Romans 16
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Romans 16
Personal Greetings
1I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
Jamieson-Fausset-Brown
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.
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.
2That 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.
Jamieson-Fausset-Brown
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).
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).
3Greet Priscilla and Aquila my helpers in Christ Jesus:
Jamieson-Fausset-Brown
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.
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.
4Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.
5Likewise greet the church that is in their house. Salute my well-beloved Epaenetus, who is the firstfruits of Achaia unto Christ.
6Greet Mary, who bestowed much labour on us.
Jamieson-Fausset-Brown
6. Greet--or "salute"
Mary, who bestowed much labour on us--labor, no doubt, of a womanly kind.
6. Greet--or "salute"
Mary, who bestowed much labour on us--labor, no doubt, of a womanly kind.
7Salute Andronicus and Junia, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also were in Christ before me.
Jamieson-Fausset-Brown
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.
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.
8Greet Amplias my beloved in the Lord.
Jamieson-Fausset-Brown
8. Amplias--a contracted form of "Ampliatus."
my beloved in the Lord--an expression of dear Christian affection.
8. Amplias--a contracted form of "Ampliatus."
my beloved in the Lord--an expression of dear Christian affection.
9Salute Urbane, our helper in Christ, and Stachys my beloved.
Jamieson-Fausset-Brown
9-10. Urbane--rather, "Urbanus." It is a man's name.
our helper--"fellow labourer"
in Christ.
9-10. Urbane--rather, "Urbanus." It is a man's name.
our helper--"fellow labourer"
in Christ.
10Salute Apelles approved in Christ. Salute them which are of Aristobulus’ household.
11Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
K. Commendation of Phoebe, and salutations to Christians at Rome.
Rom_16:1, Rom_16:2
I commend unto you Phoebe our sister (i.e. fellow-Christian), who is a servant of the Church that is in Cenchrea: that ye receive her in the Lord, worthily of the saints, and assist her (παραστῆτε, literally, stand by her) in whatsoever business she hath need of you: for she too hath been a succourer (προστάτις, corresponding to παραστῆτε) of many, and of mine own self. This Phoebe was probably the bearer of the Epistle. She appears to have had business, perhaps of a legal kind, that took her to Rome; and St. Paul took advantage of her going to send the letter by her, desiring also to enlist the aid of her fellow-Christians at Rome in furtherance of her business, whatever it might be. Her having business at Rome, and her having been "a succourer of many," suggests the idea of her being a lady of means. Her designation as διάκονος of the Church at Cenchrea probably implies that she held an office there corresponding to that of deaconess, though there is no reason to suppose the distinguishing term διακόνισσα to have been as yet in use. Her function, and that of others (as perhaps of Tryphena and Tryphosa, mentioned in Rom_16:12 as "labouring much in the Lord"), might be to minister to the sick and poor, and to fulfil such charitable offices as women could best discharge. Cf. 1Ti_3:11, where γυναῖκας, mentioned in the midst of directions as to the qualifications of men for the office of deacons, probably denotes women who fulfilled similar duties. Cf. also Pliny's celebrated letter to Trajan, in which he says that he had extorted information as to the doings of Christians, "ex duabus ancillis, quae ministrae dicebantur." The Latin ministra answers exactly to the Greek διάκονος. Cenchrea was the port of Corinth on the Saronic Gulf; and it appears from this passage that there was a Church or congregation there, as well as one or more in Corinth itself. It is an interesting conjecture that St. Paul, in speaking of Phoebe having been a succourer of himself as well as of others, may refer to an illness of his own at Cenchrea, during which she had ministered to him, and that his shaving his head at Cenchrea because he had a vow (Act_18:18) may have been during, or on his recovery from, that illness.
