Day 1307 of 1461 · 2030-07-30
Romans 16:1–27
1I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae,
2that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self.
3Greet Prisca and Aquila, my fellow workers in Christ Jesus,
4who risked their own necks for my life, to whom not only I give thanks, but also all the assemblies of the Gentiles.
5Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ.
6Greet Mary, who labored much for us.
7Greet Andronicus and Junia, my relatives and my fellow prisoners, who are notable among the apostles, who were also in Christ before me.
8Greet Amplias, my beloved in the Lord.
9Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved.
10Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus.
11Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord.
12Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord.
13Greet Rufus, the chosen in the Lord, and his mother and mine.
14Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them.
15Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.
16Greet one another with a holy kiss. The assemblies of Christ greet you.
17Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them.
18For those who are such don’t serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the hearts of the innocent.
19For your obedience has become known to all. I rejoice therefore over you. But I desire to have you wise in that which is good, but innocent in that which is evil.
20And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
21Timothy, my fellow worker, greets you, as do Lucius, Jason, and Sosipater, my relatives.
22I, Tertius, who write the letter, greet you in the Lord.
23Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
24The grace of our Lord Jesus Christ be with you all! Amen.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~883 words.
Matthew Henry. "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. He gives a very good character of her. (1.) As a sister to Paul: Phebe our sister; not in nature, but in grace; not in affinity or consanguinity, but in pure Christianity: his own sister in the faith of Christ, loving Paul, and beloved of him, with a pure and chaste and spiritual love, as a sister; for there is neither male nor female, but all are one in Christ Jesus, Gal 3:28. He says of Tryphena and Tryphosa, two useful women in their places, that they laboured in the Lord (Rom 16:12), and of the beloved Persis, another good woman, that she laboured much in the Lord, more than others, abounding more in the work of the Lord. 4. 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. 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. 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. Now observe his description of them, in two things: - (1.) The master they serve: not our Lord Jesus Christ.
Jamieson–Fausset–Brown. Receive her in the Lord--that is, as a genuine disciple of the Lord Jesus. as--"so as" becometh saints--so as saints should receive saints. assist her in whatsoever business she hath--"may have" need of you--some private business of her own. for she hath been a succourer of many, and of myself also--(See Psa 41:1-3; Ti2 1:16-18). Greet--or "salute" Mary, who bestowed much labour on us--labor, no doubt, of a womanly kind. 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. Salute the beloved Persis--another woman. which laboured much in the Lord--referring probably, not to official services, such as would fall to the deaconesses, but to such higher Christian labors--yet within the sphere competent to woman--as Priscilla bestowed on Apollos and others (Act 18:18). For they that are such serve not our Lord Jesus Christ--"our Lord Christ" appears to be the true reading. but their own belly--not in the grosset sense, but as "living for low ends of their own" (compare Phi 3:19). and by good words and fair speeches deceive the simple--the unwary, the unsuspecting. (See Pro 14:15). Erastus the chamberlain--"treasurer." of the city--doubtless of Corinth. (See Act 19:22; Ti2 4:20). and Quartus a brother--rather, "the" or "our brother"; as Sosthenes and Timothy are called (Co1 1:1; Co2 1:1, Greek).
John Calvin. As then she was an assistant [469] 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. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. 15. 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. 2. 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. [472] 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. 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. 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. [480] 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 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.
Full commentary on this passage
Matthew Henry
chapter
Paul is now concluding this long and excellent epistle, and he does it with a great deal of affection. As in the main body of the epistle he appears to have been a very knowing man, so in these appurtenances of it he appears to have been a very loving man. So much knowledge and so much love are a very rare, but (where they exist) a very excellent and amiable - composition; for what is heaven but knowledge and love made perfect? It is observable how often Paul speaks as if he were concluding, and yet takes fresh hold again. One would have thought that solemn benediction which closed the foregoing chapter should have ended the epistle; and yet here he begins again, and in this chapter he repeats the blessing (Rom 16:20), "The grace of our Lord Jesus Christ be with you, Amen." And yet he has something more to say; nay, again he repeats the blessing (Rom 16:24), and yet has not done; an expression of his tender love. These repeated benedictions, which stand for valedictions, speak Paul loth to part. Now, in this closing chapter, we may observe, I. His recommendation of one friend to the Roman Christians, and his particular salutation of several among them (v. 1-16). II. A caution to take heed of those who caused divisions (Rom 16:17-20). III. Salutations added from some who were with Paul (Rom 16:21-24). IV. He concludes with a solemn celebration of the glory of God (Rom 16:25-27).
