Exegetical and Hermeneutical Commentary of Romans 16:1
I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
Ch. Rom 16:1-16. A commendation, and many salutations
1. I commend ] Lit. But, or now, I commend. The particle marks transition to a new subject.
Phebe ] Strictly, Phbe. Nothing is known of Phbe beyond the information in this passage. It is probable that she was the bearer of the Epistle to Rome; for no other bearer is mentioned, and the prominence of this notice of her suggests a special connexion with the writing. See further below. The early Christian converts seem to have had no scruple in retaining a pre-baptismal name even when the name (as in this case) was that of a heathen deity. Cp. Hermes, (Rom 16:14); Nereus, (Rom 16:15); and such derivative names as Demetrius (3Jn 1:12).
a servant of the church ] Plainly the word “servant” here bears more than a menial reference: Phbe was in some sense a dedicated helper of the community at Cenchre, and very probably a person of substance and influence. There is good evidence of the existence in the Apostles’ time of an organized class of female helpers in sacred work; for see especially 1Ti 5:3-16. Just after the apostolic age the famous Letter of Pliny to Trajan indicates that such female helpers ( ministr) were known in the Bithynian Churches; and for two centuries from the time of Tertullian (cir. a.d. 210) allusions to them are frequent, and shew that they were largely employed both in the relief of temporal distress, chiefly among women, and also in the elementary teaching of female catechumens. They were regularly set apart by imposition of hands. As a rule, they were required to be of mature age, (rarely of less than 40 years,) and in most cases they appear to have been widows and mothers. By the 12th century the Order had been everywhere abolished. (See Bingham’s Antiquities, Bk. II. ch. xxii.) We must not assume that Phbe was a deaconess in the full later sense of the word; but that her position was analogous to that of the later deaconesses seems at least most probable.
“ The church: ” here in the very frequent sense of a local community of Christians.
Cenchr a ] In the Gr. Cenchre: the Eastern port of Corinth. Cp. Act 18:18. See Introduction, ii. 1.
Fuente: The Cambridge Bible for Schools and Colleges
I commend – It was common then, as now, to bear letters of introduction to strangers, commending the person thus introduced to the favorable regards and attentions of those to whom the letters were addressed; 2Co 3:1; Act 18:27. This Epistle, with the apostles commendation, was designed thus to introduce its bearer to the Roman Christians. The mention of Phebe in this manner leaves it beyond a doubt that she was either the bearer of this Epistle, or accompanied those who bore it to Rome. The Epistle was therefore written, probably, at Corinth. (See Introduction.)
Our sister – A member of the Christian church.
Which is a servant – Greek, Who is a deaconess. It is clear from the New Testament that there was an order of women in the church known as deaconesses. Reference is made to a class of females whose duty it was to teach other females, and to take the general superintendence of that part of the church, in various places in the New Testament; and their existence is expressly affirmed in early ecclesiastical history. They appear to have been commonly aged and experienced widows, sustaining fair reputation, and suited to guide and instruct those who were young and inexperienced; compare 1Ti 5:3, 1Ti 5:9-11; Tit 2:4. The Apostolical Constitutions, book iii. say, Ordain a deaconess who is faithful and holy, for the ministries toward the women. Pliny in his celebrated letter to Trajan, says, when speaking of the efforts which he made to obtain information respecting the opinions and practices of Christians, I deemed it necessary to put two maidservants who are called ministrae (that is deaconesses) to the torture, in order to ascertain what is the truth. The reasons of their appointment among the Gentiles were these:
(1) The females were usually separate from the men. They were kept secluded, for the most part, and not permitted to mingle in society with men as is the custom now.
(2) It became necessary, therefore, to appoint aged and experienced females to instruct the young, to visit the sick, to provide for them, and to perform for them the services which male deacons performed for the whole church. It is evident, however, that they were confined to these offices, and that they were never regarded as an order of ministers, or suffered to preach to congregations; 1Ti 2:12; 1Co 14:34.
Of the church … – This is the only mention which occurs of a church at that place. It was probably collected by the labors of Paul.
At Cenchrea – This was the sea-port of Corinth. Corinth was situated on the middle of the isthmus, and had two harbors, or ports: Cenchrea on the east, about eight or nine miles from the city; and Lechaeum on the west. Cenchrea opened into the AEgean sea, and was the principal port. It was on this isthmus, between these two ports, that the Isthmian games were celebrated, to which the apostle refers so often in his epistles.
Fuente: Albert Barnes’ Notes on the Bible
Rom 16:1-2
I commend unto you Phebe.
Phebe of Cenchrea
1. Cenchrea was a thriving sea-port town about eight miles from Corinth, from which the Corinthian commerce was carried on with the East. Thence Paul had sailed for Jerusalem on a former occasion, and had established a Church there. Phebe, travelling westward, would pass through Corinth, and embark from the opposite shore at Lechaeum, whence ships sailed for Italy.
2. There are indications that she was a person of considerable influence, and even wealth. She had business on which it was necessary to travel to the capital. She was a succourer of many; and the original word implies the ideas which we connect with patronage and protection. Add to this that she was probably a widow, since only in that character could she have travelled so independently.
3. Her Christian character is very distinctly brought out. The apostle guarantees this when he calls her our sister. The Roman brethren may receive her with perfect confidence as one with them in the Lord. At Cenchrea she was not only a recognised member, but an active and useful servant of the Church. Many would translate, a deaconess. The letter of Pliny to the Emperor Trajan, written early in the second century, speaks of two Christian women, who were called ministers, having been examined by torture. This looks as if a female order of some kind existed in the Churches of Asia Minor at that time. In the New Testament itself, besides this passage, the only similar indications are in 1Ti 3:11, where for wives some would read women, i.e., women deacons; and Tit 2:3. But these are too vague to sustain any very definite conclusion. The probable fact is that there was no actual order of deaconesses, but that wherever a Christian woman showed capacity and enjoyed sufficient leisure, she was joyfully accepted as a fellow-labourer. She would do such work as elders and deacons failed to do so well, or could not do at all, and perhaps would be entrusted with the relief of the poor. A glorious sphere is opened by the gospel to women. Those of them who are without domestic ties may find a place in the very van of the Christian army. In the most dangerous districts of Paris, in India and China, English ladies labour with a devotedness and a success never exceeded by the stronger sex. Without neglecting her home, the matron may have her class or district, and shed a heavenly influence round. The cry for womans rights finds its best satisfaction here. Happy are those Churches where the gentler gifts and graces set themselves to the sterner qualities of the other.
4. Phebe, then, is about to sail for Rome, and will arrive a stranger in the mighty metropolis. Paul asks that the necessary attentions may be bestowed on her.
I. He puts his request in a very practical form The errand on which she goes is one connected probably with law. Now a foreigner would be at a terrible disadvantage. She might readily become a victim of some unprincipled practitioner. Bribery or intimidation might be used against her. Assist her, therefore, is Pauls entreaty to the brethren. Make her cause your own. Counsel her as to the wisest procedure to adopt, and see that she is not wronged. Would that our sentiments were reduced to this form. It is comparatively easy to give alms, and kind words, and prayers. What is often most wanted is a little trouble. Here, for instance, is a man in want of a situation; can we not procure one for him? There is a sick woman without medical attention; can we not provide it? Here some young man is beginning business; how much would a little sound advice be worth to him!
II. Consider the mutual character which is to distinguish our Christian friendship. Phebe had done nothing for the brethren at Rome. Why, then, should they be summoned to her side? Because she has helped others. Now let her be helped in turn. The cup of cold water is to go round from hand to hand. Some fainting brother seeks your counsel or comfort. Do not refuse him; your own turn will soon come. Or perhaps your turn has come. Take freely what your friends offer; you will have ample opportunity to repay it. For there is a freemasonry in the kingdom of Christ which we should never fail to recognise.
III. All our attentions to one another are to spring from our allegiance to Christ. Receive her in the Lord, as becometh saints. There ought to be a certain characteristic warmth and unction in Christian kindness, distinguishing it from all other. How should we welcome our King, if He Himself landed on our shores, and came to our house-doors, and sought our hospitality, or desired our aid? So are we to receive and succour one another. (W. Brock.)
Phebe, a true sister of mercy
I. Her commendation.
1. A servant of the Church.
2. A succourer of many.
3. Especially of the apostle.
4. Prompted not by fee or reward, but by faith and love.
II. Her recommendation.
1. By inspired authority.
2. To the Church in Rome as worthy of help.
3. In everything.
III. Her credentials and claims.
1. The Epistle which she bore.
2. The general rule of Christian charity. It becometh saints to help such. (J. Lyth, D.D.)
Phebes Church certificate
We discover in this letter of commendation–
I. A practical exhibition of true theological greatness. All are bound to confess that the apostle had a mind of the highest type. In this letter he had gone into deeps and soared to heights of thought over-whelmingly solemn and grand. Yet, notwithstanding this, he comes down to write a certificate of the character of a pious woman, who belonged to a little Church. He was not one of those theologians who consider it almost beneath them to be courteous and kind to the private Church members. Nor was he one of those who scarcely condescend to notice anything in people but their beliefs; he notices the kindness and the social usefulness of this woman. Theology must not be substituted for kindness; nay, the theology which does not make us amiable is not the theology of the gospel.
