Romans 16 Commentary

e labor 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 honor in this book of life. Verse 7 Andronicus and Junia, my kinsmen - As the word συγγενεις 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 Rom 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 honor 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. Verse 8 Amplias, my beloved in the Lord - One who is my particular friend, and also a genuine Christian. Verse 9 Urbane, our helper - Who this Urbanus was we know not; what is here stated is, that he had been a fellow laborer with the apostles. Stachys, my beloved - One of my particular friends. 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. Verse 11 Herodion, my kinsman - Probably another converted Jew. See on Rom 16:7 (note). 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. 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, etc. Persis was another woman, who it seems excelled the preceding; for, of her it is said, she labored much in the Lord. We learn from this, that Christian women, as well as men, labored 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 labor in endeavoring 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, 1Cor 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. Verse 13 Rufus, chosen in the Lord - Τον εκλεκον, one of great excellence in Christianity; a choice man, as we would say. So the word εκλεκτος often signifies. Psa 78:31 : They smote τους εκλεκτους, the chosen men that were of Israel. So εκλεκτα μνημεια are choice sepulchres, Gen 23:6 : εκλεκτα των δωρων choice gifts, Deu 12:11 ; and ανδρες εκλεκτοι, choice men, Jdg 20:16 . By the same use of the word, the companions of Paul and Barnabas are termed chosen men, εκλεξαμενους ανδρας, 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. Verse 14 Salute Asyncritus, etc. - 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. Verse 15 Salute Philologus, etc. - 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, Rom 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, Rom 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. 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 πασαι, 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 17 Mark them which cause divisions - Several MSS. read ασφαλως σκοπειτε, 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, offenses (σκανδαλα, 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. 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, χρηστολογιας, 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.? - De Te fabula narratur. O, you are angry, are you? O, then, the cap fits you - put it on. 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. Verse 20 The God of peace - Who neither sends nor favors 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, endeavor 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 favor 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 Rom 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. 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 Act 16:1 (note), etc. 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 Act 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 Act 20:4 . 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) 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, γραψας την επιστολην, 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. 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 ( Act 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 ξενος, 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 Act 19:22 . He was one of St. Paul's companions, and, as appears from 2Tim 4:20 , was left about this time by the apostle at Corinth. He is called the chamberlain οικονομος, which signifies the same as treasurer; he to whom the receipt and expenditure of the public money were intrusted. He received the tolls, customs, etc., 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. 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 22nd, 23rd, and 24th verses, 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 Rom 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. Verse 25 Now to him - In the note at Rom 14:23 (note). 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 favor 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, etc. 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 εις παντα τα εθνη, 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. 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, etc. - That this epistle was written from Corinth is almost universally believed. That Phoebe 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, εγραφη δια Φοιβης, is false, for Rom 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 fullness 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.

