Exegetical and Hermeneutical Commentary of Romans 16:23
Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
23. Gaius ] The same Latin name as Caius. This Gaius may be the same as Gaius of Macedonia, (Act 19:29,) or as Gaius of Derbe, (Act 20:4😉 and again the Gaius of 2 John may be identical with either of these. But the name was exceedingly common.
We may be fairly sure that the Gaius here and the Gaius of 1Co 1:14 are the same. In this Christian’s house St Paul seems to have lodged on this visit to Corinth; and it was a house ever open to Christian guests. Perhaps the words “ and of the whole church ” mean that St Paul’s stay with Gaius led to a large concourse of other Christian visitors there, whether Corinthian residents or not.
Erastus ] A Greek name. This was probably not the Erastus of Act 19:22, (and probably also of 2Ti 4:20,) who was an assistant to St Paul, like Timotheus.
chamberlain ] Better, treasurer. Erastus stands almost alone in the apostolic history as a convert from the dignified ranks. Cp. Act 17:34, and perhaps Act 13:12. See 1Co 1:26.
the city ] Corinth. The brief phrase indicates the eminence of the place whence the letter is written. See Introduction, ii. 1.
Quartus ] A Latin name; (in its Greek form here, Kouartos.) Possibly Quartus, like Tertius, was a Roman. We know him only from this verse.
a brother ] Lit. the brother; i.e. “our fellow-Christian.”
Fuente: The Cambridge Bible for Schools and Colleges
Gaius mine host – Who has received me into his house, and shown me hospitality. The word host means one who entertains another at his own house without reward.
And of the whole church – Who has opened his house to entertain all Christians; or to show hospitality to them all. He was baptized by Paul himself at Corinth 1Co 1:14; and was so highly esteemed by the church that John wrote an epistle to him; 3Jo 1:1. He was probably a wealthy citizen of Corinth, who freely opened his house to entertain Christians, and for the purpose of religious worship.
Erastus – Erastus is mentioned Act 19:22 as having been sent by Paul with Timothy into Macedonia. He is also mentioned 2Ti 4:20 as having resided at Corinth.
The chamberlain – A chamberlain is properly an officer who has charge of a chamber, or of chambers. In England, the lord chamberlain is the sixth officer of the crown, and has charge of the kings lodgings, and wardrobe, etc. He has also an important rank on days of public solemnities, as the coronation day, etc. The word used here is commonly in the New Testament translated steward. It properly means one who has charge of domestic affairs, to provide for a family, to pay the servants, etc. In this place it means one who presided over the pecuniary affairs of the city, and should have been translated the treasurer; the city treasurer; an once of trust and of some importance, showing that, all who were converted at Corinth were not of the lowest rank. This is implied in 1Co 1:26, Not many wise men, not many mighty, not many noble, are called, implying that there were some such.
Quartus a brother – A fellow-Christian.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. Gaius mine host] Gaius in Greek is the same as Caius in Latin, which was a very common name among the Romans. St. Luke (Ac 19:29) mentions one Gaius of Macedonia, who was exposed to much violence at Ephesus in the tumult excited by Demetrius the silversmith against St. Paul and his companions; and it is very possible that this was the same person. He is here called not only the host , the entertainer of St. Paul, or Tertius, (if he wrote this and the following verse,) but also of the whole Church: that is, he received and lodged the apostles who came from different places, as well as the messengers of the Churches. All made his house their home; and he must have been a person of considerable property to be able to bear this expense; and of much piety and love to the cause of Christ, else he had not employed that property in this way.
Erastus the chamberlain of the city] Treasurer of the city of Corinth, from which St. Paul wrote this epistle. This is supposed to be the same person as is mentioned Ac 19:22. He was one of St. Paul’s companions, and, as appears from 2Ti 4:20, was left about this time by the apostle at Corinth. He is called the chamberlain , which signifies the same as treasurer; he to whom the receipt and expenditure of the public money were intrusted. He received the tolls, customs, c., belonging to the city, and out of them paid the public expenses. Such persons were in very high credit and if Erastus was at this time treasurer, it would appear that Christianity was then in considerable repute in Corinth. But if the Erastus of the Acts was the same with the Erastus mentioned here, it is not likely that he now held the office, for this could not at all comport with his travelling with St. Paul. Hence several, both ancients and moderns, who believe the identity of the persons, suppose that Erastus was not now treasurer, but that having formerly been so he still retained the title. Chrysostom thought that he still retained the employment.
Quartus a brother.] Whether the brother of Erastus or of Tertius we know not; probably nothing more is meant than that he was a Christian-one of the heavenly family, a brother in the Lord.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Gaius: we read of more than one that bore this name; there was Gaius of Macedonia, of whom you read, in Act 19:29; there was Gaius of Derbe, of whom you read, Act 20:4; he is most likely the person here meant. There was one of this name whom Paul baptized at Corinth, 1Co 1:14; and there was another Gaius, to whom St. John wrote his Third Epistle: whether any of those were the same, or whether they were all different persons, is uncertain.
Mine host, and of the whole church; i.e. he entertained the apostle, and all Christian strangers that passed that way. That Gaius to whom the apostle John wrote, is commended for the like hospitality, 3Jo 1:5,6.