II. A recognition of the principle of Christian communism. The language of this Church certificate implies–
1. Common relationship. Our sister. The universal Church is a family of which Christ is the head.
2. Common service. The service which she had rendered in Cenehrea was of interest to those good people in Rome. You have a son in some distant part; a friend of his calls upon you with a letter from him, introducing him to your confidence and regard; in that letter you are told that the bearer had rendered signal service to your son more than once; will not love for the writer induce you to regard the service as done to yourself, and to treat the bearer as your friend? It should be so in the Church.
3. Common principle. As it becometh saints. Saints profess to be concerned for the good of their fellow-men–not their own. Act becoming that. Saints profess to love all those who love the Lord Jesus Christ. Act worthy of that, etc.
III. An instance of the power of one humble individual to render signal services to a whole community. In the Apostolic Church there were female officers, deaconesses, whose work was to minister to the necessities of the saints (1. Timothy 5:10); and if ever they were needed it is now. The men are so absorbed in business that in most cases they can only be mere nominal officers. Why should there not be appointed in every Church women who, being free from the pressure of secular engagements, can devote their time and energies to works of usefulness? We do not know how Phebe succoured Paul; but we see that a humble woman could inspire an apostle. Every person has some power of usefulness, and should use his talent.
IV. An illustration of the advantages of Christian excellence even in this world. In this case–
1. It secured the approval of Paul. Perhaps, as now, many sneered at or misrepresented this woman as she toiled on in works of usefulness; but Paul observed her.
2. It secured from the apostle an introduction to the good. What a blessing was this! Better have the sympathy of one noble soul, than the hosannas of thoughtless millions.
V. An intimation of the duty of the Church to regard the secular claims of its members. That ye assist her, i.e. Paul wishes to excite the same interest towards her as he felt himself. We are commanded to bear one anothers burdens, etc., because secular anxiety is–
1. A temptation.
2. Suffering.
3. A hindrance to usefulness.
VI. A suggestion as to the kind of persons that should be recommended from one Church to another. Paul recommended Phebe because of her undoubled excellence and great usefulness. We know, from painful experience, that many letters of dismission are empty formalities and tacit falsehoods. Persons are thus introduced from one Church to another, who, instead of being helps are hindrances; who, instead of succouring their ministers are their torment. It is time for this imposture to be exposed. Worthless and troublesome members we will dismiss with pleasure to any pastor that applies for them, and the good and valuable, like Phebe, we will cordially recommend. (D. Thomas, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Rom 16:1-16
The conclusion of the Epistle
1. This is scarcely the kind of conclusion that one would have expected. One would have thought that the rapt apostle, having been borne to the loftiest circles of contemplation, would have now flung his inspired pen upon the page he had immortalised. Instead of this, he threads his way into many of the minutest details of Christian life, and concludes his unparalleled effort by blessing many who had lightened his toil.
2. We dare now approach the apostle. While he was pursuing some of the issues of his great argument, we could but gaze with fearfulness (Rom 11:33). Now he speaks friendships simple and holy word we can better see the man. This summary of friendly reminiscences and fraternal salutatlons–
I. Reveals the true bond of moral unity.
1. Look at the representative character of the list. You have men and women, old and young, prisoners and freemen, apostles of note and persons who are lost in obscurity; men of prudence and of enthusiasm. What is the secret of union between such a community and the solitary apostle? Love. This is the indissoluble bond. Every other tie snaps. Some persons have suggested that Paul was not the most lovable of men. Probably this was so according to the common canons, but so much the worse for the common canons. Paul was a man who made enemies every day, but the man who is most hated is also the man who is most loved. While forty Jews would enter into a vow to kill him, Priscilla and Aquila would lay down their own necks to save him from a blow. You could not comprehend this man in one days acquaintance. He did not publish a full edition of himself every day. He must be much known to be much loved. Hence the affection of this representative community. They had sat with him by the quiet fireside; in the man-revealing company of little children; they had heard him thrill the vast assembly; they had listened to him praying within their own homes; they had seen him make Felix quake and turn Agrippa pale; and the closeness of their acquaintance explained the depth of their affection.
2. Here is encouragement for all true moral labourers. You may meet with much ingratitude, yet if you truly labour you will come into a large estate of love, and love will do more for us than genius or wealth or prestige.
II. Justifies the employment of both sexes in moral service. Note–
1. The honourable mention which is made of certain beloved sisters; and it is not to be overlooked that they are referred to as directly connected with Church work. Phebe was a deaconess and went to Rome on a Church errand. The apostles testimony concerning her is brief, but full of significance. It is as though he had said, When the eye sees her it blesses her. Little children hail her presence as they hail the morning sunshine. Misery dries its eyes when she approaches; she never puts out her hand except to succour the servants of Christ. Priscilla was a helper in Christ Jesus; the beloved Persis laboured much in the Lord; and Mary bestowed much labour. Thus shall the righteous be had in everlasting remembrance. If you ask me whether I object to a woman preaching, I answer, I never object to any woman doing a good thing. Apart from this, however, there is much Church-work which a woman can do much better than a man. At the same time note Tit 2:1-5.
2. The great diversity in their methods of operation. Tryphena and Tryphosa laboured in the Lord; Persis laboured much in the Lord. Tryphena and Tryphosa may represent either those who can only do a little, but who do that little with all their heart; or those half-day teachers who could come both times, but prefer not to do so; our attendants who regulate their evangelical zeal by the barometer, and who are now sunny as July, now sullen as November. On the other hand, Persis is always at work; she can never do enough; her godly ambition is never satisfied.
3. That all those persons laboured in the Lord. If you ask me whether unconverted persons should teach in the Sabbath School, I answer–Teach what? If the Sabbath School aims to teach the way of salvation, then how can those who do not know that way teach it? How can the man who does not know geometry teach geometry? It is argued that many by so doing have found salvation. I know it. I rejoice in it. At the same time it is a risky experiment. Would you engage a dishonest man to teach your children honesty, in the hope that by so doing he might become conscientious? Would you engage an unskilled man to teach your children music, with the hope that he himself might gain skill through practice? If some teachers have become saved, may not some scholars have been lost, or have received wrong ideas of religion? The school had better be taught by one man who loves Jesus than by a thousand who have only heard of Him.
III. Warrants the exercise of discrimination as to the respective merits of moral labourers. The apostle connects the highest encomium with some names, and only mentions others. As an honest man he entertains different opinions about different people. He loves some, and others he loves very much. Imagine the Church assembled to hear this letter read. To one name there is a compliment, to another none! Amplias is my beloved in the Lord, while not a word is said about Philologus or Julia! Andronicus and Junia are of note among the apostles; while Nereus and his sister are coldly mentioned without a flower being flung to either of them! Apelles is approved in Christ; but not a word is said about Olympas! Think what jealousy might have been fired in the Roman breast! Only grace could overcome the passions under such circumstances. Let us beware of envy. (J. Parker, D.D.)
The conclusion of the Epistle as a revelation of Pauls character
As, in the main body of the Epistle, Paul appears to have been a very knowing man, so, in these appurtenances of it, he appears to have been a very loving man. (Matthew Henry.)
The salutations
I. Why should such a catalogue of obscure names find a place in what was intended to be a universal and permanent revelation of the Divine will?
1. It is obvious to remark that if by mentioning them by name was fitted to answer a good end in the Church for whose advantage the Epistle was primarily written, that is a sufficient reason. Such kind remembrances were plainly fitted to knit more closely the bonds of Christian love between them and the apostle, and between him and the as yet unknown members of the Church. To the persons noticed it must have been gratifying and stimulating, and while elevating them in the estimation of their brethren, it enlarged their sphere of useful influence. It must have been felt by all as a compliment to the Church, and have called forth kindly feelings from all toward Paul.
2. But the passage is useful for all time and in all places.
(1) It strongly corroborates the evidence of the genuineness of the Epistle. It could not have occurred to a forger to have introduced such a train of salutations, especially as the author had never been at Rome.
(2) It presents a very lovely picture of living Christianity both in the writer and those whom he greets. We see how well the principles of that religion harmonise with and draw forth all that is amiable and tender in the human constitution; how consistent a deep knowledge of Christianity and an ardent zeal for its progress are with the dignified proprieties of an advanced state of civilisation, and the gentle charities and graceful delicacies of the most refined friendship. These things considered, the passage is a striking illustration of–All Scripture is profitable.