Greet Priscilla (al. Prisca, which is but another form of the same name) and Aquila my fellow-workers in Christ Jesus: who have for my life laid down their own neck: unto whom not only I give thanks, but also all the Churches of the Gentiles. And greet the Church that is in their house. For other notices of them, cf. Act_18:2,Act_18:18, Act_18:26; 1Co_16:19; 2Ti_4:19; whence we learn that Aquila was a Jew of Pontus, who, with his wife Priscilla, had been settled at Rome, whence, when the Jews were expelled by Claudius, they had gone to Corinth, where St. Paul found them on his first visit to that city; that St. Paul abode with them there, working with Aquila at tent-making, which was the craft of both; that they left Corinth with St. Paul for Syria, and were for a time left by him at Ephesus, where they instructed Apollos on his arrival there; that, when St. Paul wrote from Ephesus his First Epistle to the Corinthians, they sent greetings by it, having then a congregation of Christians which assembled at their house; that, having returned to Rome when the Epistle to the Romans was written, their house there also was made available for the same purpose; and that, when St. Paul was for the last time a prisoner at Rome before his martyrdom, they were once more living at Ephesus. They were probably in good circumstances, having had both at Rome and Ephesus houses large enough to be used as churches; and they were evidently leading and active members of the Christian community. It would seem that Priscilla, the wife, was especially so, and she may have been, like Phoebe, officially employed; for though, when they are first mentioned (Act_18:2) as having lately come to Corinth, and when they themselves send greetings to Corinth (1Co_16:19), Aquila's name naturally comes first, yet St. Paul in all other mention of them reverses the order. The occasion of their having apparently risked their own lives in defence of St. Paul is unknown. It may have been at Corinth at the time of the Jewish insurrection against him (Act_18:12), or at Ephesus at the time of the tumult raised by Demetrius the silversmith (Act_19:23, etc.), when St. Paul had been in imminent danger. The phrase, "laid down their neck" (not, as in the Authorized Version, "necks"), seems only to denote, figuratively, "exposed their lives to danger." It appears, from the large number of greetings which follow, that there were now many Christians at Rome known to, or any rate known of by, the apostle. It does not follow that he was acquainted with all of them personally. He may have heard of them in the frequent inquiries he had doubtless made about the Roman Church (cf. Rom_1:8). Many of them, however, he evidently knew, and with some had been associated. It was likely that many known to him in various quarters might have had occasion to resort to Rome. There are in all twenty-six individuals to whom greetings are sent, together with two households of slaves, and probably three congregations, as will appear below. Salute (or, as before, greet. The verb is the same as before, and so throughout the chapter) my beloved Epaenetus, who is the firstfruits of Asia (certainly so, rather than Achaia, probably introduced into the text from 1Co_16:15) unto Christ. Asia means the proconsular province so called, being the western part of Asia Minor, of which the capital was Ephesus. Epaenetus may have been St. Paul's own first convert there during his second missionary journey (cf. Act_16:6). The fact of the apostle having been then "forbidden of the Holy Ghost to preach the Word in Asia" does not preclude there having been converts thence.
Rom_16:6, Rom_16:7
Greet Mary, who bestowed much labour on you (ὑμᾶς, rather than, as in the Textus Receptus, ἡμᾶς). Salute Andrenicus and Junia, my kinsmen, and my fellow-prisoners, who are of note among the apostles who also were in Christ before me. It is a question whether by "my kinsmen" (τοὺς συγγενεῖς μου) here and afterwards St. Paul means that the persons so called were his relations, or only that they were Jews (cf. Rom_9:3, where he speaks of the Jews generally as τῶν συγγενῶν μου κατὰ σάρκα. There are in all five persons so designated in this chapter. The designation "fellow-prisoners" implies that these two had been, like himself, at some time imprisoned for the faith, but it does not fellow that he and they had been in prison together. If, in speaking of them as "of note among the apostles (ἐπὶσημοι ἐν τοῖς ἀποστόλοις)," he means to designate them as themselves apostles, this is an instance of a wider use of the term "apostle" than is generally understood (see note under Rom_12:6, etc.). The phrase, however, will bear the interpretation that they were persons held in honour in the circle of the original twelve. The term, οἱ ἀποστόλοι, is certainly often used distinctively of them, as in Act_9:27 and in Gal_1:19, by St. Paul himself, the reference in both texts being to his own relations to them; and so here, speaking of two persons, who he also says had been in Christ before himself, he may only mean to point to their having been, as they still were, distinguished in association with the original apostles even before his own conversion.
Greet Amplias (or, Ampliatus) my beloved in the Lord. Salute Urban (i.e. Urbanus) our fellow-worker in Christ, and Stachys my beloved. Salute Apellos approved in Christ. Salute them which are of Aristobulus' household. As to who Aristobulus might be (viz. a grandson of Herod the Great, mentioned by Josephus, 'Ant.,' 20. l, 2, as being at Rome in a private station), see Lightfoot on 'Philippians,' p. 172, and 'Dict. of Gr. and Romans Biog.,' under "Aristobulus," 5. "Those of Aristobulus" (τῶν Αριστοβούλου) would probably be his familia of slaves (cf. τῶν Χλόης, 1Co_1:11, and below, τῶν Ναρκίσσου). The salutation is not to the whole household, but to the Christians among them, as intimated by τοὺς ἐκ τῶν, and more definitely expressed below in the ease of the household of Narcissus.