Erastus the chamberlain of the city; or the receiver or steward of the city; one that had the management of the citys stock or public treasure. The city was Corinth, from whence the apostle wrote this Epistle. There Erastus is said to abide, 2Ti 4:20, possibly to attend upon his office. Yet we find, Act 19:22, that he was one of them that ministered to the apostle, and was sent by him hither and thither, as he had occasion, which would not well consist with his being chamberlain or steward of so great a city; therefore some are of opinion, that he is so called, because that had been his office in time past. So Abigail is called the wife of Nabal, 2Sa 3:3, because she formerly stood in that relation to him.
Quartus; this is no word of number, but it was his name: we had Tertius in the foregoing verse; and we read of Secundus, Act 20:4. Histories also speak of the name of Quintus, and Sextus, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. Gaius mine host, andthehost
of the whole church(SeeAc 20:4). It would appear thathe was one of only two persons whom Paul baptized with his own hand(compare 3Jo 1). His Christianhospitality appears to have been something uncommon.
Erastus thechamberlain“treasurer.”
of the citydoubtlessof Corinth. (See Act 19:22;2Ti 4:20).
and Quartus a brotherrather,”the” or “our brother”; as Sosthenes and Timothyare called (1Co 1:1; 2Co 1:1,Greek). Nothing more is known of this Quartus.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Gaius mine host,…. There was one Gaius a Macedonian, that was with the apostle at Ephesus, Ac 19:29; and another Gaius of Derbe, that accompanied him into Asia, Ac 20:4; whether either of these, as the latter seems more probable, was this person, is not certain. However, it seems very likely that it is the same Gaius the apostle baptized at Corinth, 1Co 1:14; and some have thought him to be the same that the Apostle John wrote his third epistle to, and indeed the characters of hospitality and generosity there given him well agree with this, who was not only the apostle’s host that entertained him in a kind and liberal manner, but of all the saints:
and of the whole church, saluteth you; that is, of the church at Corinth, to whom he was kind and hospitable, even to as many as stood in need of his assistance; or of the church of Christ in general, being beneficent and liberal to all Christian strangers that came that way, lodged them at his house, and provided every thing proper and convenient for them. Dr. Lightfoot thinks that there was a public hospital or receptacle for strangers at Corinth, in imitation of the Jews, who had a place adjoining to their synagogues to entertain travellers in; and that Gaius was the chief officer and overseer of this house, who, discharging his trust well, is deservedly commended. That the Jews had places near their synagogues for such a purpose is, certain. It is said b,
“why do they sanctify (or consecrate the day?) that travellers may do their duty, who eat, and drink, and sleep in the synagogue.”
The gloss on it is,
“not the synagogue itself, but the chambers which were near the synagogue, are called the synagogue, and from thence they heard the consecration.”
And elsewhere c it is said,
“in the synagogues they neither eat nor drink–but there is a place near the synagogue where travellers used to sleep and eat;”
and then follows what is said before. And Maimonides d observes,
“there is no sanctification (of the sabbath) but in the place where the meal is eaten; so a man may not sanctify in one house, and eat in another; but if he sanctifies in this, he must eat in this; but why do they sanctify in the synagogue? because of travellers who eat and drink there.”
Upon which his commentator remarks e, that
“they do not eat in the synagogue at all, but they eat,
, “in a house near the synagogue”, where they sit at the time of hearing the sanctification.”
But whether there was such an house at Corinth near the place of public worship, or any where else for this purpose, is not certain; and to make Gains only an overseer over such an house, though a faithful one, greatly sinks his character; since one would conclude from hence, that his entertainment of the apostle, and other saints, was at his own expense.
Erastus the chamberlain of the city saluteth you; whom the apostle is said to leave at Corinth, 2Ti 4:20, and at another time to send along with Timotheus into Macedonia, if the same person is intended; for these do not seem so well to accord with his being in such an office, which must require attendance, and would not admit of going from place to place with the apostle, or of being sent by him. The city, of which he was chamberlain, was the city of Corinth, where the apostle and this Erastus were, when this epistle was wrote. The word translated “chamberlain”, is often used for a steward; and here it signifies such an officer as had the care of the city chest or coffer, and distributed the public money; and seems to answer to the “quaestor urbanus”, or city treasurer, among the Romans, whose business it was to receive the city accounts, and disburse at all occasions of public expenses; so that this was a place of honour and trust; hence it appears, that though not many, yet some rich and honourable were called by grace, and embraced the Gospel. His name signifies beloved, and is the same with David in Hebrew. What nation he was of is not certain, whether a Roman, a Greek, or Jew; one of this name is reckoned among the seventy disciples, and it said to be bishop of Paneas, or of the Philippians; [See comments on Lu 10:1].
Quartus a brother; not of Tertius, nor of Erastus, nor of the apostle according to the flesh, as some have thought, but a brother in a spiritual relation. This man, as appears from his name, was a Roman; probably had before lived at Rome, and therefore sends his salutations to the Christians there: he is mentioned among the seventy disciples, and said to be bishop of Berytus;
[See comments on Lu 10:1].
b T. Bab. Pesachim, fol. 101. 1. c Gloss. in T. Bab. Bava Bathra, fol. 3. 2. d Hilchot Sabbat, c. 29. sect. 8. e Maggid. Misnah in ib.