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1–16
Such remembrances as these are usual in letters between friends; and yet Paul, by the savouriness of his expressions, sanctifies these common compliments.
I. Here is the recommendation of a friend, by whom (as some think) this epistle was sent - one Phebe, Rom 16:1, Rom 16:2. It should seem that she was a person of quality and estate, who had business which called her to Rome, where she was a stranger; and therefore Paul recommends her to the acquaintance of the Christians there: an expression of his true friendship to her. Paul was as well skilled in the art of obliging as most men. True religion, rightly received, never made any man uncivil. Courtesy and Christianity agree well together. It is not in compliment to her, but in sincerity, that,
1. He gives a very good character of her. (1.) As a sister to Paul: Phebe our sister; not in nature, but in grace; not in affinity or consanguinity, but in pure Christianity: his own sister in the faith of Christ, loving Paul, and beloved of him, with a pure and chaste and spiritual love, as a sister; for there is neither male nor female, but all are one in Christ Jesus, Gal 3:28. Both Christ and his apostles had some of their best friends among the devout (and upon that account honourable) women. (2.) As a servant to the church at Cenchrea: diakonon, a servant by office, a stated servant, not to preach the word (that was forbidden to women), but in acts of charity and hospitality. Some think she was one of the widows that ministered to the sick and were taken into the church's number, Ti1 5:9. But those were old and poor, whereas Phebe seems to have been a person of some account; and yet it was no disparagement to her to be a servant to the church. Probably they used to meet at her house, and she undertook the care of entertaining the ministers, especially strangers. Every one in his place should strive to serve the church, for therein he serves Christ, and it will turn to a good account another day. Cenchrea was a small sea-port town adjoining to Corinth, about twelve furlongs distant. Some think there was a church there, distinct from that at Corinth, though, being so near, it is very probable that the church of Corinth is called the church of Cenchrea, because their place of meeting might be there, on account of the great opposition to them in the city (Act 18:12), as at Philippi they met out of the city by the water-side, Act 16:13. So the reformed church of Paris might be called the church at Charenton, where they formerly met, out of the city. (3.) As a succourer of many, and particularly of Paul, Rom 16:2. She relieved many that were in want and distress - a good copy for women to write after that have ability. she was kind to those that needed kindness, intimated in her succouring them; and her bounty was extensive, she was a succourer of many. Observe the gratitude of Paul in mentioning her particular kindness to him: And to myself also. Acknowledgment of favours is the least return we can make. It was much to her honour that Paul left this upon record; for wherever this epistle is read her kindness to Paul is told for a memorial of her.
