Romans 16 commentary

Paul recommends Phebe to the Christians at Rome. It becomes Christians to help one another in their affairs, especially strangers; we know not what help we may need ourselves. Paul asks help for one that had been helpful to many; he that watereth shall be watered also himself. Though the care of all the churches came upon him daily, yet he could remember many persons, and send salutations to each, with particular characters of them, and express concern for them. Lest any should feel themselves hurt, as if Paul had forgotten them, he sends his remembrances to the rest, as brethren and saints, though not named. He adds, in the close, a general salutation to them all, in the name of the churches of Christ.

How earnest, how endearing are these exhortations! Whatever differs from the sound doctrine of the Scriptures, opens a door to divisions and offences. If truth be forsaken, unity and peace will not last long. Many call Christ, Master and Lord, who are far from serving him. But they serve their carnal, sensual, worldly interests. They corrupt the head by deceiving the heart; perverting the judgments by winding themselves into the affections. We have great need to keep our hearts with all diligence. It has been the common policy of seducers to set upon those who are softened by convictions. A pliable temper is good when under good guidance, otherwise it may be easily led astray. Be so wise as not to be deceived, yet so simple as not to be deceivers. The blessing the apostle expects from God, is victory over Satan. This includes all designs and devices of Satan against souls, to defile, disturb, and destroy them; all his attempts to keep us from the peace of heaven here, and the possession of heaven hereafter. When Satan seems to prevail, and we are ready to give up all as lost, then will the God of peace interpose in our behalf. Hold out therefore, faith and patience, yet a little while. If the grace of Christ be with us, who can prevail against us?

The apostle adds affectionate remembrances from persons with him, known to the Roman Christians. It is a great comfort to see the holiness and usefulness of our kindred. Not many mighty, not many noble are called, but some are. It is lawful for believers to bear civil offices; and it were to be wished that all offices in Christian states, and in the church, were bestowed upon prudent and steady Christians.

That which establishes souls, is, the plain preaching of Jesus Christ. Our redemption and salvation by our Lord Jesus Christ, are, without controversy, a great mystery of godliness. And yet, blessed be God, there is as much of this mystery made plain as will bring us to heaven, if we do not wilfully neglect so great salvation. Life and immortality are brought to light by the gospel, and the Sun of Righteousness is risen on the world. The Scriptures of the prophets, what they left in writing, is not only made plain in itself, but by it this mystery is made known to all nations. Christ is salvation to all nations. And 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, and which comes by the grace of faith. All the glory that passes from fallen man to God, so as to be accepted of him, must go through the Lord Jesus, in whom alone our persons and doings are, or can be, pleasing to God. Of his righteousness we must make mention, even of his only; who, as he is the Mediator of all our prayers, so he is, and will be, to eternity, the Mediator of all our praises. Remembering that we are called to the obedience of faith, and that every degree of wisdom is from the only wise God, we should, by word and deed, render glory to him through Jesus Christ; that so the grace of our Lord Jesus Christ may be with us for ever.

1. I commend to you, etc. The greater part of this chapter is taken up with salutations; and as they contain no difficulties, it would be useless to dwell long on them. I shall only touch on those things which require some light by an explanation.

He first commends to them Phoebe, to whom he gave this Epistle to be brought to them; and, in the first place, he commends her on account of her office, for she performed a most honorable and a most holy function in the Church; and then he adduces another reason why they ought to receive her and to show her every kindness, for she had always been a helper to all the godly. As then she was an assistant “Ministra,” διάκονος — minister, or servant, or deaconess, one who ministers. Origen and Chrysostom considered her to be a deaconess, but the word does not necessarily prove this; for it is used often to designate generally one who does service and contributes to the help and assistance of others. She was evidently a person of wealth and influence, and was no doubt a great support and help to the Cenchrean Church. Those spoken of by Paul in 1 Timothy 5:10, and Titus 2:3, were widows and aged, and they are not called αἱ διὰκονοι, deaconesses. There arose, as it appears, an order of this kind in the early Church, and Grotius says that they were ordained by imposition of hands before the Laodicean Council, which forbade the practice. Their office was, according to Bingham and Suicer, referred to by Schleusner, to baptize women, to teach female catechumens, to visit the sick, and to perform other inferior offices in the Church. But this was the state of things after the apostolic times, and there is no reason to believe that Phoebe was of this order. She was evidently a great helper of the Christian cause, as some other women also are mentioned in this chapter, and she had been the helper of many, (Romans 16:2,) and not of one Church, and also of Paul himself; and from what is said in Romans 16:2, it appears probable that she was a woman carrying on some business or traffic, and that she went to Rome partly at least on this account. — Ed. of the Cenchrean Church, he bids that on that account she should be received in the Lord; and by adding as it is meet for saints, he intimates that it would be unbecoming the servants of Christ not to show her honor and kindness. And since it behooves us to embrace in love all the members of Christ, we ought surely to regard and especially to love and honor those who perform a public office in the Church. And besides, as she had always been full of kindness to all, so he bids that help and assistance should now be given to her in all her concerns; for it is what courtesy requires, that he who is naturally disposed to kindness should not be forsaken when in need of aid, and to incline their minds the more, he numbers himself among those whom she had assisted.

But this service, of which he speaks as to what it was, he teaches us in another place, in 1 Timothy 5:9, for as the poor were supported from the public treasury of the Church, so they were taken care of by those in public offices, and for this charge widows were chosen, who being free from domestic concerns, and cumbered by no children, wished to consecrate themselves wholly to God by religious duties, they were therefore received into this office as those who had wholly given up themselves, and became bound to their charge in a manner like him, who having hired out his own labors, ceases to be free and to be his own master. Hence the Apostle accuses them of having violated their faith, who renounced the office which they had once undertaken, and as it behooved them to live in widowhood, he forbade them to be chosen under sixty years of age, (1 Timothy 5:9,11,) because he foresaw that under that age the vow of perpetual celibacy was dangerous, yea, liable to prove ruinous. This most sacred function, and very useful to the Church, when the state of things had become worse, degenerated into the idle order of Nuns; which, though corrupt at its beginning, and contrary to the word of God, has yet so fallen away from what it was at its commencement, that there is no difference between some of the sanctuaries of chastity and a common brothel.

3. Salute Prisca So reads Griesbach; it is the same with Priscilla. See Acts 18:2,26, and 2 Timothy 4:19, where she is also called Prisca. Names in former times, as well as now, were sometimes used in a abbreviated form. — Ed. and Aquila The testimonies which he brings here in favor of some individuals, were partly intended for this end, that by honoring those who were faithful and worthy, faithfulness itself might be honored, and that they who could and would do more good than others, might have authority; and partly that they themselves might study to act in a manner corresponding to their past life, and not fail in their religious course, nor ever grow languid in their pious ardor.

It is a singular honor which he ascribes here to Prisca and Aquila, especially with regard to a woman. The modesty of the holy man does on this account more clearly shine forth; for he disdained not to have a woman as his associate in the work of the Lord; nor was he ashamed to confess this. She was the wife of Aquila, and Luke calls her Priscilla. (Acts 18:2.) Whether Aquila was a laymen or not, the Apostle connects his wife with him in the work of cooperation with him in his ministerial work; and we see by Acts 18:26, that they both taught Apollos. It is somewhat singular, that the wife, not only here but in several other instances, though not in all, is mentioned before the husband. — Ed.

4. To whom not only I, etc. As Prisca and Aquila had not spared their life for preserving the life of Paul, he testifies that he himself was individually thankful to them: he however adds, that thanks were given them by all the Churches of Christ; and he added this that he might, by such an example, influence the Romans. And deservedly dear and precious to all the Gentiles was the life of such a man, as it was an incomparable treasure: it was therefore no wonder that all the Churches of the Gentiles thought themselves to be under obligations to his preservers. The occasion is not mentioned. It was probably at Corinth, according to the account given in Acts 18.

What he adds respecting the Church in their house is worthy of being observed; for he could not have more splendidly adorned their household than by giving it the title of a Church. The word congregation, which Erasmus has adopted, I do not approve; for it is plainly evident, that Paul, by way of honor, had used the sacred name of Church. Some of the Fathers considered that the family, being all religious, was the Church; but this is wholly inconsistent with the mode of expression that is used, and with the state of things at that time. They had no churches or temples to meet in; private houses were their churches. Superstitious ideas as to places of worship no doubt led men to seek such following, if he meant only the family, — “Aquila and Priscilla salute you much in the Lord, with (σὺν — together with) the Church that is in their house,” 1 Corinthians 16:19. — Ed.

5. Who is the first-fruit, etc. This is an allusion to the rites of the law; for as men are sanctified to God by faith, they who first offer themselves are fitly called the first-fruit. Whosoever then is called first in time to the faith, Paul allows him the prerogative of honor: yet he retains this eminence only when the end corresponds with the beginning. And doubtless it is no common honor when God chooses some for first-fruits: and there is in addition a greater and an ampler trial of faith, through a longer space of time, provided they who have first begun are not wearied in their course. Epaenetus, who is here called the first-fruit of Achaia, may have been off the family of Stephanas, who is said to have been the first-fruit in 1 Corinthians 16:15. But the majority of copies has Asia, Ασίας, here, instead of Achaia, Αχαίας. By Asia is often meant Asia Minor, and so here, no doubt, if it be the right reading. — Ed.

6. He again testifies his gratitude, in recording the kindness of Mary to him. Nor is there any doubt but that he commemorates these praises, in order to recommend those whom he praised to the Romans. It is said of Mary, that she “labored much,” εἰς ἡμᾶς, towards us, or among us; “inter nos — among us,” Beza; “pro nobis — for us,” Grotius. The reading εἰς ὑμᾶς, towards you, has many MSS. in its favor, and also ἐν ὑμῖν, among you. — Ed.

7. Salute Andronicus Though Paul is not wont to make much of kindred, and of other things belonging to the flesh, yet as the relationship which Junia and Andronicus bore to him, might avail somewhat to make them more fully known, he neglected not this commendation. There is more weight in the second eulogy, when he calls them his fellow-prisoners; It is not certain to what the Apostle refers; for we have no particular account of him hitherto as a prisoner, except for a short time at Philippi, Acts 16:23-40; and it is probable, that it was on that occasion that they had been his fellow-prisoners; for it appears from the narrative, that there were more prisoners than Paul and Silas, as it is said that the “prisoners” heard them singing, Acts 16:25; and Paul’s saying to the jailer, in Acts 16:28, “we are all here,” clearly implies that he had some with him besides Silas. — Ed. for among the honors belonging to the warfare of Christ, bonds are not to be counted the least. In the third place, he calls them Apostles: he uses not this word in its proper and common meaning, but extends it wider, even to all those who not only teach in one Church, but also spend their labor in promulgating the gospel everywhere. He then, in a general way, calls those in this place Apostles, who planted Churches by carrying here and there the doctrine of salvation; for elsewhere he confines this title to that first order which Christ at the beginning established, when he appointed the twelve disciples. It would have been otherwise strange, that this dignity should be only ascribed to them, and to a few others. But as they had embraced the gospel by faith before Paul, he hesitates not to set them on this account before himself. The words ἐπίσημοι ἐν τοῖς ἀποστόλοις, noted among the Apostles, can hardly admit of a meaning different from what is here given, though some have explained the sense to be, that they were much esteemed by Apostles, or that they were “distinguished in the Apostles’ judgment,” or that they were well known to the Apostles. But as “Apostles” in some other instances mean teachers, as Barnabas was, (Acts 14:14,) the explanation here given is most to be approved. — Ed.

11. Who are of the family of Narcissus It would have been unbecoming to have passed by Peter in so long a catalogue, if he was then at Rome: yet he must have been there, if we believe the Romanists. But since in doubtful things nothing is better than to follow probable conjecture, no one, who judges impartially, will be persuaded that what they affirm is true; for he could not surely have been omitted by Paul.

It is further to be noticed, that we hear nothing here of splendid and magnificent titles, by which we might conclude that men high in rank were Christians; for all those whom Paul mentions were the obscure and the ignoble at Rome. Narcissus, whom he here names, was, I think, the freeman of Claudius, a man notorious for many crimes and vices. The more wonderful was the goodness of God, which penetrated into that impure house, abounding in all kinds of wickedness; not that Narcissus himself had been converted to Christ, but it was a great thing that a house, which was like hell, should be visited by the grace of Christ. And as they, who lived under a foul pander, the most voracious robber, and the most corrupt of men, worshipped Christ in purity, there is no reason that servants should wait for their masters, but every one ought to follow Christ for himself. Yea, the exception added by Paul shows that the family was divided, so that the faithful were only a few.