Salute Herodion my kinsman. Greet them of the household of Narcissus that are in the Lord. This Narcissus may possibly have been the powerful freedman of Claudius, mentioned by Tacitus, 'Ann.,' 11.29, seq.; 12.57; and by Suetonius, 'Claud.,' 28. The fact that he appears from 'Ann.,' Rom_13:1, to have been put to death on the accession of Nero, A.D. 54, is not inconsistent with the supposition. For his human chattels would be likely to pass into the possession of Nero, and so become part of Caeasar's household, and might still be called by their late master's name. This may also have been the case with the household of Aristobulus above referred to. It is observable that, at a later period, the apostle, writing from Rome to the Philippians, sends special greetings from them "that are of Caesar's household" (Php_4:23).
K. Commendation of Phoebe, and salutations to Christians at Rome.
Rom_16:1, Rom_16:2
I commend unto you Phoebe our sister (i.e. fellow-Christian), who is a servant of the Church that is in Cenchrea: that ye receive her in the Lord, worthily of the saints, and assist her (παραστῆτε, literally, stand by her) in whatsoever business she hath need of you: for she too hath been a succourer (προστάτις, corresponding to παραστῆτε) of many, and of mine own self. This Phoebe was probably the bearer of the Epistle. She appears to have had business, perhaps of a legal kind, that took her to Rome; and St. Paul took advantage of her going to send the letter by her, desiring also to enlist the aid of her fellow-Christians at Rome in furtherance of her business, whatever it might be. Her having business at Rome, and her having been "a succourer of many," suggests the idea of her being a lady of means. Her designation as διάκονος of the Church at Cenchrea probably implies that she held an office there corresponding to that of deaconess, though there is no reason to suppose the distinguishing term διακόνισσα to have been as yet in use. Her function, and that of others (as perhaps of Tryphena and Tryphosa, mentioned in Rom_16:12 as "labouring much in the Lord"), might be to minister to the sick and poor, and to fulfil such charitable offices as women could best discharge. Cf. 1Ti_3:11, where γυναῖκας, mentioned in the midst of directions as to the qualifications of men for the office of deacons, probably denotes women who fulfilled similar duties. Cf. also Pliny's celebrated letter to Trajan, in which he says that he had extorted information as to the doings of Christians, "ex duabus ancillis, quae ministrae dicebantur." The Latin ministra answers exactly to the Greek διάκονος. Cenchrea was the port of Corinth on the Saronic Gulf; and it appears from this passage that there was a Church or congregation there, as well as one or more in Corinth itself. It is an interesting conjecture that St. Paul, in speaking of Phoebe having been a succourer of himself as well as of others, may refer to an illness of his own at Cenchrea, during which she had ministered to him, and that his shaving his head at Cenchrea because he had a vow (Act_18:18) may have been during, or on his recovery from, that illness.