Fuente: John Gill’s Exposition of the Entire Bible
Gaius my host ( ). Perhaps the same Gaius of 1Co 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3Jo 1:1 we do not know. was a guest friend, and then either a stranger (Mt 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2Ti 4:20) was “the treasurer of the city” ( ), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See Luke 12:42; Luke 16:1. He is probably the administrator of the city’s property.
Quartus (). Latin name for fourth.
Fuente: Robertson’s Word Pictures in the New Testament
Gaius. See Act 19:29; Act 20:4; 1Co 1:14. Possibly the same in all three references.
Chamberlain [] . See on Luk 16:1. The word appears in the New Testament in two senses : 1. The slave who was employed to give the other slaves their rations. So Luk 7:42. 2. The land – steward, as Luk 16:1. Probably here the administrator of the city lands.
Fuente: Vincent’s Word Studies in the New Testament
1) “Gaius mine host saluteth you,” (gaios ho ksenos moui “Gaius who is my host greets you;” perhaps a church brother in whose home Paul stayed in Corinth on his second visit, while he wrote the book of Romans, and whom he baptized, 1Co 1:14; He may have been the same Gaius addressed by John, 3Jn 1:1; 3Jn 1:5-6. The name also appears Act 19:29; Act 20:4.
2) “And of the whole church,” (kai holes tes ekklesias) “And the whole assembly, all the church,” also sends greetings; as well as all the church send greetings. He had stayed in Aquilla’s home on his first visit, Act 18:3.
3) “Erastus the chamberlain of the city saluteth you,” (Erastos ho oikonomos tes poleos) “Erastus who is the treasurer of the city (of Corinth) greets you all;” he too had heard of their faith, Rom 1:8; Act 19:22; 2Ti 4:20. The term Erastus means “amiable”.
4) “And Quartus a brother,” (kai kouartos ho adelphos) “And Quartus who is his brother,” salutes you all as well. The name Quartus means “fourth.”
GAIUS THE HOST
A man characterized by a single virtue. It is noteworthy that most of the saints immortalized in this chapter have just one distinguishing mark. Doubtless they were not wanting in other qualities necessary to the symmetry of Christian character, but one excellence seems to be prominent. It is better to use one talent well than to neglect or imperfectly employ five talents. One ripe apple on a bough is worth more than twenty green ones. Many Christians richly endowed are far less useful than those more poorly furnished, but who do what they can with all their might. Gaius may have been no eloquent preacher, no sagacious administrator, no zealous evangelist; but his means enabled him to dispense hospitality and he did this well.
-J. W. Burn
Fuente: Garner-Howes Baptist Commentary
(23) Gaius.Three persons of this name are mentioned, Gains of Corinth (1Co. 1:14), Gains, a Macedonian (Act. 19:29), and Gaius of Derbe in Lycaonia (Act. 20:4). The Gaius of the Epistle would probably be identical with the first of these. The name was a common one.
Mine host, and of the whole church.St. Paul was now lodging in the house of Gaius, as on his previous visit, first in that of Aquila and then in that of Justus (Act. 18:2; Act. 18:7). It would seem that Gaius lent his house for the meetings of the Church, or it is possible that St. Paul may be alluding, with graceful hyperbole, to the hospitality which he was always ready to exercise.
Erastus.It is not quite easy to identify this Erastus with the one mentioned in Act. 19:22, 2Ti. 4:20, who there appears as a travelling companion of the Apostle. The office of treasurer to an important city like Corinth would naturally, we should suppose, involve a fixed residence.
Chamberlain.A better word would seem to be treasurer. The officer hi question had charge of the revenues of the city. The title appears upon inscriptions.
A brother.Rather, the brother. No special predicate seems to be needed, and therefore St. Paul (or Tertius) simply describes him as the Christian of that name.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Of the whole church Either by opening his house for a congregation of worshippers, or by his general hospitality to Christians.
Erastus The chamberlain or treasurer of Corinth. He accompanied Timothy in bearing Paul’s second letter to the Corinthians from Ephesus, and resided at Corinth, (2Ti 4:20.)
A brother The last and simplest title, perhaps meekly dictated by the owner.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Gaius my host, and of the whole church, salutes you.’
This Gaius is probably the Gaius of Corinth (1Co 1:14). He was clearly giving hospitality to Paul, and his description as ‘host of the whole church’ may suggest that he had prime responsibility among Christians in Corinth for acting as host to visitors. (He would have had to have had a huge house indeed in order to be able to act as host to the whole church).
Fuente: Commentary Series on the Bible by Peter Pett
Erastus is probably cited as the most influential Christian in Corinth at the time. He was the city treasurer at Corinth. A Latin inscription has been discovered which states ‘Erastus laid this pavement at his own expense in appreciation of his appointment as aedile’. The aedile was appointed for one year and was responsible for the city streets and buildings, and for certain finances. It must be seen as quite likely that a city treasurer (oikonomos) would be appointed to such a post. That Paul was associated with the city treasurer would add greatly to his standing in some Roman eyes. Erastus was a common name, so this is probably not the Erastus mentioned in Act 19:21-22. Quartus is otherwise unknown. That he is the only one in the list of greetings to be called ‘the brother’ may suggest that he was in fact Erastus’ genuine brother, or it may simply indicate that he was a Christian.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 16:23 . ] Perhaps the same who is mentioned in 1Co 1:14 ; it may at the same time be assumed, that the person mentioned in Act 20:4 (not also he who appears in Act 19:29 ) is not a different one, against which the circumstance that he was of Derbe is no proof. But considering the great frequency of the name (see also 3Jn 1:1 ; Constitt. ap . vii. 46. 1; Martyr. Polyc . 22), no decision can be given. Origen: “Fertur traditione majorum, quod hic Cajus fuit episcopus Thessalonicensis ecclesiae.”