16. Salute one another with a holy kiss It is clear from many parts of Scripture, that a kiss was a usual and common symbol of friendship among the Jews; it was perhaps less used by the Romans, though not unfrequent, only it was not lawful to kiss women, except those only who were relatives. It became however a custom among the ancients for Christians to kiss one another before partaking of the Supper, to testify by that sign their friendship; and then they bestowed their alms, that they might in reality and by the effect confirm what they had represented by the kiss: all this appears evident from one of the homilies of Chrysostom It appears from Justin Martyr and Tertullian, that the early Christians kissed one another always after prayers, or at the end of the service. They did so, says Grotius, to “show that they were all equal; for the Persians and the orientals kissed the mouth of those only of the same rank, and gave their hands to be kissed by their inferiors.” It was evidently a custom among the Jews. See 2 Samuel 20:9; Luke 7:45; Matthew 26:49. This “holy kiss” is mentioned in 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26. It is called the kiss of love, or charity, by Peter, 1 Peter 5:14. It was one of those things which arose from peculiar habits, and is not be considered as binding on all nations, any more than the washing of feet. The Apostle’s object seems to have been, not to enjoin a rite, but to regulate a practice, already existing, and to preserve it from abuse: it was to be a holy kiss. — Ed. Hence has arisen that practice among the Papists at this day, of kissing the paten, and of bestowing an offering: the former of which is nothing but superstition without any benefit, the other serves no other purpose but to satisfy the avariciousness of the priests, if indeed it can be satisfied.

Paul however seems not here positively to have enjoined a ceremony, but only exhorts them to cherish brotherly love; and he distinguishes it from the profane friendships of the world, which, for the most part, are either disguised or attained by vices, or retained by wicked arts, and never tend to any good. By sending salutations from the Churches, Griesbach approves of τάσαι, “all,” after Churches: then it would be “all the Churches;” that is, of Greece, says Grotius, but of Corinth, says Wolfius, even those which assembled at different private houses: and this is a more likely supposition, than that Paul, according to Origen and others, took it as granted that all the Churches which he had founded wished well to the Church of Rome. That they wished well to it there can be no doubt; but it is not probable that Paul acted on such a supposition. — Ed. he was endeavoring, as much as he could, to bind all the members of Christ by the mutual bond of love.

Romans 16:17-20

17. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

17. Obsecro autem vos fratres, ut observetis eos qui dissidia et offensiones contra doctrinam, quam vos didicistis, excitant; et ut declinetis ab illis.

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.

18. Qui enim tales sunt, Christo Domino non serviunt, sed suo ventri; ac per blandiloquentiam et assentationem decipiunt corda simplicium.

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.

19. Vestra quidem obedientia ad omnes permanavit: gaudeo igitur de vobis; sed volo vos sapientes esse ad bonum, simplices verb ad malum.

20. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

20. Deus autem pacis conteret brevi Satanam sub pedibus vestris. Gratia Domini nostri Iesu Christi sit vobiscum. Amen.

17. And I beseech you, etc. He now adds an exhortation, by which all Churches have often need of being stirred up; for the ministers of Satan are ever ready to take occasion to disturb the kingdom of Christ: and they attempt to make disturbances in two ways; for they either sow discord, by which the minds of men are drawn away from the unity of truth, or they occasion offenses, by which men are alienated from the love of the gospel. The two words are διχοστασίαι and σκάνδαλα, divisions and offenses, or hindrances. He had, no doubt, in view, what he noticed in chapter 14, about eating and observing of days; and according to his usual manner he mentions first the effect — “divisions,” and then the cause — “offenses.” The Gentile Christians, by eating, gave offense to the believing Jews, and this offense led to a division or separation. The evils which he had previously attempted to correct were doubtless those referred to here. “Serving their own belly,” in the next verse, has in this respect an emphatic meaning. Instead of denying themselves in the use of meats for the sake of Christ, and for the peace of his Church, they preferred to gratify their own appetites. And being led away by their lust, they covered their real motive by kindly or plausibly addressing (χρηστολογία) and eulogizing (εὐλογία) those who joined them, imitating in this respect the arts of all false professors and zealots, whatever be the false principle by which they may be guided. — Ed. The former evil is done when the truth of God is mixed with new dogmas devised by men; and the latter takes place, when by various arts it is made odious and contemptible. He therefore bids all, who did either of these two things, to be observed, lest they should deceive and catch the unwary; and also to be shunned, for they were injurious. Nor was it without reason that he required this attention from the faithful; for it often happens through our neglect or want of care, that such wicked men do great harm to the Church, before they are opposed; and they also creep in, with astonishing subtlety, for the purpose of doing mischief, except they be carefully watched.

But observe, that he speaks of those who had been taught the pure truth of God. It is indeed an impious and sacrilegious attempt to divide those who agree in the truth of Christ: but yet it is a shameful sophistry to defend, under the pretext of peace and unity, a union in lies and impious doctrines. There is therefore no ground for the Papists to seek countenance from this passage, in order to raise ill-will against us; for we do not impugn and tear asunder the gospel of Christ, but the falsehoods of the devil, by which it has been hitherto obscured: nay, Paul clearly shows, that he did not condemn all kinds of discords, but those which destroyed consent in the orthodox faith; for the force of the passage is in the words, which ye have learnt; for it was the duty of the Romans, before they were rightly taught, to depart from the habits of their fathers and the institutions of their ancestors.

18. For they who are such, etc. He mentions an unvarying mark, by which false prophets are to be distinguished from the servants of Christ; for they have no care for the glory of Christ, but seek the benefit of their stomach. As, however, they deceitfully crept in, and by assuming another character, concealed their own wickedness, he at the same time pointed out, in order that no one might be deceived, the arts which they adopted — that they ingratiated themselves by a bland address. The preachers of the gospel have also their courtesy and their pleasing manner, but joined with honesty, so that they neither soothe men with vain praises, nor flatter their vices: but impostors allure men by flattery, and spare and indulge their vices, that they may keep them attached to themselves. He calls those simple who are not cautious enough to avoid deceptions.

19. Your obedience, This he calls “faith” in Romans 1:8: so that obedience to the gospel is faith in what it declares. To believe is the special command of the gospel: hence to believe is the special act of obedience that is required; and he who believes is he who shall be saved. But this faith is that of the heart, and not of the lips; and a faith which works by love and overcomes the world, the mighty power of which we learn from Hebrew 11. — Ed. etc. This is said to anticipate an objection; for he shows that he did not warn them, as though he thought unfavorably of them, but because a fall in their case was such as might have easily happened; as if he had said, — “Your obedience is indeed commended everywhere, and for this reason I rejoice on your account: yet since it often happens, that a fall occurs through simplicity, I would have you to be harmless and simple as to the doing of evil; but in doing good, to be most prudent, whenever it may be necessary, so that you may preserve your integrity.”

We here see what that simplicity is which is commended in Christians; so that they have no reason to claim this distinction, who at this day count as a high virtue their stupid ignorance of the word of God. For though he approves in the Romans, that they were obedient and teachable, yet he would have them to exercise wisdom and judgment, lest their readiness to believe exposed them to impositions. So then he congratulates them, because they were free from a wicked disposition; he yet wished them to be wise, so as to exercise caution. “Good” and “evil” in this clause, is beneficence and mischief. To be wise as to good, is to be wise in acts of kindness, in promoting good, as Beza seems to take it; and to be harmless or guileless, or simple as to evil, is to exercise no arts, by plausible speeches and flatteries, as was done by those referred to in Romans 16:17, in order to do mischief, to create divisions. The Apostle’s object throughout seems to have been to produce unanimity between the Jews and Gentiles. Hence in the next verse he speaks of God as “the God of peace,” the author of peace among his people; and he says that this God of peace would soon tread down Satan, the author of discord, the promoter of divisions and offenses; or, as most consider the passage, he prays that God would do this; for the future, after the manner of the Hebrew, is sometimes used by the Apostle as an optative. And indeed the verb is found in some copies in this mood (συντρίψαι) and in the Syriac, Ethiopic, and Vulgate versions. — Ed.

20. What follows, God shall bruise Satan, etc., is a promise to confirm them, rather than a prayer. He indeed exhorts them to fight manfully against Satan, and promises that they should shortly be victorious. He was indeed once conquered by Christ, but not in such a way but that he renews the war continually. He then promises ultimate defeat, which does not appear in the midst of the contest. At the same time he does not speak only of the last day, when Satan shall be completely bruised; but as Satan was then confounding all things, raging, as it were, with loose or broken reins, he promises that the Lord would shortly subdue him, and cause him to be trodden, as it were, under foot. Immediately a prayer follows, — that the grace of Christ would be with them, that is, that they might enjoy all the blessings which had been procured for them by Christ.

Romans 16:21-27

21. Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.

21. Salutant vos Timotheus, cooperarins meus, et Lucius et lason et Sosipater, cognati mei.

22. I Tertius, who wrote this epistle, salute you in the Lord.

22. Saluto ego vos Tertius, qui scripsi epistolam, in Domino.

23. Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.

23. Salutat vos Gaius, hospes meus et Ecclesiae totius. Salutat vos Erastus, quaestor aerarius urbis, et Quartus frater.

24. The grace of our Lord Jesus Christ be with you all. Amen.

24. Gratia Domini nostri Iesu Christi sit cure omnibus vobis. Amen.

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,

25. Ei vero qui potens est vos confirmare secundum evangelium meum, et praeconium scilicet Iesu Christi, secundum revelationem mysterii, quod temporibus secularibus taciturn,

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:

26. Manifestatum nunc fuit, et per scripturas propheticas, secundum aeterni Dei ordinationem, in obedientiam fidel ad omnes gentes promulgatum, —

27. To God only wise, be glory through Jesus Christ for ever. Amen.

Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.

27. Soli sapienti Deo per Iesum Christum gloria in secula. Amen.

Ad Romanos missa fuit a Corinthe per Phoeben, ministram Cenchreensis ecclesiae.

21. Timothy, etc. The salutations which he records, served in part to foster union between those who were far asunder, and in part to make the Romans know that their brethren subscribed to the Epistle; not that Paul had need of the testimony of others, but because the consent of the godly is not of small importance.

The Epistle closes, as we see, with praise and thanksgiving to God. It indeed records the remarkable kindness of God in favoring the Gentiles with the light of the gospel, by which his infinite and unspeakable goodness has been made evident. The conclusion has, at the same time, this to recommend it, — that it serves to raise up and strengthen the confidence of the godly, so that with hearts lifted up to God they may fully expect all those things which are here ascribed to him, and may also confirm their hope as to what is to come by considering his former benefits. This conclusion bears an evident reference to the point the Apostle had especially in view — the reconciling of the Jews and Gentiles. He connects the gospel with the ancient Scriptures, and mentions the gospel as being in unison with them. Then the Jews had no reason to complain. As in Romans 16:17 to 20 inclusive, he reproved the Gentiles who caused divisions; so in these verses his special object is to put an end to the objections of the Jews. — Ed. But as he has made a long period, by collecting many things into one passage, the different clauses, implicated by being transposed, must be considered apart.

He ascribes first all the glory to God alone; and then, in order to show that it is rightly due to him, he by the way mentions some of his attributes; whence it appears that he alone is worthy of all praise. He says that he only is wise; which praise, being claimed for him alone, is taken away from all creatures. Paul, at the same time, after having spoken of the secret counsel of God, seems to have designedly annexed this eulogy, in order that he might draw all men to reverence and adore the wisdom of God: for we know how inclined men are to raise a clamor, when they can find out no reason for the works of God.

By adding, that God was able to confirm the Romans, he made them more certain of their final perseverance. And that they might acquiesce more fully in his power, he adds, that a testimony is borne to it in the gospel. Here you see, that the gospel not only promises to us present grace, but also brings to us an assurance of that grace which is to endure for ever; for God declares in it that he is our Father, not only at present, but that he will be so to the end: nay, his adoption extends beyond death, for it will conduct us to an eternal inheritance.

