, and daily refresh their souls from the overflowing fountain of life.

Ver. 24. Certainly spurious. Of Romans 16:25-27, Origen says in his commentary, “In other copies, i.e. in those not desecrated by Marcion, we find this passage itself differently placed. For in some MSS., after the place we have mentioned above, viz. but all that is not of faith is sin, joining on at once is read but to Him that is able to establish you. But other MSS. have it at the end as now placed.” These verses follow Romans 14:23 in one uncial and in many later copies. A few, including the Alex. MS., have it in both places; and a few in neither. But the authority of nearly all the oldest copies, of the oldest versions, and of Origen the earliest commentator, puts beyond doubt that the verses are genuine, and that their place in our Bible is the right one.

V. 25. Now to him who is able-The last words of this epistle exactly answer the first, Romans 1:1-5: in particular, concerning the power of God, the gospel, Jesus Christ, the scriptures, the obedience of faith, all nations.

To establish you-Both Jews and Gentiles.

According to my gospel, and the preaching of Jesus Christ-That is, according to the tenor of the gospel of Jesus Christ, which I preach. According to the revelation of the mystery-Of the calling of the Gentiles, which, as plainly as it was foretold in the Prophets, was still hid from many even of the believing Jews.

Verse 25. Now to him] In Clarke’s note at “Romans 14:23”, I have shown that this and the following verses are by the most reputable MSS. and versions placed at the end of that chapter, which is supposed by most critics to be their proper place. Some of the arguments adduced in favour of this transposition may be found in the note above mentioned. I shall therefore refer to Griesbach, and proceed to make a few short remarks on the verses as they occur here.

Of power to stablish you] To that God, without whom nothing is wise, nothing strong; who is as willing to teach as he is wise; as ready to help as he is strong.

According to my Gospel] That Gospel which explains and publishes God’s purpose of taking the Gentiles to be his people under the Messiah, without subjecting them to the law of Moses. This is what he here calls the preaching of Jesus Christ; for without this he did not think, as Mr. Locke observes, that Christ vas preached to the Gentiles as he ought to be; and therefore in several places of his epistle to the Galatians he calls it the truth, and the truth of the Gospel, and uses the like expressions to the Ephesians and Colossians. This is that mystery which he is so much concerned that the Ephesians should understand and adhere to firmly, and which was revealed to him according to that Gospel whereof he was made a minister. And it is probable that this grand mystery of bringing the Gentiles into the kingdom of God, without passing through the rites of the Mosaic law, was revealed more particularly to St. Paul than to any other of the apostles, and that he preached it more pointedly, and certainly with more success. See Taylor and Locke.

Which was kept secret] This purpose of calling the Gentiles, and giving them equal privileges to the Jews, without obliging them to submit to circumcision, &c.

Verses 25-27. Now to him that is of power, Tw dunamenw, that is able, to establish you according to my gospel — That is, in your belief of the great and important doctrines contained in it, particularly those that respect the gratuitous justification of Jews and Gentiles by faith. “These doctrines he calls his gospel, or good news, not in contradistinction to the good news of the other apostles, as Locke fancies, to the great discredit of the rest, whose doctrine was the same with Paul’s, so far as it went: but in opposition to the doctrines taught by the Judaizers, and other false teachers, who added the law to the gospel, on pretence that the gospel was defective in rites of atonement.” This is not all: he doubtless desired also that they should be established in the possession of all Christian graces, particularly in the faith whereby the just live and walk; in that hope of life eternal which is as an anchor of the soul, sure and steadfast; and in that love to God, his people, and all mankind, in which whosoever abideth, dwelleth in God, and God in him; and in all other graces comprehended in, or flowing from these. He wished them to be established also in the steady, persevering performance of every Christian duty, whether toward God or man: or, in seeking glory, honour, and immortality; by a patient continuance in well-doing — By being steadfast, unmoveable, always abounding in the work of the Lord: according to the revelation of the mystery — Of the admission of the Gentiles into the church of God, without subjecting them to the law of Moses; which, as plainly as it was foretold in the prophets, was still hid from many even of the believing Jews, and is therefore called a mystery, (in allusion to the mysteries of the heathen, which used to be concealed from all but the initiated,) kept secret since the world began — Or, as cronoiv aiwnioiv sesighmenou, may be rendered, kept in silence from eternal ages; or in all former ages from the beginning of the world. But now is made manifest — By the preaching of the gospel; and by, or according to, the scriptures of the prophets, the meaning whereof is now set forth and elucidated by the revelation of the Spirit; not by chance, but according to the commandment (which is the chief foundation of the apostolical office) of the everlasting God — A more proper epithet could not be used. A new dispensation infers no change in God. Known unto him are all his works, and every variation of them, from eternity. Made known to all nations — To the Gentile nations as well as the people of Israel; for the obedience of the faith — That they might not only know the blessings of the gospel, but enjoy them also, by believing in Christ, and in the truths and promises of his gospel, as they are commanded to do. To God only wise — Whose manifold wisdom is known in the church through the gospel, and who has so prudently contrived, and so effectually executed, this grand scheme. Dr. Macknight renders the clause, To the wise God alone, thinking that is the true translation, both here and in 1 Timothy 1:17; Jude 1:25; because, “if the translation were to be, To the only wise God, it would imply that there are some gods who are not wise. Or if we render the clause, To God only wise, the reader might be apt to think that God hath no perfection but wisdom.” Whereas “the apostle’s meaning is, that glory ought to be ascribed to God alone in the highest degree: or that God alone is entitled thereto, in and of himself;” all other beings, to whom any glory is due, deriving their title to it from the perfection which God has communicated to them, or the authority which he has bestowed on them: be glory in all the churches on earth, and in the general assembly and church of the firstborn in heaven; through Jesus Christ for ever — Through his mediation and grace, through which alone guilty and sinful creatures can give glory to God in an acceptable manner; and let every believer say, Amen!

“Thus endeth Paul’s Epistle to the Romans; a writing which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, but above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any human composition; and as far exceeds the most celebrated productions of the learned Greeks and Romans, as the shining of the sun exceedeth the twinkling of the stars.”