II. How came the apostle to be so intimate with the inhabitants of a city he had never seen? Some suppose that Aquila and Priscilla (Act 18:2-3; Act 18:11) had given him much particular information respecting members of the Roman Church. Perhaps so; but the true account seems to have been this. Rome was then the metropolis of the world. There was a constant influx of persons from all quarters of the empire to that city. Paul had now for nearly thirty years been engaged in various parts, and it is not at all wonderful that many of his converts should have taken up their residence in the capital. A man who for thirty years had mixed with society throughout the leading towns of England and Scotland, on visiting London for the first time would be likely to find himself in the midst of friends. Besides the ordinary reasons which make men leave the provinces for the metropolis there was this, that till the imperial persecutions Christians seem to have been safer in Rome than anywhere else. (J. Brown, D.D.)
The salutations
The change from sustained argument and lofty appeal to these simple greetings is like a descent from the heart of some grand mountain scenery to the levels of a country garden. Note–
I. The particular salutations.
1. The term may be simply equivalent to our own ordinary message of Christian remembrance or regard. In one place, however, it becomes more definite. Salute one another with a holy kiss. The kiss was no more than the clasp of the hand among ourselves. But it early acquired a certain specific meaning in the Christian fellowship under the name of the holy kiss, the kiss of charity, or the kiss of peace. It is mentioned by Justin Martyr as a recognised part of the communion-service. The custom remained for centuries as a symbol of reconciliation, and its spirit still survives wherever brethren dwell together in unity.
2. There is another mark of primitive times in the church that is in their house, the brethren that are with them. The Roman believers met, not in one large hall, but in different private houses. Our Epistle would have to travel from one to another till all had opportunities of hearing it. One advantage of this lay in the fact that they would be little likely to catch the eye of the government. Another lay in the homeliness and heartiness which they imparted to the Christian service and life, which, with our more finished organisations, we are very liable to lose. Where two or three are gathered together, etc.
3. We have no photographs of those ancient saints, yet as we read we can see them, and catch their look of pleasure as each name is uttered and each greeting received. Shadows they are to the casual reader, but every name represents a separate Christian soul, and usually a vivid phrase of description helps to stamp the name upon the memory.
(1) In one verse is a batch of bare names, all unknown. One wonders what manner of men were these (verse 14).
(2) Here is another list, with a certain sense of domestic life underlying it, but nothing more (verse 15).
(3) Others, again, are marked by a single term of affection or of commendation (verse 9).
(4) But we have wider openings into character in the salutations to those of the household of Aristobulus and Narcissus. Both would have large retinues of slaves, and it is to slaves that the present reference is probably to be applied.
(5) Salute Herodion my kinsman. The word is also applied to five others. Had Paul, then, so many Christian cousins? It would be gratifying to believe it, but as he speaks of My brethren, my kinsmen according to the flesh, meaning his fellow-countrymen, no doubt he here addresses Christian Jews.
(6) There is an exquisite touch in the notice of Rufus (verse 13), who has been sometimes identified as the son of Simon the Cyrenian; but the name was common. Who, and what, however, was she who had two claimants on her motherly attention? Perhaps when Pauls mother had cast him off this Christian lady took in the great friendless man, and treated him like her own Rufus, and made him welcome to her home, as Peter was to Marys home in Jerusalem.
(7) Here, again, are glimpses of Christian experience, which would be otherwise unknown to us (verses 5, 7). For Achaia in the former passage most of the ancient MSS. have Asia. Epenetus then was probably an Ephesian, led to Christ at the time of Pauls first visit, the firstfruits of his ministry there, and the pledge of all that followed. In Andronicus and Junia we have firstfruits of the gospel during its yet earlier triumphs, while Saul was breathing out slaughter against the name of Jesus. Were they among the strangers of Rome converted at Pentecost? It appears so, and as apostles in the broader acceptation of the word they were noted for their energy and success. They were fellow-prisoners also; the trials as well as the labours of the kingdom they had bravely borne.
(8) The best-known names are Priscilla and Aquila. Comrades, helpers in Christ Jesus, at whose side Paul had so often sat stitching the tough hair-cloth, and, when work was laid by, had so joyfully bent in prayer! He thought of all that fellowship; but here his most vivid recollection is of some extremity of danger, where that gallant pair interposed at the risk of limb and life to save the light of Israel. Paul never forgot a kindness or forsook a friend.
(9) We must not fail to glance round the group that surrounds the apostle as he dictates these last sentences. They are waiting to add their salutations. There are his brother-missionaries; first, Timotheus, specially singled out as my workfellow, then Lucius, Jason, and Sosipater, strangers to him a few years ago, but now his very kinsmen in Christ. There sits the scribe, interrupting the writing, and inserting his own greeting in his own name (verse 22). The hospitable Gaius, under whose roof they all gathered, next breathes his brotherly blessing. And finally occur the names of two Corinthian Christians who would seem to have come in by accident. Both Erastus, the chamberlain of the city, and Quartus, probably a slave, in Christ Jesus are on the same level; one sentence serves to carry word from both.
II. The general impressions which the salutations are fitted to leave. Note–
1. Their heartiness. There are those who hold that either to bestow praise, or to accept it, is inconsistent with Christian simplicity. No doubt there is a danger lest we become elated with a sense of our usefulness. Yet as the Lord Himself hath need of us, welcomes every earnest effort, and says of it, Well done! He will scarcely deny us the privilege of saying Well done to one another. Let the eye run down this single page and mark how well these saints did. Let us be by all means honest and candid, where it is needful, in censuring our brethrens faults, but shall not honesty carry us also in the opposite direction?
2. Their earnest and affectionate friendliness. The apostle sits down, as an elder brother might, and is on the warmest-terms with every one–the slaves no less than the masters, simple brethren equally with chamberlains. What was this but treading in the track of the Master who had said, Whosoever shall do the will of My Father in heaven, the same is My brother and My sister and mother? No one can urge that we have too much of that spirit in our modern churches. And yet how many of our social and ecclesiastical troubles would pass if it more generally prevailed!
3. If these Christians really loved one another with so ardent an affection what did they do to prove it? The answer is that they laid down their own necks for one another; they bestowed much labour on their brethren. They threw their houses open for hospitable entertainment and united worship. They stood ready to help a foreign sister in whatever business she might have in hand. The poor, the sick, the friendless, became the special objects of their care. That can have been no hollow profession which inspired the confession from their enemies, Behold how they love one another! Conclusion: The Epistle closes in an atmosphere of warm and genial affection. We too wish one another well. Is it not enough? Nay; there is another voice to be heard, and a more gracious greeting to be bestowed, and a dearer fellowship to be enjoyed (verse 24). (W. Brock.)
The salutations to the Church at Rome prove that Christianity
I. Not only teaches friendship, but sanctifies it.
II. Not only requires the proprieties of life, but beautifies them. Here are–
1. Salutations to friends.
2. Commendations of merit.
3. Tokens of respect for the aged and experienced.
4. Kind words for all.
III. Not only inculcates love, but enforces the practice of it.
1. Some succoured the Church.
2. Some helped the minister.
3. All loved one another.
IV. Not only insists upon love and piety, but righteously rewards them. Consider this honourable record.
1. Mark the special distinctions it exhibits.
2. Be sure that the same will be the case in the entries made in the book of life. (J. Lyth, D.D.)
The salutations of St. Paul
I. Throw light upon the apostles character. We are at once reminded of the care of all the churches which rested upon him, He had not founded this Roman Church, and yet with what a warmth of Christian affection does he regard it, while there are some in it whom he mentions with an emphasis of special regard whom he had known in other Churches. With the burden of all the Churches weighing upon his heart every hour he forgets no act of kindness.
II. Refuting the Petrine origin of the Roman Church, upon which the assumptions of the Papacy are based. There is no well-authenticated evidence that Peter ever lived in Rome at all. He is spoken of as the apostle of the circumcision, just as Paul was the apostle of the uncircumcision, and we expect to find him exercising his pastorate at Jerusalem rather than at Rome, and accordingly it is to Jerusalem that Paul goes, and there he repeatedly finds him. But on the supposition that he presided over this Church, it must have been by the time that Paul wrote this Epistle. And if so, could Paul have omitted his name from these salutations? And if Peter had ever been there at an earlier period, would there have been no grateful reference now to the good which he had done? The truth is that the first link in the chain of argument for the papal supremacy is wanting, and this makes the rest worthless.
III. Give us information as to the manner in which members were transferred from one Church to another. Phebe was a deaconess in the Church at Cenchrea, and probably a widow possessed of considerable worldly substance, whose business now carried her to Rome. And so she brings with her, written by Paul in his own name and in that of the Church, a certificate, in which not only her Church membership is attested, but witness is borne to the many good services she had performed in her native Church; and her brethren at Rome are asked to recompense her in some degree for her ministries of love. Note two valuable and interesting facts–the oneness of all the Churches in those primitive times, and the fact that membership in one at once secured a loving welcome into every other. Phebe was to feel that she was really passing from one home to another. What a lesson, if not a rebuke, to our Churches in this matter! The transference of members is too much a mere cold formality, alike in giving and receiving, and hundreds of persons change their residences without a letter of commendation at all. Is it any wonder, then, that so many pass out of sight altogether?
