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THE EPISTLE OF
PAUL THE APOSTLE
TO THE ROMANS
Commentary by DAVID BROWN
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CHAPTER 16
@Ro
16:1-27. CONCLUSION, EMBRACING SUNDRY SALUTATIONS AND
DIRECTIONS, AND A CLOSING PRAYER.
1. I
commend unto you Phoebe our sister, which is a servant--or
"deaconess"
of the church which is
at Cenchrea--The word is "Cenchreć," 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
Epćnetus, 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
Epćnetus 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. Epćnetus, 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 1:13). 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) by which the church at Rome was in danger of
being disturbed, this sublime appellation of God has here
a wider sense, pointing to the whole "purpose for
which the Son of God was manifested, to destroy the works
of the devil" (@1Jo
3:8); and indeed this assurance is but a reproduction
of the first great promise, that the Seed of the woman
should bruise the Serpent's head (@Ge
3:15).
The grace of our Lord
Jesus Christ be with you. Amen--The "Amen"
here has no manuscript authority. What comes after this,
where one would have expected the epistle to close, has
its parallel in @Php
4:20, &c., and being in fact common in epistolary
writings, is simply a mark of genuineness.
21.
Timotheus, my work-fellow--"my fellow labourer";
see @Ac
16:1-5. The apostle mentions him here rather than in
the opening address to this church, as he had not been at
Rome [BENGEL].
and Lucius--not
Luke, for the fuller form of "Lucas" is not
"Lucius" but "Lucanus." The person
meant seems to be "Lucius of Cyrene," who was
among the "prophets and teachers" at Antioch
with our apostle, before he was summoned into the
missionary field (@Ac
13:1).
and Jason--See @Ac
17:5. He had probably accompanied or followed the
apostle from Thessalonica to Corinth.
Sosipater--See @Ac
20:4.
22. I,
Tertius, who wrote this--"the"
epistle--as the
apostle's amanuensis, or penman.
salute you in the Lord--So
usually did the apostle dictate his epistles, that he
calls the attention of the Galatians to the fact that to
them he wrote with his own hand (@Ga
6:11). But this Tertius would have the Romans to know
that, far from being a mere scribe, his heart went out to
them in Christian affection; and the apostle, by giving
his salutation a place here, would show what sort of
assistants he employed.
23.
Gaius mine host, and--the host
of the whole church--(See
@Ac
20:4). It would appear that he was one of only two
persons whom Paul baptized with his own hand (compare @3Jo
1:1). 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
1:24, "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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