Greet Priscilla (al. Prisca, which is but another form of the same name) and Aquila my fellow-workers in Christ Jesus: who have for my life laid down their own neck: unto whom not only I give thanks, but also all the Churches of the Gentiles. And greet the Church that is in their house. For other notices of them, cf. Act_18:2,Act_18:18, Act_18:26; 1Co_16:19; 2Ti_4:19; whence we learn that Aquila was a Jew of Pontus, who, with his wife Priscilla, had been settled at Rome, whence, when the Jews were expelled by Claudius, they had gone to Corinth, where St. Paul found them on his first visit to that city; that St. Paul abode with them there, working with Aquila at tent-making, which was the craft of both; that they left Corinth with St. Paul for Syria, and were for a time left by him at Ephesus, where they instructed Apollos on his arrival there; that, when St. Paul wrote from Ephesus his First Epistle to the Corinthians, they sent greetings by it, having then a congregation of Christians which assembled at their house; that, having returned to Rome when the Epistle to the Romans was written, their house there also was made available for the same purpose; and that, when St. Paul was for the last time a prisoner at Rome before his martyrdom, they were once more living at Ephesus. They were probably in good circumstances, having had both at Rome and Ephesus houses large enough to be used as churches; and they were evidently leading and active members of the Christian community. It would seem that Priscilla, the wife, was especially so, and she may have been, like Phoebe, officially employed; for though, when they are first mentioned (Act_18:2) as having lately come to Corinth, and when they themselves send greetings to Corinth (1Co_16:19), Aquila's name naturally comes first, yet St. Paul in all other mention of them reverses the order. The occasion of their having apparently risked their own lives in defence of St. Paul is unknown. It may have been at Corinth at the time of the Jewish insurrection against him (Act_18:12), or at Ephesus at the time of the tumult raised by Demetrius the silversmith (Act_19:23, etc.), when St. Paul had been in imminent danger. The phrase, "laid down their neck" (not, as in the Authorized Version, "necks"), seems only to denote, figuratively, "exposed their lives to danger." It appears, from the large number of greetings which follow, that there were now many Christians at Rome known to, or any rate known of by, the apostle. It does not follow that he was acquainted with all of them personally. He may have heard of them in the frequent inquiries he had doubtless made about the Roman Church (cf. Rom_1:8). Many of them, however, he evidently knew, and with some had been associated. It was likely that many known to him in various quarters might have had occasion to resort to Rome. There are in all twenty-six individuals to whom greetings are sent, together with two households of slaves, and probably three congregations, as will appear below. Salute (or, as before, greet. The verb is the same as before, and so throughout the chapter) my beloved Epaenetus, who is the firstfruits of Asia (certainly so, rather than Achaia, probably introduced into the text from 1Co_16:15) unto Christ. Asia means the proconsular province so called, being the western part of Asia Minor, of which the capital was Ephesus. Epaenetus may have been St. Paul's own first convert there during his second missionary journey (cf. Act_16:6). The fact of the apostle having been then "forbidden of the Holy Ghost to preach the Word in Asia" does not preclude there having been converts thence.
Rom_16:6, Rom_16:7
Greet Mary, who bestowed much labour on you (ὑμᾶς, rather than, as in the Textus Receptus, ἡμᾶς). Salute Andrenicus and Junia, my kinsmen, and my fellow-prisoners, who are of note among the apostles who also were in Christ before me. It is a question whether by "my kinsmen" (τοὺς συγγενεῖς μου) here and afterwards St. Paul means that the persons so called were his relations, or only that they were Jews (cf. Rom_9:3, where he speaks of the Jews generally as τῶν συγγενῶν μου κατὰ σάρκα. There are in all five persons so designated in this chapter. The designation "fellow-prisoners" implies that these two had been, like himself, at some time imprisoned for the faith, but it does not fellow that he and they had been in prison together. If, in speaking of them as "of note among the apostles (ἐπὶσημοι ἐν τοῖς ἀποστόλοις)," he means to designate them as themselves apostles, this is an instance of a wider use of the term "apostle" than is generally understood (see note under Rom_12:6, etc.). The phrase, however, will bear the interpretation that they were persons held in honour in the circle of the original twelve. The term, οἱ ἀποστόλοι, is certainly often used distinctively of them, as in Act_9:27 and in Gal_1:19, by St. Paul himself, the reference in both texts being to his own relations to them; and so here, speaking of two persons, who he also says had been in Christ before himself, he may only mean to point to their having been, as they still were, distinguished in association with the original apostles even before his own conversion.
Greet Amplias (or, Ampliatus) my beloved in the Lord. Salute Urban (i.e. Urbanus) our fellow-worker in Christ, and Stachys my beloved. Salute Apellos approved in Christ. Salute them which are of Aristobulus' household. As to who Aristobulus might be (viz. a grandson of Herod the Great, mentioned by Josephus, 'Ant.,' 20. l, 2, as being at Rome in a private station), see Lightfoot on 'Philippians,' p. 172, and 'Dict. of Gr. and Romans Biog.,' under "Aristobulus," 5. "Those of Aristobulus" (τῶν Αριστοβούλου) would probably be his familia of slaves (cf. τῶν Χλόης, 1Co_1:11, and below, τῶν Ναρκίσσου). The salutation is not to the whole household, but to the Christians among them, as intimated by τοὺς ἐκ τῶν, and more definitely expressed below in the ease of the household of Narcissus.