2. He recommends her to their care and kindness, as one worthy to be taken notice of with peculiar respect. (1.) "Receive her in the Lord. Entertain her; bid her welcome." This pass, under Paul's hand, could not but recommend her to any Christian church. "Receive her in the Lord," that is, "for the Lord's sake; receive her as a servant and friend of Christ." As it becometh saints to receive, who love Christ, and therefore love all that are his for his sake; or, as becometh saints to be received, with love and honour and the tenderest affection. There may be occasion sometimes to improve our interest in our friends, not only for ourselves, but for others also, interest being a price in the hand for doing good. (2.) Assist her in whatsoever business she has need of you. Whether she had business of trade, or law-business at the court, is not mate…
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17–20
The apostle having endeavoured by his endearing salutations to unite them together, it was not improper to subjoin a caution to take heed of those whose principles and practices were destructive to Christian love. And we may observe,
I. The caution itself, which is given in the most obliging manner that could be: I beseech you, brethren. He does not will and command, as one that lorded it over God's heritage, but for love's sake beseeches. How earnest, how endearing, are Paul's exhortations! He teaches them, 1. To see their danger: Mark those who cause divisions and offences. Our Master had himself foretold that divisions and offences would come, but had entailed a woe on those by whom they come (Mat 18:7), and against such we are here cautioned. Those who burden the church with dividing and offending impositions, who uphold and enforce those impositions, who introduce and propagate dividing and offending notions, which are erroneous or justly suspected, who out of pride, ambition, affectation of novelty, or the like, causelessly separate from their brethren, and by perverse disputes, censures, and evil surmisings, alienate the affections of Christians one from another - these cause divisions and offences, contrary to, or different from (for that also is implied, it is para tēn didachēn), the doctrine which we have learned. Whatever varies from the form of sound doctrine which we have in the scriptures opens a door to divisions and offences. If truth be once deserted, unity and peace will not last long. Now, mark those that thus cause divisions, skopein. Observe them, the method they take, the end they drive at. There is need of a piercing watchful eye to discern the danger we are in from such people; for commonly the pretences are plausible, when the projects are very pernicious. Do not look only at the divisions and offences, but run up those streams to the fountain, and mark those that cause them, and especially that in them which causes these divisions and offences, those lusts on each side whence come these wars and fightings. A danger discovered is half prevented. 2. To shun it: "Avoid them. Shun all necessary communion and communication with them, lest you be leavened and infected by them. Do not strike in with any dividing interests, nor embrace any of those principles or practices which are destructive to Christian love and charity, or to the truth which is according to godliness. - Their word will eat as doth a canker." Some think he especially warns them to take heed of the judaizing teachers, who, under convert of the Christian name, kept up the Mosaical ceremonies, and preached the necessity of them, who were industrious in all places to draw disciples after them, and whom Paul in most of his epistles cautions the churches to take heed of.
II. The reasons to enforce this caution.
1. Because of the pernicious policy of these seducers, Rom 16:18. The worse they are, the more need we have to watch against them. Now observe his description of them, in two things: - (1.) The master they serve: not our Lord Jesus Christ. Though they call themselves Christians, they do not serve Christ; do not aim at his glory, promote his interest, nor do his will, whatever they pretend. How many are there who call Christ Master and Lord, that are far from serving him! But they serve their own belly - their carnal, sensual, secular interests. It is some base lust or other that they are pleasing; pride, ambition, covetousness, luxury, lasciviousness, these are the designs which they are really carrying on. Their God is their belly, Phi 3:19. What a base master do they serve, and how unworthy to come in competition with Christ, that serve their own bellies, that make gain their godliness, and the gratifying of a sensual appetite the very scope and business of their lives, to which all other purposes and designs must truckle and be made subservient. (2.) The method they take to compass their design: By good words and fair speeches they d…
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21–24
