R O
M A N S
CHAP. XVI.
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 (ver. 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 (ver. 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, ver. 1-16. II. A caution to take heed of
those who caused divisions, ver. 17-20. III. Salutations added from some who
were with Paul, ver. 21-24. IV. He concludes with a solemn celebration of the
glory of God, ver. 25-27.
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Friendly Salutations; Apostolic Salutations.
A. D. 58.
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1 I commend unto you
Phebe our sister, which is a servant of the church which is at Cenchrea:
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. 3 Greet Priscilla and Aquila my helpers
in Christ Jesus: 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. 5 Likewise greet the church that is in their
house. Salute my wellbeloved Epenetus, who is the firstfruits of Achaia unto
Christ. 6 Greet Mary, who bestowed much labour on us.
7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of
note among the apostles, who also were in Christ before me. 8
Greet Amplias my beloved in the Lord. 9 Salute Urbane, our helper
in Christ, and Stachys my beloved. 10 Salute Apelles approved in
Christ. Salute them which are of Aristobulus' household. 11
Salute Herodion my kinsman. Greet them that be of the household of
Narcissus, which are in the Lord. 12 Salute Tryphena and Tryphosa,
who labour in the Lord. Salute the beloved Persis, which laboured much in the
Lord. 13 Salute Rufus chosen in the Lord, and his mother and
mine. 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and
the brethren which are with them. 15 Salute Philologus, and Julia,
Nereus, and his sister, and Olympas, and all the saints which are with
them. 16 Salute one another with a holy kiss. The churches of
Christ salute you.
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, v. 1, 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.
iii. 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, 1 Tim. v. 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 (Acts xviii. 12), as at
Philippi they met out of the city by the water-side, Acts xvi. 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, v. 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
material; however being a woman, a stranger, a Christian, she had need of
help: and Paul engaged them to be assistant to her. It becomes Christians to
be helpful one to another in their affairs, especially to be helpful to
strangers; for we are members one of another and we know not what need of help
we may have ourselves. Observe, Paul bespeaks help for one that had been so
helpful to many; he that watereth shall be watered also himself.
II. Here are commendations to some particular friends among those to whom he
wrote, more than in any other of the epistles. Though the care of all the
churches came upon Paul daily, enough to distract an ordinary head, yet he
could retain the remembrance of so many; and his heart was so full of love and
affection as to send salutations to each of them with particular characters of
them, and expressions of love to them and concern for them. Greet them,
salute them; it is the same word, aspasasqe.
"Let them know that I remember them, and love them, and wish them
well." There is something observable in several of these salutations.
1. Concerning Aquila and Priscilla, a famous couple, that Paul had a special
kindness for. They were originally of Rome, but were banished thence by the
edict of Claudius, Acts xviii. 2. At Corinth, Paul became acquainted with
them, wrought with them at the trade of tent-making; after some time, when the
edge of that edict was rebated, they returned to Rome, and thither he now
sends commendations to them. He calls them his helpers in Christ Jesus,
by private instructions and converse furthering the success of Paul's public
preaching, one instance of which we have in their instructing Apollos, Acts
xviii. 26. Those are helpers to faithful ministers that lay out themselves in
their families and among their neighbours to do good to souls. Nay, they did
not only do much, but they ventured much, for Paul: They have for my life
laid down their own necks. They exposed themselves to secure Paul,
hazarded their own lives for the preservation of his, considering how much
better they might be spared than he. Paul was in a great deal of danger at
Corinth, while he sojourned with them; but they sheltered him, though they
thereby made themselves obnoxious to the enraged multitudes, Acts xviii. 12,
17. It was a good while ago that they had done Paul this kindness; and yet he
speaks as feelingly of it as if it had been but yesterday. To whom
(says he) not only I give thanks, but also all the churches of the
Gentiles; who were all beholden to these good people for helping to save
the life of him that was the apostle of the Gentiles. Paul mentions this, to
engage the Christians at Rome to be the more kind to Aquila and Priscilla. He
sends likewise greeting to the church in their house, v. 5. It
seems then, a church in a house is no such absurd thing as some make it to be.
Perhaps there was a congregation of Christians that used to meet at their
house at stated times; and then, no doubt, it was, like the house of Obed-Edom,
blessed for the ark's sake. Others think that the church was no more than a
religious, pious, well-governed family, that kept up the worship of God.