Salute Herodion my kinsman. Greet them of the household of Narcissus that are in the Lord. This Narcissus may possibly have been the powerful freedman of Claudius, mentioned by Tacitus, 'Ann.,' 11.29, seq.; 12.57; and by Suetonius, 'Claud.,' 28. The fact that he appears from 'Ann.,' Rom_13:1, to have been put to death on the accession of Nero, A.D. 54, is not inconsistent with the supposition. For his human chattels would be likely to pass into the possession of Nero, and so become part of Caeasar's household, and might still be called by their late master's name. This may also have been the case with the household of Aristobulus above referred to. It is observable that, at a later period, the apostle, writing from Rome to the Philippians, sends special greetings from them "that are of Caesar's household" (Php_4:23).
12Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
Salute Tryphena and Tryphosa who labour in the Lord. Salute the beloved Persia, which laboured much in the Lord. All these seem to have been Church workers; and the last at least, from the way St. Paul speaks of her, must have been known by him personally, and done work of which he was cognizant. It is to be observed how, in calling her "the beloved," he avoids, with delicate propriety, adding "my," as he does in speaking of his male friends.
Salute Tryphena and Tryphosa who labour in the Lord. Salute the beloved Persia, which laboured much in the Lord. All these seem to have been Church workers; and the last at least, from the way St. Paul speaks of her, must have been known by him personally, and done work of which he was cognizant. It is to be observed how, in calling her "the beloved," he avoids, with delicate propriety, adding "my," as he does in speaking of his male friends.
13Salute Rufus chosen in the Lord, and his mother and mine.
Jamieson-Fausset-Brown
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!
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!
The Pulpit Commentary
Salute Rufus chosen in the Lord, and his mother and mine. Observe the graceful way in which St. Paul intimates his obligation to the mother of Rufus, who at some time (though when and where we know not) had been as a mother to himself. Similar delicate courtesy of language is especially observable in the Epistle to Philemon.
Rom_16:14, Rom_16:15
Salute Asyncritus, Phlegon, Hermes (not, surely, as Origen supposed, the author of 'The Shepherd of Hermes,' which is said in 'Canon Mumtori' to have been written by a brother of Pius I., and cannot well have been of earlier date than the second century), Patrobas, Hermes, and the brethren that are with them. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. The "brethren" in Rom_16:14, and the "saints" in Rom_16:15, saluted in connection with the groups of persons named, may possibly mean the congregations that assembled under the leadership, or perhaps at the houses, of those persons. If so, there would appear to have been three congregations in Rome known of by St. Paul; for see Rom_16:5, which, indeed, seems in itself to imply that the Church that was in the house of Priscilla and Aquila was not the only one.
Salute Rufus chosen in the Lord, and his mother and mine. Observe the graceful way in which St. Paul intimates his obligation to the mother of Rufus, who at some time (though when and where we know not) had been as a mother to himself. Similar delicate courtesy of language is especially observable in the Epistle to Philemon.
Rom_16:14, Rom_16:15
Salute Asyncritus, Phlegon, Hermes (not, surely, as Origen supposed, the author of 'The Shepherd of Hermes,' which is said in 'Canon Mumtori' to have been written by a brother of Pius I., and cannot well have been of earlier date than the second century), Patrobas, Hermes, and the brethren that are with them. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. The "brethren" in Rom_16:14, and the "saints" in Rom_16:15, saluted in connection with the groups of persons named, may possibly mean the congregations that assembled under the leadership, or perhaps at the houses, of those persons. If so, there would appear to have been three congregations in Rome known of by St. Paul; for see Rom_16:5, which, indeed, seems in itself to imply that the Church that was in the house of Priscilla and Aquila was not the only one.
14Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
Jamieson-Fausset-Brown
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.
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.
15Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
16Salute one another with an holy kiss. The churches of Christ salute you.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
Salute one another with an holy hiss. All the Churches of Christ salute you. For allusions to the kiss of peace among Christians, cf. 1Th_5:26; 1Co_16:20; 2Co_13:12; 1Pe_5:14. Justin Martyr ('Apol.,' 85) speaks of it as exchanged before the Eucharist, and it is alluded to by many Fathers, directed in the 'Apostolical Constitutions,' and has its place in ancient liturgies (see Bingham, 15. 3.3). St. Paul, of course, in enjoining it here and in other Epistles, has in view the concord which it expressed. In sending salutations from "all the Churches of Christ", he may be understood as conveying to the Roman Christians the feeling towards them that had been expressed generally by the Churches he had visited. He may have spoken wherever he went of his intention of visiting Rome, and perhaps of meanwhile sending a letter thither; and the several Churches may have charged him with kind messages. Before authenticating these salutations with his usual autographic benediction, he feels bound to add one additional warning. The thought occurs to him, and he cannot but give expression to it. The warning is against a class of persons whose mischievous activity he had had experience of elsewhere, and attempts by some of whom to disturb the peace of the Roman Church he may possibly have heard of. They may have been Judaists, or others who taught views contrary to the received faith, and so caused divisions and offences in the Churches. For allusions to such elsewhere, cf. Gal_1:6, seq.; Gal_3:1, seq.; Col_2:8, seq.; 2Co_11:13, seq. For proof of such having been at work afterwards at Rome, cf. Php_1:15, seq.; Php_3:2, Php_3:17, seq.
Salute one another with an holy hiss. All the Churches of Christ salute you. For allusions to the kiss of peace among Christians, cf. 1Th_5:26; 1Co_16:20; 2Co_13:12; 1Pe_5:14. Justin Martyr ('Apol.,' 85) speaks of it as exchanged before the Eucharist, and it is alluded to by many Fathers, directed in the 'Apostolical Constitutions,' and has its place in ancient liturgies (see Bingham, 15. 3.3). St. Paul, of course, in enjoining it here and in other Epistles, has in view the concord which it expressed. In sending salutations from "all the Churches of Christ", he may be understood as conveying to the Roman Christians the feeling towards them that had been expressed generally by the Churches he had visited. He may have spoken wherever he went of his intention of visiting Rome, and perhaps of meanwhile sending a letter thither; and the several Churches may have charged him with kind messages. Before authenticating these salutations with his usual autographic benediction, he feels bound to add one additional warning. The thought occurs to him, and he cannot but give expression to it. The warning is against a class of persons whose mischievous activity he had had experience of elsewhere, and attempts by some of whom to disturb the peace of the Roman Church he may possibly have heard of. They may have been Judaists, or others who taught views contrary to the received faith, and so caused divisions and offences in the Churches. For allusions to such elsewhere, cf. Gal_1:6, seq.; Gal_3:1, seq.; Col_2:8, seq.; 2Co_11:13, seq. For proof of such having been at work afterwards at Rome, cf. Php_1:15, seq.; Php_3:2, Php_3:17, seq.
A Warning Against Divisions
17Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Now I beseech you, brethren, mark them which cause the divisions and offences (τὰ σκάνδαλα, meaning "causes of stumbling." Both the words have the article, so as to denote things known of) contrary to the doctrine which ye learned; and avoid them; rather, turn away from them; i.e. shun them; have nothing to do with them. The allusion seems to be, not to persons within the Church, but rather to outsiders, who come with new notions to disturb its peace.
Now I beseech you, brethren, mark them which cause the divisions and offences (τὰ σκάνδαλα, meaning "causes of stumbling." Both the words have the article, so as to denote things known of) contrary to the doctrine which ye learned; and avoid them; rather, turn away from them; i.e. shun them; have nothing to do with them. The allusion seems to be, not to persons within the Church, but rather to outsiders, who come with new notions to disturb its peace.
18For 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.
Jamieson-Fausset-Brown
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).
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).
19For 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.
Jamieson-Fausset-Brown
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."
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."
20And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.
Jamieson-Fausset-Brown
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.
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.
Greetings from Paul's Companions
21Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
Jamieson-Fausset-Brown
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.
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.
22I Tertius, who wrote this epistle, salute you in the Lord.
Jamieson-Fausset-Brown
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.
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.
23Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
Jamieson-Fausset-Brown
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.
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.
24The grace of our Lord Jesus Christ be with you all. Amen.
Jamieson-Fausset-Brown
24. The grace, &c.--a repetition of the benediction precisely as in Ro 16:20, save that it is here invoked on them "all."
24. The grace, &c.--a repetition of the benediction precisely as in Ro 16:20, save that it is here invoked on them "all."
A Closing Doxology
25Now 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,
Jamieson-Fausset-Brown
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."
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."
26But 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:
Jamieson-Fausset-Brown
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.
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.