IV. Indicating those who are worthy of special commendation.
1. There are those of whom Paul speaks with great warmth, because of their general Christian excellence and eminence. Such were Epenetus, Stachys, Ampllas, and Apelles.
2. Then there were others who stood forth as specially distinguished by one particular excellence.
(1) We distinguish among the givers Aquila, Priscilla, and Urbane his helpers, and Phebe, the succourer, etc. The form which this liberality took was doubtless shaped by outward circumstances, but the relief of the poor, the orphan, and the widow, defraying the expenses of a constantly extending evangelism, and the hospitable entertainment of Christian strangers, were prevailing forms of goodness. We know that one great aim of the early teachers was to educate its members to habits of giving, so that it should not be a mere fitful effort. It was the gospel that first did earnest battle with the selfishness of man, and turned beneficence into a system. And when Julian tried to engraft such beneficence upon the sapless tree of paganism, he complained that while the heathen did nothing for the support of their own poor, the Christians ministered to the wants of all.
(2) Then how many an earnest worker there was in that Church, such as Mary, Tryphena and Tryphosa, and Persis! The form of their sacred labour would a]so be shaped by their natural capacities, by the wants of the Church and the community, and also by the advice of pastors. Many would teach, and others would be found lodging strangers, relieving the afflicted, and diligently following every good work.
(3) And there were earnest sufferers too, such as Andronicus and Junta, who had been Pauls companions in prison; and Priscilla and Aquila, who for his life had laid down their own necks. Thus did the spirit already begin to show itself which was afterwards to shine forth in many a glorious martyrdom.
V. Show the important place which Christian women held in the early Church, and which we may therefore conclude they were intended to hold as workers in all ages in the Church of Christ. In this brief enumeration of sixteen verses nine or ten women are named as having been fellow-helpers with the apostle, and having consecrated themselves to the fellowship of She ministry to the saints. No doubt the peculiar condition of society, which to a great extent isolated women, rendered the labours of Christian women indispensable. And it would seem as if a splendid sphere of usefulness were at this hour opening up before Christian women in connection with missionary enterprise in the East. There are more than fifty millions of women in India who are only accessible by the gospel through women.
VI. Illustrate the domestic character of Christianity. On one occasion at least, when mentioning a husband and wife, the apostle speaks of the Church which was in their house. It may be that a number of the Christians were accustomed to come together in a private house for social worship. But the kernel-thought around which all the others gather is that all the members of that family were Christian believers, and that they therefore formed a little Church, as every such family does, with its worship, its Christian teaching, its mutual oversight, and its unity and love. Conclusion:
1. Suppose the apostle were now on earth, and were to write a letter to this congregation, Should I be spoken of as one who had succoured the saints? etc.
2. In Pauls later Epistles his salutations become fewer and fewer–the greater number of those whom he had known having died. It is a solemn thought, The night cometh wherein no man can work. (A. Thomson, D. D.)
Apostolic commendations and cautions
For many reasons this chapter is a fitting conclusion to the Epistle. For–
(1) It indicates to us that doctrine is subservient to personal piety.
(2) That very sacred social ties should exist between a pastor and his people.
(3) That right relationship to Christ creates a right mutual relationship between men. Note–
I. The commendations and greetings of the apostle. The commendation of Phebe, who is as a sweet flower in the landscape where the apostle himself is a majestic oak, and all the commendations and greetings that follow, lead us to look at true Church fellowship–
1. In its variety. There are men and women of varied
(1) stations,
(2) characters,
(3) services. There is the chamberlain and the slave; the active and passive temperament, the laborious and the hospitable.
2. Its common elements. Common–
(1) Relationship, Our sister.
(2) Service, Succourer of many.
(3) Principle, As it becometh saints.
II. His cautions. The saddest fact in this, and in all these early letters, is the tone in which the apostle has to speak to many professed Christians. In his words of caution about one and another we notice–
1. The mournfulness of the fact that professed Christians have to be so spoken of.
2. The discernment and courage needed rightly to deal with such characters.
III. The greetings from one Church to another. Here Corinth greets Rome. Christianity creates relationships that are–
1. Cosmopolitan. The inherent element of a Church is that it is Catholic.
2. Cordial, Holy kiss.
3. Practical, Receive. (U. R. Thomas.)
Personal messages
1. If a modern clergyman were writing to his old parishioners, what would be more natural than at the end of the letter he should add affectionate remembrances to any poor pensioners and aged widows whom he had known? Felix Neff, the Apostle of the High Alps, two days before his death, being scarcely able to see, traced the following lines at different intervals, in large and irregular characters, Adieu, dear friend Andre Blanc, Antoine Blanc, all my friends, Pelissiers whom I love tenderly; Francis Dumont and his wife, Isaac and his wife, beloved Deslois, Emilie Bonnet, etc., Alexandrine and her mother, all, all the brethren and sisters of theirs, adieu, adieu.
2. Doubtless when Pauls greetings were first read in the little churches they would have been listened to with the deepest interest. The slave or the poor woman who heard his or her name mentioned, How kind, how good it was of Paulus to remember me What a help it is to me to know that the dear and holy apostle, with the care of all the churches upon him, and living as he does in the midst of plots and of perils, yet thinks of and prays for me! If I be dear to him, must I not also be dear to his Lord and to mine?
3. But why should it be to us a part of our public worship to hear these salutations read to-day? There is no more in these names of Amplias, etc., than in the names of Brown, or Jones, or Smith. They were just the names of poor, ordinary persons, on whom the nobles or the careless women would have looked down with scorn. And yet very genuine, lessons may be learned from these lists of names. Note–
I. The overflowing affectionateness of the heart of Paul, which should teach us the lesson of kindliness, the family affection of the Christian life. Christians needed each others help in those days. They were as lambs among wolves. See how those Christians love one another, said the envious heathen then. Alas! they would have little cause to say so now. But these lists of names may at least serve to remind us of the beauty of the lost ideal.
II. His regard for Christian women, which should teach us the glory of Christian womanhood. The world has never recognised the vast debt it owes to Christian women. Even in this day, though women do more than men in the great works of quiet, unobtrusive charity, and are incomparably more thorough, patient, tender, skilful, and self-denying than the vast majority of men, yet they might well complain that they are far less cared for in our public exhortations than men. Well, it was not so with Paul In this chapter alone seven Christian women are recognised with words of gentleness and praise. In this day the minds of holy and noble women may well be pained by the mock deference and hypocritical compliments which are paid them. There is not the faintest trace of this in Paul. For foolish and unworthy women he had words of deserved scorn. In days when women lived for the most part in unavoidable ignorance and seclusion, and were shamefully regarded as the mere chattels and servants of mans caprice and wickedness, Pauls illuminated soul had recognised the sacred and beautiful type of Christian womanhood.
III. His honour for slaves, which should teach us the dignity of man as man. Many whom Paul here salutes are slaves and men of poor and mean condition. It is the nature of the world to fawn upon the great; they are ashamed to know the poor. A. slave was as great as a Caesar, because for slave and Caesar Christ had died. Nay, a despised slave might be much more to him. For man in himself is less than nothing; he is great in God only, if he is great at all. A few short days both emperor and slave would die, and then the one might be wailing in outer darkness, while the other, amid acclaim of angels, might tread the heavenly Jerusalems rejoicing streets.
IV. His discriminating eulogies. Being addressed to Christians–in days when to be a Christian was to be persecuted–he was writing presumably to good men. Yet even between good men there is a difference, and Paul uses only the language of deserved praise. What comfort there is in the thought that, as God bestows on us different gifts, so also He expects from us different forms of service! All branches cannot bear the same fruit; all members have not the same office. Mary has her work, and Phebe hers; Urbane has his work, and Apelles his; and some of us, perhaps, think with a sigh that we do little or no work. Well, if we are but trying to do what little we can, let us be content. We may then be like Asyncritus, Phlegon, Hermas, Hermes, and Patrobas, of whom nothing is said. Better to be the nameless ciphers of Christianity than to be of the worlds guilty kings.
V. The mere casual mention of these names by Paul has given them a sort of immortality. Horace might have sung of them–he does actually mention one or two of the same names; Seneca might have mentioned them among his brilliant aphorisms; Tacitus might have introduced them in his histories, yet they would still have been incomparably less eternised. Little thought those slaves and poor women that their names would be on our lips to-day, in what was then a remote and savage island. Centuries after they are dead we still speak of them, and yet, grotesque their names certainly are–Phebe, Hermas, Hermes, Nereus–names of heathen gods and goddesses in which people had quite ceased to believe, half jocosely given to the slaves of their families; Staehys, a corn ear; Asyneritus, the incomparable; Persis, the Persian woman, known only by her nationality; Tryphena the wanton, and Tryphosa the luxurious–names perhaps once insultingly given to a class, now meekly borne. They had other names, new names, in heaven. Five, ten, fifteen years hence, and how many of you who hear me will be utterly forgotten! Fifty years hence, all but one or two of us, it may be, will be lying in our coffins, our names perhaps already illegible on the worn stone, and nobody knowing or caring who lies below. No Paul will mention us. And what does it matter if our names are written in the Lambs Book of Life? (Archdeacon Farrar.)