Religion, in the power of it, reigning in a family, will turn a house into a
church. And doubtless it had a good influence upon this that Priscilla the
good wife of the family was so very eminent and forward in religion, so
eminent that she is often named first. A virtuous woman, that looks well to
the ways of her household, may do much towards the advancement of religion in
a family. When Priscilla and Aquila were at Ephesus, though but sojourners
there, yet there also they had a church in their house, 1 Cor. xvi. 19. A
truly godly man will be careful to take religion along with him wherever he
goes. When Abraham removed his tent, he renewed his altar, Gen. xiii. 18.
2. Concerning Epenetus, v. 5. He calls him his well-beloved.
Where the law of love is in the heart the law of kindness will be in the
tongue. Endearing language should pass among Christians to express love, and
to engage love. 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. Of Epenetus
it is further said that he was the first-fruit of Achaia unto Christ;
not only one of the most eminent believers in that country, but one of the
first that was converted to the faith of Christ: one that was offered up to
God by Paul, as the first-fruits of his ministry there; an earnest of a great
harvest; for in Corinth, the chief city of Achaia, God had much people, Acts
xviii. 10. Special respect is to be paid to those that set out early, and come
to work in the vineyard at the first hour, at the first call. The household
of Stephanas is likewise said to be the first-fruits of Achaia, 1
Cor. xvi. 15. Perhaps Epenetus was one of that household; or, at least, he was
one of the first three; not the first alone, but one of the first
fleece of Christians, that the region of Achaia afforded.
3. Concerning Mary, and some others who were laborious in that which is good,
industrious Christians: Mary, who bestowed much labour on us.
True love never sticks at labour, but rather takes a pleasure in it; where
there is much love there will be much labour. Some think this Mary had been at
some of those places where Paul was, though now removed to Rome, and had
personally ministered to him; others think Paul speaks of her labour as
bestowed upon him because it was bestowed upon his friends and
fellow-labourers, and he took what was done to them as done to himself. He
says of Tryphena and Tryphosa, two useful women in their places, that they
laboured in the Lord (v. 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. Concerning Andronicus and Junia, v. 7. Some take them for a man and
his wife, and the original will well enough bear it; and, considering the name
of the latter, this is more probable than that they should be two men, as
others think, and brethren. Observe, (1.) They were Paul's cousins,
akin to him; so was Herodion, v. 11. 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. Partnership in suffering sometimes does much towards the
union of souls and the knitting of affections. We do not find in the story of
the Acts any imprisonment of Paul before the writing of this epistle, but that
at Philippi, Acts xvi. 23. But Paul was in prisons more frequent (2
Cor. xi. 23), in some of which, it seems, he met with his friends Andronicus
and Junia, yoke-fellows, as in other things, so in suffering for Christ and
bearing his yoke. (3.) They were of note among the apostles, not so
much perhaps because they were persons of estate and quality in the world as
because they were eminent for knowledge, and gifts, and graces, which made
them famous among the apostles, who were competent judges of those things, and
were endued with a spirit of discerning not only the sincerity, but the
eminency, of Christians. (4.) Who also were in Christ before me, that
is, were converted to the Christian faith. In time they had the start of Paul,
though he was converted the next year after Christ's ascension. How ready was
Paul to acknowledge in others any kind of precedency!
5. Concerning Apelles, who is here said to be approved in Christ (v.
10), a high character! He was one of known integrity and sincerity in his
religion, one that had been tried; his friends and enemies had tried him, and
he was as gold. He was of approved knowledge and judgment, approved courage
and constancy; a man that one might trust and repose a confidence in.
6. Concerning Aristobulus and Narcissus; notice is taken of their household, v.
10, 11. Those of their household who are in the Lord (as it is limited,
v. 11), that were Christians. How studious was Paul to leave none out
of his salutations that he had any knowledge of or acquaintance with!
Aristobulus and Narcissus themselves, some think, were absent, or lately dead;
others think they were unbelievers, and such as did not themselves embrace
Christianity; so Pareus: and some think this Narcissus was the same with one
of that name who is frequently mentioned in the life of Claudius, as a very
rich man that had a great family, but was very wicked and mischievous. It
seems, then, there were some good servants, or other retainers, even in the
family of a wicked man, a common case, 1 Tim. vi. 1. Compare v. 2. The
poor servant is called, and chosen, and faithful, while the rich master is
passed by, and left to perish in unbelief. Even so, Father, because it seemed
good unto thee.