27To God only wise, be glory through Jesus Christ for ever. Amen.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
For they that are such serve not our Lord Jesus Christ, but their own belly (cf. Php_3:18, Php_3:19). Had St. Paul thought these people sincere though mistaken, he would doubtless have treated them with the tenderness he shows towards the weak brethren. But he regards them as self-interested, and of the flesh; and against such disturbers of the Church's peace he is, here as elsewhere, indignant (el. Gal_1:7, Gal_1:8; Gal_2:4; Gal_3:1; Gal_5:11. 12). In speaking of them as serving, or being slaves to, their own belly, it cannot be concluded certainly that he attributed to them habits of sensuality. He may only mean that it is the gratification of the lower part of their nature that they have in view; and there may be allusion to the motive of such persons being the desire of eating and drinking at the cost of the Churches. In 'The Teaching of the Twelve Apostles' (alluded to under Rom_12:6, seq.) the desire to live without working at the cost of the Church is set down as one of the marks of a false apostle or a false prophet. And by good words and fair speeches deceive the hearts of the simple (rather, innocent, or harmless. So the word ἄκακος is translated in Heb_7:26. It is different from ἀκέραιος in Heb_7:19, though the Authorized Version makes no difference). For your obedience is come abroad unto all men. This is apparently adduced as a reason for his exhorting them to beware of those seducers, with a confidence that they will not be seduced by them, Rom_16:19 being thus dependent on Rom_16:17. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, but simple (ἀκεραίους) concerning evil. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you all. Amen.
L. Greetings from Corinth.
Rom_16:21, Rom_16:22
Timotheus my workfellow, and Lucius (not to be identified with St. Luke), and Jason, and Sosipater, my kinsmen, salute you, I Tertius, who wrote this Epistle, salute you in the Lord. It was St. Paul's habit to dictate his letters to an amanuensis (cf. Gal_6:11; Col_4:18; 2Th_3:17). Here the amanuensis interposes his own greeting in his own person.
Rom_16:23, Rom_16:24
Gaius mine host, and of the whole Church, saluteth you. Probably the person mentioned in 1Co_1:14 as baptized by St. Paul himself at Corinth. There is no reason for identifying him with those of the same name mentioned in Act_19:29; Act_20:4; 3Jn_1:1. Gaius was a common name. He appears to have been one who exercised extensive hospitality to Christians, which the apostle was enjoying at the time of writing. Erastus the chamberlain (rather, treasurer) of the city (not to be identified with the Erastus of Act_19:22 and 2Ti_4:20), and Quartus the brother. The grace of our Lord Jesus Christ he with you all. Amen.
G. Doxology. (For its original position, see above.) It may have been written by the apostle with his own hand. It differs, indeed, in form as well as fulness, from other autographic conclusions of his Epistles; but it is a suitable and grand ending of an Epistle of the peculiar character of this; summing up pregnantly in the form of a glowing thanksgiving the essential ideas of the whole Epistle, which had been more or less intimated in its preface.
Rom_16:25, Rom_16:26
Now to him that is of power to stablish you according to my gospel (i.e. the gospel committed unto me to preach; cf. Rom_2:16; 1Ti_1:11; 2Ti_2:8), and the preaching of Jesus Christ, according to the revelation of the mystery (on the meaning of μυστηρίον, see note on Rom_11:25), which was kept secret (literally, kept in silence) since the world began (literally, in times eternal), but is now made manifest, and through the Scriptures of the prophets (literally, prophetic Scriptures), according to the command. meat of the eternal God, made known unto all the nations unto the obedience of faith. We have seen throughout the Epistle how the Scriptures of the Old Testament are referred to as foretelling the revelation in Christ of the long-hidden mystery (cf. also Rom_1:2); and it was through showing them to be fulfilled that, in all the apostolic preaching, the mystery, now manifested, was made known to all the nations; and this according to the commandment or appoint-merit of God, that the mystery should thus be now at last made known.