Greet Amplias my beloved in the Lord. 9 Salute Urbane, our helper in Christ, and Stachys my beloved. 10 Salute Apelles approved in Christ. Salute them which are of Aristobulus' household. 11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. 12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. 13 Salute Rufus chosen in the Lord, and his mother and mine. 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. 16 Salute one another with a holy kiss. The churches of Christ salute you. Such remembrances as these are usual in letters between friends; and yet Paul, by the savouriness of his expressions, sanctifies these common compliments. I. Here is the recommendation of a friend, by whom (as some think) this epistle was sent—one Phebe, v. 1, 2 . It should seem that she was a person of quality and estate, who had business which called her to Rome, where she was a stranger; and therefore Paul recommends her to the acquaintance of the Christians there: an expression of his true friendship to her. Paul was as well skilled in the art of obliging as most men. True religion, rightly received, never made any man uncivil. Courtesy and Christianity agree well together. It is not in compliment to her, but in sincerity, that, 1. He gives a very good character of her. (1.) As a sister to Paul: Phebe our sister; not in nature, but in grace; not in affinity or consanguinity, but in pure Christianity: his own sister in the faith of Christ, loving Paul, and beloved of him, with a pure and chaste and spiritual love, as a sister; for there is neither male nor female, but all are one in Christ Jesus, Gal. iii. 28 . Both Christ and his apostles had some of their best friends among the devout (and upon that account honourable) women. (2.) As a servant to the church at Cenchrea: diakonon, a servant by office, a stated servant, not to preach the word (that was forbidden to women), but in acts of charity and hospitality. Some think she was one of the widows that ministered to the sick and were taken into the church's number, 1 Tim. v. 9 . But those were old and poor, whereas Phebe seems to have been a person of some account; and yet it was no disparagement to her to be a servant to the church. Probably they used to meet at her house, and she undertook the care of entertaining the ministers, especially strangers. Every one in his place should strive to serve the church, for therein he serves Christ, and it will turn to a good account another day. Cenchrea was a small sea-port town adjoining to Corinth, about twelve furlongs distant. Some think there was a church there, distinct from that at Corinth, though, being so near, it is very probable that the church of Corinth is called the church of Cenchrea, because their place of meeting might be there, on account of the great opposition to them in the city ( Acts xviii. 12 ), as at Philippi they met out of the city by the water-side, Acts xvi. 13 . So the reformed church of Paris might be called the church at Charenton, where they formerly met, out of the city. (3.) As a succourer of many, and particularly of Paul, v. 2 . She relieved many that were in want and distress—a good copy for women to write after that have ability. she was kind to those that needed kindness, intimated in her succouring them; and her bounty was extensive, she was a succourer of many. Observe the gratitude of Paul in mentioning her particular kindness to him: And to myself also. Acknowledgment of favours is the least return we can make. It was much to her honour that Paul left this upon record; for wherever this epistle is read her kindness to Paul is told for a memorial of her. 2. He recommends her to their care and kindness, as one worthy to be taken notice of with peculiar respect. (1.) " Receive her in the Lord. Entertain her; bid her welcome." This pass, under Paul's hand, could not but recommend her to any Christian church. " Receive her in the Lord, " that is, "for the Lord's sake; receive her as a servant and friend of Christ." As it becometh saints to receive, who love Christ, and therefore love all that are his for his sake; or, as becometh saints to be received, with love and honour and the tenderest affection. There may be occasion sometimes to improve our interest in our friends, not only for ourselves, but for others also, interest being a price in the hand for doing good. (2.) Assist her in whatsoever business she has need of you. Whether she had business of trade, or law-business at the court, is not material; however being a woman, a stranger, a Christian, she had need of help: and Paul engaged them to be assistant to her. It becomes Christians to be helpful one to another in their affairs, especially to be helpful to strangers; for we are members one of another and we know not what need of help we may have ourselves. Observe, Paul bespeaks help for one that had been so helpful to many; he that watereth shall be watered also himself. II. Here are commendations to some particular friends among those to whom he wrote, more than in any other of the epistles. Though the care of all the churches came upon Paul daily, enough to distract an ordinary head, yet he could retain the remembrance of so many; and his heart was so full of love and affection as to send salutations to each of them with particular characters of them, and expressions of love to them and concern for them. Greet them, salute them; it is the same word, aspasasthe. "Let them know that I remember them, and love them, and wish them well." There is something observable in several of these salutations. 1. Concerning Aquila and Priscilla, a famous couple, that Paul had a special kindness for. They were originally of Rome, but were banished thence by the edict of Claudius, Acts xviii. 2 . At Corinth, Paul became acquainted with them, wrought with them at the trade of tent-making; after some time, when the edge of that edict was rebated, they returned to Rome, and thither he now sends commendations to them. He calls them his helpers in Christ Jesus, by private instructions and converse furthering the success of Paul's public preaching, one instance of which we have in their instructing Apollos, Acts xviii. 26 . Those are helpers to faithful ministers that lay out themselves in their families and among their neighbours to do good to souls. Nay, they did not only do much, but they ventured much, for Paul: They have for my life laid down their own necks. They exposed themselves to secure Paul, hazarded their own lives for the preservation of his, considering how much better they might be spared than he. Paul was in a great deal of danger at Corinth, while he sojourned with them; but they sheltered him, though they thereby made themselves obnoxious to the enraged multitudes, Acts xviii. 12 , 17 . It was a good while ago that they had done Paul this kindness; and yet he speaks as feelingly of it as if it had been but yesterday. To whom (says he) not only I give thanks, but also all the churches of the Gentiles; who were all beholden to these good people for helping to save the life of him that was the apostle of the Gentiles. Paul mentions this, to engage the Christians at Rome to be the more kind to Aquila and Priscilla. He sends likewise greeting to the church in their house, v. 5 . It seems then, a church in a house is no such absurd thing as some make it to be. Perhaps there was a congregation of Christians that used to meet at their house at stated times; and then, no doubt, it was, like the house of Obed-Edom, blessed for the ark's sake. Others think that the church was no more than a religious, pious, well-governed family, that kept up the worship of God. Religion, in the power of it, reigning in a family, will turn a house into a church. And doubtless it had a good influence upon this that Priscilla the good wife of the family was so very eminent and forward in religion, so eminent that she is often named first. A virtuous woman, that looks well to the ways of her household, may do much towards the advancement of religion in a family. When Priscilla and Aquila were at Ephesus, though but sojourners there, yet there also they had a church in their house, 1 Cor. xvi. 19 . A truly godly man will be careful to take religion along with him wherever he goes. When Abraham removed his tent, he renewed his altar, Gen. xiii. 18 . 2. Concerning Epenetus, v. 5 . He calls him his well-beloved. Where the law of love is in the heart the law of kindness will be in the tongue. Endearing language should pass among Christians to express love, and to engage love. So he calls Amplias, beloved in the Lord, with true Christian love for Christ's sake; and Stachys, his beloved: a sign that Paul had been in the third heaven, he was so much made up of love. Of Epenetus it is further said that he was the first-fruit of Achaia unto Christ; not only one of the most eminent believers in that country, but one of the first that was converted to the faith of Christ: one that was offered up to God by Paul, as the first-fruits of his ministry there; an earnest of a great harvest; for in Corinth, the chief city of Achaia, God had much people, Acts xviii. 10 . Special respect is to be paid to those that set out early, and come to work in the vineyard at the first hour, at the first call. The household of Stephanas is likewise said to be the first-fruits of Achaia, 1 Cor. xvi. 15 . Perhaps Epenetus was one of that household; or, at least, he was one of the first three; not the first alone, but one of the first fleece of Christians, that the region of Achaia afforded. 3. Concerning Mary, and some others who were laborious in that which is good, industrious Christians: Mary, who bestowed much labour on us. True love never sticks at labour, but rather takes a pleasure in it; where there is much love there will be much labour. Some think this Mary had been at some of those places where Paul was, though now removed to Rome, and had personally ministered to him; others think Paul speaks of her labour as bestowed upon him because it was bestowed upon his friends and fellow-labourers, and he took what was done to them as done to himself. He says of Tryphena and Tryphosa, two useful women in their places, that they laboured in the Lord ( v. 12 ), and of the beloved Persis, another good woman, that she laboured much in the Lord, more than others, abounding more in the work of the Lord. 4. Concerning Andronicus and Junia, v. 7 . Some take them for a man and his wife, and the original will well enough bear it; and, considering the name of the latter, this is more probable than that they should be two men, as others think, and brethren. Observe, (1.) They were Paul's cousins, akin to him; so was Herodion, v. 11 . Religion does not take away, but rectifies, sanctifies, and improves, our respect to our kindred, engaging us to lay out ourselves most for their good, and to rejoice in them the more, when we find them related to Christ by faith. (2.) They were his fellow-prisoners. Partnership in suffering sometimes does much towards the union of souls and the knitting of affections. We do not find in the story of the Acts any imprisonment of Paul before the writing of this epistle, but that at Philippi, Acts xvi. 23 . But Paul was in prisons more frequent ( 2 Cor. xi. 23 ), in some of which, it seems, he met with his friends Andronicus and Junia, yoke-fellows, as in other things, so in suffering for Christ and bearing his yoke. (3.) They were of note among the apostles, not so much perhaps because they were persons of estate and quality in the world as because they were eminent for knowledge, and gifts, and graces, which made them famous among the apostles, who were competent judges of those things, and were endued with a spirit of discerning not only the sincerity, but the eminency, of Christians. (4.) Who also were in Christ before me, that is, were converted to the Christian faith. In time they had the start of Paul, though he was converted the next year after Christ's ascension. How ready was Paul to acknowledge in others any kind of precedency! 5. Concerning Apelles, who is here said to be approved in Christ ( v. 10 ), a high character! He was one of known integrity and sincerity in his religion, one that had been tried; his friends and enemies had tried him, and he was as gold. He was of approved knowledge and judgment, approved courage and constancy; a man that one might trust and repose a confidence in. 6. Concerning Aristobulus and Narcissus; notice is taken of their household, v. 10, 11 . Those of their household who are in the Lord (as it is limited, v. 11 ), that were Christians. How studious was Paul to leave none out of his salutations that he had any knowledge of or acquaintance with! Aristobulus and Narcissus themselves, some think, were absent, or lately dead; others think they were unbelievers, and such as did not themselves embrace Christianity; so Pareus: and some think this Narcissus was the same with one of that name who is frequently mentioned in the life of Claudius, as a very rich man that had a great family, but was very wicked and mischievous. It seems, then, there were some good servants, or other retainers, even in the family of a wicked man, a common case, 1 Tim. vi. 1. Compare v. 2 . The poor servant is called, and chosen, and faithful, while the rich master is passed by, and left to perish in unbelief. Even so, Father, because it seemed good unto thee. 7. Concerning Rufus ( v. 13 ), chosen in the Lord. He was a choice Christian, whose gifts and graces evinced that he was eternally chosen in Christ Jesus. He was one of a thousand for integrity and holiness.— And his mother and mine, his mother by nature and mine by Christian love and spiritual affection; as he calls Phebe his sister, and teaches Timothy to treat the elder women as mothers, 1 Tim. v. 2 . This good woman, upon some occasion or other, had been as a mother to Paul, in caring for him, and comforting him; and Paul here gratefully owns it, and calls her mother. 8. Concerning the rest this is observable, that he salutes the brethren who are with them ( v. 14 ), and the saints who are with them ( v. 15 ), with them in family-relations, with them in the bond of Christian communion. It is the good property of saints to delight in being together; and Paul thus joins them together in his salutations to endear them one to another. Lest any should find themselves aggrieved, as if Paul had forgotten them, he concludes with the remembrance of the rest, as brethren and saints, though not named. In Christian congregations there should be smaller societies linked together in love and converse, and taking opportunities of being often together. Among all those to whom Paul sends greeting here is not a word of Peter, which gives occasion to suspect that he was not bishop of Rome, as the Papists say he was; for, if he was, we cannot but suppose him resident, or at least how could Paul write so long an epistle to the Christians there, and take no notice of him? Lastly, He concludes with the recommendation of them to the love and embraces one of another: Salute one another with a holy kiss. Mutual salutations, as they express love, so they increase and strengthen love, and endear Christians one to another: therefore Paul here encourages the use of them, and only directs that they may be holy—a chaste kiss, in opposition to that which is wanton and lascivious; a sincere kiss, in opposition to that which is treacherous and dissembling, as Judas's, when he betrayed Christ with a kiss. He adds, in the close, a general salutation to them all, in the name of the churches of Christ ( v. 16 ): " The churches of Christ salute you; that is, the churches which I am with, and which I am accustomed to visit personally, as knit together in the bonds of the common Christianity, desire me to testify their affection to you and good wishes for you." This is one way of maintaining the communion of saints. Apostolic Salutations. ( a. d. 58.) 17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. 19 For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. 20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. The apostle having endeavoured by his endearing salutations to unite them together, it was not improper to subjoin a caution to take heed of those whose principles and practices were destructive to Christian love. And we may observe,