The other things are mentioned to commend the power and dignity of the gospel. He calls the gospel the preaching of Jesus Christ; inasmuch as the whole sum and substance of it is no doubt included in the knowledge of Christ. Its doctrine is the revelation of the mystery; and this its character ought not only to make us more attentive to hear it, but also to impress on our minds the highest veneration for it: and he intimates how sublime a secret it is, by adding that it was hid for many ages, from the beginning of the world. The words are χρόνοις αἰωνίοις, rendered improperly by Hammond and others, from the eternal ages, or eternity. We find them preceded by πρὸ before, in 2 Timothy 1:9, and in Titus 1:2: “before the eternal ages,” could not be right rendering; nor is “before the world began,” as in our version, correct; for a reference in Titus is made to God’s promise. “In the times of the ages” is the rendering of Deza and of Macknight; and, in “ancient times,” is that of Doddridge and Stuart The same subject is handled in two other places, Ephesians 3:5, and Colossians 1:26: and the words used by him are “in other ages,” ἑτεραις γενεαῖς, and, “from ages and generations,” ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν Theodoret explained the terms by ἄνωθεν —-in past times; and Theophylact by πάλαι—formerly; and Schleusner by a similar word, olim.—Ed.

It does not indeed contain a turgid and proud wisdom, such as the children of this world seek; and by whom it is held on this account in contempt: but it unfolds the ineffable treasures of celestial wisdom, much higher than all human learning; and since the very angels regard them with wonder, surely none of us can sufficiently admire them. But this wisdom ought not to be less esteemed, because it is conveyed in an humble, plain, and simple style; for thus it has pleased the Lord to bring down the arrogance of the flesh.

And as it might have created some doubt how this mystery, concealed for so many ages, could have so suddenly emerged, he teaches us, that this has not happened through the hasty doings of men, or through chance, but through the eternal ordination of God. Here, also, he closes up the door against all those curious questions which the waywardness of the human mind is wont to raise; for whatever happens suddenly and unexpectedly, they think, happens at random; and hence they absurdly conclude, that the works of God are unreasonable; or at least they entangle themselves in many perplexing doubts. Paul therefore reminds us, that what appeared then suddenly had been decreed by God before the foundation of the world.

But that no one might raise a dispute on the subject, and charge the gospel with being a new thing, and thus defame it, he refers to the prophetic Scriptures, in which we now see, that what is fulfilled had been foretold; for all the Prophets have rendered to the gospel so clear a testimony, that it can in no other way be so fully confirmed. And God thus duly prepared the minds of his people, lest the novelty of what they were not accustomed to should too much astonish them. This clause is differently construed: some connect “prophetic Scriptures” with “manifested,” or made manifest. So Doddridqe and Stuart; but Beza, Pareus, and Macknight agree with Calvin, and connect the words with “made known” or proclaimed. The conjunetive τε after διὰ favors this construction; and διὰ means here “by the means,” or by the aid and sanction, “of the prophetic Scriptures.” Then the meaning is—”that the mystery, hid for ages, is now manifest, that is, by the gospel, and by means of the prophetic Scriptures, and consistently with the decree (ἐπιταγὴν) or ordination of the eternal God, is made known to all nations for the obedience of faith.” According to this view is the exposition of Calvin, which is no doubt correct.

But it is more consistent with the tenor of the latter part of this epistle, and with the other passages, such as Ephesians 3:4-6, and Colossians 1:26, 27, where he mentions the same mystery, to consider the reference here to be exclusively to the union of Jews and Gentiles, and not generally to the gospel, as Calvin and others have thought.

There is a grammatical difficulty in the last verse: the relative ᾦ is found before “glory.” Beza and others considered it redundant. The verse is literally as follows,—

27. To the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.

It is omitted in a few copies; several copies have αὐτῷ, which would read better: but its genuineness is rejected by Griesbach and others. The ascription of praise is evidently given to God, as one who has contrived and arranged his dispensation of grace and mercy: and his wisdom here refers to the same thing, as in Romans 11:33. However mysterious may his dispensation appear to us with regard to the Jews and Gentiles, in leaving the latter for so long a time in ignorance, in favoring the former only in the first instance with a revelation of himself, and then in showing favor to the Gentiles, and in rejecting the Jews for a time, and afterwards restoring them — however mysterious all these things may appear, the Apostle assures us that they are the arrangements of the only wise God. — Ed.

If any one objects and says, that there is an inconsistency in the words of Paul, because he says that the mystery, of which God had testified by his Prophets, was hid throughout all the ages; — the solution of this knot is plainly given by Peter, — that the Prophets, when they sedulously inquired of the salvation made known to us, ministered, not to themselves, but to us. (1 Peter 1:12.) God then was at that time silent, though he spoke; for he held in suspense the revelation of those things concerning which he designed that his servants should prophesy.

Though it is not agreed among the learned in what sense he calls the gospel a hidden mystery in this place, and in Ephesians 3:9, and in Colossians 1:26; yet their opinion has most in its favor, who apply it to the calling of the Gentiles, to which Paul himself expressly refers in his Epistle to the Colossians. Now, though I allow this to be one reason, I yet cannot be brought to believe that it is the only reason. It seems to me more probable that Paul had also a regard to some other differences between the Old and the New Testament. For though the Prophets formerly taught all those things which have been explained by Christ and his Apostles, yet they taught them with so much obscurity, that in comparison with the clear brightness of gospel light, it is no wonder that those things are said to have been hidden which are now made manifest. Nor was it indeed to no purpose that Malachi declared that the Sun of righteousness would arise, (Malachi 4:2;) or that Isaiah had beforehand so highly eulogized the embassy of the Messiah. And lastly, it is not without reason that the gospel is called the kingdom of God: but we may conclude from the event itself, that then only were opened the treasures of celestial wisdom, when God appeared to his ancient people through his only-begotten Son, as it were face to face, all shadows having been done away. He again refers to the end, mentioned at the beginning of the first chapter, for which the gospel is to be preached, — that God may lead all nations to the obedience of faith

PRAISE FOR EVER TO

THE ONLY WISE GOD:

AMEN.

A TRANSLATION OF

CALVIN’S VERSION OF

THE EPISTLE TO THE ROMANS.

CHAPTER 1

1 Paul, a servant of Jesus Christ, a called Apostle, chosen for the gospel of God,

2 Which he had before promised by his Prophets in the holy Scriptures,

3 Concerning his Son, who came from the seed of David according to the flesh;

4 Declared the Son of’ God in power, through the Spirit of holiness, by the resurrection from the dead, even Jesus Christ our Lord;

5 Through whom we have received grace and apostleship for the obedience of faith among all nations, for his name’s sake;

6 Among whom ye are also the called of Jesus Christ;

7 To all of you who are at Rome, beloved by God, called saints: grace to you, and peace from God the Father, and the Lord Jesus Christ.

8 First indeed I give thanks to my God, through Jesus Christ, for you all, because your faith is proclaimed through the whole world.

9 For my witness is God, whom I serve with my spirit in the gospel of his Son, that I continually make mention of you, in all my prayers,

10 Requesting that by some means a prosperous journey may some time be given me, through God’s will, to come to you:

11 For I desire to see you, that I may impart to you some spiritual gift to confirm you;

12 That is, that we may mutually partake of encouragement through mutual faith, even yours and mine.

13 And I would not that you should not know, brethren, that I have often proposed to come to you, (and have been hitherto hindered,) that I might have some fruit among you as also among other nations.

14 Both to the Greeks and to the barbarians, both to the wise and to the foolish, am I a debtor;

15 So that, as far as I can, I am ready to preach the gospel to you also who are at Rome;

16 For I am not ashamed of the gospel of Christ, since it is the power of God for salvation to every one who believes, to the Jew first, then to the Greek;

17 For the righteousness of God is in it revealed from faith to faith, as it is written, “The just by his faith shall live.”

18 Revealed also is the wrath of God from heaven, against all the impiety and injustice of men, who unjustly suppress the truth of God;

19 Because what may be known of God, is manifest in them, for God has manifested it to them;

20 Since his invisible things are seen from the creation of the world, being understood by his works, even his eternal power and divinity, so that they are inexcusable;

21 inasmuch as when they knew God, they glorified him not as God, nor were thankful; but became vain in their thoughts, and darkened was their foolish heart:

22 When they thought themselves wise, they became fools,

23 And changed the glory of the incorruptible God into the likeness of an image, into that of a corruptible man and of birds and of quadrupeds and of reptiles.

24 Therefore God gave them up to the lusts of their own hearts for uncleanness, that they might degrade their bodies among themselves,

25 Who had transformed the truth respecting God into falsehood, and worshipped and adored the creature above the Creator; who is blessed for ever; Amen

26 Therefore, I say, God gave them up to disgraceful passions; for their women turned the natural habit into that which is contrary to nature;

27 And in like manner the men also, having left off the natural use of the woman, burned with mutual lust, one towards another, males working filthiness with males, and receiving in themselves the reward due to them for their going astray.

28 And as they chose not to retain the knowledge of God, God gave them up to a reprobate mind, to do things not becoming;

29 That they might be full of all unrighteousness, wickedness, lust, avarice, malignity, being filled with envy, murder, strife, guile, perversity, being whisperers,

30 Calumniators, haters of God, villaneus, disdainful, haughty, inventors of evils, disobedient to parents,

31 Without understanding, insociable, void of natural affections, truce-breakers, merciless;

32 Who, when they knew the judgment of God, that they who do such things are worthy of death, not only do them, but approve of those who do them.

CHAPTER 2

1 Therefore inexcusable art thou, O man, who judgest; for in what thou judgest another, thou condemnest thyself, for the same things doest thou who judgest.

2 Now we know that God’s judgment is according to truth on those who do such things.

3 And thinkest thou, O man, who judgest those who do such things and doest the same, that thou shalt escape the judgment of God?

4 Or despisest thou the riches of his goodness and forbearance and gentleness, not knowing that the goodness of God leads thee to repentance?

5 But according to thy hardness and a heart that cannot repent, thou treasurest for thyself wrath for the day of wrath and of the revelation of the righteous judgment of God;

6 Who will render to every one according to his works, —

7 To those indeed, who by perseverance in doing good, seek glory and honor and immortality, eternal life;

8 But to those who are contentious and disobedient to the truth and obey unrighteousness, there shall be indignation and wrath,

9 Tribulation and anguish shall be on every soul of man who doeth evil, the Jew first, then the Greek;

10 But glory and honor and peace shall be to every one who works good, to the Jew first, then to the Greek;

11 Since there is no respect of persons with God.

12 For whosoever have without the law sinned, shall also without the law perish; but whosoever have under the law sinned, shall by the law be judged,

13 For not the hearers of the law are just before God; but they who do the law shall be justified.

14 When indeed the Gentiles, who have not the law, do by nature the things of the law, they, having not the law, are a law to themselves;

15 Who show the work of the law written on their hearts, their conscience at the same time attesting, and their thoughts accusing or excusing each other,

16 In the day in which God will judge the secrets of men, according to my gospel, through Jesus Christ.

17 Behold, thou art named a Jew, and restest in the law and gloriest in God,

18 And knowest his will and approvest of things excellent, being instructed from the law,

19 And art confident that thou thyself art a leader to the blind, a light to those who are in darkness,

20 An instructor to the foolish, a teacher to the ignorant, because thou hast the form of knowledge and of’ the truth according to the law:

21 Yet thou who teachest another, dost not teach thyself; thou who preachest “steal not,” stealest;

22 Thou who sayest, “commit no adultery,” committest adultery; thou who hatest idols, committest sacrilege;

23 Thou who gloriest in the law, by transgressing the law dishonorest God; for the name of God,

24 As it is written, is reproached on your account among the nations.

25 For circumcision indeed profits, if thou keep the law; but if thou be a transgressor of the law, thy circumcision is turned into uncircumcision.

26 If then the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

27 And shall not he who is by nature uncircumcision judge thee, (if he keep the law,) who by the letter and circumcision art a transgressor of the law?

28 For not he who is a Jew openly, is a Jew; nor is that circumcision which is openly in the flesh:

29 But he who is one in secret is a Jew; and circumcision is that of the heart, in the spirit, not in the letter; the praise of whom is not from men, but from God.

CHAPTER 3

1 What then is the privilege of the Jew, or what is the benefit of circumcision?

2 Much in every way; and first indeed, because to them have been intrusted the oracles of God.

3 What indeed if some have not believed? Shall their unbelief render void the faithfulness of God?

4 By no means; but let God be true, and every man false, as it is written, “That thou mightest be justified in thy words, and overcome when thou art judged.”