Ver. 25, 26. The revelation of the mystery, which was kept secret since the world began. A secret which could not be known till it was revealed. The word comprises all revelations of the will of God to man. Hence the following phrases: The wisdom of God in a mystery. 1 Corinthians 2:7. The mystery of godliness, or of the gospel. 1 Timothy 3:16. The fellowship of the mystery. Ephesians 1:9. 6:19. The mystery of his will; the riches of the glory of the mystery which the gospel reveals to the gentiles. Colossians 1:26, 27. But even now we know but in part. The curtains of futurity shall be farther uplifted; for eye hath not seen, nor ear heard, the things that God hath prepared for those that love him. The gentile mythology had also its mysteries. Our Gothic fathers had their runes. The priests of all temples affected mysteries; the depths of Satan, the mystery of iniquity and of Babylon, the mother of harlots. Revelation 17:5.

THE DOXOLOGY, CLOSING THE EPISTLE, 25-27.

The close of this great epistle, like its exordium, is elaborate and well rounded. If one will read verse 25 to the word gospel inclusive, and then (omitting the intervening) read in continuation the last verse, he will find the main thought completely expressed.

In verse 25 the and is best read even: my Gospel, even the preaching of Jesus, the latter phrase being explanatory of the former. The two accordings are coordinate, both being dependent upon establish you. Thus:

Establish you

According to my Gospel, namely, the preaching of Jesus Christ; According to revelation of mystery, in age-enduring times unuttered, but now revealed.

But the according in verse 26, by a strong inversion, depends upon made known, made known being coordinate with revealed, connecting with our translation of verse 25, thus:

And through the prophetic Scriptures, made known according to the commandment of the God of ages, to all nations, for the obedience of faith.

25. To him—Reiterated in verse 27, To God. Of power—Literally, able. Stablish you—Not merely in accordance with 18, 19, but in the faith of this entire epistle. My gospel—As expounded in this book of Romans. Preaching—Literally, heralding, proclaiming, whether by tongue or pen. Mystery—Paul’s Gospel, as in this book unfolded, is no invention of his own; it was in past aeons or ages an unuttered mystery of God. Since the world began—A loose paraphrase of cronoiv aiwnioiv, aeonic times, which signifies that God has cycles or ages or dispensations in his eternal providence, and that during the past cycles of time, that is, before the era of Christ, this Gospel was an unrevealed mystery.

Ver. 25. Paul put his usual farewell in Romans 16:20; and now, instead of repeating it, concludes with a doxology: cp. 2 Peter 3:18, and especially Jude 1:24. In view of hostile influences around, he looks up

to Him that is able to establish, i.e. to give immoveable firmness: same word in Romans 1:11; 2 Thessalonians 2:17; 3:3. According to my Gospel: same words in Romans 2:16: an unshaken position in harmony with the tidings of salvation.

Proclamation: as in Romans 2:21: same word in 1 Corinthians 1:21; 2:4; 15:14; 2 Timothy 4:17; Titus 1:3. The good news is also an announcement made by Christ as herald: cognate word in Romans 2:21; 10:8, 14, 15.

Revelation: as in Romans 1:17.

Mystery: as in Romans 11:25.

Eternal, or age-lasting: cognate to ages in Romans 16:27, and age in Romans 12:2.

Eternal times: same words in 2 Timothy 1:9; Titus 1:2. Since the plural times cannot denote the uncreated pre-existence of God, this term can only denote the long ages before the appearance of Christ, during which the salvation afterwards announced in the Gospel for all that believe was kept in silence. But even then it was “promised:” Titus 1:2. A similar use of the word eternal for a long period of past time is found (LXX.) in Psalms 24:7Psalm 24:7, 9; 77:5; Isaiah 58:12; 61:4. In the Gospel God reveals, by a proclamation brought by Christ, a purpose kept in silence during long ages and unknown now except to those to whom the Spirit of God reveals it, viz. that without respect of nationality God saves all who believe: a close parallel in Ephesians 3:2-11.

V. 26. According to the commandment-The foundation of the apostolical office.

Of the eternal God-A more proper epithet could not be. A new dispensation infers no change in God. Known unto him are all his works, and every variation of them, from eternity.

Made known to all nations-Not barely that they might know, but enjoy it also, through obeying the faith.

Verse 26. But now is made manifest] Now, under the New Testament dispensation, and by my preaching.

By the scriptures of the prophets] Hints relative to this important work being scattered up and down through all their works, but no clear revelation that the Gentiles, who should be admitted into the Church, should be admitted without passing under the yoke of the Mosaic law. This was the point which was kept secret: as to the calling of the Gentiles, this was declared in general terms by the prophets, and the apostle quotes and makes a most important use of their predictions; but the other was a point on which the prophets gave no information, and it seems to have been peculiarly revealed to St. Paul, who received the commandment of the everlasting God to make it known eiv panta ta eqnh, to all the Gentiles-all the people of the earth that were not of Jewish extraction. And it was to be made known for the obedience of faith, that they might believe its doctrines and obey its precepts; its universal voice requiring repentance towards God, faith in our Lord Jesus Christ, and circumcision of the heart, in the place of all Jewish rites and ceremonies.

Verses 25-27. Now to him that is of power, Tw dunamenw, that is able, to establish you according to my gospel — That is, in your belief of the great and important doctrines contained in it, particularly those that respect the gratuitous justification of Jews and Gentiles by faith. “These doctrines he calls his gospel, or good news, not in contradistinction to the good news of the other apostles, as Locke fancies, to the great discredit of the rest, whose doctrine was the same with Paul’s, so far as it went: but in opposition to the doctrines taught by the Judaizers, and other false teachers, who added the law to the gospel, on pretence that the gospel was defective in rites of atonement.” This is not all: he doubtless desired also that they should be established in the possession of all Christian graces, particularly in the faith whereby the just live and walk; in that hope of life eternal which is as an anchor of the soul, sure and steadfast; and in that love to God, his people, and all mankind, in which whosoever abideth, dwelleth in God, and God in him; and in all other graces comprehended in, or flowing from these. He wished them to be established also in the steady, persevering performance of every Christian duty, whether toward God or man: or, in seeking glory, honour, and immortality; by a patient continuance in well-doing — By being steadfast, unmoveable, always abounding in the work of the Lord: according to the revelation of the mystery — Of the admission of the Gentiles into the church of God, without subjecting them to the law of Moses; which, as plainly as it was foretold in the prophets, was still hid from many even of the believing Jews, and is therefore called a mystery, (in allusion to the mysteries of the heathen, which used to be concealed from all but the initiated,) kept secret since the world began — Or, as cronoiv aiwnioiv sesighmenou, may be rendered, kept in silence from eternal ages; or in all former ages from the beginning of the world. But now is made manifest — By the preaching of the gospel; and by, or according to, the scriptures of the prophets, the meaning whereof is now set forth and elucidated by the revelation of the Spirit; not by chance, but according to the commandment (which is the chief foundation of the apostolical office) of the everlasting God — A more proper epithet could not be used. A new dispensation infers no change in God. Known unto him are all his works, and every variation of them, from eternity. Made known to all nations — To the Gentile nations as well as the people of Israel; for the obedience of the faith — That they might not only know the blessings of the gospel, but enjoy them also, by believing in Christ, and in the truths and promises of his gospel, as they are commanded to do. To God only wise — Whose manifold wisdom is known in the church through the gospel, and who has so prudently contrived, and so effectually executed, this grand scheme. Dr. Macknight renders the clause, To the wise God alone, thinking that is the true translation, both here and in 1 Timothy 1:17; Jude 1:25; because, “if the translation were to be, To the only wise God, it would imply that there are some gods who are not wise. Or if we render the clause, To God only wise, the reader might be apt to think that God hath no perfection but wisdom.” Whereas “the apostle’s meaning is, that glory ought to be ascribed to God alone in the highest degree: or that God alone is entitled thereto, in and of himself;” all other beings, to whom any glory is due, deriving their title to it from the perfection which God has communicated to them, or the authority which he has bestowed on them: be glory in all the churches on earth, and in the general assembly and church of the firstborn in heaven; through Jesus Christ for ever — Through his mediation and grace, through which alone guilty and sinful creatures can give glory to God in an acceptable manner; and let every believer say, Amen!