Apostolic greetings
I. They are valuable as–
1. A source of gratification to the persons named.
2. A stimulus to themselves and others.
3. A tribute to the Christian community at Rome.
4. A corroboration of the genuineness of the Epistle.
5. A means of promoting union between the Jews and Gentiles, and both and himself.
II. True Christianity is characterised by–
1. Whatever is tender and amiable in human nature.
2. The graceful proprieties of an advanced civilisation.
3. The gentle charities and delicacy of refined friendship.
Grace sanctifies the courtesies of life and refines the manners. It is quite friendly to the graces and amenities of social intercourse. Forms of politeness are most beautiful when animated by spiritual life.
III. There are five classes mentioned in these greetings.
1. Helpers and fellow-labourers, as Aquila, Mary, etc.
2. Relatives and countrymen, as Andronicus, etc.
3. Pauls own Converts and well-known friends, as Epenetus, etc.
4. Societies, as the church in Aquilas house.
5. Households, or parts of such, as that of Aristobulus, etc.
IV. In these greetings may be noticed–
1. The kindness of Paul in naming so many.
2. Special regard to individuals, combined with love to all.
3. Grateful remembrance of past kindnesses.
4. Those specially distinguished who laboured most. The care of the Churches did not efface remembrance of persons. Believers least likely to forget their friends.
Their mutual remembrance lively because–
1. Pounded in a spiritual, therefore deep affection.
2. Kept always fresh at the throne of grace. Those are well remembered who are remembered before God.
V. In those greeted we have–
1. A group of star pictures of apostolic times.
2. A lovely representation of living Christians.
3. A splendid testimony to the riches of Divine grace. Roman, Greek, and Hebrew names promiscuously introduced. (T. Robinson, D.D.)
The true aristocracy
Many names in The Peerage have won their distinction by intrigues and base services rendered to bad kings, and there are many who study and prize such books more than the Book of books. The register before us is given by a man before whose intellectual and moral greatness the most brilliant names in worldly peerages sink into contempt. The names that this great man enrols are those of poor women, obscure men, and slaves.
I. The chief interest which a truly great man has in others is in their character, rather than in their condition. In this list of twenty-six names there are those who differ in their sex, age, worldly position, etc., yet the apostle overlooks all these differences, and expresses an interest only in their character. Why? Because this is–
1. The only real property. It is the only thing that a man can call his own.
2. The only property man can carry with him. Everything else–houses, lands, gold, and silver–he leaves behind. But his moral character he carries over Jordan.
3. That which determines his destiny. From it must bloom his paradise or flame his hell.
II. The character which enlists the profoundest interest of a truly great man is the Christly one. Who labour in the Lord.
1. Living and working in–
(1) The Spirit.
(2) Purpose.
(3) Character, and
(4) Moral temper of Christ.
2. Why should a Christly character command such tender sympathy? Because it is–
(1) The highest reflection of his Master. Good men are incarnations of Him whom all heaven adores.
(2) The highest organ of usefulness. It is in itself the strongest argument against all infidelities, and the strongest proof of the Divinity of the gospel.
III. Those who enlist the chief interest of a truly great man are the most honourable of their age. Who will deny or question this? Parasites and sycophants have always shown more sympathy of their miserable natures for martial pageantry, official pomp, than for Christly character. (D. Thomas, D.D.)
Whom does the apostle distinguish as worthy of the highest estimation
Those who, like–
I. Phebe, are succourers of many.
II. Priscilla and aquila, helpers.
III. Epaenetus, androincus and junia, have long and faithfully served Christ.
IV. Amplias and apelles, beloved and approved in the Lord.
V. PERSIS, labour much in the Lord.
VI. Asyncritus, and others, steadfast in Christian fellowship. In a word, all who are eminently distinguished by Christian love. (J. Lyth, D.D.)
Romans, but not Romanists
The text–
I. Illustrates the various relations of families to the Church.
1. In verse 3 you have a household in which the husband and the wife were joined to the Church. When two loving hearts pull together they accomplish wonders. What different associations cluster around the names of Ananias and Sapphira! I do not know why Paul placed the wife first, for in the Acts it is the reverse. Perhaps it was because Priscilla was first in energy of character and attainments in grace. Whether the wife be first or second matters little if both be truly the servants of God. Pray unceasingly that your life-companions may be converted to God. Paul spoke of the Church that was in their house. It is well when a Christian family judge that the parlour will be honoured by being used for a prayer meeting. Such a dwelling becomes like the house of Obededom.
2. In verse 7 Andronicus and Junta represent part of a very remarkable household, for they were kinsmen of Paul, and they were converted to God before Paul was. I have wondered whether the conversion of Adronicus and Junta excited in him his fury against Christ; but it is more than probable that their prayers were part of the means of his conversion. This should act as a great encouragement for all who desire the salvation of their households. Out of persecutors God can make apostles.
3. In verse 10 we have a family whose head was not a Christian. Why leave Aristobulus out? Because he had left himself out; he was no believer, and therefore there could be no Christian salutation sent to him. The kingdom of God was in his house, and yet he was unblessed by it. Where are you, Aristobulus? The Lord sends a message of grace to your child and wife, but not to you, for you have not given your heart to Him. Another instance, and a worse one, is in verse 11. There was a Narcissus at this period who was extremely rich, and as bad as he was rich. Yet while blasphemous songs, gluttony, and licentiousness made his mansion a very hell, there was a saving salt in the slaves dormitory. He who blacks your shoes may be one of the beloved of the Lord, while you who wear them may be without God and without hope in the world.
4. In verse 12 we have, I suppose, two sisters: where were their brothers, their father, their mother? How often there are in the Church two humble, faithful women, and all the rest far off from God! Brother, let not your sister go to heaven alone. Father, if your daughters be children of God, do not you remain His enemy.
5. In verse 15 we have a brother and sister. It is pleasant to see the stronger and weaker sex thus associated. But had they no other relatives? Depend upon it, they often prayed together for all the rest.
6. In verse 13 there are a mother and her son. When a godly woman is a tender mother, it is no wonder if her sons become believers, for the mothers love and example draw them towards Jesus. There is a legend connected with Rufus and Alexander, that when their father Simon was compelled to bear the Cross, one carried his fathers pick, and the other his spade. If they cannot bear the Cross, they will at least help their father by carrying his tools. Who marvels if Alexander and Rufus saw their father carry Christs Cross so well, that they, too, should afterwards count it their glory to be followers of the Crucified.
II. Shows what are points of interest among Christians. In a worldly community the point of interest is, how much is a man worth? Now Paul does not make a single reference to any one on account of his position, property, or office, except so far as those may be implied in the service which each person rendered to the cause of God. The points of interest with Paul are–
1. Their service for the Church (verses 1, 2). It is a distinction among Christians to be allowed to serve, and the most menial employment for the Church is the most honourable. So Phebe shall have her name inscribed in this golden book of Christs nobility, because she is the servant of the Church, and because, in being such, she succoured the poor and needy.
2. Their labour (verse 6). Mary was one of those useful women who took personal care of the preacher, because she believed the life of Gods servant to be precious. Then follow Tryphena and Tryphosa, who labour in the Lord; and Persis, who laboured much in the Lord. I do not suppose Tryphena and Tryphosa were angry because the apostle made this distinction, but it is certainly a very explicit one. Degrees in honour among believers are graduated by the scale of service done.
3. Their character. Verse 13 cannot allude to Rufus election, since all the rest were chosen too, but must mean that he was a choice man in the Lord. Apelles was approved in Christ, a tried and experienced believer. Epaenetus (verse 5) is singled out because of the time of his conversion. While every minister feels a peculiar attachment to all his converts, he has the tenderest memory of the first ones. What parent does not prize above all others his first child?
III. Reveals the general love which ought to exist in the Church of God.
1. The whole passage shows the love of the apostle towards the brethren at Rome. He would not have taken the trouble to write all this to them if he had not really loved them. And it shows that there were Christians in those days who were full of love to each other. The holy kiss marked their fervour of love.
1. The early Christians were accustomed to show their love to one another–
(1) By practical help. I do not think that the apostle alluded to any Church business, but to her own. I do not know what it was, and it was no part of an apostles commission to tell us other peoples business; but whatever business it was, if any Christian in Rome could help her he was to do so.
(2) When it involved great sacrifices (verse 4).
2. Christian love in those days–
(1) Had the great respect for those who had suffered for Christ(verse 7).
(2) Honoured workers (verse 6). Paul speaks of the labourers over and over again with intense affection.