As the Apostle had before sent his own salutations to many of this church, and that of the churches round him to them all, he here adds an affectionate remembrance of them from some particular persons who were now with him, the better to promote acquaintance and fellowship among distant saints, and that the subscribing of these worthy names, known to them, might the more recommend this epistle. He mentions, 1. Some that were his particular friends, and probably known to the Roman Christians: Timotheus my work-fellow. Paul sometimes calls Timothy his son, as an inferior; but here he styles him his work-fellow, as one equal with him, such a respect does he put upon him: and Lucius, probably Lucius of Cyrene, a noted man in the church of Antioch (Act 13:1), as Jason was at Thessalonica, where he suffered for entertaining Paul (Act 17:5, Act 17:6): and Sosipater, supposed to be the same with Sopater of Berea, mentioned Act 20:4. These Paul calls his kinsmen; not only more largely, as they were Jews, but as they were in blood or affinity nearly allied to him. It seems, Paul was of a good family, that he met with so many of his kindred in several places. It is a very great comfort to see the holiness and usefulness of our kindred. 2. One that was Paul's amanuensis (Rom 16:22): I Tertius, who wrote this epistle. Paul made use of a scribe, not out of state nor idleness, but because he wrote a bad hand, which was not very legible, which he excuses, when he writes to the Galatians with his own hand (Gal 6:11): pēlikois grammasi - with what kind of letters. Perhaps this Tertius was the same with Silas; for Silas (as some think) signifies the third in Hebrew, as Tertius in Latin. Tertius either wrote as Paul dictated, or transcribed it fairly over out of Paul's foul copy. The least piece of service done to the church, and the ministers of the church, shall not pass without a remembrance and a recompence. It was an honour to Tertius that he had a hand, though but as a scribe, in writing this epistle. 3. Some others that were of note among the Christians (Rom 16:23): Gaius my host. It is uncertain whether this was Gaius of Derbe (Act 20:4), or Gaius of Macedonia (Act 19:29), or rather Gaius of Corinth (Co1 1:14), and whether any of these was he to whom John wrote his third epistle. However, Paul commends him for his great hospitality; not only my host, but of the whole church - one that entertained them all as there was occasion, opened his doors to their church-meetings, and eased the rest of the church by his readiness to treat all Christian stranger that came to them. Erastus, the chamberlain of the city is another; he means the city of Corinth, whence this epistle was dated. It seems he was a person of honour and account, one in public place, steward or treasurer. Not many mighty, not many noble, are called, but some are. His estate, and honour, and employment, did not take him off from attending on Paul and laying out himself for the good of the church, it should seem, in the work of the ministry; for he is joined with Timothy (Act 19:22), and is mentioned Ti2 4:20. It was no disparagement to the chamberlain of the city to be a preacher of the gospel of Christ. Quartus is likewise mentioned, and called a brother; for as one is our Father, even Christ, so all we are brethren.
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25–26
Here the apostle solemnly closes his epistle with a magnificent ascription of glory to the blessed God, as one that terminated all in the praise and glory of God, and studied to return all to him, seeing all is of him and from him. He does, as it were, breathe out his soul to these Romans in the praise of God, choosing to make that the end of his epistle which he made the end of his life. Observe here,
I. A description of the gospel of God, which comes in in a parenthesis; having occasion to speak of it as the means by which the power of God establishes souls, and the rule of that establishment: To establish you according to my gospel. Paul calls it his gospel, because he was the preacher of it and because he did so much glory in it. Some think he means especially that declaration, explication, and application, of the doctrine of the gospel, which he had now made in this epistle; but it rather takes in all the preaching and writing of the apostles, among whom Paul was a principal labourer. Through their word (Joh 17:20), the word committed to them. Ministers are the ambassadors, and the gospel is their embassy. Paul had his head and heart so full of the gospel that he could scarcely mention it without a digression to set forth the nature and excellency of it.
1. It is the preaching of Jesus Christ. Christ was the preacher of it himself; it began to be spoken by the Lord, Heb 2:3. So pleased was Christ with his undertaking for our salvation that he would himself be the publisher of it. Or, Christ is the subject-matter of it; the sum and substance of the whole gospel is Jesus Christ and him crucified. We preach not ourselves, says Paul, but Christ Jesus the Lord. That which establishes souls is the plain preaching of Jesus Christ.