“Thus endeth Paul’s Epistle to the Romans; a writing which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, but above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any human composition; and as far exceeds the most celebrated productions of the learned Greeks and Romans, as the shining of the sun exceedeth the twinkling of the stars.”

Ver. 25, 26. The revelation of the mystery, which was kept secret since the world began. A secret which could not be known till it was revealed. The word comprises all revelations of the will of God to man. Hence the following phrases: The wisdom of God in a mystery. 1 Corinthians 2:7. The mystery of godliness, or of the gospel. 1 Timothy 3:16. The fellowship of the mystery. Ephesians 1:9. 6:19. The mystery of his will; the riches of the glory of the mystery which the gospel reveals to the gentiles. Colossians 1:26, 27. But even now we know but in part. The curtains of futurity shall be farther uplifted; for eye hath not seen, nor ear heard, the things that God hath prepared for those that love him. The gentile mythology had also its mysteries. Our Gothic fathers had their runes. The priests of all temples affected mysteries; the depths of Satan, the mystery of iniquity and of Babylon, the mother of harlots. Revelation 17:5.

26. Now… manifest—First by Christ, next by his apostles, and now by Paul in this epistle. Scriptures of the prophets—A needlessly awkward rendering of grafwn profhtikwn, prophetic Scriptures. Through the Scriptures as instrument of revelation and proof. Made known—Referring to mystery. The eternal mystery is now disclosed by God’s command, namely, that all can be saved by faith in Christ.

Ver. 26. Manifested: as in Romans 1:19: set publicly before men, viz. by the coming and preaching of Christ.

Now: in Paul’s own day.

By means of prophetic writings: viz. the Jewish Scriptures: cp. Romans 1:2; 3:22. The apostles proved that Jesus is the Christ, and thus made known the mystery of salvation, by showing that in Him were fulfilled the O.T. descriptions of the Messiah. So Acts 18:28; 2 Timothy 3:15. Thus the O.T. held a place in their teaching it cannot have with us who received O.T. and N.T. at the same time and with like authority.

According to a command of God: so 1 Timothy 1:1; Titus 1:3. The Gospel was preached to the Gentiles at the bidding of God. Eternal or age-lasting God: reigning throughout the age-lasting times. The use of the same adjective in the same sentence for limited and for unlimited duration, need not surprise us. In each case, it denotes long duration: and this is the meaning of the word. That God has neither beginning nor end, and that the long ages of silence had both, the readers knew so well that express distinction was needless.

For obedience of faith: as in Romans 1:5: purpose of the command to preach the Gospel.

For all the nations: persons embraced in this purpose: cp. Romans 1:5.

V. 27. To the only wise God-Whose manifold wisdom is known in the church through the gospel, Ephesians 3:10. To him who is able, and, to the wise God, are joined, as 1 Corinthians 1:24, where Christ is styled the wisdom of God, and the power of God.

To him be glory through Christ Jesus for ever-And let every believer say, Amen!

Verse 27. To God only wise] This comes in with great propriety. He alone who is the fountain of wisdom and knowledge, had all this mystery in himself; and he alone who knew the times, places, persons, and circumstances, could reveal the whole; and he has revealed all in such a way as not only to manifest his unsearchable wisdom, but also his infinite goodness: therefore, to him be glory for his wisdom in devising this most admirable plan; and his goodness in sending Christ Jesus to execute it; to Him, through Christ Jesus, be glory for ever! Because this plan is to last for ever; and is to have no issue but in eternal glory.

Written to the Romans from Corinthus, &c.] That this epistle was written from Corinth is almost universally believed. That Phœbe was a deaconess of the Church at Cenchrea, we have seen in the first verse of this chapter; and that the epistle might have been sent by her to Rome is possible; but that she should have been the writer of the epistle, as this subscription states, egrafh dia foibhv, is false, for Romans 16:22 shows that Tertius was the writer, though by inserting the words and sent, we represent her rather as the carrier than the writer. This subscription, however, stands on very questionable grounds. It is wanting in almost all the ancient MSS.; and even of those which are more modern, few have it entirely, as in our common editions. It has already been noted that the subscriptions to the sacred books are of little or no authority, all having been added in latter times, and frequently by injudicious hands. The most ancient have simply To the Romans, or the Epistle to the Romans is finished. The word Amen was seldom added by the inspired writers, and here it is wanting in almost all the ancient MSS. As this was a word in frequent use in religious services, pious people would naturally employ it in finishing the reading or copying of this epistle, as they would thereby express their conviction of the truth of its contents, and their desire that the promises contained in it might be fulfilled to them and to the Church at large; and in this sense the word is not only harmless but useful. May the fulness of the Gentiles be brought in, and may all Israel be saved! This is treated of at large in this epistle; and to this prayer let every pious reader say AMEN! Often this word seems to be used as we use the word finis, i.e. the end. See the observations on this word at the end of the Gospel of John.

BEFORE I conclude this work, I shall beg leave to add several important observations, chiefly extracted from Dr. Taylor.