, guest-friend , is in the Greek writers not merely the person entertained, but also, as here, the entertainer (see Sturz, Lex. Xen . III. p. 218; Duncan, ed. Rost . p. 799). Paul lodged with Caius, as during his first sojourn in Corinth with Aquila, and then with Justus (Act 18:1-7 ).
. .] Whether this be a reference to the circumstance that Caius gave his house for the meetings of the church (Grotius), or to the fact that, while the apostle lodged with him, there were at the same time very numerous visits of persons belonging to the church of Corinth, whom Caius hospitably received, a view which corresponds better to the thoughtfully chosen designation in any case does not stand to . . in the same strict relation as to . Comp. Rom 16:13 , . If the lodging of those coming from abroad (Hofmann, following Erasmus and others) were meant, . would have been understood of the collective Christian body , and the hyperbolical expression would appear more jesting than thoughtful. Comp. rather on , 1Co 14:23 , also Rom 5:11 , Rom 15:22 . Nor is the expression suitable to the Roman church, in so far, namely, as Paul converted many of its members during their exile (Mrcker), because it would be too disproportionate.
] Different from the one mentioned in Act 19:22 and 2Ti 4:20 ; for the person sending greeting here was not, like Timothy, a travelling assistant of the apostle, but administrator of the city-chest , city-chamberlain in Corinth ( arcarius civitatis , see Wetstein); unless we should assume for which, however, no necessity presents itself that he had given up his civic position and is here designated according to his former office (Pelagius, Estius, Calovius, Klee, and others, comp. also Reiche). For another, but forced explanation, see Otto, Pastoralbr . p. 55. The name Erastus was very frequent. The less are we, with Lucht, to discover an error in Act 19:22 and 2Ti 4:20 . Grotius, moreover, has rightly observed: “Vides jam ab initio, quamquam paucos, aliquos tamen fuisse Christianos in dignitate positos.” Comp. 1Co 1:26 ff.
Respecting Quartus absolutely nothing is known. Were a brother according to the flesh , namely of Erastus, Paul would have added (comp. Rom 16:15 ); hence it is to be understood in the sense of Christian brotherhood , and to be assumed that the relations of this Quartus suggested to the apostle no more precise predicate, and were well known to the readers.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
Ver. 23. Gaius mine host ] Baptized by Paul, for whom therefore, and for other good men, he thought he could never do enough, 1Co 1:14 . Such another was Phoebe, Rom 16:2 , who had been a helper, or a hostess, to many, and to myself, saith Paul, Multis hospitium praebuit. provided much hospitality.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23. ] Gaius is mentioned 1Co 1:14 , as having been baptized by Paul. The host of the whole church probably implies that the assemblies of the church were held in his house: or perhaps, that his hospitality to Christians was universal. Erastus, holding this office ( , the public treasurer, , arcarius, Wetst., who quotes from inscriptions, , Secundus, arkarius Reip. Armerinorum), can hardly have been the same who was with the Apostle in Ephesus, Act 19:22 . It is more probable that the Erastus of 2Ti 4:20 is identical with this than with that other.
, our brother [see 1Co 1:1 ], the generic singular; one among , ‘ the brethren .’ The rest have been specified by their services or offices.
[ 24. ] The benediction repeated; see above on Rom 16:20 . The omission (see var. read.) has perhaps been by the caprice of the copyists.]
Fuente: Henry Alford’s Greek Testament
Rom 16:23 . . : As the Epistle to the Romans was written from Corinth this hospitable Christian is probably the same who is mentioned in 1Co 1:14 . Three other persons (apparently) of the same name are mentioned in Act 19:29 ; Act 20:4 , and 3 John. By is meant that Gaius was Paul’s host in Corinth; might either mean that the whole Christian community met in his house ( cf. Rom 16:5 ; Rom 16:14-15 ), or that he made all Christians who came to Corinth welcome. . We cannot be sure that this is the Erastus of Act 19:22 , 2Ti 4:20 : the latter seems to have been at Paul’s disposal in connection with his work. But they may be the same, and Paul may here be designating Erastus by an office which he had once held, but held no longer. The city treasurer ( arcarius civitatis ) would be an important person in a poor community (1Co 1:26 ff.), and he and Gaius (whose boundless hospitality implies means) are probably mentioned here as representing the Corinthian Church. : Quartus, known to Paul only as a Christian, had perhaps some connection with Rome which entitled him to have his salutation inserted.