To God only wise, through Jesus Christ, be glory for ever. Amen. The great preponderance of ancient authorities, including all uncials but B, have "to God only wise." But the intended sense is not affected by the insertion, the ascription of glory being still to the only wise God, and not to Jesus Christ. Otherwise there would be no sequence to τῷ δυναμένῳ and μόνῷ σοφῷ Θεῷ. "In the lively pressure of the great intermediate thoughts connected with the mention of the gospel, Rom_16:25, Rom_16:26, the syntactic connection has escaped the apostle" (Meyer)
For they that are such serve not our Lord Jesus Christ, but their own belly (cf. Php_3:18, Php_3:19). Had St. Paul thought these people sincere though mistaken, he would doubtless have treated them with the tenderness he shows towards the weak brethren. But he regards them as self-interested, and of the flesh; and against such disturbers of the Church's peace he is, here as elsewhere, indignant (el. Gal_1:7, Gal_1:8; Gal_2:4; Gal_3:1; Gal_5:11. 12). In speaking of them as serving, or being slaves to, their own belly, it cannot be concluded certainly that he attributed to them habits of sensuality. He may only mean that it is the gratification of the lower part of their nature that they have in view; and there may be allusion to the motive of such persons being the desire of eating and drinking at the cost of the Churches. In 'The Teaching of the Twelve Apostles' (alluded to under Rom_12:6, seq.) the desire to live without working at the cost of the Church is set down as one of the marks of a false apostle or a false prophet. And by good words and fair speeches deceive the hearts of the simple (rather, innocent, or harmless. So the word ἄκακος is translated in Heb_7:26. It is different from ἀκέραιος in Heb_7:19, though the Authorized Version makes no difference). For your obedience is come abroad unto all men. This is apparently adduced as a reason for his exhorting them to beware of those seducers, with a confidence that they will not be seduced by them, Rom_16:19 being thus dependent on Rom_16:17. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, but simple (ἀκεραίους) concerning evil. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you all. Amen.
L. Greetings from Corinth.
Rom_16:21, Rom_16:22
Timotheus my workfellow, and Lucius (not to be identified with St. Luke), and Jason, and Sosipater, my kinsmen, salute you, I Tertius, who wrote this Epistle, salute you in the Lord. It was St. Paul's habit to dictate his letters to an amanuensis (cf. Gal_6:11; Col_4:18; 2Th_3:17). Here the amanuensis interposes his own greeting in his own person.
Rom_16:23, Rom_16:24
Gaius mine host, and of the whole Church, saluteth you. Probably the person mentioned in 1Co_1:14 as baptized by St. Paul himself at Corinth. There is no reason for identifying him with those of the same name mentioned in Act_19:29; Act_20:4; 3Jn_1:1. Gaius was a common name. He appears to have been one who exercised extensive hospitality to Christians, which the apostle was enjoying at the time of writing. Erastus the chamberlain (rather, treasurer) of the city (not to be identified with the Erastus of Act_19:22 and 2Ti_4:20), and Quartus the brother. The grace of our Lord Jesus Christ he with you all. Amen.
G. Doxology. (For its original position, see above.) It may have been written by the apostle with his own hand. It differs, indeed, in form as well as fulness, from other autographic conclusions of his Epistles; but it is a suitable and grand ending of an Epistle of the peculiar character of this; summing up pregnantly in the form of a glowing thanksgiving the essential ideas of the whole Epistle, which had been more or less intimated in its preface.
Rom_16:25, Rom_16:26
Now to him that is of power to stablish you according to my gospel (i.e. the gospel committed unto me to preach; cf. Rom_2:16; 1Ti_1:11; 2Ti_2:8), and the preaching of Jesus Christ, according to the revelation of the mystery (on the meaning of μυστηρίον, see note on Rom_11:25), which was kept secret (literally, kept in silence) since the world began (literally, in times eternal), but is now made manifest, and through the Scriptures of the prophets (literally, prophetic Scriptures), according to the command. meat of the eternal God, made known unto all the nations unto the obedience of faith. We have seen throughout the Epistle how the Scriptures of the Old Testament are referred to as foretelling the revelation in Christ of the long-hidden mystery (cf. also Rom_1:2); and it was through showing them to be fulfilled that, in all the apostolic preaching, the mystery, now manifested, was made known to all the nations; and this according to the commandment or appoint-merit of God, that the mystery should thus be now at last made known.
To God only wise, through Jesus Christ, be glory for ever. Amen. The great preponderance of ancient authorities, including all uncials but B, have "to God only wise." But the intended sense is not affected by the insertion, the ascription of glory being still to the only wise God, and not to Jesus Christ. Otherwise there would be no sequence to τῷ δυναμένῳ and μόνῷ σοφῷ Θεῷ. "In the lively pressure of the great intermediate thoughts connected with the mention of the gospel, Rom_16:25, Rom_16:26, the syntactic connection has escaped the apostle" (Meyer)
THE HOLY BIBLE
Romans
Chapter 16
Translated out of the original tongues, and with the former translations diligently compared and revised.
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KING JAMES VERSION
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105