(3) Had its specialities. My we!l-beloved Epaenetus, Amplias my beloved, etc., etc. There were some whom he liked better than others, and even the Lord had a disciple whom He loved more than the rest. There are Christian people whom you could live with in heaven comfortably enough, but it is a severe trial to bear with them on earth; but since God puts up with them, so ought you.
(4) Was wont to respect seniority in spiritual life; for Paul speaks of some who were in Christ before himself.
(5) Did not overlook the most obscure members of the Church. Salute Asyncritus, Phlegon, Hermas, etc. We know nothing about those good people. They were like the most of us, commonplace individuals; but they loved the Lord, and therefore Paul sent them a message of love which has become embalmed in the Holy Scriptures. It were better to be the meanest Christian than to be the greatest sinner. (C. H. Spurgeon.)
The truly honourable in the Church of Christ
I. Their distinction.
1. In general they are all recognised as brethren in Christ. Are we? In particular they are distinguished by–
(1) Faithful and zealous service.
(2) Patient suffering.
(3) Long and consistent attachment to the cause of Christ.
(4) Eminent piety and Christian love. Do any of these features apply to us?
II. Its value.
1. Their names–
(1) Are in good report; are ours?
(2) Are immortalised, and will endure as long as the Word of God; will ours?
2. This record of them is the guarantee that their names are in the book of life; are ours? (J. Lyth, D.D.)
Christian love
is–
1. Large in its comprehensiveness.
2. Kind in its expressions.
3. Just in its acknowledgments.
4. Tender and affectionate to all. (J. Lyth, D. D.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XVI.
The apostle commends to the Christians at Rome Phoebe, a
deaconess of the Church at Cenchrea, 1, 2.
Sends greetings to Aquila and Priscilla, of whom he gives a
high character; and greets also the Church at their house, 3-5.
Mentions several others by name, both men and women, who were
members of the Church of Christ at Rome, 6-16.
Warns them to beware of those who cause dissensions and
divisions, of whom he gives an awful character, 17, 18.
Extols the obedience of the Roman Christians, and promises them
a complete victory over Satan, 19, 20.
Several persons send their salutations, 21-23.
To whose good wishes he subjoins the apostolic blessing;
commends them to God; gives own abstract of the doctrines of
the Gospel: and concludes with ascribing glory to the only wise
God, through Christ Jesus, 24-27.
NOTES ON CHAP. XVI.
Verse 1. I commend unto you Phoebe] As the apostle had not been at Rome previously to his writing this epistle, he could not have had a personal acquaintance with those members of the Church there to whom he sends these friendly salutations. It is likely that many of them were his own converts, who, in different parts of Asia Minor and Greece, had heard him preach the Gospel, and afterwards became settlers at Rome.
Phoebe is here termed a servant, , a deaconess of the Church at Cenchrea. There were deaconesses in the primitive Church, whose business it was to attend the female converts at baptism; to instruct the catechumens, or persons who were candidates for baptism; to visit the sick, and those who were in prison, and, in short, perform those religious offices for the female part of the Church which could not with propriety be performed by men. They were chosen in general out of the most experienced of the Church, and were ordinarily widows, who had borne children. Some ancient constitutions required them to be forty, others fifty, and others sixty years of age. It is evident that they were ordained to their office by the imposition of the hands of the bishop; and the form of prayer used on the occasion is extant in the apostolical constitutions. In the tenth or eleventh century the order became extinct in the Latin Church, but continued in the Greek Church till the end of the twelfth century. See Broughton’s Dictionary, article deaconess.
Cenchrea was a sea-port on the east side of the isthmus which joined the Morea to Greece, as the Lechaeum was the sea-port on the west side of the same isthmus. These were the only two havens and towns of any note, next to Corinth, that belonged to this territory. As the Lechaeum opened the road to the Ionian sea, so Cenchrea opened the road to the AEgean; and both were so advantageously situated for commerce that they were very rich. These two places are now usually denominated the Gulf of Lepanto, and the Gulf of Ingia or Egina. It was on the isthmus, between these two ports, which was about six miles wide, that the Isthmian games were celebrated; to which St. Paul makes such frequent allusions.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This chapter is in the nature of a postscript. The apostle begins it with the recommendation of a certain woman to them. She went upon some occasion to Rome, and by her (as some have supposed) this Epistle was sent to the church there.
Phebe: the poets called the moon Phoebe, as they did the sun Phoebus. This name is likely to have been imposed by her parents, being Gentiles.
Our sister; i.e. in Christ, and by the profession of the same faith: see Jam 2:16.
Cenchrea; a port or haven belonging to Corinth, on the east side towards Asia: there was another on the west side towards Italy, called Lechea. By reason of this double haven, Corinth was called by the poets, Bi maris. Here Paul paid a vow, which he had made, Act 18:18. Here also he preached and converted many, amongst whom this Phebe (as is probable) was one. When he saith, she was
servant of the church, it is not meant she was a deaconness, or one of the college of widows, of whom he speaketh, 1Ti 5:9. But she served the church, in harbouring and succouring the saints that were driven out of their country; yea, as appears by the next verse, she was a succourer of the ministers of the gospel, and of the apostle himself. We read, Luk 8:3, of some that ministered unto the Lord of their substance; there the same word is used. And this Phebe seems to have been employed in the same works; she ministered unto Paul as Onesiphorus did, 2Ti 1:18; there the same word is used again.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. I commend unto you Phoeligbebeour sister, which is a servantor “deaconess”
of the church which is atCenchreaThe word is “Cenchre,” the eastern part ofCorinth (Ac 18:18). That inthe earliest churches there were deaconesses, to attend to the wantsof the female members, there is no good reason to doubt. So early atleast as the reign of Trajan, we learn from PLINY’Scelebrated letter to that emperorA.D.110, or 111that they existed in the Eastern churches. Indeed, fromthe relation in which the sexes then stood to each other, somethingof this sort would seem to have been a necessity. Modern attempts,however, to revive this office have seldom found favor; either fromthe altered state of society, or the abuse of the office, or both.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I commend unto you Phebe our sister,…. This chapter chiefly consists of commendations and salutations of persons, and begins with the former. It was usual to give letters of commendation of a member of one church to those of another; see 2Co 3:1; The person who is here recommended was, as appears from the subscription of this epistle, if that may be depended on, the bearer of this letter, and is described by her name, Phebe; as she dwelt at Cenchrea, it is probable she was a Grecian, as is her name. Pausanias e makes frequent mention of one of this name in Greece. With the Heathen poets, Pheobus was the sun, and Phoebe the moon. Though it is not unlikely that she might be a Jewess, since there were many of them in those parts; and this was a name in use among them. We often read f of R. Ishmael , “ben Phoebi”, which I take to be the same name with this. She is recommended as a sister, “our sister”; not in a natural, but spiritual relation; one that was a member of the church at Cenchrea, and in full communion with it; for as it was usual to call the men brethren, it was common to call the women sisters. Elderly men were called fathers, younger men brethren; elderly women were styled mothers, and younger women sisters, who were partakers of the grace of God, and enjoyed the fellowship of the saints:
which is a servant of the church which is at Cenchrea. This place was a seaport of the Corinthians, distant from Corinth about seventy furlongs, or eight or nine miles: it was on one side of the Isthmus, as Lechea was on the other g; [See comments on Ac 18:18]. In the way to this place from the Isthmus, as Pausanias relates h, was the temple of Diana, and a very ancient sculpture; and in Cenchrea itself was the temple of Venus, and a wooden image; and near the flow of the sea was a Neptune of brass. But now, in this place, was a church of Jesus Christ; and since it was so near to Corinth, it shows that churches in those early times were not national, or provincial, but congregational. Of this church Phebe was a servant, or, as the word signifies, a minister or deacon; not that she was a teacher of the word, or preacher of the Gospel, for that was not allowed of by the apostle in the church at Corinth, that a woman should teach; see 1Co 14:34; and therefore would never be admitted at Cenchrea. Rather, as some think, she was a deaconess appointed by the church, to take care of the poor sisters of the church; though as they were usually poor, and ancient women; that were put into that service, and this woman, according to the account of her, being neither poor, nor very ancient; it seems rather, that being a rich and generous woman, she served or ministered to the church by relieving the poor; not out of the church’s stock, as deaconesses did, but out of her own substance; and received the ministers of the Gospel, and all strangers, into her house, which was open to all Christians; and so was exceeding serviceable to that church, and to all the saints that came thither: though it is certain that among the ancient Christians there were women servants who were called ministers. Pliny, in an epistle of his to Trajan the emperor, says i, that he had examined two maids, “quae ministrae dicebantur”, “who were called ministers”, to know the truth of the Christian religion.
e Graec. Deseript. l. 2. p. 125. l. 3. p. 190. l. 4. p. 276. f Misn. Sota, c. 9. sect. 15. T. Bab. Yoma, fol. 9. 1. & 35. 2. Jucbasin, fol. 24. 2. & 54. 2. g Plin. Natural Hist. l. 4. c. 4. Ptolem. l. 3. c. 16. h in Corinthiacis, p. 88. i Epist. l. 10. ep. 97.