I 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.

ROMANS Chapter 16 THE epistle concludes with various salutations. The names which occur in this chapter are chiefly Greek; and the persons designated had been, probably, inhabitants of Greece, but had removed to Rome for purposes of commerce, etc. Possibly some of them had been converted under the ministry of the apostle himself during his preaching in Corinth and other parts of Greece. It is remarkable that the name of Peter does not occur in this catalogue; which is conclusive evidence, contrary to the Papists, that Peter was not then known by Paul to be in Rome. Verse 1. I commend. It was common then, as now, to bear letters of introduction to strangers, commending the person thus introduced to the favourable regards and attentions of those to whom the letters were addressed, 2Cor 3:1, Acts 18:27. This epistle, with the apostle's commendation, was designed thus to introduce its bearer to the Roman Christians. The mention of Phebe in this manner leaves it beyond a doubt that she was either the bearer of this epistle, or accompanied those who bore it to Rome. The epistle was therefore written, probably, at Corinth. (See Introduction.) Our sister. A member of the Christian church. Which is a servant. Greek, "Who is a deaconess." It is clear, from the New Testament, that there was an order of women in the church known as deaconesses, Reference is made to a class of females whose duty it was to teach other females, and to take the general superintendence of that part of the church, in various places in the New Testament; and their existence is expressly affirmed in early ecclesiastical history. They appear to have been commonly aged and experienced widows, sustaining a fair reputation, and fitted to guide and instruct those who were young and inexperienced. Comp. 1Timm 5:3,9-11, Tit 2:4. The Apostolical Constitutions, Book iii., say, "Ordain a deaconess who is faithful and holy, for the ministries toward the women." Pliny, in his celebrated letter to Trajan, says, when speaking of the efforts which he made to obtain information respecting the opinions and practices of Christians, "I deemed it necessary to put two maid-servants who are called ministrae [that is, deaconesses ] to the torture, in order to ascertain what is the truth." The reasons of their appointment among the Gentiles were these: (1.) The females were usually separate from the men. They were kept secluded, for the most part, and not permitted to mingle in society with men, as is the custom now. (2.) It became necessary, therefore, to appoint aged and experienced females to instruct the young, to visit the sick, to provide for them, and to perform for them the services which male deacons performed for the whole church. It is evident, however, that they were confined to these offices, and that they were never regarded as an order of ministers, or suffered to preach to congregations, 1Timm 2:12; 1Cor 14:34. Of the church, etc. This is the only mention which occurs of a church at that place. It was probably collected by the labours of Paul. At Cenchrea. This was the sea-port of Corinth. Corinth was situated on the middle of the isthmus, and had two harbours, or ports: Cenchrea on the east, about eight or nine miles from the city; and Lechaeum on the west. Cenchrea opened into the AEgean Sea, and was the principal port. It was on this isthmus, between these two ports, that the Isthmian games were celebrated, to which the apostle refers so often in his epistles.

That ye receive her, etc. That you acknowledge her as being in the Lord, or as being a servant of the Lord; that is, as a Christian. Comp. Rom 14:3, Php 2:29. As becometh saints. As it is proper that Christians should treat their brethren. She hath been a succourer of many. The word used here προστατις) means, properly, a patron, a help, and was applied by the Greeks to one who presided over an assembly; to one who became a patron of others; who aided or defended them in their cause; and especially one who undertook to manage the cause of strangers and foreigners before the courts. It was, therefore, an honourable appellation. Applied to Phebe, it means probably that she had shown great kindness in various ways to the apostle, and to other Christians; probably by receiving them into her house; by administering to the sick, etc. Such persons have a claim on the respect and Christian attentions of others. (q) "receive her in the Lord" Php 2:29 Verse 3.

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

Greet Priscilla and Aquila. Salute; implying the apostle's kind remembrance of them, and his wishes for their welfare. Priscilla. Priscilla was the wife of Aquila. They are mentioned in Acts 18:2,26, 1Cor 16:19. Paul at first found them at Corinth. Aquila was a Jew, born in Pontus, who had resided at Rome, and who had left Rome, and come to Corinth, when Claudius expelled the Jews from Rome. Acts 18:2. It is probable that they were converted under the preaching of Paul. Paul lived with them, and they had the advantage of his private instruction, Acts 18:3; comp. Rom 16:26. At the death of Claudius, or whenever the decree for the expulsion of the Jews was repealed, it is probable that they returned to Rome. My helpers. My fellow-workers. They had aided him in his work. A particular instance is mentioned in Acts 18:26. They are mentioned as having been with Paul when he wrote the first epistle to the Corinthians, 1Cor 16:19. In Christ Jesus. In the Christian cause. (r) "Priscilla and Aquila" Acts 18:2 Verse 4.