1. Paul, the apostle, writes to all the Christians at Rome, without distinction, as being called of Jesus Christ, beloved of God, called saints; as justified by faith and having peace with God; as standing in the grace of the Gospel, Romans 5:1, 2; as alive from the dead, Romans 6:13, &c. He gives them various exhortations: Walk in newness of life. Let not sin reign in your mortal body. Yield yourselves unto God. Romans 12:1, &c.: I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. Romans 14:10, 12: We shall all stand before the judgment seat of Christ. Every one of us shall give account of himself to God. Romans 13:11-14: It is high time to awake out of sleep; let us therefore cast off the works of darkness; let us not walk in rioting and drunkenness, in chambering and wantonness, in strife and envying; make no provision for the flesh to fulfil the lusts thereof. Romans 8:13: For if ye live after the flesh, ye shall die; mellete apoqnhskein, ye shall hereafter die, meaning, in the world to come. But if ye, through the Spirit, do mortify the deeds of the body, ye shall live.

2. The rites and ceremonies of the law of Moses were incorporated into the civil state of the Jews, and so might be considered as national and political usages. Now, as the Gospel did not interfere with or subvert any national polity upon earth, but left all men in all the several countries of the globe to live, in all things not sinful, according to the civil constitution under which it found them; so it left the Jews also at liberty to observe all the rites and injunctions of the law of Moses, considered as a part of the civil and political usages of the nation. And in this respect they remained in force so long as the Jews were a nation, having the temple, the token of God’s presence and evidence among them. But when the temple was destroyed, and they were expelled from the land of Canaan, their polity was dissolved, and the Mosaic rites were quite laid aside. And as the time in which this happened was near when the epistle to the Hebrews was written, therefore the apostle saith: The first covenant, or Mosaical dispensation, was then decaying and waxing old, and ready to vanish away, Hebrews 8:13.

3. But though the Gospel was not in itself intended to unchurch the Jews, yet the Jews every where warmly opposed the preaching of it, though not for the same reasons. Some Jews opposed it totally, and rejected the whole Gospel as unnecessary, judging the Mosaical constitution, and their conformity to the law there delivered, completely sufficient for justification or salvation, without any farther provision made by the grace of God. These accounted Christ our Lord an impostor, and the Gospel a forgery; and therefore persecuted the apostles with the utmost assiduity and outrage, as deceivers who had no Divine mission. Such were the Jews who put Stephen to death, Acts 6, and 7. Such were they at Antioch, in Pisidia, who were filled with envy, and spake against the things that were spoken by Paul, contradicting and blaspheming, Acts 13:45, 50. Such were the Jews at Iconium, Acts 14:2, 19; at Thessalonica, Acts 17:5; at Corinth, Acts 18:5, 6, and in other places. And such a Jew was Paul himself before his conversion. He consented to the death of Stephen, made havoc of the Church, (Acts 8:3,) and breathed out threatenings and slaughter against the disciples of the Lord, Acts 9:1; 22:4; 26:9-11.

4. What Paul’s principles, and those of the unbelieving Jews, were, we may learn if we observe that the first persecution raised against the apostles at Jerusalem was partly on account of their preaching through Jesus the resurrection from the dead, Acts 4:1,2. This gave great offence to the Sadducees; and partly because they openly affirmed that Jesus, whom the rulers of the Jews slew and hanged on a tree, was the Messiah, whom God had exalted to be a prince and a Saviour. This disgusted all the council and senate of the Jews, Acts 5:21, 28-31. But with regard to these two particulars, the indignation of the Jews seems for some time abated, till the doctrine the apostles taught was better understood; and Stephen, in his dispute with some learned Jews, had suggested that the Gospel was intended to abrogate the Mosaical constitution, Acts 6:9-15. This irritated the Jews afresh, especially the Pharisees, the strictest and most numerous sect among them. And Saul, one of that sect, (Acts 26:5; 23:6,) being then a young man, just come out of Gamaliel’s school, having finished his studies in the law, and being fully persuaded that the Jewish dispensation was instituted by God, never to be altered, but to abide for ever, he really believed that Jesus and his followers were deceivers, and that it was his duty to oppose them, and to stand up courageously for God and his truth. Thus he honestly followed the dictates of his own conscience. How far other unbelieving Jews were or were not upright in their opposition to the Gospel, God only knows; but their professed principles seem to be nearly the same. In short, they were for seizing on the inheritance, (Matthew 21:38,) and for engrossing all salvation and the favour of God to themselves. The Jews they judged were the only people of God, and the Jewish nation the only true Church, out of which there was no salvation. No man could be in a state of acceptance with God without observing the law of Moses. The works of the law, moral and ceremonial, must be performed in order to his being a member of God’s Church and family, and having a right to future and eternal happiness. They expected the Messiah indeed and his kingdom; but not as if either had a reference to another world. The law, and a punctual observance of it, were the ground of their expectations in a future world. And as for the Messiah, they supposed his coming and kingdom related only to the temporal prosperity and grandeur of the Jewish nation, and the perpetual establishment of their law, by rescuing them out of the hands of the Gentile powers, who had greatly embarrassed and distressed their constitution. Thus they endeavoured to establish their own righteousness, (Romans 10:3,) salvation, or interest in God; an interest which they imagined for themselves, and which excluded men of all other nations, who they thought were in fact utterly excluded from the Divine favour and eternal life, as quite lost and hopeless. Against us Gentiles, they had the strongest prejudices, accounting us as perfectly vile, as nothing, as abandoned of God, only because we were not included in their peculiarity; while they imagined themselves to be vastly superior to us, and the only people beloved of God, purely on account of their external privileges and relation to God as the seed of Abraham; being circumcised, enjoying the law, the promises, and ordinances of worship, &c.