2. It is the revelation of the mystery which was kept secret since the world began, and by the scriptures of the prophets made known. The subject-matter of the gospel is a mystery. Our redemption and salvation by Jesus Christ, in the foundation, method, and fruits of it, are, without controversy, a great mystery of godliness, Ti1 3:16. This bespeaks the honour of the gospel; it is no vulgar common thing, hammered out by any human wit, but it is the admirable product of the eternal wisdom and counsel of God, and has in it such an inconceivable height, such an unfathomable depth, as surpass knowledge. It is a mystery which the angels desire to look into, and cannot find the bottom of. And yet, blessed be God, there is as much of this mystery made plain as will suffice to bring us to heaven, if we do not wilfully neglect so great salvation. Now,
(1.) This mystery was kept secret since the world began: chronois aiōniois sisigēmenou. It was wrapped up in silence from eternity; so some - a temporibus aeternis; it is no new and upstart notion, no late invention, but took rise from the days of eternity and the purposes of God's everlasting love. Before the foundation of the world was laid, the mystery was hid in God, Eph 3:9. Or, since the world began, so we translate it. During all the times of the Old Testament this mystery was comparatively kept secret in the types and shadows of the ceremonial law, and the dark predictions of the prophets, which pointed at it, but so that they could not stedfastly look to the end of those things, Co2 3:13. Thus it was hid from ages and generations, even among the Jews, much more among the Gentiles that sat in darkness and had no notices at all of it. Even the disciples of Christ themselves, before his resurrection and ascension, were very much in the dark about the mystery of redemption, and their notion of it was very much clouded and confused; such a secret was it for many ages. But,
(2.) It is now made manifest. The veil is rent, the shadows of the evening are done away, and life and immortality are brought to light by the gospel, and the Sun of righteousness has risen upon the world. Paul does not pretend to have the monopoly of this discovery, as if he alone knew it…
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John Calvin
1
Romans 16:1-16
1. I commend unto you Phoebe our sister, which is a servant of the church which is at Cenchrea:
1. Commendo antera vobis Phoeben sororem nostram, quae est ministra ecclesiae Cenchreensis;
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.
2. Ut eam suscipiatis in Domino, ut dignum est sanctis, et adsitis ei in quocunque vobis eguerit negotio; etenim ipsa cum multis affuit, tum etiam mihi ipsi.
3. Greet Priscilla and Aquila my helpers in Christ Jesus:
3. Salutate Priscam et Acylam, cooperarios meos in Christo Iesu;
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.
4. Qui pro anima mea suam ipsorum cervicem posuerunt, quibus non ego solus gratias ago, sed etiam omnes ecclesiae Gentium;
5. Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.
5. Et domesticam eorum ecclesiam. Salutate Epaenetum mihi dilectum qui est primitiae Achaiae in Domino.
6. Greet Mary, who bestowed much labour on us.
6. Salutate Mariam, quae multum laboravit erga vos.
7. Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
7. Salutate Andronicum et Juniam, cognatos meos et cocaptivos meos, qui sunt insignes inter Apostolos, qui etiam ante me fuerunt in Christo.
8. Greet Amplias my beloved in the Lord.
8. Salutate Ampliam, dilectum meum in Domino.
9. Salute Urbane, our helper in Christ, and Stachys my beloved.
9. Salutate Urbanurn, adjutorem nostrum in Christo et Stachyn dilectum meum.
10. Salute Apelles approved in Christ. Salute them which are of Aristobulus' household
10. Salutate Apellen, probatum in Christo. Salutate eos qui sunt ex Aristobuli familiaribns.
11. Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.
11. Salutate Herodionem, cognatum meum. Salutate eos qui sunt ex Narcissi familiaribus, hos qui sunt in Domino.
12. Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.
12. Salutate Tryphsenam et Tryphosam, quae laborant in Domino. Salutate Persidem dilectam, quae multum laboravit in Domino.
13. Salute Rufus chosen in the Lord, and his mother and mine.
13. Salutate Rufum electum in Domino et matrem illius ac meam.
14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
14. Salutate Asynchritum, Phlegontem, Hermam, Patrobam, Mercurium, et qui cum his sunt fratres.
15. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
15. Salutate Philologum et Iuluiam, Nereum et sororem ejus, et Olympam, et qui cum his sunt omnes sanctos.
16. Salute one another with an holy kiss. The churches of Christ salute you.
16. Salutate vos invicem in osculo sancto. Salutant vos ecelesiae Christi.
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 [469] 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…
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17
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. [480] 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 w…
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21
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. [483] 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 comme…
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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; Ti2 1:16-18).