5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unjust who executes wrath? (according to man I speak:)

6 By no means; for how then shall God judge the world?

7 If indeed the truth of God has through my falsehood redounded to his glory, why still am even I judged as a sinner, —

8 And why not (as we are reproached, and as some declare that we say) “Let us do evils, that good things may come?” the judgment of whom is just.

9 What then? do we excel? Not at all; for we have before brought a charge against both Jews and Greeks, that they are all under sin;

10 As it is written, “There is none righteous, not indeed one;

11 There is none who understands, There is none who seeks God;

12 A

CHAPTER 16

Ro 16:1-27. Conclusion, Embracing Sundry Salutations and Directions, and a Closing Prayer.

1. I commend unto you Phoebebe our sister, which is a servant--or "deaconess"

of the church which is at Cenchrea--The word is "Cenchreæ," the eastern part of Corinth (Ac 18:18). That in the earliest churches there were deaconesses, to attend to the wants of the female members, there is no good reason to doubt. So early at least as the reign of Trajan, we learn from Pliny's celebrated letter to that emperor--A.D. 110, or 111--that they existed in the Eastern churches. Indeed, from the relation in which the sexes then stood to each other, something of this sort would seem to have been a necessity. Modern attempts, however, to revive this office have seldom found favor; either from the altered state of society, or the abuse of the office, or both.

2. Receive her in the Lord--that is, as a genuine disciple of the Lord Jesus.

as--"so as"

becometh saints--so as saints should receive saints.

assist her in whatsoever business she hath--"may have"

need of you--some private business of her own.

for she hath been a succourer of many, and of myself also--(See Psa 41:1-3; 2Ti 1:16-18).

3-5. Salute Priscilla--The true reading here is "Prisca" (as in 2Ti 4:19), a contracted form of Priscilla, as "Silas" of "Silvanus."

and Aquila my helpers--The wife is here named before the husband (as in Ac 18:18, and Ro 16:26, according to the true reading; also in 2Ti 4:19), probably as being the more prominent and helpful to the Church.

6. Greet--or "salute"

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

7. Andronicus and Junia--or, as it might be, "Junias," a contracted form of "Junianus"; in this case, it is a man's name. But if, as is more probable, the word be, as in our version, "Junia," the person meant was no doubt either the wife or the sister of Andronicus.

my kinsmen--or, "relatives."

and my fellow prisoners--on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more frequent" (2Co 11:23).

which are of note among the apostles--Those who think the word "apostle" is used in a lax sense, in the Acts and Epistles, take this to mean "noted apostles" [Chrysostom, Luther, Calvin, Bengel, Olshausen, Tholuck, Alford, Jowett]; others, who are not clear that the word "apostle" is applied to any without the circle of the Twelve, save where the connection or some qualifying words show that the literal meaning of "one sent" is the thing intended, understand by the expression used here, "persons esteemed by the apostles" [Beza, Grotius, De Wette, Meyer, Fritzsche, Stuart, Philippi, Hodge]. And of course, if "Junia" is to be taken for a woman, this latter must be the meaning.

who also were in Christ before me--The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labors, gained to Christ either on the day of Pentecost or on some of the succeeding days. In that case they may have attracted the special esteem of those apostles who for some time resided chiefly at Jerusalem and its neighborhood; and our apostle, though he came late in contact with the other apostles, if he was aware of this fact, would have pleasure in alluding to it.

8. Amplias--a contracted form of "Ampliatus."

my beloved in the Lord--an expression of dear Christian affection.

9-10. Urbane--rather, "Urbanus." It is a man's name.

our helper--"fellow labourer"

in Christ.

11. Salute Herodion, my kinsman--(See on Ro 16:7).

Greet them that be of the household of Narcissus, which are in the Lord--which implies that others in his house, including probably himself, were not Christians.

12. Salute Tryphena and Tryphosa, who labour in the Lord--two active women.

Salute the beloved Persis--another woman.

which laboured much in the Lord--referring probably, not to official services, such as would fall to the deaconesses, but to such higher Christian labors--yet within the sphere competent to woman--as Priscilla bestowed on Apollos and others (Ac 18:18).

13. Salute Rufus, chosen--"the chosen"

in the Lord--meaning, not "who is one of the elect," as every believer is, but "the choice" or "precious one" in the Lord. (See 1Pe 2:4; 2Jo 13). We read in Mr 15:21 that Simon of Cyrene, who was compelled to bear our Lord's cross, was "the father of Alexander and Rufus." From this we naturally conclude that when Mark wrote his Gospel, Alexander and Rufus must have been well known as Christians among those by whom he expected his Gospel to be first read; and, in all likelihood, this was that very "Rufus"; in which case our interest is deepened by what immediately follows about his mother.

and--salute.

his mother and mine--The apostle calls her "his own mother," not so much as our Lord calls every elderly woman believer His mother (Mt 12:49, 50), but in grateful acknowledgment of her motherly attentions to himself, bestowed no doubt for his Master's sake, and the love she bore to his honored servants. To us it seems altogether likely that the conversion of Simon the Cyrenian dated from that memorable day when "passing [casually] by, as he came from the country" (Mr 15:21), "they compelled him to bear the" Saviour's cross. Sweet compulsion, if what he thus beheld issued in his voluntarily taking up his own cross! Through him it is natural to suppose that his wife would be brought in, and that this believing couple, now "heirs together of the grace of life" (1Pe 3:7), as they told their two sons, Alexander and Rufus, what honor had unwittingly been put upon their father at that hour of deepest and dearest moment to all Christians, might be blessed to the inbringing of both of them to Christ. In this case, supposing the elder of the two to have departed to be with Christ ere this letter was written, or to have been residing in some other place, and Rufus left alone with his mother, how instructive and beautiful is the testimony here borne to her!

14-15. Salute Asyncritus, &c.--These have been thought to be the names of ten less notable Christians than those already named. But this will hardly be supposed if it be observed that they are divided into two pairs of five each, and that after the first of these pairs it is added, "and the brethren which are with them," while after the second pair we have the words, "and all the saints which are with them." This perhaps hardly means that each of the five in both pairs had "a church at his house," else probably this would have been more expressly said. But at least it would seem to indicate that they were each a center of some few Christians who met at his house--it may be for further instruction, for prayer, for missionary purposes, or for some other Christian objects. These little peeps into the rudimental forms which Christian fellowship first took in the great cities, though too indistinct for more than conjecture, are singularly interesting. Our apostle would seem to have been kept minutely informed as to the state of the church at Rome, both as to its membership and its varied activities, probably by Priscilla and Aquila.

16. Salute one another with an holy kiss--So 1Co 16:20; 1Th 5:26; 1Pe 5:14. The custom prevailed among the Jews, and doubtless came from the East, where it still obtains. Its adoption into the Christian churches, as the symbol of a higher fellowship than it had ever expressed before, was probably as immediate as it was natural. In this case the apostle's desire seems to be that on receipt of his epistle, with its salutations, they should in this manner expressly testify their Christian affection. It afterwards came to have a fixed place in the church service, immediately after the celebration of the Supper, and continued long in use. In such matters, however, the state of society and the peculiarities of different places require to be studied.

The churches of Christ salute you--The true reading is, "All the churches"; the word "all" gradually falling out, as seeming probably to express more than the apostle would venture to affirm. But no more seems meant than to assure the Romans in what affectionate esteem they were held by the churches generally; all that knew he was writing to Rome having expressly asked their own salutations to be sent to them. (See Ro 16:19).

17. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned--"which ye learned."

and avoid them--The fomentors of "divisions" here referred to are probably those who were unfriendly to the truths taught in this epistle, while those who caused "offenses" were probably those referred to in Ro 14:15 as haughtily disregarding the prejudices of the weak. The direction as to both is, first, to "mark" such, lest the evil should be done ere it was fully discovered; and next, to "avoid" them (compare 2Th 3:6, 14), so as neither to bear any responsibility for their procedure, nor seem to give them the least countenance.

18. For they that are such serve not our Lord Jesus Christ--"our Lord Christ" appears to be the true reading.

but their own belly--not in the grosset sense, but as "living for low ends of their own" (compare Php 3:19).

and by good words and fair speeches deceive the simple--the unwary, the unsuspecting. (See Pr 14:15).

19. For your obedience--that is, tractableness

is come abroad unto all. I am glad therefore on your behalf--"I rejoice therefore over you," seems the true reading.

but yet I would have you wise unto that which is good, and simple--"harmless," as in Mt 10:16, from which the warning is taken.

concerning--"unto"

evil--"Your reputation among the churches for subjection to the teaching ye have received is to me sufficient ground of confidence in you; but ye need the serpent's wisdom to discriminate between transparent truth and plausible error, with that guileless simplicity which instinctively cleaves to the one and rejects the other."

20. And the God of peace shall bruise Satan under your feet shortly--The apostle encourages the Romans to persevere in resisting the wiles of the devil with the assurance that, as good soldiers of Jesus Christ, they are "shortly" to receive their discharge, and have the satisfaction of "putting their feet upon the neck" of that formidable enemy--symbol familiar, probably, in all languages to express not only the completeness of the defeat, but the abject humiliation of the conquered foe. (See Jos 10:24; 2Sa 22:41; Eze 21:29; Psa 91:13). Though the apostle here styles Him who is thus to bruise Satan, the God of peace," with special reference to the "divisions" (Ro 16:17) by which the church at Rome was in danger of being disturbed, this sublime appellation of God has here a wider sense, pointing to the whole "purpose for which the Son of God was manifested, to destroy the works of the devil" (1Jo 3:8); and indeed this assurance is but a reproduction of the first great promise, that the Seed of the woman should bruise the Serpent's head (Ge 3:15).

The grace of our Lord Jesus Christ be with you. Amen--The "Amen" here has no manuscript authority. What comes after this, where one would have expected the epistle to close, has its parallel in Php 4:20, &c., and being in fact common in epistolary writings, is simply a mark of genuineness.

21. Timotheus, my work-fellow--"my fellow labourer"; see Ac 16:1-5. The apostle mentions him here rather than in the opening address to this church, as he had not been at Rome [Bengel].

and Lucius--not Luke, for the fuller form of "Lucas" is not "Lucius" but "Lucanus." The person meant seems to be "Lucius of Cyrene," who was among the "prophets and teachers" at Antioch with our apostle, before he was summoned into the missionary field (Ac 13:1).

and Jason--See Ac 17:5. He had probably accompanied or followed the apostle from Thessalonica to Corinth.

Sosipater--See Ac 20:4.

22. I, Tertius, who wrote this--"the"

epistle--as the apostle's amanuensis, or penman.

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

23. Gaius mine host, and--the host

of the whole church--(See Ac 20:4). It would appear that he was one of only two persons whom Paul baptized with his own hand (compare 3Jo 1). His Christian hospitality appears to have been something uncommon.

Erastus the chamberlain--"treasurer."

of the city--doubtless of Corinth. (See Ac 19:22; 2Ti 4:20).

and Quartus a brother--rather, "the" or "our brother"; as Sosthenes and Timothy are called (1Co 1:1; 2Co 1:1, Greek). Nothing more is known of this Quartus.

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

25. Now to him that is of power--more simply, as in Jude 24, "to Him that is able."

to stablish--confirm, or uphold

you, according to my gospel, and the preaching of Jesus Christ--that is, in conformity with the truths of that Gospel which I preach, and not I only, but all to whom has been committed "the preaching of Jesus Christ."

according to the revelation of the mystery--(See on Ro 11:25).

which was kept secret since the world began--literally, "which hath been kept in silence during eternal ages."

26. But is now made manifest--The reference here is to that peculiar feature of the Gospel economy which Paul himself was specially employed to carry into practical effect and to unfold by his teaching--the introduction of the Gentile believers to an equality with their Jewish brethren, and the new, and, to the Jews, quite unexpected form which this gave to the whole Kingdom of God (compare Ep 3:1-10, &c.). This the apostle calls here a mystery hitherto undisclosed, in what sense Ro 16:27 will show, but now fully unfolded; and his prayer for the Roman Christians, in the form of a doxology to Him who was able to do what he asked, is that they might be established in the truth of the Gospel, not only in its essential character, but specially in that feature of it which gave themselves, as Gentile believers, their whole standing among the people of God.

and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for--in order to

the obedience of faith--Lest they should think, from what he had just said, that God had brought in upon his people so vast a change on their condition without giving them any previous notice, the apostle here adds that, on the contrary, "the Scriptures of the prophets" contain all that he and other preachers of the Gospel had to declare on these topics, and indeed that the same "everlasting God," who "from eternal ages" had kept these things hid, had given "commandment" that they should now, according to the tenor of those prophetic Scriptures, be imparted to every nation for their believing acceptance.