5. And this was another ground of their opposition to the Gospel when it was preached to the Gentiles. Indeed the apostles themselves, and the first Christians among the Jews, had for some time no notion of the Gospel’s being preached to the Gentiles, till God in a vision convinced Peter it was his will that it should, Acts 10:9-45. But the unbelieving Jews regarded the preaching of the Gospel to the Gentiles, or the declaring that they were, upon their faith in Christ, pardoned and admitted into the Church of God, and to the hopes of eternal life, almost in the same manner as we should regard the preaching of the Gospel to brute creatures. They could not bear the thought that the Gentiles-any barbarous nations, should, only by faith, have an equal interest in God and the blessings of his covenant with themselves. They did not indeed deny the possibility of their being taken into the Church, and of obtaining salvation. But it must be only by their becoming Jews; they must first submit to the law, and yield obedience to its precepts and obligations, before they could be qualified objects of God’s mercy. There was no grace, no part in the kingdom of God either here or hereafter, for a Gentile, unless he first became a Jew, and performed the works of the Mosaical law. By these sentiments they were led to do all they could to oppose the preaching of the Gospel to the Gentiles, and became very bitter enemies to Paul, who was the apostle particularly selected and commissioned for that purpose. They could not allow the Gentiles to have any access to the privileges of God’s Church and people, but through the door of the law; and to introduce them any other way was, not only to overthrow their law and peculiarity, but to deceive the Gentiles. Therefore they did all in their power to withstand the apostle, and to persuade the Gentiles every where that he was an odious impostor; that his Gospel was a forgery, destitute of Divine authority; that he proposed admitting them into the Church and covenant of God in a way which had no foundation in the declared will of God. Their law was the only Divine establishment, and obedience to it the only means to introduce them into the kingdom of God; and Paul could have no commission from heaven to teach otherwise, whatever he might pretend, or what miracles soever he might work. Of this sort of Jews the apostle speaks, 1 Thessalonians 2:14-16.

Other Jews there were who believed the Gospel, and agreed that it ought to be preached to the Gentiles; but so that the Gentiles, at the same time they accepted the Gospel, were obliged to submit to the law of Moses in every part, otherwise they could not be saved or have any interest in the kingdom and covenant of God, Acts 15:1. These taught that the Gospel was insufficient without the law. They differed from the forementioned Jews in that they embraced the faith of Jesus Christ; but agreed with them in this, that the law of Moses was to be in force for ever, and the observance of all its rituals absolutely necessary to a standing in the Church of God, and the hopes of eternal life. And for this reason they were upon pretty good terms with the unbelieving Jews, and avoided the persecution to which those who adhered to the pure and unmixed Gospel were exposed, Galatians 6:12. These Jews, who were for joining law and Gospel together, were also great enemies to our apostle. He speaks of them, Philippians 3:2, 3, &c.

6. Now against the mistakes of the infidel Jews the apostle thus argues in the epistle to the Romans: Jews, as well as Gentiles, have corrupted themselves, and are become obnoxious to the Divine wrath, and, if they repent not, will certainly fall under the wrath of God in the last day: consequently, as both are obnoxious to wrath, both must be indebted to grace and mercy for any favour shown them. The continuance of the Jews in the Church, as well as the admittance of the Gentiles into it, is wholly of grace; mere grace or favour. Upon which footing, the Gentiles must have as good a right to the blessings of God’s covenant as the Jews themselves. And why not? Is not God the creator and governor of the Gentiles, as well as of the Jews? And if both Jews and Gentiles have corrupted themselves by wicked works, it is impossible that either should have a right to the privileges of God’s Church and people on account of WORKS, or obedience to the law of God, whether natural or revealed. It must be pure mercy, accepted by faith through Christ, or a persuasion of that mercy on their part, which gives that right. All must be indebted to grace. The works of the law never gave the Jews themselves a right to the privileges and promises of the covenant. Even Abraham himself, (the head of the nation, who was first taken into God’s covenant, and from whom the Jews derive all their peculiar blessings and advantages,) was not justified by works of the law. It was free grace, or favour, which at once admitted him and his posterity into the covenant and Church of God. And that the grace of the Gospel actually extends to all mankind, appears from the universality of the resurrection; which is the effect of God’s grace or favour in a Redeemer, and is the first and fundamental part of the new dispensation with regard to the gift of eternal life. For, as all were involved in death in consequence of Adam’s sin, so shall all be restored to life at the last day in consequence of Christ’s obedience; and therefore it is certain that all men actually have a share in the mercy of God in Christ Jesus.-Thus the apostle argues.

7. And we ought particularly to observe how he combats the engrossing temper of the Jews in his arguments. They could not engross all virtue to themselves, for they were as bad as other people; they could not engross God and his favour to themselves, for he was the governor and creator of Gentiles as well as Jews; they could not engross Abraham and the promise made to him to themselves, for he is the father of many nations, and the believing Gentiles are his seed as well as the Jews; they could not engross the resurrection, the necessary introduction to eternal life, to themselves, because it is known and allowed to be common to all mankind.

8. And he had good reason to be so large and particular in confuting the mistakes of the infidel Jews. For had their principles prevailed, the Gospel could not have maintained its ground. For if we must have performed the works of the law, before we could have been interested in the blessings of the covenant, then the Gospel would have lost its nature and force; for then it would not have been a motive to obedience, but the result of obedience; and we could have had no hope towards God prior to obedience. Therefore the apostle has done a singular and eminent piece of service to the Church of God, in asserting and demonstrating the free grace and covenant of God as a foundation to stand upon, prior to any obedience of ours, and as the grand spring and motive of obedience. This sets our interest in the covenant, or promise of God, upon a foundation very clear and solid.

9. To understand rightly the epistle to the Romans, it is farther necessary to observe, that the apostle considers mankind as obnoxious to the Divine wrath, and as standing before God, the Judge of all. Hence it is that he uses forensic or law terms, usual in Jewish courts: such as the LAW, RIGHTEOUSNESS or JUSTIFICATION, being JUSTIFIED, JUDGMENT to CONDEMNATION, JUSTIFICATION of LIFE, being made SINNERS, and being made RIGHTEOUS. These I take to be forensic or court terms; and the apostle by using them naturally leads our thoughts to suppose a court held, a judgment seat to be erected by the most high God, in the several cases whence he draws his arguments. For instance, Romans 5:12-20, he supposes Adam standing in the court of God after he had committed the first transgression; when the judgment passed upon him for his offence, came upon all men to condemnation; and when he and his posterity, by the favour and in the purpose of God, were again made righteous, or obtained the justification of life. Again, Romans 4:1-18, he supposes Abraham standing before the bar of the supreme Judge; when, as an idolater, he might have been condemned, but through the pure mercy of God he was justified, pardoned, and taken into God’s covenant, on account of his faith. He also supposes, Romans 3:19-29, all mankind standing before the universal Judge, when Christ came into the world. At that time neither Jew nor Gentile could pretend to justification upon the foot of their own works of righteousness, having both corrupted themselves, and come short of the glory of God. But at that time both had righteousness or salvation prepared for them in a Redeemer; namely, the righteousness which results from the pure mercy or grace of God, the lawgiver and judge. And so both (instead of being destroyed) had admittance into the Church and covenant of God, by faith, in order to their eternal salvation.