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3
Salute Priscilla--The true reading here is "Prisca" (as in Ti2 4:19), a contracted form of Priscilla, as "Silas" of "Silvanus."
and Aquila my helpers--The wife is here named before the husband (as in Act 18:18, and Rom 16:26, according to the true reading; also in Ti2 4:19), probably as being the more prominent and helpful to the Church.
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4
who have for my life laid down--"who did for my life lay down"
their own necks--that is, risked their lives; either at Corinth (Act 18:6, Act 18:9-10), or more probably at Ephesus (Act 19:30-31; and compare Co1 15:32). They must have returned from Ephesus (where we last find them in the history of the Acts) to Rome, whence the edict of Claudius had banished them (Act 18:2); and doubtless, if not the principal members of that Christian community, they were at least the most endeared to our apostle.
unto whom not only I give thanks, but also all the churches of the Gentiles--whose special apostle this dear couple had rescued from imminent danger.
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5
Likewise the church that is in their house--The Christian assembly that statedly met there for worship. "From his occupation as tent-maker, he had probably better accommodations for the meetings of the church than most other Christians" [HODGE]. Probably this devoted couple had written to the apostle such an account of the stated meetings at their house, as made him feel at home with them, and include them in this salutation, which doubtless would be read at their meetings with peculiar interest.
Salute my well beloved EpÃ&brvbrnetus, who is the first-fruits--that is, the first convert
of Achaia unto Christ--The true reading here, as appears by the manuscripts, is, "the first-fruits of Asia unto Christ"--that is, Proconsular Asia (see Act 16:6). In Co1 16:15 it is said that "the household of Stephanas was the first-fruit of Achaia"; and though if EpÃ&brvbrnetus was one of that family, the two statements might be reconciled according to the received text, there is no need to resort to this supposition, as that text is in this instance without authority. EpÃ&brvbrnetus, as the first believer in that region called Proconsular Asia, was dear to the apostle. (See Hos 9:10; Mic 7:1). None of the names mentioned from Rom 16:5-15 are otherwise known. One wonders at the number of them, considering that the writer had never been at Rome. But as Rome was then the center of the civilized world, to and from which journeys were continually taken to the remotest parts, there is no great difficulty in supposing that so active a travelling missionary as Paul would, in course of time, make the acquaintance of a considerable number of the Christians then residing at Rome.
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6
Greet--or "salute"
Mary, who bestowed much labour on us--labor, no doubt, of a womanly kind.
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7
Andronicus and Junia--or, as it might be, "Junias," a contracted form of "Junianus"; in this case, it is a man's name. But if, as is more probable, the word be, as in our version, "Junia," the person meant was no doubt either the wife or the sister of Andronicus.
my kinsmen--or, "relatives."
and my fellow prisoners--on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more frequent" (Co2 11:23).
which are of note among the apostles--Those who think the word "apostle" is used in a lax sense, in the Acts and Epistles, take this to mean "noted apostles" [CHRYSOSTOM, LUTHER, CALVIN, BENGEL, OLSHAUSEN, THOLUCK, ALFORD, JOWETT]; others, who are not clear that the word "apostle" is applied to any without the circle of the Twelve, save where the connection or some qualifying words show that the literal meaning of "one sent" is the thing intended, understand by the expression used here, "persons esteemed by the apostles" [BEZA, GROTIUS, DE WETTE, MEYER, FRITZSCHE, STUART, PHILIPPI, HODGE]. And of course, if "Junia" is to be taken for a woman, this latter must be the meaning.
who also were in Christ before me--The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labors, gained to Christ either on the day of Pentecost or on some of the succeeding days. In that case they may have attracted the special esteem of those apostles who for some time resided chiefly at Jerusalem and its neighborhood; and our apostle, though he came late in contact with the other apostles, if he was aware of this fact, would have pleasure in alluding to it.
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8
Amplias--a contracted form of "Ampliatus."
my beloved in the Lord--an expression of dear Christian affection.
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9
Urbane--rather, "Urbanus." It is a man's name.
our helper--"fellow labourer"
in Christ.
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17 more notes on this passage are in the library.