Romans 16

Ro 16:1-27.

CONCLUSION,

EMBRACING

SUNDRY

SALUTATIONS AND

DIRECTIONS, AND A

CLOSING

PRAYER.

1. I commend unto you Phœbebe our sister, which is a servant--or

"deaconess"

of the church which is at Cenchrea--The word is "Cenchreæ," the

eastern part of Corinth

(Ac 18:18).

That in the earliest churches there were deaconesses, to attend to the

wants of the female members, there is no good reason to doubt. So early

at least as the reign of Trajan, we learn from PLINY'S celebrated letter to that emperor--A.D. 110, or 111--that they existed in the Eastern

churches. Indeed, from the relation in which the sexes then stood to

each other, something of this sort would seem to have been a necessity.

Modern attempts, however, to revive this office have seldom found

favor; either from the altered state of society, or the abuse of the

office, or both.

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

Jesus.

as--"so as"

becometh saints--so as saints should receive saints.

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

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

for she hath been a succourer of many, and of myself also--(See

Ps 41:1-3;

2Ti 1:16-18).

3-5. Salute Priscilla--The true reading here is "Prisca" (as in

2Ti 4:19),

a contracted form of Priscilla, as "Silas" of "Silvanus."

and Aquila my helpers--The wife is here named before the husband (as

in

Ac 18:18,

and Ro 16:26,

according to the true reading; also in

2Ti 4:19),

probably as being the more prominent and helpful to the Church.

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

(Ac 18:6, 9, 10),

or more probably at Ephesus

(Ac 19:30, 31;

and compare

1Co 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

(Ac 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.

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 Epænetus, 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

Ac 16:6).

In

1Co 16:15

it is said that "the household of Stephanas was the first-fruit of

Achaia"; and though if Epænetus 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. Epænetus, as the first believer in that

region called Proconsular Asia, was dear to the apostle. (See

Ho 9:10;

Mic 7:1).

None of the names mentioned from

Ro 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.

6. Greet--or "salute"

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

kind.

7. Andronicus and Junia--or, as it might be, "Junias," a contracted

form of "Junianus"; in this case, it is a man's name. But if, as is more

probable, the word be, as in our version, "Junia," the person meant was

no doubt either the wife or the sister of Andronicus.

my kinsmen--or, "relatives."

and my fellow prisoners--on what occasion, it is impossible to say,

as the apostle elsewhere tells us that he was "in prisons more frequent"

(2Co 11:23).

which are of note among the apostles--Those who think the word

"apostle" is used in a lax sense, in the Acts and Epistles, take this to

mean "noted apostles" [CHRYSOSTOM,

LUTHER,

CALVIN,

BENGEL,

OLSHAUSEN,

THOLUCK,

ALFORD,

JOWETT]; others, who are not clear that the word

"apostle" is applied to any without the circle of the Twelve, save where

the connection or some qualifying words show that the literal meaning of

"one sent" is the thing intended, understand by the expression used

here, "persons esteemed by the apostles" [BEZA,

GROTIUS,

DE

WETTE,

MEYER,

FRITZSCHE,

STUART,

PHILIPPI,

HODGE]. And of course, if "Junia" is

to be taken for a woman, this latter must be the meaning.

who also were in Christ before me--The apostle writes as if he envied

them this priority in the faith. And, indeed, if to be "in Christ" be

the most enviable human condition, the earlier the date of this blessed

translation, the greater the grace of it. This latter statement about

Andronicus and Junia seems to throw some light on the preceding one.

Very possibly they may have been among the first-fruits of Peter's

labors, gained to Christ either on the day of Pentecost or on some of

the succeeding days. In that case they may have attracted the special

esteem of those apostles who for some time resided chiefly at Jerusalem

and its neighborhood; and our apostle, though he came late in contact

with the other apostles, if he was aware of this fact, would have

pleasure in alluding to it.

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

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

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

our helper--"fellow labourer"

in Christ.

10. Salute Apelles approved--"the approved"

in Christ--or, as we should say, "that tried Christian"; a noble

commendation.

Salute them which are of Aristobulus' household--It would

seem, from what is said of Narcissus in

Ro 16:11,

that this Aristobulus himself had not been a Christian; but that the

Christians of his household simply were meant; very possibly some of

his slaves.

11. Salute Herodion, my kinsman--(See on

Ro 16:7).

Greet them that be of the household of Narcissus, which are in the

Lord--which implies that others in his house, including probably

himself, were not Christians.