10. But besides these three instances, in which he supposes a court to be held by the supreme Judge, there is a fourth to which he points, Romans 2:1-17, and that is the final judgment, or the court which will be held in the day when God will judge the secrets of men by Jesus Christ. And it is with regard to that future court of judicature that he argues Romans 2:1-17. But in the other cases, whence he draws his arguments, he supposes the courts of judicature to be already held; and, consequently, argues in relation to the economy, constitution, or dispensation of things to this present world. This is very evident with regard to the court which he supposes to be held when our Lord came into the world, or when the Gospel constitution was erected in its full glory; for, speaking of the justification which mankind then obtained through the grace of God in Christ, he expressly confines that justification to the present time, Romans 3:26, To demonstrate, I say, his righteousness, en tw NUN kairw, at the PRESENT TIME. This plainly distinguishes the righteousness or salvation, which God then exhibited, from that righteousness or justification which he will vouchsafe in the day of judgment to pious and faithful souls.

11. Before the coming of our Lord, the peculiar kingdom of God was confined to the Jewish nation, and to such only of the heathens as were incorporated among them by becoming Jews, and observing the whole law of Moses. And the Jews firmly believed it would always continue in the same state.

But when our Lord came, the mystery of God, which had been concealed both from Jews and Gentiles, was revealed; namely, that the Gentiles also, even men of all nations, should be freely admitted into it. This was an act of great favour, considering the darkness, idolatry, and wickedness into which the heathen world was then sunk.

But God mercifully passed over their former sins; and our Lord commissioned his apostles, and particularly St. Paul, to promulge a general pardon; and to call or invite all who repented, and accepted of the grace, to all the blessings and privileges of his kingdom; confirming their interests in those blessings by pouring out the Holy Ghost upon them, in various miraculous gifts, or endowments, above the ordinary capacity of men. This was a very evident seal to them (and to us too) of a title to the blessings of God’s Kingdom and covenant, Galatians 3:2-5.

And it had such an effect upon the Christian Jews at Jerusalem that, though they were at first greatly disgusted at Peter for treating the first uncircumcised Gentile converts as members of the kingdom of God, (Acts 11:2, 3,) yet, when they heard that the Holy Ghost was fallen upon those converts, they were much surprised and glorified God, saying, Then hath God also to the Gentiles granted (the benefit of) repentance unto (eternal) life; which, before this, they verily believed could not have been granted unto them without obedience to the law of Moses by being circumcised.

But the unbelieving Jews paid no regard to this or any other argument in favour of the uncircumcised Gentiles. The notion of admitting them into the kingdom and congregation of God, only upon faith in Christ, they opposed and persecuted every where with great zeal and bitterness. And it was not long before good impressions wore off, and old prejudices revived among even the believing Jews. Numbers of them very stiffly, and with much warmth and contention, endeavoured to persuade the Gentile converts that, except they were circumcised after the manner of Moses, they could not be saved, or admitted to the privileges of the kingdom of God and the hope of eternal life, Acts 15:1, 2.

The Gentiles, even the most learned and wise amongst them, were wholly ignorant in the affair. They were perfect strangers to the Gospel scheme: they had no notion or expectation of being received into the kingdom and covenant of God, and could have no knowledge of it but what they received from some or other of the Jews: nor could they have any objection against it worth regarding but what came from that quarter. And the Jews had a considerable influence among them, having synagogues in most, if not all, the great towns in the empire, from the Euphrates, as far as Rome itself, which numbers of the Gentiles frequented, and so had received impressions in favour of the Jewish religion.

But had the Jewish notion prevailed, that no part of mankind could have any share in the blessings of God’s covenant, the pardon of sins and the hope of eternal life, but only such as were circumcised and brought themselves under obligations to the whole law of Moses; had this notion prevailed, the extensive scheme of the Gospel would have been ruined, and the gracious design of freeing the Church from the embarrassments of the law of Moses would have been defeated. The Gospel, or glad tidings of salvation, must not only have been confined to the narrow limits of the Jewish peculiarity, and clogged with all the ceremonial observances belonging to it, which to the greatest part of mankind would have been either impracticable, or excessively incommodious, but, which is still worse, must have sunk and fallen with that peculiarity. Had the Gospel been built upon the foundation of the Jewish polity, it must have been destroyed when that was demolished, and the whole kingdom of God in the world would have been overthrown and extinct at the same time; and so all the noble principles it was intended to inspire, to animate and comfort our hearts, would have been lost; and all the light it was calculated to diffuse throughout the world would have been quite extinguished.

It was therefore the apostle’s duty to vindicate and assert the truth of the Gospel which he was commissioned to preach to the Gentiles; and of very great consequence to prove that we Gentiles are called to be the children of God, and are interested in his covenant, and all the honours, blessings, and privileges of his family and kingdom here upon earth, only by faith in Christ, without coming under any obligations to the law of Moses, as such: which is the main drift and subject of this epistle.

12. It is worth notice that there is this difference in one respect between the gospels and epistles, namely, that our Lord, in the gospels, represents the doctrines and principles of the Christian religion chiefly in an absolute sense, or as they are in themselves: but, in the epistles, those doctrines and principles are chiefly considered in a relative view; as they respect partly the foregoing Jewish dispensation, and partly the future corruption of the Christian Church; but principally, as they respect the different state of Jews and heathens; showing how just, true, and necessary they are with reference to both, and directing and exhorting both to value them and to make a right use of them. This was absolutely necessary to a full explication of the Gospel, to guard it against all objections, and to give it a solid establishment in the world.

And we must not forget that in the epistle to the Romans, the Gospel is presented in this relative view, as adapted to the circumstances of us Gentiles, and obliging us to all virtue and piety.