Fuente: The Expositors Greek Testament by Robertson
Romans
QUARTUS A BROTHER
Rom 16:23
I am afraid very few of us read often, or with much interest, those long lists of names at the end of Paul’s letters. And yet there are plenty of lessons in them, if anybody will look at them lovingly and carefully. There does not seem much in these three words; but I am very much mistaken if they will not prove to be full of beauty and pathos, and to open out into a wonderful revelation of what Christianity is and does, as soon as we try to freshen them up into some kind of human interest.
It is easy for us to make a little picture of this brother Quartus. He is evidently an entire stranger to the Church in Rome. They had never heard his name before: none of them knew anything about him. Further, he is evidently a man of no especial reputation or position in the Church at Corinth, from which Paul writes. He contrasts strikingly with the others who send salutations to Rome. ‘Timotheus, my work-fellow’-the companion and helper of the Apostle, whose name was known everywhere among the Churches, heads the list. Then come other prominent men of his more immediate circle. Then follows a loving greeting from Paul’s amanuensis, who, naturally, as the pen is in his own hand, says: ‘ I , Tertius, who wrote this epistle, salute you in the Lord.’ Then Paul begins again to dictate, and the list runs on. Next comes a message from ‘Gaius mine host, and of the whole Church’-an influential man in the community, apparently rich, and willing, as well as able, to extend to them large and loving hospitality. Erastus, the chamberlain or treasurer of the city, follows-a man of consequence in Corinth. And then, among all these people of mark, comes the modest, quiet Quartus. He has no wealth like Gaius, nor civic position like Erastus, nor wide reputation like Timothy. He is only a good, simple, unknown Christian. He feels a spring of love open in his heart to these brethren far across the sea, whom he never met. He would like them to know that he thought lovingly of them, and to be lovingly thought of by them. So he begs a little corner in Paul’s letter, and gets it; and there, in his little niche, like some statue of a forgotten saint, scarce seen amidst the glories of a great cathedral, ‘Quartus a brother’ stands to all time.
The first thing that strikes me in connection with these words is, how deep and real they show that new bond of Christian love to have been.
A little incident of this sort is more impressive than any amount of mere talk about the uniting influence of the Gospel. Here we get a glimpse of the power in actual operation in a man’s heart, and if we think of all that this simple greeting presupposes and implies, and of all that had to be overcome before it could have been sent, we may well see in it the sign of the greatest revolution that was ever wrought in men’s relations to one another, Quartus was an inhabitant of Corinth, from which city this letter was written. His Roman name may indicate Roman descent, but of that we cannot be sure. Just as probably he may have been a Greek by birth, and so have had to stretch his hand across a deep crevasse of national antipathy, in order to clasp the hands of his brethren in the great city. There was little love lost between Rome, the rough imperious conqueror, and Corinth, prostrate and yet restive under her bonds, and nourishing remembrances of a freedom which Rome had crushed, and of a culture that Rome haltingly followed.
And how many other deep gulfs of separation had to be bridged before that Christian sense of oneness could be felt! It is impossible for us to throw ourselves completely back to the condition of things which the Gospel found. The world then was like some great field of cooled lava on the slopes of a volcano, all broken up by a labyrinth of clefts and cracks, at the bottom of which one can see the flicker of sulphurous flames. Great gulfs of national hatred, of fierce enmities of race, language, and religion; wide separations of social condition, far profounder than anything of the sort which we know, split mankind into fragments. On the one side was the freeman, on the other, the slave; on the one side, the Gentile, on the other, the Jew; on the one side, the insolence and hard-handedness of Roman rule, on the other, the impotent, and therefore envenomed, hatred of conquered peoples.
And all this fabric, full of active repulsions and disintegrating forces, was bound together into an artificial and unreal unity by the iron clamp of Rome’s power, holding up the bulging walls that were ready to fall-the unity of the slave-gang manacled together for easier driving. Into this hideous condition of things the Gospel comes, and silently flings its clasping tendrils over the wide gaps, and binds the crumbling structure of human society with a new bond, real and living. We know well enough that that was so, but we are helped to apprehend it by seeing, as it were, the very process going on before our eyes, in this message from ‘Quartus a brother.’
It reminds us that the very notion of humanity, and of the brotherhood of man, is purely Christian. A world-embracing society, held together by love, was not dreamt of before the Gospel came; and since the Gospel came it is more than a dream. If you wrench away the idea from its foundation, as people do who talk about fraternity, and seek to bring it to pass without Christ, it is a mere piece of Utopian sentiment-a fine dream. But in Christianity it worked. It works imperfectly enough, God knows. Still there is some reality in it, and some power. The Gospel first of all produced the thing and the practice, and then the theory came afterwards. The Church did not talk much about the brotherhood of man, or the unity of the race; but simply ignored all distinctions, and gathered into the fold the slave and his master, the Roman and his subject, fair-haired Goths and swarthy Arabians, the worshippers of Odin and of Zeus, the Jew and the Gentile. That actual unity, utterly irrespective of all distinctions, which came naturally in the train of the Gospel, was the first attempt to realise the oneness of the race, and first taught the world that all men were brethren.
And before this simple word of greeting could have been sent, and the unknown man in Corinth felt love to a company of unknown men in Rome, some profound new impulse must have been given to the world; something altogether unlike any of the forces hitherto in existence. What was that? What should it be but the story of One who gave Himself for the whole world, who binds men into a unity because of His common relation to them all, and through whom the great proclamation can be made: ‘There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus.’ Brother Quartus’ message, like some tiny flower above-ground which tells of a spreading root beneath, is a modest witness to that mighty revolution, and presupposes the preaching of a Saviour in whom he and his unseen friends in Rome are one.