Fuente: John Gill’s Exposition of the Entire Bible
| Friendly Salutations; Apostolic Salutations. | A. D. 58. |
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,Rom 16:1; Rom 16:2. 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, aspasasthe. “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, Act 18:12; Act 18:17. 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, Rom 16:10; Rom 16:11. 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, 1Ti 6:1; Rom 16:2. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
I commend (). The regular word for letters of commendation as in 2Co 3:1 ( ). See also Ro 3:5. So here verses Rom 16:1; Rom 16:2 constitute Paul’s recommendation of Phoebe, the bearer of the Epistle. Nothing else is known of her, though her name () means bright or radiant.
Sister (). In Christ, not in the flesh.
Who is a servant of the church ( ). The etymology of we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Phil 1:1; 1Tim 3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “ ” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1Ti 3:8-13 Paul has a discussion of (verse 11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1Ti 5:9f.
Fuente: Robertson’s Word Pictures in the New Testament
I commend [] . See on ch. Rom 3:5.
Phoebe. The bearer of the epistle. The word means bright. In classical Greek an epithet of Artemis (Diana) the sister of Phoebus Apollo.
Servant [] . The word may be either masculine or feminine. Commonly explained as deaconess. The term diakonissa deaconess is found only in ecclesiastical Greek. The “Apostolical Constitutions” 70 distinguish deaconesses from widows and virgins, prescribe their duties, and a form for their ordination. Pliny the younger, about A. D. 104, appears to refer to them in his letter to Trajan, in which he speaks of the torture of two maids who were called minestrae (female ministers). The office seems to have been confined mainly to widows, though virgins were not absolutely excluded. Their duties were to take care of the sick and poor, to minister to martyrs and confessors in prison, to instruct catechumens, to assist at the baptism of women, and to exercise a general supervision over the female church – members. Tryphaena, Tryphosa, and Persis (ver. 12) may have belonged to this class. See on 1Ti 5:3 – 16.
Conybeare (” Life and Epistles of St. Paul “) assumes that Phoebe was a widow, on the ground that she could not, according to Greek manners, have been mentioned as acting in the independent manner described, either if her husband had been living or she had been unmarried. Renan says : “Phoebe carried under the folds of her robe the whole future of Christian theology.”
Cenchrea. More correctly, Cenchreae. Compare Act 18:18 Corinth, from which the epistle was sent, was situated on an isthmus, and had three ports, Cenchreae on the east side, and Lechaeum on the west of the isthmus, with Schoenus, a smaller port, also on the eastern side, at the narrowest point of the isthmus. Cenchreae was nine miles from Corinth. It was a thriving town, commanding a large trade with Alexandria, Antioch, Ephesus, Thessalonica, and the other cities of the Aegean. It contained temples of Venus, Aesculapius, and Isis. The church there was perhaps a branch of that at Corinth.
Fuente: Vincent’s Word Studies in the New Testament
1) I commend to you Phebe,” (Sunistemi de humin Phoiben) “Now I commend Phebe to you all;- Paul exhorted the church at Rome to receive Phebe when she came with a desire to labor with them. Both individuals, like Paul, and churches commended and recommended fellow helpers, Act 18:27.
2) “Our sister,” (ten adelphen hemon) “Who is our sister,” In the Lord and in labors with us; 2Co 3:1-3; Php_2:29-30. The name Phebe means “shining, as the moon”, a light to help in time of darkness.
3) “Who is a servant,” (ousan kai diakonon) “Who also is being (exists, functions as) a common servant or minister;” classified as Paul often classified himself, as an administrative servant-helper in the work of the Lord, 2Co 4:1; 2Co 6:3; 2Co 8:4; 2Co 9:1. The term rendered servant is the root word from which deacon is derived, used to signify spiritual service through handling and ministering physical things.
4) “Of the church which is at Cenchrea,” (tes ekklesias tes en kegchreais) “Of the church in Cenchrea,” or the congregation located in Cenchrea, a deaconess or minister of the church at Cenchrea, in many common-nature labors, a seaport in Corinth area where a church was located, where Paul once took a vow and shaved his head, Act 18:18; Num 6:18; 1Co 1:14; Act 19:22.
Fuente: Garner-Howes Baptist Commentary
1. I commend to you, etc. The greater part of this chapter is taken up with salutations; and as they contain no difficulties, it would be useless to dwell long on them. I shall only touch on those things which require some light by an explanation.
He first commends to them Phoebe, to whom he gave this Epistle to be brought to them; and, in the first place, he commends her on account of her office, for she performed a most honorable and a most holy function in the Church; and then he adduces another reason why they ought to receive her and to show her every kindness, for she had always been a helper to all the godly. As then she was an assistant (469) of the Cenchrean Church, he bids that on that account she should be received in the Lord; and by adding as it is meet for saints, he intimates that it would be unbecoming the servants of Christ not to show her honor and kindness. And since it behooves us to embrace in love all the members of Christ, we ought surely to regard and especially to love and honor those who perform a public office in the Church. And besides, as she had always been full of kindness to all, so he bids that help and assistance should now be given to her in all her concerns; for it is what courtesy requires, that he who is naturally disposed to kindness should not be forsaken when in need of aid, and to incline their minds the more, he numbers himself among those whom she had assisted.
But this service, of which he speaks as to what it was, he teaches us in another place, in 1Ti 5:9, for as the poor were supported from the public treasury of the Church, so they were taken care of by those in public offices, and for this charge widows were chosen, who being free from domestic concerns, and cumbered by no children, wished to consecrate themselves wholly to God by religious duties, they were therefore received into this office as those who had wholly given up themselves, and became bound to their charge in a manner like him, who having hired out his own labors, ceases to be free and to be his own master. Hence the Apostle accuses them of having violated their faith, who renounced the office which they had once undertaken, and as it behooved them to live in widowhood, he forbade them to be chosen under sixty years of age, (1Ti 5:9,) because he foresaw that under that age the vow of perpetual celibacy was dangerous, yea, liable to prove ruinous. This most sacred function, and very useful to the Church, when the state of things had become worse, degenerated into the idle order of Nuns; which, though corrupt at its beginning, and contrary to the word of God, has yet so fallen away from what it was at its commencement, that there is no difference between some of the sanctuaries of chastity and a common brothel.
(469) “ Ministra,” διάκονος — minister, or servant, or deaconess, one who ministers. [ Origen ] and [ Chrysostom ] considered her to be a deaconess, but the word does not necessarily prove this; for it is used often to designate generally one who does service and contributes to the help and assistance of others. She was evidently a person of wealth and influence, and was no doubt a great support and help to the Cenchrean Church. Those spoken of by Paul in 1Ti 5:10, and Titus 2:3, were widows and aged, and they are not called αἱ διὰκονοι, deaconesses. There arose, as it appears, an order of this kind in the early Church, and [ Grotius ] says that they were ordained by imposition of hands before the Laodicean Council, which forbade the practice. Their office was, according to Bingham and Suicer, referred to by [ Schleusner ], to baptize women, to teach female catechumens, to visit the sick, and to perform other inferior offices in the Church. But this was the state of things after the apostolic times, and there is no reason to believe that Phoebe was of this order. She was evidently a great helper of the Christian cause, as some other women also are mentioned in this chapter, and she had been the helper of many, (Rom 16:2,) and not of one Church, and also of Paul himself; and from what is said in Rom 16:2, it appears probable that she was a woman carrying on some business or traffic, and that she went to Rome partly at least on this account. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES
Rom. 16:1.In the East women were not permitted to mix in the society of men as in the Western world they are at present. Women were kept in a secluded room, . Thus it might be necessary to have deaconesses as well as deacons, that the former might look to the indigent or sick. After all, Phbe may not have been a deaconess in an official sense. The word means a servant higher than ; one who has charge of the alms of the Church, an overseer of the poor and sick. It is significant that this epistle was conveyed by the hands of a woman from Corinth, where woman was degraded, to Rome. How great the reformation wrought by the gospel!
MAIN HOMILETICS OF THE PARAGRAPH.Rom. 16:1-2
Phbe as a champion.Some women of the present day are champions of what they are pleased to call womens rights. They would subvert divine arrangements. Eve and not Adam is now to be lord of the creation. It is true the party is small; it is also true that they do not bear in mind how much Christianity has done for the ennobling of women. To all classes we fancy Pauls words may be addressed: I commend to you Phbe our sister, a champion of many, and of myself also.
I. Phbe the champion of a great cause.Phbe was a servant of the Church which is at Cenchrea. A deaconess, according to some. This not necessary. The expression seems to denote the devotion of a Christian woman to the service of the poor and of the sick. Noble knight-errantry, to visit as an angel of goodness the abodes of poverty, to give bread to the hungry, and good cheer to the sick, to make the widows heart sing for joy, to dispel the gloom of earth with the light of heaven, and to reap the blessing of those that were ready to perish. A noble ministry, in which angels rejoice and which the Saviour discharged. Many modern women are thus champions of the poor and of the sick. All hail to the Christian champions of all time!