7. Concerning Rufus (v. 13), chosen in the Lord. He was a choice
Christian, whose gifts and graces evinced that he was eternally chosen in
Christ Jesus. He was one of a thousand for integrity and holiness.--And his
mother and mine, his mother by nature and mine by Christian love and
spiritual affection; as he calls Phebe his sister, and teaches Timothy to
treat the elder women as mothers, 1 Tim. v. 2. This good woman, upon some
occasion or other, had been as a mother to Paul, in caring for him, and
comforting him; and Paul here gratefully owns it, and calls her mother.
8. Concerning the rest this is observable, that he salutes the brethren who
are with them (v. 14), and the saints who are with them (v.
15), with them in family-relations, with them in the bond of Christian
communion. It is the good property of saints to delight in being together; and
Paul thus joins them together in his salutations to endear them one to
another. Lest any should find themselves aggrieved, as if Paul had forgotten
them, he concludes with the remembrance of the rest, as brethren and saints,
though not named. In Christian congregations there should be smaller societies
linked together in love and converse, and taking opportunities of being often
together. Among all those to whom Paul sends greeting here is not a word of
Peter, which gives occasion to suspect that he was not bishop of Rome, as the
Papists say he was; for, if he was, we cannot but suppose him resident, or at
least how could Paul write so long an epistle to the Christians there, and
take no notice of him?
Lastly, He concludes with the recommendation of them to the love and
embraces one of another: Salute one another with a holy kiss. Mutual
salutations, as they express love, so they increase and strengthen love, and
endear Christians one to another: therefore Paul here encourages the use of
them, and only directs that they may be holy--a chaste kiss, in opposition to
that which is wanton and lascivious; a sincere kiss, in opposition to that
which is treacherous and dissembling, as Judas's, when he betrayed Christ with
a kiss. He adds, in the close, a general salutation to them all, in the name
of the churches of Christ (v. 16): "The churches of Christ
salute you; that is, the churches which I am with, and which I am
accustomed to visit personally, as knit together in the bonds of the common
Christianity, desire me to testify their affection to you and good wishes for
you." This is one way of maintaining the communion of saints.
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Apostolic
Salutations.
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A. D. 58.
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17 Now I beseech you, brethren, mark them which
cause divisions and offences contrary to the doctrine which ye have learned;
and avoid them. 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. 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. 20 And
the God of peace shall bruise Satan under your feet shortly. The grace of our
Lord Jesus Christ be with you. Amen.
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 (Matt. xviii. 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 thn didachn),
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, v. 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,
Phil. iii. 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 deceive the hearts of the simple. Their
words and speeches have a show of holiness and zeal for God (it is an easy
thing to be godly from the teeth outward), and show of kindness and love to
those into whom they instil their corrupt doctrines, accosting them
courteously when they intend them the greatest mischief. Thus by good words
and fair speeches the serpent beguiled Eve. Observe, They corrupt their heads
by deceiving their hearts, pervert their judgments by slyly insinuating
themselves into their affections. We have a great need therefore to keep our
hearts with all diligence, especially when seducing spirits are abroad.
2. Because of the peril we are in, through our proneness and aptness to be
inveigled and ensnared by them: "For your obedience has come abroad
unto all men--you are noted in all the churches for a willing, tractable,
complying people." And, (1.) Therefore, because it was so, these seducing
teachers would be the more apt to assault them. The devil and his agents have
a particular spite against flourishing churches and flourishing souls. The
ship that is known to be richly laden is most exposed to privateers. The
adversary and enemy covets such a prey, therefore look to yourselves, 2 John v.
8. "The false teachers hear that you are an obedient people, and
therefore they will be likely to come among you, to see if you will be
obedient to them." It has been the common policy of seducers to set upon
those who are softened by convictions, and begin to enquire what they shall
do, because such do most easily receive the impressions of their opinions. Sad
experience witnesses how many who have begun to ask the way to Zion, with
their faces thitherward, have fatally split upon this rock, which proves it to
be much the duty of ministers, with a double care, to feed the lambs of the
flock, to lay a good foundation, and gently to lead those that are with young.