So let us learn not to confine our sympathy and the play of our Christian affection within the limits of our personal knowledge. We must go further a-field than that. Like this man, let us sometimes send our thoughts across mountains and seas. He knew nobody in the Roman Church, and nobody knew him, but he wished to stretch out his hand to them, and to feel, as it were, the pressure of their fingers in his palm. That is a pattern for us.
Let me suggest another thing. Quartus was a Corinthian. The Corinthian Church was remarkable for its quarrellings and dissensions. One said, ‘I am of Paul, and another, I of Apollos, and I of Cephas, and I of Christ.’ I wonder if our friend Quartus belonged to any of these parties? There is nothing more likely than that he had a much warmer glow of Christian love to the brethren over there in Rome than to those who sat on the same bench with him in the upper room at Corinth. For you know that sometimes it is true about people, as well as about scenery, that ‘distance lends enchantment to the view.’ A great many of us have much keener sympathies with ‘brethren’ who are well out of our reach, and whose peculiarities do not jar against ours, than with those who are nearest. I do not say Quartus was one of these, but he may very well have been one of the wranglers in Corinth who found it much easier to love his brother whom he had not seen than his brother whom he had seen. So take the hint, if you need it. Do not let your Christian love go wandering away abroad only, but keep some for home consumption.
Again, how simply, and with what unconscious beauty, the deep reason for our Christian unity is given in that one word, a ‘Brother.’ As if he had said, Never mind telling them anything about what I am, what place I hold, or what I do. Tell them I am a brother, that will be enough. It is the only name by which I care to be known; it is the name which explains my love to them.
We are brethren because we are sons of one Father. So that favourite name, by which the early Christians knew each other, rested upon and proclaimed the deep truth that they knew themselves to be all partakers of a common life derived from one Parent. When they said they were brethren, they implied, ‘We have been born again by the word of God, which liveth and abideth for ever.’ The great Christian truth of regeneration, the communication of a divine life from God the Father, through Christ the Son, by the Holy Spirit, is the foundation of Christian brotherhood. So the name is no mere piece of effusive sentiment, but expresses a profound fact. ‘To as many as received Him, to them gave He power to become the sons of God,’ and therein to become the brethren of all His sons.
That is the true ground of our unity, and of our obligation to love all who are begotten of Him. You cannot safely put them on any other footing. All else-identity of opinion, similarity of practice and ceremonial, local or national ties, and the like-all else is insufficient. It may be necessary for Christian communities to require in addition a general identity of opinion, and even some uniformity in government and form of worship; but if ever they come to fancy that such subordinate conditions of visible oneness are the grounds of their spiritual unity, and to enforce these as such, they are slipping off the real foundation, and are perilling their character as Churches of Christ. The true ground of the unity of all Christians is here: ‘Have we not all one Father?’ We possess a kindred life derived from Him. We are a family of brethren because we are sons.
Another remark is, how strangely and unwittingly this good man has got himself an immortality by that passing thought of his. One loving message has won for him the prize for which men have joyfully given life itself,-an eternal place in history. Wheresoever the Gospel is preached there also shall this be told as a memorial of him. How much surprised he would have been if, as he leaned forward to Tertius hurrying to end his task and said, ‘Send my love too,’ anybody had told him that that one act of his would last as long as the world, and his name be known for ever! And how much ashamed some of the other people in the New Testament would have been if they had known that their passing faults-the quarrel of Euodia and Syntyche for instance-were to be gibbeted for ever in the same fashion! How careful they would have been, and we would be, of our behaviour if we knew that it was to be pounced down upon and made immortal in that style! Suppose you were to be told-Your thoughts and acts to-morrow at twelve o’clock will be recorded for all the world to read-you would be pretty careful how you behaved. When a speaker sees the reporters in front of him, he weighs his words.
Well, Quartus’ little message is written down here, and the world knows it. All our words and works are getting put down too, in another Book up there, and it is going to be read out one day. It does seem wonderful that you and I should live as we do, knowing that all the while that God is recording it all. If we are not ashamed to do things, and let Him note them on His tablets that they may be for the time to come, for ever and ever, it is strange that we should be more careful to attitudinise and pose ourselves before one another than before Him. Let us then keep ever in mind ‘those pure eyes and perfect witness of the all-judging’ God. The eternal record of this little message is only a symbol of the eternal life and eternal record of all our transient and trivial thoughts and deeds before Him. Let us live so that each act, if recorded, would shine with some modest ray of true light like brother Quartus’ greeting, and let us seek that, like him,-all else about us being forgotten, position, talents, wealth, buried in the dust,-we may be remembered, if we are remembered at all, by such a biography as is condensed into these three words. Who would not wish to be embalmed, so to speak, in such a record? Who would not wish to have such an epitaph as this? A sweet fate to live for ever in the world’s memory by three words which tell his name, his Christianity, and his brotherly love! So far as we are remembered at all, may the like be our life’s history and our epitaph!