27. To God, &c.--"To the only wise God through Jesus Christ, be"--literally, "to whom be"; that is, "to Him, I say, be the glory for ever. Amen." At its outset, this is an ascription of glory to the power that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," which the reader--if he has followed him with the astonishment and delight of him who pens these words--will fervently echo.

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

The ancient subscription at the end of this epistle--though of course of no authority--appears to be in this case quite correct.

I commend unto you Phoebe - As the apostle had not been at Rome previously to his writing this epistle, he could not have had a personal acquaintance with those members of the Church there to whom he sends these friendly salutations. It is likely that many of them were his own converts, who, in different parts of Asia Minor and Greece, had heard him preach the Gospel, and afterwards became settlers at Rome.

Phoebe is here termed a servant, διακονον, a deaconess of the Church at Cenchrea. There were deaconesses in the primitive Church, whose business it was to attend the female converts at baptism; to instruct the catechumens, or persons who were candidates for baptism; to visit the sick, and those who were in prison, and, in short, perform those religious offices for the female part of the Church which could not with propriety be performed by men. They were chosen in general out of the most experienced of the Church, and were ordinarily widows, who had borne children. Some ancient constitutions required them to be forty, others fifty, and others sixty years of age. It is evident that they were ordained to their office by the imposition of the hands of the bishop; and the form of prayer used on the occasion is extant in the apostolical constitutions. In the tenth or eleventh century the order became extinct in the Latin Church, but continued in the Greek Church till the end of the twelfth century. See Broughton's Dictionary, article deaconess.

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

Succourer of many - One who probably entertained the apostles and preachers who came to minister at Cenchrea, and who was remarkable for entertaining strangers. See on Rom 12:8 (note).

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

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

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

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

Greet Mary, who bestowed much labor on us - Who this Mary was, or what the 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.

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.

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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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

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.

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

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.

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.

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.

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

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.

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.

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.

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.

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.

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!

I Commend unto you Phebe our sister , which is a servant of the Church which is at Cenchrea .

This Chapter is in the nature of a Post-script. The Apostle begins it with the Recommendation of a certain Woman to them.

She went upon some occasion to Rome, and by her (as some have supposed) this Epistle was sent to the Church there. The Poets call'd the Moon Phoebe, as they did the Sun Phoebeus. This Name is likely to have been imposed by her Parents, being [illegible: 2 letters]ntiles.

i. e. In Christ, and by the Profession of the same Faith. vid. Iam. 2.15.

A Port or Haven belonging to Corinth, on the East side towards Asia: There was another on the West side towards Italy, called Lechea: By reason of this double Haven, Corinth was called by the Poets, Bi mar[illegible: 1 letter]s. Here Paul paid a Vow, which he had made, Act. 18.18. Here also he Preached and Converted many; amongst whom, this Phoebe (as is probable) wa[illegible: 1 letter] one. When he saith, She was servant of the Church, it is not meant, She was a Dioconess, or one of the Colledge of Widows, of whom he speaketh, 1 Tim. 5.9. But she served the Church, in Harbouring and succouring the Saints that were driven out of their Country; yea, as appears by the next Verse, she was a succourer of the Ministers of the Gospel, and of the Apostle himself: we read, Luk. 8.3. of some that Ministred unto the Lord of their substance; there the same word is used. And this Phoebe seems to have been imployed in the same Works; she ministred unto Paul as Onesiphorus did, 2 Tim. 1.18. There the same word is used again.

Marginal references: [illegible: 1 span] that [illegible: 1 span].

2. That ye receive her in the Lord , as becometh saints , and that ye assist her in whatsoever business she hath need of you : For she hath been a succourer of many, and of my self also .

i. e. In the Lords Name, or for the Lords sake. vid. Mat. 18.5. Or else tis, as if he had said, Receive her Christianly.

As it is fit that Saints should be received, or as it is fit for them, who Profess themselves to be Saints, to receive one another.

That you stand by her, and afford her your Counsel, or any other assistance. She might have some business in the Emperours Court, by reason of Fraud, Oppression, or some unjust Vexations; and there might be those amongst them, that could stand her in some stead. There were Christians of Caesars Houshold, Phil. 4.22.

The word signifieth a Patroness. She had been Hospitable to many, and in particular, to the Apostle himself. This sheweth, She was a Woman of some Account; it was but equal, that the Saints at Rome should assist her, who had been Assistant unto so many others.

Marginal references: 3 Joh. 6.

3. Greet Priscilla and Aquilla , my helpers in Christ Jesus :

In the next place, he Saluteth several persons by Name; the first are Priscilla and Aquila. Sometimes she is called Prisca, 2 Tim. 4.19. And by a Diminutive Priscilla. This was usual amongst the Romans. So Livia was called Livilla, Tullia, Tulliola, Petrona, Petronella, &c. The Wife is named before her Husband, so she is, Act. 18.18. 2 Tim. 4.19. Some think she was first Called, others that she was most Renowned for her Zeal and Charity. We need not to be curious in our Enquiry after the Reason; we find in other places Aquila is set before Priscilla, Act. 18.2.26. 1 Cor. 16.19. Hence it may appear how weakly the Papists Argue for Peters primacy, because he was placed first on the Catalogue of the Apostles; for by the same Argument, the wife should be preferred before her husband. This Aquila was a Iew of Pontus, and by Occupation a Tent-maker: With him the Apostle Paul abode, and wrought at Corinth, Act. 18.2.3. Though Claudius the Emperour had commanded the Iews to depart from Rome, yet now it seems, they were returned thither again; possibly, because▪ Claudius was dead, or because that severe Edict was relaxed.

In propagating the Gospel in their Place and Calling, and as they had Opportunity. Though they Preached not publickly, yet they furthered the Gospel many ways privately. vid. Act. 18.26.

Marginal references: Or, fellow-labourers.

4. Who have for my life laid down their own necks : unto whom not only I give thanks, but also all the Churches of the Gentiles .

i. e. They hazarded their own Lives to save mine. The Scripture speaks of this, as the duty of Christians, 1 Ioh. 3.16. He refers (it may be) to that Uproar that was at Corinth; of which, see Act. 18.12. Or that in Asia; of which, see Act. 19.23.

Because he was the Apostle of the Gentiles, and his Preservation redounded to the benefit of them all.

Marginal references: Or, soul.; Or, have put under their necks.

5. Likewise greet the Church that is in their house . Salute my well-beloved Epenetus, , who is the first-fruits of Achaia unto Christ .

The word Greet is supplyed to fill up the Sence. q. d. Declare my good Will to them, and Desires of their welfare. You have the same Salutations, 1 Cor. 16.19. And the like in Col. 4.15. Philem. 2. By the Church in their house, is generally understood, their Family or Houshold; which he calls a Church, because of the Godly Order and Religious Worship that was exercised amongst them. May Aquila and Priscilla be a pattern unto other House-Keepers; may the families of Christians be every where as little Churches. The House of George, Prince of Anhalt, for the good and Godly Order therein observed, was said to be, as well a Church, as a Court, There are some that think, That by the Church in their House, is meant the Christians that were wont to assemble there for Solemn Worship; but this is not likely, because of the particular Salutations of so many in the following Verses.

Epenetes, in the Greek Tongue, is Laudable and Praise worthy; so was this Person, both in name and in deed.

The same is affirmed of the house of Stephanus, 1 Cor. 16.15. The meaning may be this, Epenetes was the first Person, and Stephanus his Family, was the first Family that embrac't the Faith of Christ, Region of Achaia. This is a singular Commendation; Gods soul desires such first-ripe Fruits, Micah. 7.1.

6. Greet Mary , who bestowed much labour on us .

This was a common Name, but the Person here meant was of special note. Ignatius highly commends one of this Name, giving her an ample Character for Wisdom, and Godliness.

This is the Commendation the Apostle gives of this Woman: it is to be understood of her Labour and Service in providing Food, and other Necessaries for the Entertainment of the Faithful; especially, the Preachers of the Gospel: which he acknowledgeth as done to himself, though he had not been at Rome, because of the communion of Saints. Some think this Woman dwel't before at Corinth, or Antioch, or in some other places, where she had ministred unto the Apostle Paul himself.

7. Salute Andronicus and Junia my kinsmen, and my fellow prisoners, who are of note among the Apostles , who also were in Christ before me .

It may be rendred Iunias. Some think, This Iunia was a Woman, and the Wife of Andronicus; Others take them both for men.

i. e. They were well known to the Apostles, and were in good Esteem with them: Not only the Twelve, together with Paul and Barnabas, but other Teachers are sometimes called Apostles or Messengers, vid. 2 Cor. 8.23. Phil. 2.25. Some have thought these two, Andronicus and Iunia, were of the Number of the Seventy Disciples which are mentioned, Luk. 10.1. Others that they were of the one hundred and Twenty, which are mentioned Act. 1.15. Or of those that were Converted by the first Preaching of Peter, and the rest, Act. 2. 41. and 4.4. By what follows, it appeareth they were of considerable standing in Christianity.

There are three things for which he commends these Two Persons: The First is, their Sufferings for Christ; A Second is, their Fame among the Apostles; And the Third is, their forwardness in Conversion. This was Mnason's Commendation, Act. 21.16. When he saith, They were in Christ, he intima[illegible: 1 letter]es the Vertue and Power of Faith, to incorpous into Christ, as branches into a Vine.

So he calls them, Either because they were Iews, c. 9.3. Or because they were of the same Tribe; or because they were more nearly Related to him, by Consanguinity and Affinity. v. i. s They had been Imprisoned for the Gospel, as well as he: The Apostle had been often in Prison himself, 2 Cor. 11.23. We read Act. 16.23. of his being imprisoned at Philippis, and (it may be) these two were his fellow prisoners; for we read of other prisoners there, besides Paul and Silas, v. 15.26.

Marginal references: Or, Iunius.

8. Greet Amplias my beloved in the Lord .

Some Translations call him Ampliatus; it is a Roman Name.

This is added to shew that he did not love him for his riches: or any outward respect, but for the Lords sake; for the grace of Christ, which appeared in him.

9. Salute Urban our helper in Christ , and Stachys my beloved .

This also is a Roman Name; it was coveted afterwards by many Bishops of Rome.

The same that was said of Aquila and Priscilla. v. 3. Possibly he might be one of their Teachers.

This is a Greek name, which signifieth an ear of corn. Some have reported, He was the first Bishop of Constantinople; He was doubtless a Person eminent in grace and gifts, or else the Apostle would never have Dignified him with this additional Commendation, that he was beloved of him, or dear to him.

Marginal references: Or, fellow labourer.

10 Salute Appelles approved in Christ . Salute them which are of Aristobulus houshold .

Origen supposeth this Apelles to be Apollo, of whom you read. Act. 18.24. And in other places. Epiphanius saith, He was Teacher in the Churches of Smyrna before Polycarpus.

One who hath shewed himself a faithful and sincere Christian, who hath given many proofs of his Sincerity, Zeal, and Constancy. This is a high Encomium; to be in Christ ▪ is much, to be approved in Christ is more: Tryed Gold is most precious. In a time of Tryal, to stand fast, and hold his own, is a Christians greatest praise.

The word Houshold, is not in the Greek, but is added to fill up the sence; you have the like in the next Verse, and in 1 Cor. 1.11. Aristobulus himself is not Saluted; Either he was dead. Or as yet unconverted to the faith of Christ. But it seems there were several Christians, in or belonging to his Family, whom the Apostle here Salutes. See the next Verse.

Marginal references: Or, friends.

11. Salute Herodian my kinsman . Greet them that be of the houshold of Narcissus , which are in the Lord .

vid. v. 7.

This Narcissus is reported by Suetonius, to have been in great favour with Claudius the Emperour, and to have abounded in Wealth; so that he was worth Ten Millions. He was a wicked Man himself, yet it seems he had divers good Christians in his Family. So we read, that there were Saints in Nero's House or Court, Phil. 4.22. To what a degree of Wickedness are they Arrived, who will not suffer a Religious Person to dwell in their Houses. This shews, That good Christians may serve wicked Masters with a good Conscience.