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

women.

Salute the beloved Persis--another woman.

which laboured much in the Lord--referring probably, not to official

services, such as would fall to the deaconesses, but to such higher

Christian labors--yet within the sphere competent to woman--as Priscilla

bestowed on Apollos and others

(Ac 18:18).

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

in the Lord--meaning, not "who is one of the elect," as every believer

is, but "the choice" or "precious one" in the Lord. (See

1Pe 2:4;

2Jo 13).

We read in

Mr 15:21

that Simon of Cyrene, who was compelled to bear our Lord's cross, was

"the father of Alexander and Rufus." From this we naturally conclude

that when Mark wrote his Gospel, Alexander and Rufus must have been

well known as Christians among those by whom he expected his Gospel to

be first read; and, in all likelihood, this was that very "Rufus"; in

which case our interest is deepened by what immediately follows about

his mother.

and--salute.

his mother and mine--The apostle calls her "his own mother," not so

much as our Lord calls every elderly woman believer His mother

(Mt 12:49, 50),

but in grateful acknowledgment of her motherly attentions to himself,

bestowed no doubt for his Master's sake, and the love she bore to his

honored servants. To us it seems altogether likely that the conversion

of Simon the Cyrenian dated from that memorable day when "passing

[casually] by, as he came from the country"

(Mr 15:21),

"they compelled him to bear the" Saviour's cross. Sweet compulsion, if

what he thus beheld issued in his voluntarily taking up his own

cross! Through him it is natural to suppose that his wife would be

brought in, and that this believing couple, now "heirs together of the

grace of life"

(1Pe 3:7),

as they told their two sons, Alexander and Rufus, what honor had

unwittingly been put upon their father at that hour of deepest and

dearest moment to all Christians, might be blessed to the inbringing of

both of them to Christ. In this case, supposing the elder of the two to

have departed to be with Christ ere this letter was written, or to have

been residing in some other place, and Rufus left alone with his

mother, how instructive and beautiful is the testimony here borne to

her!

14, 15. Salute Asyncritus, &c.--These have been thought to be the

names of ten less notable Christians than those already named. But this

will hardly be supposed if it be observed that they are divided into two

pairs of five each, and that after the first of these pairs it is added,

"and the brethren which are with them," while after the second pair we

have the words, "and all the saints which are with them." This perhaps

hardly means that each of the five in both pairs had "a church at his

house," else probably this would have been more expressly said. But at

least it would seem to indicate that they were each a center of some few

Christians who met at his house--it may be for further instruction, for

prayer, for missionary purposes, or for some other Christian objects.

These little peeps into the rudimental forms which Christian fellowship

first took in the great cities, though too indistinct for more than

conjecture, are singularly interesting. Our apostle would seem to have

been kept minutely informed as to the state of the church at Rome, both

as to its membership and its varied activities, probably by Priscilla

and Aquila.

16. Salute one another with an holy kiss--So

1Co 16:20;

1Th 5:26;

1Pe 5:14.

The custom prevailed among the Jews, and doubtless came from the East,

where it still obtains. Its adoption into the Christian churches, as

the symbol of a higher fellowship than it had ever expressed before,

was probably as immediate as it was natural. In this case the apostle's

desire seems to be that on receipt of his epistle, with its

salutations, they should in this manner expressly testify their

Christian affection. It afterwards came to have a fixed place in the

church service, immediately after the celebration of the Supper, and

continued long in use. In such matters, however, the state of society

and the peculiarities of different places require to be studied.

The churches of Christ salute you--The true reading is, "All the

churches"; the word "all" gradually falling out, as seeming probably to

express more than the apostle would venture to affirm. But no more seems

meant than to assure the Romans in what affectionate esteem they were

held by the churches generally; all that knew he was writing to Rome

having expressly asked their own salutations to be sent to them. (See

Ro 16:19).

17. Now I beseech you, brethren, mark them which cause divisions and

offences contrary to the doctrine which ye have learned--"which ye

learned."

and avoid them--The fomentors of "divisions" here referred to are

probably those who were unfriendly to the truths taught in this epistle,

while those who caused "offenses" were probably those referred to in

Ro 14:15

as haughtily disregarding the prejudices of the weak. The direction as

to both is, first, to "mark" such, lest the evil should be done ere it

was fully discovered; and next, to "avoid" them (compare

2Th 3:6, 14),

so as neither to bear any responsibility for their procedure, nor seem

to give them the least countenance.