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Rom 16:23-24
23Gaius, host to me and to the whole church, greets you. Erastus, the city treasurer greets you, and Quartus, the brother. 24[The grace of our Lord Jesus Christ be with you all. Amen.]
Rom 16:23 “Gaius” This could have been
1. Gaius Titius Justus of Act 18:7
2. Gaius of Derbe (cf. Act 19:29; Act 20:4; 1Co 1:14)
3. the Gaius of 3Jn 1:1
“host to me and the whole church” This was the hospitality needed in the church. Some believers with resources allowed the traveling Christian ministers to room and board. Some, as this man, also opened his home to be the meeting place for gathered events. House churches were the norm for over a hundred years. See Special Topic: Church (Ekklesia) at Rom 16:1.
“Erastus, the city treasurer” He is also mentioned in Act 19:22; 2Ti 4:20. He had an itinerant ministry connected to Paul.
“Quartus” This name in Latin means “fourth.” He was possibly the brother of Tertius, which in Latin means “third” (cf. Rom 16:22).
Rom 16:24 This verse is not present in the early Greek manuscripts, P46,61, , A, B, C, and 0150. It is found in some Greek manuscripts after Rom 16:23 and others after Rom 16:27. It is obviously not original with Paul. It is omitted in the NASB, NRSV, TEV and NJB translations. The UBS4 rates its omission as “certain” (A). It is an attempted close to the letter and is related to the problem of the closing doxology being at the end of Romans 14, 15, , 16 in various ancient Greek texts.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Gaius. Common Roman name. May be the same as in Act 19:29, or of Derbe, Act 20:4, but almost certainly Gaius of 1Co 1:14. The Gaius of 3Jn 1:1, evidently a man of position, is probably another person.
Erastus. Perhaps the same as in 2Ti 4:20. The name, a Greek one, occurs: Act 19:22.
chamberlain = treasurer. Greek. oikonomos. Occurs ten times, rendered “steward” in eight. See Luk 12:42.
Quartus. Only here. Roman name.
a brother = the brother (in Christ, Rom 16:7).
Fuente: Companion Bible Notes, Appendices and Graphics
23.] Gaius is mentioned 1Co 1:14, as having been baptized by Paul. The host of the whole church probably implies that the assemblies of the church were held in his house:-or perhaps, that his hospitality to Christians was universal. Erastus, holding this office (, the public treasurer, , arcarius, Wetst., who quotes from inscriptions, ,-Secundus, arkarius Reip. Armerinorum), can hardly have been the same who was with the Apostle in Ephesus, Act 19:22. It is more probable that the Erastus of 2Ti 4:20 is identical with this than with that other.
, our brother [see 1Co 1:1],-the generic singular; one among , the brethren. The rest have been specified by their services or offices.
[24.] The benediction repeated; see above on Rom 16:20. The omission (see var. read.) has perhaps been by the caprice of the copyists.]
Fuente: The Greek Testament
Rom 16:23. , Gaius) a Corinthian, 1Co 1:14.-, of the whole) For very many used to resort to Paul.[172]-, the chamberlain) The faith of a man so very high in station could not but be a matter of joy to the Romans.- , of the city) doubtless of Corinth.
[172] Whom, as well as Paul, Gaius entertained.-ED.
Fuente: Gnomon of the New Testament
Rom 16:23
Rom 16:23
Gaius my host, and of the whole church, saluteth you.-Gaius is mentioned as one baptized at Corinth by his own hands. (1Co 1:14). With him Paul was abiding when the letter was written. It is probable that he entertained Christian travelers who came to Corinth.
Erastus the treasurer of the city saluteth you,-While this might mean the treasurer of the city government, it may also mean the steward of the church in the city. The whole context is so directly concerning church matters that this would seem more reasonable, and, as we shall find by further consideration, more in harmony with what else we know of Erastus and of the relation of the government to the church. This letter was written while the government was persecuting the church, and it is unreasonable to contend that the government, while seeking to annihilate the church, should, in so prominent and influential city as was Corinth, having communication with all parts of the empire, tolerate such an active and earnest Christian as the history shows Erastus was in so important office as treasurer of the city. Besides this, Erastus is introduced to us at the time Paul sent into Macedonia two of them that ministered unto him, Timothy and Erastus, he himself stayed in Asia for a while. (Act 19:22). From this it is evident that Erastus, with Timothy, was traveling with Paul on his missionary tours. We know not how long they remained on the Macedonian mission, but doubtless some time, as their trip seems to have been to supplement an intended visit of Paul, which was for the time delayed. After dispatching them, he remained in Asia for a season, doubtless through the winter and until the next season for navigation. After his escape from the mob at Ephesus, he departed to go into Macedonia (Act 20:1), where he doubtless was joined by Timothy and Erastus. Thence he proceeded to Greece, of which Corinth is the chief city. Erastus most likely accompanied him to Corinth and was with him during his three months sojourn (Act 20:3), at which time this letter was written, in which he is called the treasurer of the city. Is anyone so credulous as to believe that, after a two years absence on a tour preaching the gospel, within three months after his arrival in this heathen city he would have been made its treasurer? Some years after this Paul said: Erastus remained at Corinth. (2Ti 4:20). This would not likely have been said if Corinth had been his home, but it indicates that after traveling as a minister of the gospel he made his final stopping place at Corinth. If the expression really means the treasurer of the city organization, it must have been in consequence of his having held that position prior to his conversion, as we call a judge by his title after the expiration of his term of office. But I think it simply means that he was the steward of the church in the city of Corinth.
and Quartus the brother.-Quartus is not mentioned elsewhere. He may have been known to the brethren in Rome.