This may be added, because that all in Narcissus his Family were not Christians, or Members of the Church of Christ.

Marginal references: Or, friends.

12. Salute Tryphena and Tryphosa, who labour in the Lord . Salute the beloved Persis, which laboured much in the Lord .

He Salutes several Women, as well as Men: You read before of Priscilla, v. 3. Of Mary, v. 6. And now he adds three more in this Verse. He saith of the Two First, that they Laboured in the Lord, i. e. In the service of Christ, and his Church, according to their Place and Power. See the Notes on v. 6.

He gives this Woman a higher Commendations, Calling her the beloved Persis, Vid. v. 8. He saith of the other two, That they Laboured; but of this, that she hath laboured much in the Lord; noting some special Labour or Service for which she is here Commended.

13. Salute Rufus ‖ chosen in the Lord , and his mother and mine .

The same (it may be) of whom you may read, Mar. 15.21.

A choice Christian, one eminent for gifts, and graces. So 2 Ioh. 1. You read of an Elect Lady: He is supposed not to speak here of Eternal Election.

His Mother by Nature, mine by Affection: She hath tendred me as a Mother her Son. vid. 1 Tim. 5.2.

14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them .

i. e. The Christians that are their Domesticks, or that dwell with them.

15. Salute Philologus, and Julia , Nereus, and his sister, and Olympas , and all the saints which are with them .

Probably the Wife of Philologus.

This is thought to be the Name of a man, rather then of a Woman▪

That are in their several Families. vid. v. 14. There were doubtless, many more Christians in the Church of Rome, but, Either they were of no great Note, or else not known to the Apostle: And indeed it is matter of Admiration, that he, who was never at Rome, should know the name and proper Characters of so many there. And because he sendeth Salutations to so many Brethren at Rome, and makes no mention of Peter; it may be rationally inferred, That Peter was not there at the Writing of this Epistle. It is questionable, Whether ever he were there at all; but 'tis without question, that he came not thither in the beginning of Claudius his Reign, and in the forty fifth year of our Lord, as the Romanists Report; nor was he Bishop there for the space of five and twenty years, as they affirm.

16. Salute one another with an holy kiss . The Churches of Christ salute you .

From Greeting them himself, he proceeds to Exhort them to Greet or Salute one another. This he adviseth them to do, with an holy kiss; you have the same Exhortation, 1 Cor. 16.20. 2 Cor. 13.12. 1 Thes. 5.26. Thus the Apostle Peter calls a Kiss of Charity, 1 Pet. 5.14. Kissing is accounted a great Symbol of Love and Concord. q. d. You have been much troubled with Dissentions, about Meats and Days, &c. Therefore I beseech you, that forgetting all former Offences, you would Manifest for the future all signes of Love to, and Peace with one another. Kissing was an old Custome amongst the Hebrews; we find it used by the Patriarckes, Gen. 27.26. and 29.11. It is still retained more or less in all Countries. The Primitive Christians did use it in their Assemblies; so Tertulian testifieth, Lib. Dec. and they did, it especially in receiving the Eucharist. So Chrysostom witnesseth, Hom. 77. In Ioh. 16. we do well, saith he, to kiss in the mysteries that we may become one. This Custom for good reasons is laid down, and the Romanists, in room of it, keep up a foolish and superstitious Ceremony, which is to kiss the pax in the Mass.

He sends besides his own, the Salutations of others; also to the Christians at Rome, and that first of whole Churches; and by and by of particular Persons, v. 21.22.23. By Churches here, he principally means, The Churches in Greece, where he then was, of whose good Affection to the Christian Romans, he was well assured.

17. Now I beseech you brethren, mark them which cause divisions and offences , contrary to the doctrine which ye have learned and avoid them .

He shuts up the Epistle with a seasonable admonition, which he reserved to the last, that it might be the better remembred: It is to beware of those that cause divisions and offences: By the former, some understand those that corrupt the Doctrine of the Church; by the latter those that violate the Discipline thereof; others refer divisions to faith, and offences to manners. There are that like neither of these distinctions, but think he only cautions them against Church dividers; and mentions Scandal or Offences as the effect or fruit of Church-divisions. He seems to aime more especially at those, who together with the Christian Faith, did obtrude upon Believers, the Ceremonies of the Law, as necessary to Salvation; of these he often complaines as enemies to the Gospel and Cross of Christ. vid. Gal. 1.7. Phil. 3.2, 18, 19. Tit. 1.10.

i. e. That you have learned from those that first taught you and converted you to Christ. q. d. You have been instructed in the true Doctrine of Christ; and there are some that would innovate and teach another Doctrine, that broach Opinions that are contrary; or at least, besides the Doctrine which is Pure and Apostolical, and so make Divisions and Factions amongst you: Of such as those he speaks what follows.

Here are two Precepts with respect to Innovators and Church-Dividers. The first is, That they should be marked. The word signifies such a marking, as a Watchman useth that standeth on a Tower to descry Enemies; he marketh diligently all commers, and giveth notice accordingly, for the safety of the Place. The Second is, That they should be avoided or declined; the like counsel is given, 2 Thes. 3.6, 14. 1 Tim. 6.3, 4, 5. 2 Tim. 3.5. Tit. 3.10. 2 Ioh. 10. The Sum is, the Church should Excommunicate them, and all sound Christians should turn away from them, and shun their Society, that they may be ashamed.

Marginal references: Or, [illegible: 1 word]; Or, turn a [illegible: 2 letters] from.

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 .

In this verse you have a reason of the foregoing admonition, together with a description of the Seducers, whom they should mark and avoid. He sayes, They are such as serve not the Lord Iesus Christ, but their own belly. i. e. They serve themselves rather than Christ. Though they pretend to be the Servants of Iesus Christ, and give themselves out for his Ministers, yet they aim at nothing but their own commodity and advantage. A further account you have of such persons in Phil. 3.1[illegible: 1 letter]. 1 Tim. 6.5. Tit. 1.11. 2 Pet. 2.3.

q. d. As Satan insinuated into Eve, by pretending he wished her good; so these Seducers pretend they aime at nothing, but the good and benefit of those with whom they have to do: with smooth and flattering words, they praise both the persons and doings of those whom they would ensnare, (so much the word [non-Latin text not transcribed] here used imports) and by this means they impose upon the simple. i. e. The over-credulous and unwary, who do not mistrust any deceit or hurt, the word here rendred (Simple) properly signifies such as are not evil, or that are incautelous and not suspitious.

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 .

q. d. As for you, your ready embracing of the Gospel and Conformity thereunto, is generally taken notice of by all that mind such things: see the like, chap. 1.8. 1 Thess. 1.8. I rejoyce to hear of your soundness and teachableness; I do not therefore speak this to accuse, but to caution you.

q. d. Take heed that you be not cheated by Seducers, that they do not abuse your tractableness to draw you into errors. He exhorts them to joyn prudence with simplicity; to be so harmless and simple as not to invent false Doctrine, and yet to be so wise and skilful as to be able to discern Truth from Falshood; to be so innocent as not to deceive, and so prudent as not to be deceived. vid. Mat. 10.16. He prayes for the Phillipians, that they may have this discretion, Phil. 1.9, 10. and exhorts the Thessalonians thereunto, 1 Thes. 5.21.

Marginal references: 1 [illegible: 1 word] 14.; [illegible: 1 paragraph]

20. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you . Amen.

q. d. And to encourage you to be watchful, I dare promise you shall be successful.

So he is called, chap. 15.33.

As he began this Epistle with wishing them Grace and Peace, so he ends it: He had said, chap. 15.33. The God of Peace be with you. And here he saith, The Grace of our Lord Iesus Christ be with you. He was once & again shutting up his Epistle, but having more room and time, he makes some short Additions and Supplements, as 'tis usual with those that write Epistles. This Salutation he was wont in the end of every Epistle to write with his own hand. 2 Thes. 3.17. It is repeated, v. 24. Hereby he intimates the necessity of the Grace of Christ, therefore he prayeth for it again and again. See the Notes on chap. 1.7.

The word signifies to bruise by treading: it imports the Conquest that the Lord gives his people over Satan and all his wicked instruments, that divide, seduce, or oppress his people; the promise is that they shall overcome him and them; they shall deal by Satan and his Agents, as [illegible: 1 word] and his Captaines did by those five Kings, [illegible: 1 word] 10. [illegible: 1 span] Rev. 2[illegible: 1 letter].11. This promise plainly bears upon the first grand promise, in Gen. 3.15. That Jesus Christ the Seed of the Woman should bruise the head of the Serpent: For it is by vertue of his bruising the head of Satan, that he is subdued and brought under our feet. The Seed of the Woman in their own persons, as well as in their representative, shall bruise the Serpents head.

Or suddenly, Though now he rage, yet ere long he shall be thrown down. Some refer this to the day of Judgment, others to the time of Constantine, who overthrew Idolatry: and that it is not only a Promise, but a Prophesie also of the Conversion of the Roman Empire. There are that think that the Apostle doth comfort here the Believing Romans, by telling them, that the dissentions raised amongst them by means of Satans malice and subtilty, should be shortly quenched and reconciled; and that it was effected partly by this Epistle, and partly by the Apostles labours afterwards amongst them.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 word] 3.15.

21. Timotheus my work-fellow , and Lucius , and Jason , and Sosipater my kinsmen salute you.

As before he saluted divers persons himself, so now he sendeth the Salutation of others to the Church of Rome. This he doth to shew the mutual amity and l[illegible: 1 letter]ve, that is and ought to be betwixt Christians, though they are divided in respect of place; yet not in respect of affection and good will. He begins with Timotheus or Timothy, whom he calls, his Work-fellow or Fellow-helper. viz. in preaching and propagating the Gospel of Christ. This shewes the humility of the Apostle, that he dignifies so young a man with this Title. This is he to whom he wrote afterwards two Epistles; you may read more of him Act. 26. & alibi.

Origen and some others are of opinion that this was Luke the Evangelist, who was the inseparable companion of the Apostle Paul, and was with him about this very time, as appears by Act. 20.5. and here he is called Lucius according to the Roman inflexion▪ Others think that this was Lucius of Cyrene of whom you read Act. 13.1.

This was Pauls Host at Thessalonica, Act. 17.5▪ 7. the same as some think that is called Secundus, Act. 20.4. the one being his Hebrew, the other his Roman name.

The same that is called Sopater of Berea, Act. 20.4.

vid. v. 7.

Marginal references: Act. 16.1

22. I Tertius , who wrote this epistle, salute you in the Lord .

This was the Apostles Scribe or Amanuensis, who wrote this Epistle, either from his mouth, or from his papers: He put in this Salutation by the Apostles License.

i. e. I wish you safely from the Lord.

23. Gaius mine hoste, and of the whole Church , saluteth you. Erastus the Chamberlain of the city saluteth you, and Quartus a brother.

We read of more then one that bore this name: There was Gaius of Macedonia, of whom you read, Act. 19.29. there was Gaius of Derbe of whom you read, Act. 20.4. he is most likely the person here meant. There was one of this name, whom Paul baptized at Corinth. 1 Cor. 1.14. and there was another Gaius, to whom St. Iohn wrote his third Epistle; whether any of those were the same, or whether they were all different persons is uncertain.

i. e. He entertained the Apostle, and all Christian Strangers that passed that way. That Gaius to whom the Apostle Iohn wrote, is commended for the like hospitality, 3 Iohn 5.6.

Or the Receiver or Steward of the City; one that had the management of the Cities stock or publick Treasure. The City was Corinth from whence the Apostle wrote this Epistle. There Erastus is said to abide, 2 Tim. 4.20. possible to attend upon his Office. Yet we find, Act. 19.22. that he was one of them that Ministred to the Apostle, and was sent by him hither and thither, as he had occasion, which would not well consist with his being Chamberlain or Steward of so great a City: Therefore some are of Opinion, that he is so called, because that had been his Office in time past. So Abigail is called the Wife of Nabal, 2 Sam. 3.3. because she formerly stood in that relation to him.

This is no word of Number, but it was his Name: We had Tertius in the foregoing verse; and we read of Secundus, Act. 20.4. Histories also speak of the name of Quintus and Sextus, &c.

24. The grace of our Lord Jesus Christ be with you all. Amen.

These words are the very same which you had v. 20. only the word (All) is added: Some have thought, that the former was written with the hand of Tertius, the Scribe or Notary, and this with the Apostles own hand. He seems to be like a loving and tender Father, who bids his Children farewel once and again; and being loath to leave them, returns a second and a third time to discourse with them.