Who have for my life. In order to save my life. Laid down their own necks. To lay down the neck is to lay the head on a block to be cut off with the axe; or to bow down the head as when the neck was exposed to be cut off by the sword of the executioner The meaning is, that they had hazarded their lives, had exposed themselves to imminent danger, to save the life of Paul. On what occasion this was done is not known, as it is not elsewhere referred to in the New Testament. As Paul, however, lived with them, ( Acts 18:3 ) and as he was often persecuted by the Jews, it is probable that he refers to some such period when he was persecuted, when Aquila and Priscilla took him into their house at the imminent hazard of their lives. All the churches of the Gentiles. All the churches that had been founded by the apostles. They felt their obligation to them for having saved the life of him who had been their founder and who was their spiritual father.Verse 5.

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.

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, Rom 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.

The church that is in their house. Aquila and Priscilla are mentioned ( Acts 18:26 ) as having received Apollos into their family, to instruct him more perfectly. The church in their house is also mentioned, 1Cor 16:19. This may mean either the church that was accustomed to assemble for worship at their hospitable mansion; or it may mean their own family with their guests, regarded as a church. In those times Christians had no houses erected for public worship, and were therefore compelled to meet in their private dwellings. Salute. The same word before translated " greet." Who is the firstfruits. One who first embraced Christianity under my preaching in Achaia. The first-fruits were a small part of the harvest, which was first gathered and offered to the Lord, Ex 22:29, 23:10, Lev 2:12, De 18:4. In allusion to this, Paul calls Epenetus the first fruits of the great spiritual harvest which had been gathered in Achaia. Achaia. Rom 15:26. This name and those which follow are chiefly Greek, but we know little of the persons mentioned, except what is here recorded. (s) "Salute my well-beloved Epenatus" 1Cor 16:19 Verse 6.

Who bestowed much labour on us. Who laboured much for us. Nothing more is known of her but this honourable mention of her name. It is probable that these persons were formerly residents in Greece, and that the apostle had there become acquainted with them, but that they had now removed to Rome.Verse 7.

My kinsmen. In Rom 9:3, the apostle calls all the Jews his kinsmen, and it has been doubted whether he means anything more here than that they were fellow-Jews. But as many others who were Jews are mentioned here without this appellation, and as he especially designates these persons, and Herodian, ( Rom 16:11,) it seems probable that they were remote relatives of the apostle. My fellow prisoners. Paul was often in prison; and it is probable that on some of those occasions they had been confined with him. Comp. 2Cor 11:23, "In prisons more frequent." Who are of note. The word translated of note, (επισημοι) denotes, properly, those who are marked, designated, or distinguished in any way; used either in a good or bad sense. Comp. Mt 27:16. Here it is used in a good sense. Among the apostles. This does not mean that they were apostles, as has been sometimes supposed. For, (1.) there is no account of their having been appointed as such. (2.) The expression is not one which would have been used if they had been. It would have been, "who were distinguished apostles." Comp. Rom 1:1, 1Cor 1:1, 2Cor 1:1, Col 1:1. (3.) It by no means implies that they were apostles. All that the expression fairly implies is, that they were known to the other apostles; that they were regarded by them as worthy of their affection and confidence; that they had been known by them, as Paul immediately adds, before he was himself converted. They had been converted before he was, and were distinguished in Jerusalem among the early Christians, and honoured with the friendship of the other apostles. (4.) The design of the office of apostles was to bear witness to the life, death, resurrection, doctrines, and miracles of Christ. Comp. Mt 10, Acts 1:21,22, 22:15. As there is no evidence that they had been witnesses of these things, or appointed to it, it is improbable that they were set apart to the apostolic office, (5.) The word apostles is used sometimes to designate messengers of churches; or those who were sent from one church to another on some important business; and if this expression meant that they were apostles, it could only be in some such sense as having obtained deserved credit and eminence in that business. See Php 2:25, 2Cor 8:23. Who were in Christ, etc. Who were converted before I was. The meaning is clear. The expression, in Christ, means to be united to him, to be interested in his religion, to be Christians. (t) "in Christ" Gal 1:22 Verse 10. Appr

Who are of note among the apostles - They seem to have been some of the most early converts. Fellowprisoners - For the gospel's sake.

Our fellowlabourer - Mine and Timothy's, verse 21. Rom 16:21

oved in Christ. An approved or tried Christian; approved and beloved by Christ. (1) "household", or "friends"Verse 12. Tryp

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.

hena and Tryphosa. These names, with the participle rendered "who labour," are in the feminine gender, and these were probably two holy women, who performed the office of deaconesses, or who ministered to the sick, and who with Persis, thus by example, and perhaps by instruction, laboured to promote the spread of Christianity. Pious females then, as now, were able to do much in their proper sphere to extend the truths and blessings of the gospel.Verse 13. Chos

Salute Tryphena and Tryphosa - Probably they were two sisters.

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.

en in the Lord. Elect in the Lord; that is, a chosen follower of Christ. And his mother and mine. "His mother in a literal sense, and mine in a figurative one." An instance of the delicacy and tenderness of Paul; of his love for this disciple and his mother, as if he were of the same family, Religion binds the hearts of all who embrace it tenderly together. It makes them feel that they are one great family, united by tender ties, and joined by peculiar attachments. See what the Lord Jesus declared in Mt 12:47-50, and his tender address to John when he was on the cross, Jn 19:28,27. (u) "chosen in the Lord" Eph 1:4, 2Jn 1:1 Verse 16. Salu

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.

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.

Salute one another with an holy kiss - Termed by St. Peter, "the kiss of love," 1Pet 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.

te one another. Greet one another in an affectionate manner; that is, treat each other with kindness and love, and evince all proper marks of affection. With an holy kiss. This mode of salutation has been practised at all times; and particularly in eastern nations. It was even practised by men. Lk 22:47,48. The use of the word holy here serves to denote that Paul intended it as an expression of Christian affection; and to guard against all improper familiarity and scandal. It was common, according to Justin Martyr, (Apology,) for the early Christians to practise it in their religious assemblies. The churches of Christ. That is, the churches in the vicinity of the place where the apostle wrote this epistle; probably the churches particularly in Achaia. (y) "The churches of Christ" 1Cor 16:20, 1Pet 5:14 Verse 17. Now