Fuente: Old and New Testaments Restoration Commentary
Gaius: 1Co 1:14, 3Jo 1:1-6
Erastus: Act 19:22, 2Ti 4:20
the chamberlain: Or, as the Vulgate renders, arcarius civitatis, “the treasurer (or steward, [Strong’s G3623],) of the city;” he to whom the receipt and expenditure of the public money were entrusted.
Reciprocal: Mat 10:41 – that receiveth a prophet Mat 25:35 – I was a Luk 10:35 – the host Act 16:15 – come Act 19:29 – Gaius Act 20:4 – Gaius Rom 16:2 – for 1Co 16:20 – the brethren Heb 13:2 – not 1Pe 4:9 – hospitality
Fuente: The Treasury of Scripture Knowledge
:23
Rom 16:23. Gaius mine host means he was the one who provided headquarters for Paul when he was in Corinth. He was also the one whom the apostle baptized in that city (1Co 1:14). He was said to be very hospitable, and that accounts for the fact that he entertained a whole congregation. Erastus the chamberlain. The third word is from OIKONOMOS which Thayer defines as follows: “The superintendent of the city’s finances, the treasurer of the city.” It is important to know that a disciple of Christ would be entrusted with such an important position. This circumstance is also against the theory of some professed disciples today, who say that it is wrong for Christians to have anything to do with civil government, and who even go so far as to object to casting a vote. Yet we here have an instance of one of the brethren of Paul who did “take part in politics” to the extent that he held an important position as a servant of the government. What is commonly called “politics” is usually very corrupt, but that is because a good thing is being abused. Since civil governments exist by divine ordinance (chapter 13:1-6), it is a serious error to assert that Christians do wrong to have any part in their administration.
Fuente: Combined Bible Commentary
Rom 16:23. Gains mine host. Paul was lodging with this man, as he had previously done with Aquila and Justus (Act 18:1-7). The name occurs in connection with Paul in 1Co 1:14; Act 19:29; Act 20:4. The same person is probably meant in the first instance, probably in the last, and possibly in all three.
And of the whole church. This may mean that a household church met with him, or that he was universal in his hospitality to Christians.
Erastus the treasurer (lit., steward) of the city; of Corinth. This may be the person mentioned in Act 19:22; 2Ti 4:20; but in that case he had relinquished his office before the time.
Quartus the brother; some Christian brother, known to the believers at Rome, but totally unknown to us.
Fuente: A Popular Commentary on the New Testament
Vv. 23. Yet another fellow-laborer, but of a wholly different kind: he is Paul’s host, under whose roof he is composing this work. This Gaius can neither be the Gaius of Derbe in Asia Minor, Act 20:4, nor the Gaius of a church in the neighborhood of Ephesus, 3Jn 1:1. He is evidently the person of whom Paul speaks 1Co 1:14, one of the first believers of Corinth whom he had baptized with his own hand before the arrival of Silas and Timothy. Paul calls him at once his host and that of the whole church. These last words might signify that when the church of Corinth held a full meeting (1Co 14:23), it was at the house of Gaius that these assemblies took place. But there attaches to the term , host, rather the idea of welcome given to strangers. Paul means, therefore, no doubt that the house of Gaius is the place of hospitality by way of eminence, that which at Corinth is ever open to receive Christian strangers. From Gaius, the first member of the church of Corinth named here, the apostle naturally passes to two other distinguished Christians of the same church, and who had personal relations to some of the Christians of Rome. Erastus, occupying an exalted post in the administration of the city (probably as treasurer), cannot be the evangelist of this name mentioned Act 19:22; he is more likely the person of whom Paul speaks 2Ti 4:20. We know nothing of Quartus.
One sees, then, that all these persons are placed with the order, tact, and discernment which never failed the apostle, even in the minutest details of his letters.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Gaius my host, and of the whole church, saluteth you. [Very likely the Gaius of 1Co 1:14 . The name is found elsewhere (Act 19:29; Act 20:4; 3Jo 1:1). This Gaius evidently entertained Paul at the time the Epistle was written, and at least occasionally, probably to hear Paul preach, the many sections of the entire Corinthian church met at his house. It must have been a capacious home– Act 18:8-11] Erastus [possibly the person mentioned at Act 19:22 and 2Ti 4:20] the treasurer of the city saluteth you, and Quartus the brother. [Here end the salutations, and there follows the most condensed yet most comprehensive benediction ever penned.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 23
Mine host; at Corinth. For some further account of Gaius, see 1 Corinthians 1:14. The 3 John 1:1 was addressed to an individual of this name.–The chamberlain; the treasurer.
Written to the Romans, &c. Many of the Epistles have notes of this sort appended to them, evidently by a later hand, as of course they could not have originally formed a part of the Epistle. When and by whom they were added, is not known. They are not considered as forming a part of, the inspired volume, and are, accordingly, sometimes omitted.