13. Farther, we can neither duly value this epistle, nor be sensible how much we are indebted to the author of it, unless we make this sentiment familiar to our thoughts; namely, That St. Paul is the patron and defender of all that is by far the most valuable and important to us in the world, against the only opposition that could be made to our title and claim. Give me leave to explain this by an easy comparison.-A person, to me unknown, leaves me at his death 1000 £. a-year: I myself can have no objection against the noble donative; and the good pleasure of the donor, who had an undoubted right to dispose of his own, may silence any of the caviller’s surmises. But a person claiming, as heir at law, gives me the greatest uneasiness. He alleges the estate was entailed, and that he has a prior title, which renders the donation to me invalid. Here I want an able advocate to prove that his pretensions are ill grounded, and that my title is perfectly good and firm. St. Paul is that advocate: he argues, and strongly proves, that we, believing Gentiles, have a just and solid title to all the blessings of God’s covenant; and effectually establishes us in possession of all the noble principles, motives, comfort, hope and joy of the Gospel. The sum of what he demonstrates is comprehended in 1 Peter 2:8-10; They, the Jews, stumble, and lose their ancient honours and privileges; but ye, Gentiles, are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who has called you out of heathenish darkness into his marvellous light. Thus, on the authority of God, we Gentiles have an indisputable right to all the blessings of the Gospel; and, if we receive by Christ Jesus that grace which pardons and cleanses the soul, we shall pass from the Church militant into the Church triumphant.

At the conclusion of my notes on this very important epistle I feel it necessary to make a few additional remarks. I have sincerely and conscientiously given that view of the apostle’s work which I believe to be true and correct. I am well aware that many great and good men have understood this portion of Divine revelation differently, in many respects, from myself: they have the same right of private judgment which I claim, and to publish those opinions which they judge to accord best with their views of the Gospel. My business is to give what I think to be the mind of my author; and every where I have laboured to do this without even consulting any pre-established creed. I hope my readers will take in good part what is honestly intended. I wish to avoid controversy; I give my own views of Divine truth. The plan on which I have endeavoured to expound this epistle shows it a beautiful, highly important, and consistent whole; a work which casts the clearest light on the grand original designs of God relative to the diffusion of the Gospel and its blessings over the face of the earth; illustrating many apparently dark and unaccountable providences; fully proving that though clouds and darkness are often round the supreme Being, yet, righteousness and judgment are the habitation of his throne. Where this grand view of this epistle is not taken, the major part of its beauties are lost. God, who is not the God of the Jews only, but also of the Gentiles, shows by his apostle in this admirable epistle, that from the beginning he had purposed to call the whole Gentile world to that salvation which he appeared for a time to restrain to the Jews alone, and which they imagined should be exclusively theirs for ever. This prejudice the apostle overturns, and shows that the Gentiles also had an equal share in the election of grace. We should be careful how we make that partial and exclusive which shows the Fountain of goodness to be no respecter of persons, or even ultimately of nations, who like the sun, the faint though brightest image of his glory in this lower world, shines equally upon the just and the unjust. God, with the same benevolent design, orders his Gospel to be preached to every creature under heaven.

The peculiar phraseology of this epistle I have also endeavoured to explain, and where this could not be conveniently done in the notes, I have generally stated it at the end of the chapters. And, for the explanations of difficult points, or articles which may have been but slightly handled in the notes, I beg to refer to those concluding observations; and particularly to those at the end of chapters 8 and 9. But it is necessary to make some remarks on this epistle, as an epistle directed to the Romans; that is, to the Church of God founded at Rome. Though the Gospel was preached and established there long before either the apostle had visited this city, or written this epistle, yet we may rest assured that the doctrine contained here was the doctrine of the Church of Rome, and therefore that Church was holy and apostolic. If it do not continue to walk by the same rule, and mind the same things it is no longer so: in a time then when the Roman Church that now is invites the attention of the Christian world, by making great and bold pretensions-assuming to itself the titles of holy, catholic, and apostolic; representing Rome as the fountain whence pure truth and apostolical authority emanate-it may be useful to examine whether such pretensions are well founded, and not permit confident assumption, noise and parade, to carry away our understandings, and occupy the place of reason, argument, and truth. This however cannot be done to any extent in this place; only it may be necessary to state, that, as the doctrines. &c. of the Roman Church profess to be apostolic, they must be found in the epistle to the ROMANS, this being the only apostolic work directed to that Church. If they are not to be met with here, it would be absurd to look for them anywhere else. But there is not one distinguishing doctrine or practice of the Romish Church found in this epistle. Here is no pope, no exclusive churchship, no Peter-pence, first fruits, legatine levies, dispensations, pardons, indulgences, reliques, Agnus Dei’s, jubilees, pilgrimages, crusades, carnivals, canonizations, abbeys, monasteries, cells, shrines, privileged altars, auricular confessions, purgatories, masses, prayers for the dead, requiems, placebos, dirges, lamps, processions, holy water, chrisms, baptism of bells, justification by works, penances, transubstantiation, works of supererogation, extreme unction, invocation of saints and angels, worship of images, crossings of the body, rosaries, albs, stoles, &c.; nor the endless orders of priests, abbots, monks, friars, nuns, anchorets, hermits, capuchins, &c., &c. Here are no inquisitions, no writs de hæretico comburendo, no auto da fe’s, no racks, gibbets, tortures, nor death in all variable and horrid forms, for those who may differ from this mother Church in any part of their religious creed. In vain will the reader look into this epistle for any thing that is not consistent with sound sense, inflexible reason, and the justice, purity, and endless benevolence of the great God, the equal Father of the spirits of all flesh. Here, indeed, he will see the total fall and degeneracy of all mankind strongly asserted and proved; the utter helplessness of the human race to rescue itself from this state of corruption; the endless mercy of God, in sending Christ Jesus into the world to die for sinners; the doctrine of justification by faith in the blood of the Lamb; regeneration by the energy of the Divine Spirit producing that holiness without which no man can see God. Here the sacrificial death of Jesus Christ takes place of all Jewish sacrifices, and works or sufferings, of man, in reference to justification. Here is nothing puerile, nugatory, or superstitious; no dogma degrading to the understanding; no religious act unworthy of the spirit and dignity of the Gospel; nothing that has not the most immediate tendency to enlighten the mind, and mend the heart of man; in a word, every thing is suitable to the state of man, and worthy of the majesty, justice, and benevolence of that God from whom this epistle came. Here, indeed, is the model of a pure Church. What a pity it is not more closely followed by all, whether Protestant or popish, that profess the faith of Christ crucified! Alas! that a Church which was once pure and apostolic, and still retains all the essential doctrines of the Gospel, should compound them with others which are not only the commandments and inventions of men, but which so counteract the influence of the truths still retained, as to destroy their efficacy; and no wonder, when this foreign admixture is an assemblage of rites and ceremonies borrowed partly from the Jews and partly from the ancient heathens; rendered palatable by a small proportion of Christianity.

