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 “Cenchreae,” 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 Epaenetus, 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 Epaenetus 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. Epaenetus, 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; 2Jn 1:13). We read in Mk 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” (Mk 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; Ez 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” (1Jn 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
3Jn 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 Jud 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.
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
Rick Meyers. e-Sword ®: www.e-sword.net