(2.) Though it were so, yet they were in danger from these seducers. This Paul
suggests with a great deal of modesty and tenderness; not as one suspicious of
them, but as one solicitous for them: "You obedience has come abroad
unto all men; we grant this and rejoice in it: I am glad therefore on
your behalf." Thus does he insinuate their commendation, the better
to make way for the caution. A holy jealousy of our friends may very well
comport with a holy joy in them. "You think yourselves a very happy
people, and so do I too: but for all that you must not be secure: I would
have you wise unto that which is good, and simple concerning evil. You are
a willing good-natured people, but you had best take heed of being imposed
upon by those seducers." A pliable temper is good when it is under good
government; but otherwise it may be very ensnaring; and therefore he gives two
general rules:-- [1.] To be wise unto that which is good, that is, to
be skilful and intelligent in the truths and ways of God. "Be wise to try
the spirits, to prove all things, and then to hold fast that only which is
good." There is need of a great deal of wisdom in our adherence to good
truths, and good duties, and good people, lest in any of these we be imposed
upon and deluded. Be ye therefore wise as serpents (Matt. x. 16), wise
to discern that which is really good and that which is counterfeit; wise to
distinguish things that differ, to improve opportunities. While we are in the
midst of so many deceivers, we have great need of that wisdom of the prudent
which is to understand his way, Prov. xiv. 8. [2.] To be simple concerning
evil--so wise as not to be deceived, and yet so simple as not to be
deceivers. It is a holy simplicity, not to be able to contrive, nor palliate,
nor carry on, any evil design; akeraiouV--harmless,
unmixed, inoffensive. In malice be you children, 1 Cor. xiv. 20. The
wisdom of the serpent becomes Christians, but not the subtlety of the old
serpent. We must withal be harmless as doves. That is a wisely simple
man that knows not how to do any thing against the truth. Now Paul was the
more solicitous for the Roman church, that it might preserve its integrity,
because it was so famous; it was a city upon a hill, and many eyes were upon
the Christians there, so that an error prevailing there would be a bad
precedent, and have an ill influence upon other churches: as indeed it has
since proved in fact, the great apostasy of the latter days taking its rise
from that capital city. The errors of leading churches are leading errors.
When the bishop of Rome fell as a great star from heaven (Rev. viii.
10), his tail drew a third part of the stars after him, Rev. xii. 4.
3. Because of the promise of God, that we shall have victory at last, which is
given to quicken and encourage, not to supersede, our watchful cares and
vigorous endeavours. It is a very sweet promise (v. 20): The God of
peace shall bruise Satan under your feet.
(1.) The titles he gives to God: The God of peace, the author and giver
of all good. When we come to God for spiritual victories, we must not only eye
him as the Lord of hosts, whose all power is, but as the God of peace, a God
at peace with us, speaking peace to us, working peace in us, creating peace
for us. Victory comes from God more as the God of peace than as the God of
war; for, in all our conflicts, peace is the thing we must contend for. God,
as the God of peace, will restrain and vanquish all those that cause divisions
and offences, and so break and disturb the peace of the church.
(2.) The blessing he expects from God--a victory over Satan. If he mean
primarily those false doctrines and seducing spirits spoken of before, of
which Satan was the prime founder and author, yet doubtless, it comprehends
all the other designs and devices of Satan against souls, to defile, disturb,
and destroy them, all his attempts to keep us from the purity of heaven, the
peace of heaven here, and the possession of heaven hereafter. Satan tempting
and troubling, acting as a deceiver and as a destroyer, the God of peace
will bruise under our feet. He had cautioned them before against
simplicity: now they, being conscious of their own great weakness and folly,
might think, "How shall we evade and escape these snares that are laid
for us? Will not these adversaries of our souls be at length too hard for
us?" "No," says he, "fear not; though you cannot overcome
in your own strength and wisdom, yet the God of peace will do it for you; and
through him that loved us we shall be more than conquerors." [1.] The
victory shall be complete: He shall bruise Satan under your feet,
plainly alluding to the first promise the Messiah made in paradise (Gen. iii.