I. The caution itself, which is given in the most obliging manner that could be: I beseech you, brethren. He does not will and command, as one that lorded it over God's heritage, but for love's sake beseeches. How earnest, how endearing, are Paul's exhortations! He teaches them, 1. To see their danger: Mark those who cause divisions and offences. Our Master had himself foretold that divisions and offences would come, but had entailed a woe on those by whom they come ( Matt. xviii. 7 ), and against such we are here cautioned. Those who burden the church with dividing and offending impositions, who uphold and enforce those impositions, who introduce and propagate dividing and offending notions, which are erroneous or justly suspected, who out of pride, ambition, affectation of novelty, or the like, causelessly separate from their brethren, and by perverse disputes, censures, and evil surmisings, alienate the affections of Christians one from another—these cause divisions and offences, contrary to, or different from (for that also is implied, it is para ten didachen ), the doctrine which we have learned. Whatever varies from the form of sound doctrine which we have in the scriptures opens a door to divisions and offences. If truth be once deserted, unity and peace will not last long. Now, mark those that thus cause divisions, skopein. Observe them, the method they take, the end they drive at. There is need of a piercing watchful eye to discern the danger we are in from such people; for commonly the pretences are plausible, when the projects are very pernicious. Do not look only at the divisions and offences, but run up those streams to the fountain, and mark those that cause them, and especially that in them which causes these divisions and offences, those lusts on each side whence come these wars and fightings. A danger discovered is half prevented. 2. To shun it: " Avoid them. Shun all necessary communion and communication with them, lest you be leavened and infected by them. Do not strike in with any dividing interests, nor embrace any of those principles or practices which are destructive to Christian love and charity, or to the truth which is according to godliness.— Their word will eat as doth a canker. " Some think he especially warns them to take heed of the judaizing teachers, who, under convert of the Christian name, kept up the Mosaical ceremonies, and preached the necessity of them, who were industrious in all places to draw disciples after them, and whom Paul in most of his epistles cautions the churches to take heed of. II. The reasons to enforce this caution. 1. Because of the pernicious policy of these seducers, v. 18 . The worse they are, the more need we have to watch against them. Now observe his description of them, in two things:— (1.) The master they serve: not our Lord Jesus Christ. Though they call themselves Christians, they do not serve Christ; do not aim at his glory, promote his interest, nor do his will, whatever they pretend. How many are there who call Christ Master and Lord, that are far from serving him! But they serve their own belly —their carnal, sensual, secular interests. It is some base lust or other that they are pleasing; pride, ambition, covetousness, luxury, lasciviousness, these are the designs which they are really carrying on. Their God is their belly, Phil. iii. 19 . What a base master do they serve, and how unworthy to come in competition with Christ, that serve their own bellies, that make gain their godliness, and the gratifying of a sensual appetite the very scope and business of their lives, to which all other purposes and designs must truckle and be made subservient. (2.) The method they take to compass their design: By good words and fair speeches they deceive the hearts of the simple. Their words and speeches have a show of holiness and zeal for God (it is an easy thing to be godly from the teeth outward), and show of kindness and love to those into whom they instil their corrupt doctrines, accosting them courteously when they intend them the greatest mischief. Thus by good words and fair speeches the serpent beguiled Eve. Observe, They corrupt their heads by deceiving their hearts, pervert their judgments by slyly insinuating themselves into their affections. We have a great need therefore to keep our hearts with all diligence, especially when seducing spirits are abroad. 2. Because of the peril we are in, through our proneness and aptness to be inveigled and ensnared by them: "For your obedience has come abroad unto all men —you are noted in all the churches for a willing, tractable, complying people." And, (1.) Therefore, because it was so, these seducing teachers would be the more apt to assault them. The devil and his agents have a particular spite against flourishing churches and flourishing souls. The ship that is known to be richly laden is most exposed to privateers. The adversary and enemy covets such a prey, therefore look to yourselves, 2 John v. 8 . "The false teachers hear that you are an obedient people, and therefore they will be likely to come among you, to see if you will be obedient to them." It has been the common policy of seducers to set upon those who are softened by convictions, and begin to enquire what they shall do, because such do most easily receive the impressions of their opinions. Sad experience witnesses how many who have begun to ask the way to Zion, with their faces thitherward, have fatally split upon this rock, which proves it to be much the duty of ministers, with a double care, to feed the lambs of the flock, to lay a good foundation, and gently to lead those that are with young. (2.) Though it were so, yet they were in danger from these seducers. This Paul suggests with a great deal of modesty and tenderness; not as one suspicious of them, but as one solicitous for them: "You obedience has come abroad unto all men; we grant this and rejoice in it: I am glad therefore on your behalf. " Thus does he insinuate their commendation, the better to make way for the caution. A holy jealousy of our friends may very well comport with a holy joy in them. "You think yourselves a very happy people, and so do I too: but for all that you must not be secure: I would have you wise unto that which is good, and simple concerning evil. You are a willing good-natured people, but you had best take heed of being imposed upon by those seducers." A pliable temper is good when it is under good government; but otherwise it may be very ensnaring; and therefore he gives two general rules:— [1.] To be wise unto that which is good, that is, to be skilful and intelligent in the truths and ways of God. "Be wise to try the spirits, to prove all things, and then to hold fast that only which is good." There is need of a great deal of wisdom in our adherence to good truths, and good duties, and good people, lest in any of these we be imposed upon and deluded. Be ye therefore wise as serpents ( Matt. x. 16 ), wise to discern that which is really good and that which is counterfeit; wise to distinguish things that differ, to improve opportunities. While we are in the midst of so many deceivers, we have great need of that wisdom of the prudent which is to understand his way, Prov. xiv. 8 . [2.] To be simple concerning evil —so wise as not to be deceived, and yet so simple as not to be deceivers. It is a holy simplicity, not to be able to contrive, nor palliate, nor carry on, any evil design; akeraious — harmless, unmixed, inoffensive. In malice be you children, 1 Cor. xiv. 20 . The wisdom of the serpent becomes Christians, but not the subtlety of the old serpent. We must withal be harmless as doves. That is a wisely simple man that knows not how to do any thing against the truth. Now Paul was the more solicitous for the Roman church, that it might preserve its integrity, because it was so famous; it was a city upon a hill, and many eyes were upon the Christians there, so that an error prevailing there would be a bad precedent, and have an ill influence upon other churches: as indeed it has since proved in fact, the great apostasy of the latter days taking its rise from that capital city. The errors of leading churches are leading errors. When the bishop of Rome fell as a great star from heaven ( Rev. viii. 10 ), his tail drew a third part of the stars after him, Rev. xii. 4 . 3. Because of the promise of God, that we shall have victory at last, which is given to quicken and encourage, not to supersede, our watchful cares and vigorous endeavours. It is a very sweet promise ( v. 20 ): The God of peace shall bruise Satan under your feet. (1.) The titles he gives to God: The God of peace, the author and giver of all good. When we come to God for spiritual victories, we must not only eye him as the Lord of hosts, whose all power is, but as the God of peace, a God at peace with us, speaking peace to us, working peace in us, creating peace for us. Victory comes from God more as the God of peace than as the God of war; for, in all our conflicts, peace is the thing we must contend for. God, as the God of peace, will restrain and vanquish all those that cause divisions and offences, and so break and disturb the peace of the church. (2.) The blessing he expects from God—a victory over Satan. If he mean primarily those false doctrines and seducing spirits spoken of before, of which Satan was the prime founder and author, yet doubtless, it comprehends all the other designs and devices of Satan against souls, to defile, disturb, and destroy them, all his attempts to keep us from the purity of heaven, the peace of heaven here, and the possession of heaven hereafter. Satan tempting and troubling, acting as a deceiver and as a destroyer, the God of peace will bruise under our feet. He had cautioned them before against simplicity: now they, being conscious of their own great weakness and folly, might think, "How shall we evade and escape these snares that are laid for us? Will not these adversaries of our souls be at length too hard for us?" "No," says he, "fear not; though you cannot overcome in your own strength and wisdom, yet the God of peace will do it for you; and through him that loved us we shall be more than conquerors." [1.] The victory shall be complete: He shall bruise Satan under your feet, plainly alluding to the first promise the Messiah made in paradise ( Gen. iii. 15 ), that the seed of the woman should break the serpent's head, which is in the fulfilling every day, while the saints are enabled to resist and overcome the temptations of Satan, and will be perfectly fulfilled when, in spite of all the powers of darkness, all that belong to the election of grace shall be brought triumphantly to glory. When Joshua had conquered the kings of Canaan, he called the captains of Israel to set their feet upon the necks of those kings ( Josh. x. 24 ), so will Christ, our Joshua, enable all his faithful servants and soldiers to set their feet upon Satan's neck, to trample upon, and triumph over, their spiritual enemies. Christ hath overcome for us; disarmed the strong man armed, broken his power, and we have nothing to do but to pursue the victory and divide the spoil. Let this quicken us to our spiritual conflict, to fight the good fight of faith—we have to do with a conquered enemy, and the victory will be perfect shortly. [2.] The victory shall be speedy: He shall do it shortly. Yet a little while, and he that shall come will come. He hath said it, Behold, I come quickly. When Satan seems to have prevailed, and we are ready to give up all for lost, then will the God of peace cut the work short in righteousness. It will encourage soldiers when they know the war will be at an end quickly, in such a victory. Some refer it to the happy period of their contentions in true love and unity; others to the period of the church's persecutions in the conversion of the powers of the empire to Christianity, when the bloody enemies of the church were subdued and trampled on by Constantine, and the church under his government. It is rather to be applied to the victory which all the saints shall have over Satan when they come to heaven, and shall be for ever out of his reach, together with the present victories which through grace they obtain in earnest of that. Hold out therefore, faith and patience, yet a little while; when we have once got through the Red Sea, we shall see our spiritual enemies dead on the shore, and triumphantly sing the song of Moses and the song of the Lamb. To this therefore he subjoins the benediction, The grace of our Lord Jesus Christ be with you —the good-will of Christ towards you, the good work of Christ in you. This will be the best preservative against the snares of heretics, and schismatics, and false teachers. If the grace of Christ be with us, who can be against us so as to prevail? Be strong therefore in the grace which is in Christ Jesus. Paul, not only as a friend, but as a minister and an apostle, who had received grace for grace, thus with authority blesses them with this blessing, and repeats it, v. 24 . Apostolic Salutations. ( a. d. 58.) 21 Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. 22 I Tertius, who wrote this epistle, salute you in the Lord. 23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. 24 The grace of our Lord Jesus Christ be with you all. Amen. As the Apostle had before sent his own salutations to many of this church, and that of the churches round him to them all, he here adds an affectionate remembrance of them from some particular persons who were now with him, the better to promote acquaintance and fellowship among distant saints, and that the subscribing of these worthy names, known to them, might the more recommend this epistle. He mentions, 1. Some that were his particular friends, and probably known to the Roman Christians:

Mark them who cause divisions - Such there were, therefore, at Rome also. Avoid them - Avoid all unnecessary intercourse with them.

I beseech you. One great object of this epistle had been to promote peace between the Jewish and Gentile converts. So much did this subject press upon the mind of the apostle, that he seems unwilling to leave it. Re returns to it again and again; and even after the epistle is apparently concluded, he returns to it, to give them a new charge on the subject. Mark them. Observe attentively, cautiously, and faithfully, ( Php 3:17 ) be on your guard against them. Ascertain who are the real causes of the divisions that spring up, and avoid them. Which cause. Who make. Probably he refers here to Jewish teachers, or those who insisted strenuously on the observance of the rites of Moses, and who setup a claim for greater purity and orthodoxy than those possessed who received the Gentile converts as Christian brethren. The Jews were perpetually thus recalling the Christian converts to the law of Moses; insisting on the observance of those rites; troubling the churches, and producing dissensions and strifes, Gal 3:1, 5:1-8, Acts 15:1,24. Divisions. Dissensions; parties; factions, 1Cor 3:3, Gal 5:20. The very attempt to form such parties was evil, no matter what the pretence. They who attempt to form parties in the churches are commonly actuated by some evil or ambitious design. And offences. Scandals; or that give occasion for others to fall into sin. These two things are different. The first means parties; the other denotes such a course of life as would head others into sin. The Jew would form parties, on the pretence of superior holiness; the Gentiles, or some bold Gentile convert, might deride the scrupulous feelings of the Jew, and might thus lead him into sin in regard to what his conscience really forbade. See Rom 14:15. These persons on both sides were to be avoided, and they were to refuse to follow them, and to cultivate the spirit of unity and peace. Contrary to the doctrine. To the teaching which you have received in this epistle and elsewhere; the teaching that these divisions should cease; that the Jewish ceremonies are not binding; that all should lay aside their causes of former difference, and be united in one family. See Romans chapters 14 and 15. And avoid them. Give them no countenance or approbation. Do not follow them. Comp. 1Timm 6:3,4,6, 2Jn 1:10, Gal 1:8,9. That is, avoid them as teachers; do not follow them. It does not mean that they were to be treated harshly; but that they were to be avoided in their instructions. They were to disregard all that they could say tending to produce alienation and strife; and resolve to cultivate the spirit of peace and union. This would be an admirable rule if always followed. Let men make peace their prime object; resolve to love all who are Christians, and it will be an infallible gauge by which to measure the arguments of those who seek to promote alienations and contentions. (w) "and offenses" 1Timm 6:3-5 (x) "avoid them" Mt 18:17, 1Cor 5:11, 2Thes 3:6,14 Verse 18. Serv

e not. Obey not. Though they are professedly, yet they are not his real friends and followers. But their own belly. Their own lusts; their own private interests; they do this to obtain support. The authors of parties and divisions, in church and state, have this usually in view. It is for the indulgence of some earthly appetite; to obtain office or property; or to gratify the love of dominion. And by good words. Mild, fair, plausible speeches; with an appearance of great sincerity, and regard for the truth. Comp. Col 2:4, 2Pet 2:3. Men who cause divisions commonly make great pretensions to peculiar love of truth and orthodoxy; and put on the appearance of great sincerity, sanctity, and humility. And fair speeches. Greek, (ευλογιας) eulogy, praise, flattery. This is another very common art. Flattery is one of the most powerful means of forming parties in the church; and a little special attention, or promise of an office, or commendation for talents or acquirements, will secure many to the purposes of party, whom no regard for truth or orthodoxy could influence a moment. Deceive the hearts of the simple. The minds of the unsuspecting, or those who are without guile, (τωνακακων). The apostle means to designate those who are simple-hearted, without any disposition to deceive others themselves, and of course without any suspicions of the designs of others. He has thus drawn the art of making parties with the hand of a master. First, there are smooth, plausible pretences, as of great love for truth. Then, an artful mingling of attentions and flatteries; and all this practised on the minds of the unsuspecting, drawing their hearts and affections towards themselves. Happy would it have been if the art had been confined to his own times. (y) "and by good words" Php 3:19 (z) "fair speeches" Col 2:4, 2Pet 2:3 Verse 19. For your obedience,

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.