Marginal references: 1 Thes. [illegible: 1 letter].28.

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 ,

He Concludes All with an excellent Doxology; wherein First He Describes God, and then he Ascribes eternal Glory to Him. He describes Him by two of his Attributes or Perfections; the first is his power, He is able to establish you, i. e. In grace, and in Truth; to keep you from falling into sin and into errour: The Scripture often Attributes our Establishment unto God. vid. 1 Thes. 3. 13. 2 Thes. 2.17. and 3.3. 1 Pet 5.10. Our own weakness and Satans Power is such, that unless God did Establish us, we shall soon Totter and fall, vid. cap. 14.4. and the Notes there. Our Establishment is further amplifi'd by the instrumental Cause thereof, which is the Gospel; Touching which, several things are here to be noted. First, He calls it his Gospel, because He was the Preacher and Publisher thereof, vid. cap. 2.16. and the Notes there. Secondly, He calls it the preaching of Iesus Christ, which may be taken, Actively, for the preaching of our Lord himself: so the Doctrine of Salvation is call'd, the word that was spoken by our Lord, Heb. 2.3. vid. Mat. 4. 23. & 9.35. Or rather passively, for the Gospel which was Preached concerning Iesus Christ, vid. cap. 1.3. and the Notes there. Thirdly, He calls it a mystery which was kept secret since the world began, but now is made manifest: see parallel places, 1 Cor. 2.7. Eph. 3.9. Col. 1.26. Some restrain this to the calling of the Gentiles, but it is better understood of the whole Doctrine of the gospel, concerning the Trinity, the Incarnation of the Son of God, &c.

Marginal references: Eph. 3.20. Jude. 24.

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.)

Which, although it was in some sort made known under the Old Testament, yet in respect of the present light and revelation, it was a hidden mystery. Concerning the revelation of this mystery, four things are further recorded. (1) The means whereby it was made known, Viz. The Scriptures of the Prophets, vid. Act. 10.43. and 16.32. and 28.23. (2) The Authority by which it was made known, The command of the Everlasting God. (3) The persons to whom it was made known, the Gentiles, or The Inhabitants of all Nations. (4) The end for which it was made known, viz. For the obedience of Faith, i. e. That it may be believ'd and obey'd. vid. cap. 1.5. and 15.18.

Marginal references: 2 Tim. 1.10. Tit. 1.2.; 1 Pet. 1.20; Act. 6.7.

27. To God only wise , be glory through Jesus Christ for ever . Amen .

The Second Attribute in the description of God, is his wisdom. He is said to be wise, and only wise. See the like 1 Tim. 1.17. Iud. 25. So he is said to be only true, Joh. 17.3. and to be the only Potentate, 1 Tim. 6.15. And only to have Immortality, 1 Tim. 6.16. And this doth not exclude the Wisdom of the Son, and of the holy Spirit, but the wisdom of the Creatures. He is said to be only wise, because none is as wise as he; and all the wisdom of others is from Him: the wisdom of Men and Angels is but a ray from his Light. Again, He is said to be only wise, because He is originally wise; His wisdom is of himself; yea, his wisdom is himself.

Here he ascribes eternal glory to God. You had the same before, chap. 11.36. Only here is added, Through Iesus Christ; to shew, That our praise and thanksgiving, is accepted of God through him, vid. cap. 1.7. Eph. 3.20, 21.

This word is six times us'd in this Epistle; cap. 1.25. & 9.5. & 11.36. & 15.33. & 16.20, 27. It is an Hebrew word, but retain'd in all Languages. It cannot be Translated without losing much of its Weight. It may be taken three ways, 1. As a Name, and so it is, a name of Christ, Rev. 3.14. 2. As an adverb, so it is us'd in the beginning of Speech, and signifies verily: or in the end of Speech, and so it notes Assent: Therefore it was us'd of old by the Iewes, not only at Prayer, but at all the Sermons and Expositions of their Rabbins, to testifie that they assented and agreed to all that they Taught, vid. 1 Cor. 14. 16. 3. As a verb, and so it is as much as, so be it, having the nature of a Prayer: Hence Ieremiah said, Amen, to the prophecy of Hananiah; though false, concerning the sudden return from the Babylonish captivity, to shew how earnestly he desired it might be so, Ier. 28.6.

Friendly Salutations; Apostolic Salutations. (a. d. 58.)

1 I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: 2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also. 3 Greet Priscilla and Aquila my helpers in Christ Jesus: 4 Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. 5 Likewise greet the church that is in their house. Salute my wellbeloved Epenetus, who is the firstfruits of Achaia unto Christ. 6 Greet Mary, who bestowed much labour on us. 7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me. 8 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. 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: 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,

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.

CHAP. XVI. Verſe 1. Servant of the Church]

A Diaconiſſe to miniſter to the ſick, as 1 Tim. 5.9. not a praedicantiſſe, to preach or have Peters keys at her girdle.D. Baſtwick againſt Independ.

Verſe 2. As becometh Saints] Who are great Princes, States, in all lands, Pſal 4; and to be obſerved accordingly, even worthy of God, 3 Ioh. 6.

Verſe 3. Salute Priſcilla] She is firſt mentioned, haply as more forward then her husband in the beſt things. So was Manoahs wife, and Nazianzens mother.

Verſe 4. Who have for my life] A rare example.Dan. hiſt. 231. Faſt friends are in this age for the moſt part gone on pilgrimage (ſaid one once) and their return is uncertain.

Verſe 5. The Church that is in their houſe] The houſe of George Prince of Anhalt, for the good orders therein obſerved, is ſaid to have been, Eccleſia, Academia, Curia.

The first fruits of Achaia] The firſt that received the Goſpel there. A ſingular commendation, a ſweet happineſſe. Gods ſoul hath deſired ſuch firſt ripe fruits, Mic, 7.1. ſuch primroſes.

Verſe 6. Greet Mary, &c.] It is profitable that men of great parts and place ſhould preſerve their memory with others, though it be but in a ſalutation: for it may be a means to fire up affection to godlineſſe in ſuch whom they ſo remember.

Verſe 7. Who are of note] Noble, notable Chriſtians, old experienced gray-headed Diſciples. [non-Latin text not transcribed]. Chriſtianity findes or makes us honourable.

Verſe 8. Greet Amplias] Piety is no enemy to courteſie: It doth not remove, but rectifie it.

Verſe 9. Our helper in Christ] A ſweet ſign to him, that his name was written in the book of life, Phil. 4.3.

Verſe 10. Approved in Chriſt] An high ſtile, far beyond that of the great Turk, with all his big-ſwoln-titles.

Verſe 11. My kinſman] In the fleſh, but more in the faith, that ſureſt tie.

Verſe 12. Who labour in the Lord] Though not ſo much as Perſis did,Cic. deorator. yet doth he not defraud them of their due commendation, Prima ſequentem honestum eſt in ſecundis tertiiſ que conſiſlere. Every man muſt not look to excell: let him be doing, as he is able.

Verſe 13. His mother and mine] His by nature, mine by affection. The Apoſtles parted with parents and friends at home, found them abroad.

Verſe 14. Salute Aſyncritus, &c.] Nothing is ſaid of theſe; for haſte perhaps, or elſe becauſe they were (as one ſaith of Ieſſe the father of David) Viri, probi & honeſti, minùs [illegible: 1 letter]amen clari, Good honeſt men, but not much noted. Or laſtly, for that the Apoſtle had no very good opinion of them, as he ſeems not to have had of Demas, Coloſ. 4.14. who yet would needs be one in the Apoſtles regiſter there: a place he will have, though it be the laſt place. Hermas here mentioned, was reputed by ſome of the Ancients to be the Authour of that Apocryphall book called Paſtor; wherein he dealt not ſo fairly and faithfully in relating what he had received from the Apoſtles, being ſubleſtae fidci author.

Verſe 15. And Olympas] Viri nomen non mulicris. The name not of a woman, but of a man, ſaith Beza.

Verſe 16. With an holy kiſſe] The Independents at Arnheim in Holland, M. Edwards his Antapol. p 36, 60. propounded this kiſſe of love to be practiſed amongſt them. So for anointing the ſick with oil, ſinging of hymns by one man, all the reſt being ſilent, &c.

Verſe 17. [non-Latin text not transcribed]. Mark them which] Set a watchfull and a jealous eye upon them, as upon peſts and enemies. And here, let not our Epiſcopi (whoſe office it is chiefly) be Apoſcopi, Bernard. over-ſeers be by-ſeers, but look well to the ſlock, leſt theſe wolves worry them.Act. 20, 29.

And avoid them] Gr. Decline them ſtudiouſly, [non-Latin text not transcribed]. as ye would do a ſerpent in your way, or poiſon in your meats.

Verſe 18 But their own bellies] They pretend the ſervice of Chriſt to their worldly and wicked reſpects, by a diſſembled ſanctity, which is double iniquity. The Duke of Bavaria is even eaten up with thoſe Popiſh fleſh-ſhes, Friers and Jeſuites.

And by good words, &c.] Thoſe locuſts in the Revelation have faces like women, inſinuative and flattering.Tertullian. The Valentinian heretikes had an art to perſwade before they taught, whereas the truth perſwadeth by teaching, it doth not teach by perſwading.

They deceive] As cheaters do, by the cogging of a dye, Eph. 4.14. Fallax artiſicium, vel potiùs artiſex fallacia, [non-Latin text not transcribed] ſaith Eraſmus on that text, a cunning kinde of cez[illegible: 1 letter]nage.

Verſe 19 For your obedience, &c.] Whereas the Romans might object, Are we alſo of thoſe ſimple ones? Your obedience, ſaith he, is famous all the world over. Howbeit I would have you wiſe to that which is good, but ſimple concerning evil. This ſimplicity is no diſparagement, to be unskilled in the devils depths, Revel. 2.24.

Verſe 20. Shall bruiſe Satan] Sincerity of a little grace ſhall be rewarded with abundance of greater graces. Chriſt our Champion hath already wonne the field, and will ſhortly ſet our feet upon the necks of our ſpirituall enemies. The broken horns of Satan ſhall be the Trumpets of our triumph, and the Cornets of our joy.

Verſe 21. Timotheus my work fellow] Of Timothy, reade Act, 16.1, 2. Of Lucius, Act. 13.1. Of Iaſon, Act. 17.5. Of Sopater, Act. 20 4.

Verſe 22. I Tertius who wrote, &c.] Either from the Apoſtles mouths, or rather out of his foul papers.

Verſe 23. Gaius mine hoſt] Baptized by Paul, for whom therefore, 1 Cor. 1.14. Muli[illegible: 1 letter] bo[illegible: 1 letter]piti[illegible: 1 letter] praebuit. Steph. and for other good men he thought he could never doe enough. Such another was Phebe, verſe 2. who had been a ſuccourer, or an hoſteſſe to many, and to my ſelf, ſaith Paul.

Verſe 24. The grace of our Lord] This is the ſeal of all S. Pauls Epiſtles. 2 Theſſ. 3.17.

Verſe 25. Which was kept ſecret] Even from the very Angels, 1 Pet. 1.12. who do daily profit in the knowledge of this ſecret, Eph. 3.10.

Verſe 26. According to the Commandment] The writings of the Prophets concerning the myſtery of Chriſt were not made known to the world by hap-hazard, but by a ſpeciall command of God.

Verſe 27. To God only wiſe, &c.] So ſay I for theſe few Notes thus finiſhed.

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

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

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.

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

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.

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

Approved in Christ. An approved or tried Christian; approved and beloved by Christ.

(1) "household", or "friends"

Tryphena 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.

Chosen 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

Salute 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

Now 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

Serve 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

For your obedience, 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"

And the God of peace. 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

Timotheus. Timothy; 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

Gaius mine host. 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

Now to him. This 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

But now is made manifest. Is 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

To God only wise. The apostle 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

The first person here mentioned is Phebe; who going upon some occasion to Rome, St. Paul is supposed to have sent this epistle to the Romans by her: "I commend, says he, to your care and affectionate regard, Phebe our sister in the faith, who serveth the church at Chenchrea," in the quality of deaconess, as some think; or, as others, who spent her time in receiving and harbouring poor Christians that were driven out of their own country, and who had been a succourer and supporter of the apostle himself. He exhorts them to receive her in the Lord; that is, with Christian love for the Lord's sake, and to be assistant and helpful to her in her outward affairs and business.