15), that the seed of the woman should break the serpent's head, which is in
the fulfilling every day, while the saints are enabled to resist and overcome
the temptations of Satan, and will be perfectly fulfilled when, in spite of
all the powers of darkness, all that belong to the election of grace shall be
brought triumphantly to glory. When Joshua had conquered the kings of Canaan,
he called the captains of Israel to set their feet upon the necks of those
kings (Josh. x. 24), so will Christ, our Joshua, enable all his faithful
servants and soldiers to set their feet upon Satan's neck, to trample upon,
and triumph over, their spiritual enemies. Christ hath overcome for us;
disarmed the strong man armed, broken his power, and we have nothing to do but
to pursue the victory and divide the spoil. Let this quicken us to our
spiritual conflict, to fight the good fight of faith--we have to do with a
conquered enemy, and the victory will be perfect shortly. [2.] The victory
shall be speedy: He shall do it shortly. Yet a little while, and he
that shall come will come. He hath said it, Behold, I come quickly.
When Satan seems to have prevailed, and we are ready to give up all for lost,
then will the God of peace cut the work short in righteousness. It will
encourage soldiers when they know the war will be at an end quickly, in such a
victory. Some refer it to the happy period of their contentions in true love
and unity; others to the period of the church's persecutions in the conversion
of the powers of the empire to Christianity, when the bloody enemies of the
church were subdued and trampled on by Constantine, and the church under his
government. It is rather to be applied to the victory which all the saints
shall have over Satan when they come to heaven, and shall be for ever out of
his reach, together with the present victories which through grace they obtain
in earnest of that. Hold out therefore, faith and patience, yet a little
while; when we have once got through the Red Sea, we shall see our spiritual
enemies dead on the shore, and triumphantly sing the song of Moses and the
song of the Lamb. 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. This will be the best preservative against the
snares of heretics, and schismatics, and false teachers. If the grace of
Christ be with us, who can be against us so as to prevail? Be strong
therefore in the grace which is in Christ Jesus. Paul, not only as a
friend, but as a minister and an apostle, who had received grace for grace,
thus with authority blesses them with this blessing, and repeats it, v.
24.
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Apostolic
Salutations.
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A. D. 58.
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21 Timotheus my workfellow, and Lucius, and
Jason, and Sosipater, my kinsmen, salute you. 22 I Tertius, who
wrote this epistle, salute you in the Lord. 23 Gaius mine
host, and of the whole church, saluteth you. Erastus the chamberlain of the
city saluteth you, and Quartus a brother. 24 The grace of our Lord
Jesus Christ be with you all. Amen.
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 (Acts xiii.
1), as Jason was at Thessalonica, where he suffered for entertaining Paul
(Acts xvii. 5, 6): and Sosipater, supposed to be the same with Sopater
of Berea, mentioned Acts xx. 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 (v.
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. vi. 11): phlikoiV 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 (v. 23): Gaius my host. It is uncertain whether this
was Gaius of Derbe (Acts xx. 4), or Gaius of Macedonia (Acts xix. 29), or
rather Gaius of Corinth (1 Cor. i. 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 (Acts xix.
22), and is mentioned 2 Tim. iv. 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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Description
of the Gospel; The Apostle's Doxology.
A. D. 58.
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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,
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: 27 To God only wise, be glory through
Jesus Christ for ever. Amen.
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 (John xvii. 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. ii. 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, 1 Tim. iii. 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: cronoiV
aiowioiV sesighmenou. It was wrapped up in
silence from eternity; so some--a temporibus æternis; 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. iii. 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, 2 Cor.
iii. 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; no, it is made
manifest to many others. But how is it made manifest by the scriptures of the
prophets? Surely, because now the event has given the best exposition to the
prophecies of the Old Testament. Being accomplished, they are explained. The
preaching of the prophets, as far as it related to this mystery, was in a
great measure dark and unintelligible in the ages wherein they lived; but the
scriptures of the prophets, the things which they left in writing, are now not
only made plain in themselves, but by them this mystery is made known to all
nations. The Old Testament does not only borrow light from, but return light
to, the revelation of the New Testament. If the New Testament explains the
Old, the Old Testament, by way of requital, very much illustrates the New.
Thus the Old-Testament prophets prophesy again, now their prophecies are
fulfilled, before many people, and nations, and tongues. I refer to
Rev. x. 11, which this explains. Now Christ appears to have been the treasure
hid in the field of the Old Testament. To him bear all the prophets
witness. See Luke xxiv. 27.