18. For they that are such serve not our Lord Jesus Christ--"our Lord

Christ" appears to be the true reading.

but their own belly--not in the grosset sense, but as "living for low

ends of their own" (compare

Php 3:19).

and by good words and fair speeches deceive the simple--the unwary, the

unsuspecting. (See

Pr 14:15).

19. For your obedience--that is, tractableness

is come abroad unto all. I am glad therefore on your behalf--"I

rejoice therefore over you," seems the true reading.

but yet I would have you wise unto that which is good, and

simple--"harmless," as in

Mt 10:16,

from which the warning is taken.

concerning--"unto"

evil--"Your reputation among the churches for subjection to the

teaching ye have received is to me sufficient ground of confidence in

you; but ye need the serpent's wisdom to discriminate between

transparent truth and plausible error, with that guileless simplicity

which instinctively cleaves to the one and rejects the other."

20. And the God of peace shall bruise Satan under your feet shortly--The

apostle encourages the Romans to persevere in resisting the wiles of

the devil with the assurance that, as good soldiers of Jesus Christ,

they are "shortly" to receive their discharge, and have the satisfaction

of "putting their feet upon the neck" of that formidable enemy--symbol

familiar, probably, in all languages to express not only the

completeness of the defeat, but the abject humiliation of the conquered

foe. (See

Jos 10:24;

2Sa 22:41;

Eze 21:29;

Ps 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)

sublime appellation of God has here a wider sense, pointing to the

whole "purpose for which the Son of God was manifested, to destroy the

works of the devil"

(1Jo 3:8);

and indeed this assurance is but a reproduction of the first great

promise, that the Seed of the woman should bruise the Serpent's head

(Ge 3:15).

The grace of our Lord Jesus Christ be with you. Amen--The "Amen" here

has no manuscript authority. What comes after this, where one would have

expected the epistle to close, has its parallel in

Php 4:20,

&c., and being in fact common in epistolary writings, is simply a mark

of genuineness.

21. Timotheus, my work-fellow--"my fellow labourer"; see

Ac 16:1-5.

The apostle mentions him here rather than in the opening address to

this church, as he had not been at Rome [BENGEL].

and Lucius--not Luke, for the fuller form of "Lucas" is not "Lucius"

but "Lucanus." The person meant seems to be "Lucius of Cyrene," who was

among the "prophets and teachers" at Antioch with our apostle, before he

was summoned into the missionary field

(Ac 13:1).

and Jason--See

Ac 17:5.

He had probably accompanied or followed the apostle from Thessalonica

to Corinth.

Sosipater--See

Ac 20:4.

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

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

salute you in the Lord--So usually did the apostle dictate his

epistles, that he calls the attention of the Galatians to the fact that

to them he wrote with his own hand

(Ga 6:11).

But this Tertius would have the Romans to know that, far from being a

mere scribe, his heart went out to them in Christian affection; and the

apostle, by giving his salutation a place here, would show what sort of

assistants he employed.

23. Gaius mine host, and--the host

of the whole church--(See

Ac 20:4).

It would appear that he was one of only two persons whom Paul baptized

with his own hand (compare

3Jo 1).

His Christian hospitality appears to have been something uncommon.

Erastus the chamberlain--"treasurer."

of the city--doubtless of Corinth. (See

Ac 19:22;

2Ti 4:20).

and Quartus a brother--rather, "the" or "our brother"; as Sosthenes

and Timothy are called

(1Co 1:1;

2Co 1:1,

Greek). Nothing more is known of this Quartus.

24. The grace, &c.--a repetition of the benediction precisely as in

Ro 16:20,

save that it is here invoked on them "all."

25. Now to him that is of power--more simply, as in

Jude 24,

"to Him that is able."

to stablish--confirm, or uphold

you, according to my gospel, and the preaching of Jesus Christ--that

is, in conformity with the truths of that Gospel which I preach, and not

I only, but all to whom has been committed "the preaching of Jesus

Christ."

according to the revelation of the mystery--(See on

Ro 11:25).

which was kept secret since the world began--literally, "which hath

been kept in silence during eternal ages."