Learn hence, What honour God puts upon the female sex, in making use of some of them to be assistants to the apostles, and taking care that their offices of love and service for and towards the ministers and members of Christ should not be forgotten, but had and kept in everlasting remembrance. The services which Phebe did, are here recorded, to posterity transmitted, and to our imitation recommended.

The first persons at Rome whom St. Paul saluteth by name, are Priscilla and Aquila. The woman is named before her husband, and shows that they were all one in Christ Jesus, in whom is neither male nor female.

Here, by the way, it appears how weakly the Papists argue for St. Peter's primacy, because placed first in the catalogue of the apostles. By the same argument the woman is the head of the man, because here named before the man.

Observe, 2. The honourable title which St. Paul puts upon these two persons, Aquila and Priscilla; he calls them his helpers in Christ Jesus. They were his assistants in propagating the gospel by private instruction, though not by public preaching Acts 18:26.

Observe, 3. The Christian courage which was found with this holy woman Priscilla, and her husband Aquila: They laid down their own necks for the apostle; that is, exposed themselves to the hazard of their own lives for his preservation.

Observe, 4. The thankful remembrance which the apostle and all the churches of the Gentiles had of this their great and noble service, in hazarding their own lives for his; To whom I give thanks, and all the churches of the Gentiles. Because St. Paul was the apostle of the Gentiles, and his preservation redounded to the benefit of them all; therefore were the churches of the Gentiles so sensible of, and thankful for, the apostle's preservation.

Observe lastly, The salutation sent to the church that was in their house. By which some understand their household, their Christian family, which he calls a church, because of the pious order and religious worship which was there observed.

O happy houses! and thrice happy householders! whose families are little churches for piety and devotion. Others understand by the church in their house, the number of Christians which used there to assemble for religious worship. Be it the one or the other, our apostle forgets not to send kind and Christian salutations to them.

Three persons are here saluted by name;

the first, Epenetus, whom he calls the first-fruits of Achaia; that is, the first person that embraced Christianity, or the faith of Christ, in the region of Achaia:

the second is Mary, a common name, but the person here intended was of special note, having bestowed much pains upon, and done many good offices for, the preachers of the gospel:

the third is Andronicus, noted for his sufferings and services among the apostles, as also for his early embracing the Christian faith. He was in Christ before me; that is, converted to Christianity before myself.

Learn hence, 1. That seniority in grace is a very great honour; and to be in Christ before others, is a transcendent prerogative.

Learn, 2. That God will have the good works of all his saints, and the services especially which are done to his ministers and ambassadors by any of his people, to be applauded, valued, and recorded. Mary's labour bestowed on the apostle, is here mentioned with respect.

Here observe, 1. How the apostle salutes the Christians at Rome, not in general, but particularly and by name, that they might be convinced how particularly mindful he was of them. And as he mentions them by name in his salutations, it is not improbable but that he might mention them also by name in his supplications and private addresses to God. No doubt he bore them, and all converted by him, upon his heart, whenever he went in and out before the Lord. A spiritual father can never be forgetful of his spiritual children.

Observe, 2. The persons saluted by the apostle are not men of fame in Rome, noted for their dignity and greatness, or for their wealth and riches, but for their piety and goodness, for labouring in the Lord, and for labouring much in the Lord; for being in Christ, approved in Christ, and helpers in Christ; that is, assistants in propagating the gospel of Christ, and serviceable to those whose work and office it was so to do. 'Tis religion that renders persons renowned, and no persons deserve so well to be remembered by us, as those who are most persevering and laborious in their services for God.

Observe, 3. Here are several women as well as men remembered and saluted, and their services for Christ and his ministers recorded. God will have none of his faithful servants forgotten, or any of their good deeds buried in oblivion.

Observe, 4. That in all this roll of salutations there is no mention made of St. Peter's name. Had he now been at Rome, as the Papists will have him, and bishop of that see, it had been morally impossible for our apostle to have forgotten him in his salutations, when so many of his inferiors were remembered by him.

Observe here, How the apostle proceeds from greeting the saints at Rome himself, to persuade them to salute one another. There had been much dissension amongst them about meats and days; he therefore craves of them for the future to embrace each other with cordial love, and affectionate kindness, and, as a token and symbol of it, to salute one another with an holy kiss, the usual expression of friendship in those times.

The primitive Christians, at the end of their prayers, before the celebration of the sacrament, did salute one another with a kiss, and then the bread and cup was brought forth; and some observe, that it was done by the men apart, and the women apart. But this custom being afterwards abused, was generally laid aside. That which is lawful in its use, and innocent in its own nature, may and ought to be laid aside when it becomes matter of scandal and just offence.

Observe here, 1. How our apostle takes his leave and farewell of the Romans, with an admonition to them to take heed of persons that were erroneous in doctrine, and scandalous in practice. 'Tis probable he means either those Jews who pleaded the necessity of circumcision, and the observation of the Mosaic rites, as necessary to the salvation of the Gentiles; or the gnostics to whom the following characters do well agree. Whoever they were, they were dangerous seducers, and to be avoided.

Observe, 2. The character which our apostle gives of these persons; They serve not our Lord Jesus Christ, but their own belly.

Note, That seducers are always self-seekers; they are designing men: they aim at themselves, under a pretence of acting for Christ and his glory. They serve not our Lord Jesus Christ, but their own belly.

Observe, 3. The arts and methods which they use to delude and deceive: By good words and fair speeches, they deceive the hearts of the simple. Seducers have smooth and glossing tongues; and innocent, harmless men are misled by their fine pretences and fair speeches: and thus they impose upon the simple.

Observe, 4. The double advice which the apostle gives, in order to their being preserved and secured from the poison and contagion of these seducers: namely, to mark them, and avoid them.

(1.) To mark them: the word signifies such a marking as a watchman useth when he standeth upon a tower to descry an enemy; which is performed with great accuracy.

(2.) To avoid them as a sound person would shun him that has the plague upon him.

Where note, The apostle advises to mark them, in order to the declining of them, not destroying of them; to cut them off of excomminication, not to cut their throats, or burn their bodies for heresy: Mark them which cause divisions, and avoid them.

Observe, 5. The persons whom this exhortation concerns, who they are that should judge of the doctrines and seducers: they are the common people, the Romans, the saints or Christians at Rome, to whom he was now writing; to them the apostle allows a judgment of discretion, a power to try and examine the doctrines delivered by persons pretending to infallible inspiration: I beseech you, brethren, mark them which cause divisions, contrary to the doctrines which ye have learned.

Christians are by no means to be led by their teachers blindfold, but ought to see with their own eyes, to take nothing upon trust, but all upon trial; to examine the doctrines they are taught, and to observe and mark the teachers of them: I beseech you, says our apostle, mark them.

As if the apostle had said, "I do not accuse you, but advise and warn you only; I acknowledge that you the Christians at Rome are famous for your obedience to the apostolical doctrine, and that you walk in faith and love, in unity and concord, to the credit of the gospel, and the honour of your holy religion. But I would have you know, that you are not wholly out of danger of being infected by those judaizers; I wish you therefore wisdom to escape their snares. The Lord make you wise as well as zealous, that you may discern that which is good, and decline that which is evil."

Learn hence, That the holiest, best, and wisest of Christians, must not look upon themselves as secure from the snares of seducers, but stand in need of all the cautions and warnings, of all the advice and counsel, of their spiritual guides, in order to their principles, and the contagion of their example.

These words may be considered either relatively, or absolutely;

if relatively, or with relation to the context, then by Satan is to be understood seducers and false teachers, whom he had warned the Romans of in the preceding verses: Mark them which cause divisions, &c.

Learn hence, 1. That all corrupters of divine truths, and troublers of the church's peace, are Satan's instruments: God shall bruise Satan, that is, Satan in his instruments, under your feet.

Learn, 2. That divine evangelical truth shall be finally victorious: no weapon formed against it shall prosper; the head of error shall fall low at last at the feet of truth. Seducers may bluster for a time, but shall be bruised at last; the God of peace shall bruise Satan shortly.

Consider the words absolutely, and we have a victory proclaimed; the author of that victory declared, the God of peace; the enemy conquered, Satan; the conquest, or manner of conquering, by bruising; the time of the conquest, no presently, but shortly; The God of peace shall bruise Satan under your feet shortly.

Learn, 1. That the reconciler of the world shall be the subduer of Satan: in subduing Satan, and in him all that belong unto him; as the fall of the general puts the whole army to the rout.

Learn, 2. That Almighty God, in his own time, will make believers complete conquerors over Satan, and all their spiritual enemies.

Note, That it is by virtue of Christ's conquest over Satan, that believers become conquerors; for the promise here refers to the original promise, Gen 3:15, That Christ, the seed of the woman, shall bruise the serpent's head. So then it is by virtue of the act of Jesus Christ, bruising the serpent's head, yea, breaking it, that Satan is bruised under our feet. As Christ bruised him under his own feet, so in his own time will he bruise him under our feet. The personal, as well as the representative seed of the woman, shall bruise the serpent's head.

Remember, poor tempted Christian, for thy comfort, the God of peace will tread Satan under our feet shortly; thou shalt set thy foot on the neck of thy enemy; and when once thy foot is over the threshold of glory, thou shalt cast back a smiling look, and say, "Now Satan, do thy worst; through grace I am where thou shalt never come."

Our apostle had, in the former part of the chapter, saluted divers persons himself; here he sends the salutations of those that were with him to the saints or Christians at Rome: hereby showing that mutual love and amity, that happy concord and unity, which is and ought to be between all the sincere disciples and followers of Jesus; when, though not in body, yet in mind, they should be present with one another, and, though distant in place, yet undivided in affection. The two principal persons here sending joint salutations with the apostle to these Romans, were Timothy and Gaius. The former St. Paul calls his work-fellow, or fellow-labourer; Timotheus my work-fellow.

Where note the great humility of the apostle, in dignifying so young a man as Timothy then was with this title: what greater dignity than to be a fellow-worker with the apostle, in planting and propagating the gospel of Jesus Christ? The latter was Gaius, whom the apostle calls his host, and the host of the whole church: that is, a person employed by the church of Corinth to entertain Christian strangers. To perform the meanest offices of love and service for the persecuted or distressed saints and servants of Jesus Christ, to entertain them in our houses, yea, to wash their feet, is an honourable and acceptable service.

Here again our apostle, from the abundance of his affectionate heart towards them, repeats his benediction to them, that the mercy, grace, and goodness, of the Lord Jesus Christ, may abide upon, and evermore continue with, them.

Where note, The fountain and original spring from whence all grace doth rise and flow; namely, from Jesus Christ: The grace of our Lord Jesus Christ. It is so called, because he purchased it for us, because he applies it to us.

Our apostle here concludes his excellent epistle with a solemn doxology or thanksgiving to God; in which he first describes God, and then ascribes eternal glory to him. He describes him both by his power and by his wisdom.

By his power first, To him that is able to establish you according to my gospel; that is, to establish you, in grace and truth, in faith and holiness, and to keep you from falling into sin and error. Such is our weakness and Satan's power, that unless God confirm and establish us, we shall soon run into sin and danger.

Observe farther, The instrumental means which God makes use of for his people's establishment; and that is, the gospel, and the preaching of Jesus Christ, the doctrine of the gospel which Christ and his apostle taught and delivered. This is called a mystery, kept secret since the world began, and now made manifest for the obedience of the faith; that is, that it may be believed and obeyed.

The second attribute in the description of God, is his wisdom: he is called the wise, the only wise God; not to exclude the Son and Holy Ghost, but the wisdom of the creature only. He is only wise originally, his wisdom is of himself: yea, his wisdom is himself: the wisdom of God is not a quality separable from himself, but is his very essence and nature.

He is only wise, because he is incomparably wise; there is none for wisdom can compare with him. He has wisdom in such a degree and eminency, that the very angels are chargeable with folly before him.

In a word, he is only wise, because all wisdom of angels and men is but a ray from his light, a drop from his ocean. And if so, then let the wisdom of God, in all his dealings with us and ours, be admired and adored by us; for all his works of providence are as orderly and perfect as his works of creation, though we perceive it not.

Now unto him that is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy; to the only wise God our Saviour, be glory and majesty, dominion and power, now and ever. Amen.