(3.) It is manifested according to the commandment of the everlasting God--the
purpose, counsel, and decree of God from eternity, and the commission and
appointment given first to Christ and then to the apostles, in the fulness of
time. They received commandment from the Father to do what they did in
preaching the gospel. Lest any should object, "Why was this mystery kept
secret so long, and why made manifest now?"--he resolves it into the will
of God, who is an absolute sovereign, and gives not an account of any of his
matters. The commandment of the everlasting God was enough to bear out the
apostles and ministers of the gospel in their preaching. The everlasting
God. This attribute of eternity is here given up to God very emphatically.
[1.] He is from everlasting, which intimates that though he had kept this
mystery secret since the world began, and had but lately revealed it, yet he
had framed and contrived it from everlasting, before the worlds were. The
oaths and covenants in the written word are but the copy of the oath and
covenant which were between the Father and the Son from eternity: those the
extracts, these the original. And, [2.] He is to everlasting, intimating the
eternal continuance to us. We must never look for any new revelation, but
abide by this, for this is according to the commandment of the everlasting
God. Christ, in the gospel, is the same yesterday, to-day, and for ever.
(4.) It is made known to all nations for the obedience of faith. The
extent of this revelation he often takes notice of; that whereas hitherto in
Judah only God was known, now Christ is salvation to the ends of the earth, to
all nations. And the design of it is very observable; it is for the obedience
of faith--that they may believe and obey it, receive it and be rules by it.
The gospel is revealed, not to be talked of and disputed about, but to be
submitted to. The obedience of faith is that obedience which is paid to the
word of faith (see that phrase, Acts vi. 7), and which is produced by the
grace of faith. See here what is the right faith--even that which works in
obedience; and what is the right obedience--even that which springs from
faith; and what is the design of the gospel--to bring us to both.
II. A doxology to that God whose gospel it is, ascribing glory to him for ever
(v. 27), acknowledging that he is a glorious God, and adoring him
accordingly, with the most awful affections, desiring and longing to be at
this work with the holy angels, where we shall be doing it to eternity. This
is praising God, ascribing glory to him for ever. Observe,
1. The matter of this praise. In thanking God, we fasten upon his favours to
us; in praising and adoring God, we fasten upon his perfections in himself.
Two of his principal attributes are here taken notice of:-- (1.) His power (v.
25): To him that is of power to establish you. It is no less than a
divine power that establishes the saints. Considering the disposition there is
in them to fall, the industry of their spiritual enemies that seek to
overthrow them, and the shaking times into which their lot is cast, no less
than an almighty power will establish them. That power of God which is put
forth for the establishment of the saints is and ought to be the matter of our
praise, as Jude 24, To him that is able to keep you from falling. In
giving God the glory of this power we may, and must, take to ourselves the
comfort of it--that whatever our doubts, and difficulties, and fears, may be,
our God, whom we serve, is of power to establish us. See 1 Pet. i. 5; John x.
29. (2.) His wisdom (v. 27): To God only wise. Power to effect
without wisdom to contrive, and wisdom to contrive without power to effect,
are alike vain and fruitless; but both together, and both infinite, make a
perfect being. He is only wise; not the Father only wise, exclusive of the
Son, but Father, Son, and Holy Ghost, three persons and one God, only wise,
compared with the creatures. Man; the wisest of all the creatures in the lower
world, is born like a wild ass's colt; nay, the angels themselves are charged
with folly, in comparison with God. He only is perfectly and infallibly wise;
he only is originally wise, in and of himself; for he is the spring and
fountain of all the wisdom of the creatures, the Father of all the lights of
wisdom that any creature can pretend to (James i. 17): with him are strength
and wisdom, the deceived and deceiver are his.
2. The Mediator of this praise: Through Jesus Christ. To God only wise
through Jesus Christ; so some. It is in and through Christ that God is
manifested to the world as the only wise God; for he is the wisdom of God, and
the power of God. Or rather, as we read it, glory through Jesus Christ.
All the glory that passes from fallen man to God, so as to be accepted of him,
must go through the hands of the Lord Jesus, in whom alone it is that our
persons and performances are, or can be, pleasing to God. Of his righteousness
therefore we must make mention, even of his only, who, as he is the Mediator
of all our prayers, so he is, and I believe will be to eternity, the Mediator
of all our praises.
Contents
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Next
Section