26. But is now made manifest--The reference here is to that

peculiar feature of the Gospel economy which Paul himself was specially

employed to carry into practical effect and to unfold by his

teaching--the introduction of the Gentile believers to an equality with

their Jewish brethren, and the new, and, to the Jews, quite unexpected

form which this gave to the whole Kingdom of God (compare

Eph 3:1-10,

&c.). This the apostle calls here a mystery hitherto undisclosed, in

what sense

Ro 16:27

will show, but now fully unfolded; and his prayer for the Roman

Christians, in the form of a doxology to Him who was able to do what he

asked, is that they might be established in the truth of the Gospel,

not only in its essential character, but specially in that feature of

it which gave themselves, as Gentile believers, their whole standing

among the people of God.

and by the scriptures of the prophets, according to the commandment of

the everlasting God, made known to all nations for--in order to

the obedience of faith--Lest they should think, from what he had

just said, that God had brought in upon his people so vast a change on

their condition without giving them any previous notice, the apostle

here adds that, on the contrary, "the Scriptures of the prophets"

contain all that he and other preachers of the Gospel had to declare on

these topics, and indeed that the same "everlasting God," who "from

eternal ages" had kept these things hid, had given "commandment" that

they should now, according to the tenor of those prophetic Scriptures,

be imparted to every nation for their believing acceptance.

27. To God, &c.--"To the only wise God through Jesus Christ,

be"--literally, "to whom be"; that is, "to Him, I say, be the glory for ever.

Amen." At its outset, this is an ascription of glory to the power

that could do all this; at its close it ascribes glory to the wisdom

that planned and that presides over the gathering of a redeemed people

out of all nations. The apostle adds his devout "Amen," which the

reader--if he has followed him with the astonishment and delight of him

who pens these words--will fervently echo.

On this concluding section of the Epistle, Note, (1) In the minute

and delicate manifestations of Christian feeling, and lively interest in

the smallest movements of Christian life, love, and zeal, which are here

exemplified, combined with the grasp of thought and elevation of soul

which this whole Epistle displays, as indeed all the writings of our

apostle, we have the secret of much of that grandeur of character which

has made the name of Paul stand on an elevation of its own in the

estimation of enlightened Christendom in every age, and of that

influence which under God, beyond all the other apostles, he has already

exercised, and is yet destined to exert, over the religious thinking and

feeling of men. Nor can any approach him in these peculiarities without

exercising corresponding influence on all with whom they come in contact

(Ro 16:1-16).

(2) "The wisdom of the serpent and the harmlessness of the dove"--in

enjoining which our apostle here only echoes the teaching of his Lord

(Mt 10:16)

--is a combination of properties the rarity of which among Christians

is only equalled by its vast importance. In every age of the Church

there have been real Christians whose excessive study of the serpent's

wisdom has so sadly trenched upon their guileless simplicity, as at

times to excite the distressing apprehension that they were no better

than wolves in sheep's clothing. Nor is it to be denied, on the other

hand, that, either from inaptitude or indisposition to judge with manly

discrimination of character and of measures, many eminently simple,

spiritual, devoted Christians, have throughout life exercised little or

no influence on any section of society around them. Let the apostle's

counsel on this head

(Ro 16:19)

be taken as a study, especially by young Christians, whose character

has yet to be formed, and whose permanent sphere in life is but

partially fixed; and let them prayerfully set themselves to the

combined exercise of both those qualities. So will their Christian

character acquire solidity and elevation, and their influence for good

be proportionably extended. (3) Christians should cheer their own and

each other's hearts, amidst the toils and trials of their protracted

warfare, with the assurance that it will have a speedy and glorious

end; they should accustom themselves to regard all opposition to the

progress and prosperity of Christ's cause--whether in their own souls,

in the churches with which they are connected, or in the world at

large--as just "Satan" in conflict, as ever, with Christ their Lord;

and they should never allow themselves to doubt that "the God of peace"

will "shortly" give them the neck of their Enemy, and make them to

bruise the Serpent's head

(Ro 16:20).

(4) As Christians are held up and carried through solely by divine

power, working through the glorious Gospel, so to that power, and to

the wisdom that brought that Gospel nigh to them, they should ascribe

all the glory of their stability now, as they certainly will of their

victory at last

(Ro 16:25-27).

(5) "Has the everlasting God . . . commanded" that the Gospel

"mystery," so long kept hid but now fully disclosed, shall be "made

known to all nations for the obedience of faith"

(Ro 16:26)?

Then, what "necessity is laid upon" all the churches and every

Christian, to send the Gospel "to every creature!" And we may rest well

assured that the prosperity or decline of churches, and of individual

Christians, will have not a little to do with their faithfulness or

indifference to this imperative duty.

The ancient subscription at the end of this epistle--though of course

of no authority--appears to be in this case quite correct.

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