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.

etc. Rom 1:8. Your mild, obedient disposition to learn, and to obey the precepts of the teachers of religion. I am glad, etc. I rejoice that you evince such a disposition. But he immediately adds, that this was just the temper to be imposed upon, and cautions them against that danger. Wise unto that which is good. Evince understanding of that which is adapted to promote good and worthy ends. Simple concerning evil. Greek, harmless. Not disposed to do wrong; having no plan, and yielding to none of the allurements of evil. You have shown your wisdom in obeying the gospel. I would have you still evince wisdom towards every good design; but to be unacquainted with any plan of evil. Do not yield to those plans, or follow those who would lead you into them. (a) "abroad unto all men" Rom 1:8 (b) "wise unto that which is good" Mt 10:16 (1) "simple" or, "harmless"Verse 20. And the God of peace

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.

. The God who promotes peace, Rom 15:33. Shall bruise. The language here refers to the prediction in Gen 3:15. It here means to subdue, to gain the victory over. It denotes Paul's confidence that they would gain the victory, and would be able to overcome all the arts of those who were endeavouring to sow discord and contention among them. Satan. The word Satan is Hebrew, meaning, originally, an accuser, a calumniator, and then an enemy. It is given to the prince of evil spirits from his enmity to God and men. He is here regarded as the author of all attempts to promote discord in the church, by whomsoever those attempts were made. Hence they who attempt to produce divisions are called "his ministers," 2Cor 11:15. God would disappoint their malignant purposes, and promote the prevalence of peace. The grace. The favour; the mercy, etc. The Lord Jesus is the Prince of Peace, ( Isa 9:6 comp. Lk 2:14, Jn 14:27 ); and this expression is a prayer to him, or an earnest wish expressed, that the design of his coming might be accomplished in promoting the prevalence of order and peace. Comp. 1Cor 16:23, Rev 22:21. (c) "God of peace" Rom 15:33 (2) "bruise" or, "tread" (d) "Satan" Gen 3:15 (e) "shortly" Rev 12:10 (f) "Amen" 1Cor 16:23, Rev 22:21 Verse 21. Timotheus. Timoth

y; to whom the epistles which bear his name were written. He was long the companion of Paul in his labours, Acts 16:1, 1Cor 16:10, 2Cor 1:1,19, Php 2:19, 1Thes 3:2, 1Timm 1:2, Heb 13:23. And Lucius. He is mentioned in Acts 13:1 as a prophet and teacher, a native of Cyrene. Nothing more is known of him. My kinsmen. Rom 16:7 Verse 23. I Tertius. Of Ter

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.

Timotheus my work-fellow. Paul sometimes calls Timothy his son, as an inferior; but here he styles him his work-fellow, as one equal with him, such a respect does he put upon him: and Lucius, probably Lucius of Cyrene, a noted man in the church of Antioch ( Acts xiii. 1 ), as Jason was at Thessalonica, where he suffered for entertaining Paul ( Acts xvii. 5, 6 ): and Sosipater, supposed to be the same with Sopater of Berea, mentioned Acts xx. 4 . These Paul calls his kinsmen; not only more largely, as they were Jews, but as they were in blood or affinity nearly allied to him. It seems, Paul was of a good family, that he met with so many of his kindred in several places. It is a very great comfort to see the holiness and usefulness of our kindred. 2. One that was Paul's amanuensis ( v. 22 ): I Tertius, who wrote this epistle. Paul made use of a scribe, not out of state nor idleness, but because he wrote a bad hand, which was not very legible, which he excuses, when he writes to the Galatians with his own hand ( Gal. vi. 11 ): pelikois grammasi — with what kind of letters. Perhaps this Tertius was the same with Silas; for Silas (as some think) signifies the third in Hebrew, as Tertius in Latin. Tertius either wrote as Paul dictated, or transcribed it fairly over out of Paul's foul copy. The least piece of service done to the church, and the ministers of the church, shall not pass without a remembrance and a recompence. It was an honour to Tertius that he had a hand, though but as a scribe, in writing this epistle. 3. Some others that were of note among the Christians ( v. 23 ): Gaius my host. It is uncertain whether this was Gaius of Derbe ( Acts xx. 4 ), or Gaius of Macedonia ( Acts xix. 29 ), or rather Gaius of Corinth ( 1 Cor. i. 14 ), and whether any of these was he to whom John wrote his third epistle . However, Paul commends him for his great hospitality; not only my host, but of the whole church —one that entertained them all as there was occasion, opened his doors to their church-meetings, and eased the rest of the church by his readiness to treat all Christian stranger that came to them. Erastus, the chamberlain of the city is another; he means the city of Corinth, whence this epistle was dated. It seems he was a person of honour and account, one in public place, steward or treasurer. Not many mighty, not many noble, are called, but some are. His estate, and honour, and employment, did not take him off from attending on Paul and laying out himself for the good of the church, it should seem, in the work of the ministry; for he is joined with Timothy ( Acts xix. 22 ), and is mentioned 2 Tim. iv. 20 . It was no disparagement to the chamberlain of the city to be a preacher of the gospel of Christ. Quartus is likewise mentioned, and called a brother; for as one is our Father, even Christ, so all we are brethren. Description of the Gospel; The Apostle's Doxology. ( a. d. 58.) 25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: 27 To God only wise, be glory through Jesus Christ for ever. Amen. Here the apostle solemnly closes his epistle with a magnificent ascription of glory to the blessed God, as one that terminated all in the praise and glory of God, and studied to return all to him, seeing all is of him and from him. He does, as it were, breathe out his soul to these Romans in the praise of God, choosing to make that the end of his epistle which he made the end of his life. Observe here,

tius nothing more is known than is mentioned here. Who wrote this. It is evident that Paul employed an amanuensis to write this epistle, and perhaps he commonly did it. Tertius, who thus wrote it, joins with the apostle in affectionate salutations to the brethren at Rome. To the epistle Paul signed his own name, and added a salutation in his own hand-writing. Col 3:18, "The salutation by the hand of me Paul;" and in 2Thes 3:17, he says that this was done in every epistle. 1Co 16:21. In the Lord. As Christian brethren.Verse 23. Gaius mine host.