Verses 25-27. Now to him that is of power, Tw dunamenw, that is able, to establish you according to my gospel — That is, in your belief of the great and important doctrines contained in it, particularly those that respect the gratuitous justification of Jews and Gentiles by faith. “These doctrines he calls his gospel, or good news, not in contradistinction to the good news of the other apostles, as Locke fancies, to the great discredit of the rest, whose doctrine was the same with Paul’s, so far as it went: but in opposition to the doctrines taught by the Judaizers, and other false teachers, who added the law to the gospel, on pretence that the gospel was defective in rites of atonement.” This is not all: he doubtless desired also that they should be established in the possession of all Christian graces, particularly in the faith whereby the just live and walk; in that hope of life eternal which is as an anchor of the soul, sure and steadfast; and in that love to God, his people, and all mankind, in which whosoever abideth, dwelleth in God, and God in him; and in all other graces comprehended in, or flowing from these. He wished them to be established also in the steady, persevering performance of every Christian duty, whether toward God or man: or, in seeking glory, honour, and immortality; by a patient continuance in well-doing — By being steadfast, unmoveable, always abounding in the work of the Lord: according to the revelation of the mystery — Of the admission of the Gentiles into the church of God, without subjecting them to the law of Moses; which, as plainly as it was foretold in the prophets, was still hid from many even of the believing Jews, and is therefore called a mystery, (in allusion to the mysteries of the heathen, which used to be concealed from all but the initiated,) kept secret since the world began — Or, as cronoiv aiwnioiv sesighmenou, may be rendered, kept in silence from eternal ages; or in all former ages from the beginning of the world. But now is made manifest — By the preaching of the gospel; and by, or according to, the scriptures of the prophets, the meaning whereof is now set forth and elucidated by the revelation of the Spirit; not by chance, but according to the commandment (which is the chief foundation of the apostolical office) of the everlasting God — A more proper epithet could not be used. A new dispensation infers no change in God. Known unto him are all his works, and every variation of them, from eternity. Made known to all nations — To the Gentile nations as well as the people of Israel; for the obedience of the faith — That they might not only know the blessings of the gospel, but enjoy them also, by believing in Christ, and in the truths and promises of his gospel, as they are commanded to do. To God only wise — Whose manifold wisdom is known in the church through the gospel, and who has so prudently contrived, and so effectually executed, this grand scheme. Dr. Macknight renders the clause, To the wise God alone, thinking that is the true translation, both here and in 1 Timothy 1:17; Jude 1:25; because, “if the translation were to be, To the only wise God, it would imply that there are some gods who are not wise. Or if we render the clause, To God only wise, the reader might be apt to think that God hath no perfection but wisdom.” Whereas “the apostle’s meaning is, that glory ought to be ascribed to God alone in the highest degree: or that God alone is entitled thereto, in and of himself;” all other beings, to whom any glory is due, deriving their title to it from the perfection which God has communicated to them, or the authority which he has bestowed on them: be glory in all the churches on earth, and in the general assembly and church of the firstborn in heaven; through Jesus Christ for ever — Through his mediation and grace, through which alone guilty and sinful creatures can give glory to God in an acceptable manner; and let every believer say, Amen!

“Thus endeth Paul’s Epistle to the Romans; a writing which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, but above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any human composition; and as far exceeds the most celebrated productions of the learned Greeks and Romans, as the shining of the sun exceedeth the twinkling of the stars.”

Ver. 27. To God only wise be glory. With these benedictions and doxologies they usually dismissed the church.

27. Glory—Our translators smoothly glide over one Greek word, consisting, indeed, of a single letter, which is a thorn to all close commentators. Before be glory comes w, to whom, giving us not only to God, through Jesus Christ, but also to whom be glory. No critical genius has ever furnished any better method than to consider to whom to be equivalent to to him, which is then pleonastic, but not ungraceful or unPauline. To God only wise… through Jesus Christ… to him be glory forever.

Very ingenious, in fact too purely ingenious, is Lange’s method. Let amen be a noun, (as in 2 Corinthians 1:20,) and then we have, To God only wise—through Jesus Christ, to whom be glory—be an amen forever; the amen being, as it were, the response of an eternal liturgy from God’s Church into the only wise God. A sublime thought, expressing a most sublime reality! What heart does not respond with a prayer to be allowed its share in that eternal AMEN!

THE END.

Ver. 27. God alone wise: cp. 1 Timothy 1:17, “alone God;” 1 Timothy 6:16 “alone has immortality.” The Father, even as compared with the Son, is, as the fount of deity, the one ultimate source of wisdom and possessor of immortal life: cp. Romans 11:33.

Through Jesus Christ: as the channel through which the Father manifests Himself and accomplishes His purposes. At this point the sentence is broken off; and concludes with a relative clause: to whom be etc. The glory for the ages, or for ever, as in Romans 11:36. It is quite uncertain whether or not Paul added of the ages, as in Galatians 1:5; Philippians 4:20; 1 Timothy 1:17; 2 Timothy 4:18. A close parallel in Jude 1:24, 25: “To Him who is able to guard you from stumbling, and to set you in the presence of His glory without blemish, in gladness, to Him who is alone God our Saviour through Jesus Christ our Lord, be glory, greatness, might, and authority, before all the age and now and for all the ages. Amen.”

Paul turns from the perils around to Him whose power is able to preserve the Roman Christians unmoved amid all. He is encouraged by remembering that what he desires for them is but a realisation of that which Christ was sent forth from God to proclaim, an accomplishment of a purpose which, after lying hidden for long ages in the mind of God, had in their days been revealed. He remembers that to prepare the way for the Gospel the prophets had written, that the Gospel was preached by the command of God, in order to lead all men to obey God. A contemplation of this eternal purpose, and of the means by which God is slowly but surely advancing to its accomplishment, calls forth praise to the all-wise God. But Paul cannot ascribe praise to the Father without speaking of Him through whom alone the light of the Father’s wisdom has fallen on our race. And, while he praises the might and wisdom of God, he knows, with heart-felt approbation, that the song of praise will go up for ever. Thus this glorious epistle leaves us gazing into the endless succession of coming ages and listening to the song which throughout each successive age will rise with louder and sweeter note to Him who, before the ages were, formed for us, whom He foresaw in sin and ruin, His wondrous and costly purpose of salvation and life, who throughout the successive ages of the earlier covenants carried His purpose towards and to its historic completion in Jesus of Nazareth, and who now day by day carries forward the same purpose by His Spirit in the hearts of us His children until that day when we and Paul and the whole family of earth and heaven shall join in that anthem of praise whose notes from afar, as the weary pen of the apostle falls from his hand, are already ringing in His ears.