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, 1Cor 1:14 . My host, and of the whole church - Who probably met for some time in his house.

The chamberlain of the city - Of Corinth.

Who has received me into his house, and shown me hospitality. The word host means one who entertains another at his own house without reward. And of the whole church. Who has opened his house to entertain all Christians; or to show hospitality to them all. He was baptized by Paul himself at Corinth, ( 1Cor 1:14 ) and was so highly esteemed by the church, that John wrote an epistle to him, 3Jn 1:1. He was probably a wealthy citizen of Corinth, who freely opened his house to entertain Christians, and for the purpose of religious worship. Erastus. Erastus is mentioned ( Acts 19:22 ) as having been sent by Paul with Timothy into Macedonia. He is also mentioned ( 2Ti 4:20 ) as having resided at Corinth. The chamberlain. A chamberlain is, properly, an officer who has charge of a chamber, or of chambers. In England, the lord chamberlain is the sixth officer of the crown, and has charge of the king's lodgings and wardrobe, etc. He has also an important rank on days of public solemnities, as the coronation day, etc. The word used here is commonly in the New Testament translated steward. It properly means one who has charge of domestic affairs, to provide for a family, to pay the servants, etc. In this place it means one who presided over the pecuniary affairs of the city; and should have been translated the treasurer; the city treasurer; an office of trust and of some importance, showing that all who were converted at Corinth were not of the lowest rank. This is implied in 1Cor 1:26, "Not many wise men, not many mighty, not many noble, are called," implying that there were some such. Quartus, a brother, A fellow-Christian. (g) "Gaius" 1Cor 1:14, 3Jn 1:1 (h) "Erastus" Acts 19:22 Verse 24. (i) "grace

of our Lord" Rom 16:20 Verse 25. Now to him. This

Now to him who is able - The last words of this epistle exactly answer the first, chapter i. 1 - 5: Ro 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.

and the two following verses are found in many manuscripts at the close of the fourteenth chapter. Its proper place, however, is here; and the apostle thus concludes the whole epistle with an ascription of praise. To him, etc. To God; be glory, Rom 16:20. Is of power. Greek, Is able; who has power, Eph 3:20; Jude 1:24, "Now unto him that is able to keep you from failing," etc. God only can keep Christians in the path of salvation; and it was well to bring that truth prominently into view at the close of the epistle. To stablish you. To strengthen and confirm you. According to my Gospel. According to the gospel which I preach; the doctrines which I have been defending in this epistle. It is called his gospel, not because he was the author of it, or because others did not preach it also, but because he had been particularly defending it in this epistle. The doctrines which he had advanced were just those which were fitted to strengthen and confirm them--the doctrine of justification, of election, of perseverance, and of the protection and favour of God to both Jews and Gentiles. These were the doctrines which he had defended; and it might easily be shown that these are the doctrines that give stability to the Christian faith, hope, and love. And the preaching of Jesus Christ. Not his personal preaching; but according to that preaching of which Christ is the author and the subject; and particularly, as the following clause shows, to the doctrines by which the partition between the Jews and the Gentiles was broken down, and by which they were admitted to the same privileges and hopes. According to the revelation. According to the communication of that which has been so long concealed, but which is now made manifest. The word revelation, refers to the publication of the plan by the gospel. Of the mystery. The word mystery means, properly, that which is hidden or concealed, and is thus applied to any doctrine which was not before known. It does not mean necessarily that which is unintelligible; but that which had not been before revealed. Mt 13:11. The word here seems to refer to the principal doctrines of the gospel; its main truths, which had been concealed, especially from the entire Gentile world, but which were now made known. Which was kept secret. Which was kept in silence, Greek, (σεσιγημενου) were not divulged or proclaimed. Since the world began. In all past times. This refers particularly to the Gentiles. The Jews had some obscure intimations of these truths, but they were now made known to all the world. The phrase "since the world began" is, in Greek, "in eternal times;" that is, in all past times; or, as we should say, they have been always concealed. (j) "to him that is of power" Eph 3:20, Jude 1:24 (k) "revelation of the mystery" Eph 1:9, Col 1:26,27 Verse 26. But now is made manifest. Is

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

revealed, or made known; that which was so long concealed is now divulged, i.e. God's plan of saving men is now made known to all nations. And by the Scriptures, etc. By the writings of the prophets. The prophetic writings contained the doctrines, obscurely indeed, but so as to be an important means of disseminating and confirming the truth, that the Gentiles should be made acquainted with the gospel. To those writings the apostle had repeatedly appealed in his defence of the proposition, that the gospel was to be preached to the Gentile world, chapters 10, 11, 15. The prophetic writings, moreover were extensively scattered among the Gentile nations, and thus were readily appealed to in defence of this position. Their writings being thus translated, and read, were an important means of propagating the truths of the Christian religion. According to the commandment, etc. By his command through Jesus Christ; made known in the gospel of his Son. The everlasting God. God who is eternal, and therefore unchanged. He who has indeed concealed this truth, but who has always intended that it should be revealed. To all nations. Mt 28:19. Comp. Col 1:23. (l) "all nations" Mt 28:19 Verse 27. To God only wise. The apostl

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.

To the only wise God - Whose manifold wisdom is known in the church through the gospel, Eph 3:10 . "To him who is able," and, to the wise God," are joined, as 1Cor 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!

e here resumes the doxology which had been interrupted by the parenthesis. The attribute of wisdom is here brought into view, because it had been particularly displayed in this plan which was now revealed. It evinced, in an eminent degree, the wisdom of God. That wisdom was evinced in devising the plan; in adapting it to the renewing of the heart; the justification of the sinner; his preservation, guidance, and sanctification; and in the manner in which the Divine attributes had all been seen to harmonize. All this the apostle had illustrated in the previous parts of the epistle; and now, full of the convictions of this wisdom, he desires that all the praise and honour should be to God. The tendency of the plan is to promote His glory. The obligation on all who are benefited by it is to give him praise. Be glory. Praise; honour. Through Jesus Christ. By means of the work which Jesus Christ has performed; through him now as Mediator and Intercessor in the heavens. The subscription, "written to the Romans," etc., is evidently added by some other hand, but by whom is unknown. Paul assuredly would not write this to inform the Romans that it was sent by Phebe, whom he had just commended to their kindness. It has been shown, moreover, that no reliance is to be placed on any of the subscriptions to the epistles. Some of them are known to be false. By whom they were added is unknown. In this case, however, the fact which it states is correct, that it was written from Corinth, and sent by Phebe. THE END (m) "To God only wise" 1Timm 1:17, Jude 1:25