II. The champion of a great apostle.Picture a melancholy man walking beneath the pine trees that stretch from Corinth to Cenchrea. His mind is burdened with the care of the Churches; he is distressed for his unsaved countrymen; the disorders of the Corinthian Church rend his sympathetic soul; he almost wishes for death. But Phbe, with buoyant nature, and with loving trust in the infinite possibilities of goodness, champions the strong man, and charms him out of his momentary weakness. Or again, overcome by his various labours and exposures, his strength gives way. Phbe champions in sickness, and refits the tempest-tost vessel to encounter fresh seas where more spiritual treasure is to be gained. Earths records do not tell half the tale of the championships of the Churchs women.
III. The champion of a great composition.If Phbe went to Rome on legal business, she carried two important documentsher own legal document and St. Pauls letter to the Romans. The success of the former might tend to her own enrichment; the safe transmission of the latter may enrich the ages. Look well to the roll, Phbe; for its preservation includes thy immortality and the salvation of millions. But thou hast faithfully discharged thy trust, and we thank thee in the name of the Lord.
1. Champions may require championship. Paul may require a Phbe. Phbe may need the assistance of Roman saints. Thus the greatest of us are taught our littleness.
2. A great man confesses his obligation. St. Paul seeks to pay his debt of gratitude by appealing to the Christian generosity of the Roman Church. 3. Learn the oneness of the true Church. The Church at Rome bound to the Church at Cenchrea by the Christian work done there by Phbe. Spiritual work reaches through undreamt spheres.
4. Let all our receptions be in the Lord as becometh saints. As we receive one another in the Lord, so may we joyfully expect that the Lord will receive us in the great day of final triumph.
SUGGESTIVE COMMENTS ON Rom. 16:1-2
Difference between man and woman one of degree.Now to put the truth in this way may seem to teach the inherent inferiority of woman; in reality it teaches nothing of the kind. The difference between man and woman is not a difference of degree, but of order. Woman does not and cannot emulate man in many departments of physical activity. It is not for her to lead armies, to guide fleets upon the ocean, or to stand in the more laborious ranks of toil upon the land. It is for her to share all the knowledge, all the wisdom, all the intellectual activities of the world. But essentially man is ever the worker and fighter, the bread-winner, the husband or band of the house, cementing its walls with the sweat of labour, and guarding it against the forces of dissolution which are without. The glory of a young man is his strength; and in so far the pagan ideal of manhood has a truth to express and enforce. On that ground woman cannot challenge or displace man.
For woman is not undevelopt man,
But diverse. Could we make her as the man,
Sweet love were slain; his truest bond is this
Not like to like, but like in difference.
But difference does not imply inferiority. There are other qualities which go to the making of perfect human life besides strength, just as there are other qualities besides the untempered wealth of sunlight which make the springtide and the summer. Perfect human life needs sweetness as well as strength, the element of tenderness as well as of force. Life is not all lived in the arena and in the street, and behind the victories of the market-place lies the fact of the home. When a man steps out into the glare of public labour, he is already what the home has made him. It is the eternal and unalienable heritage of woman to mould man; to nurture his body into strength and his mind into soundness; to equip him for the warfare of life and inspire him for its victories; to breathe through him the wishes of her soul, and teach him how to gain the ideals which her purity reveals, her ambition craves, her love demands. The good woman by her intuitions reaches a realm of truth often denied to man in his most logical deductions, and then she becomes virtually the inspiration of man, and it is thus woman who makes the world. The souls of little children, says one of the noblest women writers of our time, are marvellously tender and delicate things, and keep for ever the shadow that first falls on them, and that is a mothers, or, at least, a womans. There never was a great man who had not a great mother; it is scarcely an exaggeration. The first six years of our life make us; all that is added later is veneer. The meanest girl who dances and dresses becomes something higher when her children look up into her face and ask her questions. It is the only education we have which they cannot take from us. It is a mistake to say that this is the only education; but, at least, is it not a great education? What higher dignity can we conceive than the dignity of shaping in silence and patience the forces that mould and guide the world? Can that sphere be called narrow from which such potent influences stream? That which woman confers on man is moral light and sweetness,
Till at the last she sets herself to man
Like perfect music unto noble words.
There is no strife for pre-eminence between them, no superiority or inferiority. The difference is of order, not degree, and that is what St. Paul means when he says that woman is the glory of the man. It is not enough to say that the glory of woman is that she is the helper of man. No great cause succeeds without woman. No nation can be great that does not reverence woman and does not offer the freest scope and sphere for her influence to be felt; and I confess that we, as Protestant Churches, have not yet recognised to the full the power of service that is in woman. We have left it to Catholics to form sisterhoods of merciful visitation. We, in our dread of mariolatry, have forgotten the women who ministered to Jesus and have ignored the presence of women in the Church. Not altogether, indeed; we, too, have had Jur Dinah Morrises in the early days of Methodism; we have to-day our Sisters of the People working in the slums of London; and here and there we have had our Protestant St. Theresas, our Florence Nightingales, our Elizabeth Frys, our Sister Doras. I do not say that every one of you should go and do likewise. This is not the lesson or the message of Marys life. You cannot all find your mission in the slums, in the prison, in the hospital; but I will tell you what you can do,you can attain the private sainthood of self-denial and sympathy; you can find some sick sister to whom your visit would be sunlight, some little child to be made cheerful with your love, some obscure spot of earth to be brightened by your charity. You cannot row out against the darkness of the night, as Grace Darling did, to rescue the shipwrecked; but you may find next door to you some forlorn soul, tossed in the wild storms of life, to succour and to save. You cannot find cloistral seclusion, as the virgins of the early Church did, nor is it well you should; but you can make the nursery a cloister where the fruits of God ripen, and the store, the school, the home, a place where the fragrance of holiness may be felt.Dawson.
Christianity exalts woman.The Rev. S. Swanson, speaking some time ago at Manchester, showed that the religions of the East were powerless to regenerate the heart and purify the life, and that, however excellent some of them may appear in theory, they utterly failed in practice. Among other things he said, I ask what adaptation have we found in these religions to meet the wants, to heal the wounds of woman, and to give her her proper and rightful position? What have they done to free her from the oppression that imprisons, degrades, and brutalises her? What has the light of Asia done to brighten her lot? What ray of comfort have these religions shed into the shambles where she is bought and sold? What have they done to sweeten and purify life for her? Why, her place in the so-called paradises of some of them, in the way in which it is painted, only burns the brand of shame more deeply on her brow!
The deaconess should be free.I commend unto you Phbe our sister, which is a servant of the Church which is at Cenchrea (Rom. 16:1). If the Greek word here translated servant had been rendered as in the sixth chapter of Acts, the third of the First Epistle to Timothy, and in many other passages of the apostolical writings, the verse would have run thus: I commend unto you Phbe our sister, which is a deacon of the Church which is at Cenchrea. Reserving, therefore, all questions as respects the functions of the persons whom the word designates, but adhering to the form which is nearest to the Greek, we may say that undeniably there is mention of female deacons in the New Testament. The deacon Phbe must, moreover, have been a person of some consideration. St. Paul begins with her name the list of his personal recommendations or salutations to the Roman Church, and recommends her at greater length than any other person. 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. Evidently this servant of the Church, this succourer of apostles, could have been no mere pew-opener, no filler of a purely menial office. Now there is one most subtile way of sterilising that eternal wedding. It is, without wholly debasing either sex in the others eyes, to teach them to live apart, think apart, love apart, for the greater glory of God and of themselves, as if they were different species of one genus, the union of which could produce nothing but hybrids. Where thus marriage assumes in the eyes of the candidate for superhuman sanctity the shape of a fleshly pollution; where woman ceases to be mans earthly helpmeetwhere it becomes good for man to live alonethe familiar mingling of the sexes in the active ministrations of religion, unfettered and untrammelled, is impossible. The deaconess should be free as the deacon himself to leave her home at any time for those ministrations; she should be in constant communication with her brethren of the clergy. But place her under a vow of celibacy, every fellowman becomes to her a tempter whom she must flee from. Hence the high walls of the nunnery, in which eventually we find her confined; hence the vanishing away of her office itself into monachism. The details above given are sufficient, I think, to show that there is a wide difference between the Deaconesses Institute of our days and what is recorded of the early female diaconate. That was essentially individual; and the only analogy to it lies in the parish deaconess, who goes forth from Kaiserswerth or elsewhere to devote herself to a particular congregation; although even she is far from holding that position as a member of the clergy (cleros) which is assigned to her by the records of Church history.J. M. Ludlow.
ILLUSTRATIONS TO CHAPTER 16
Rom. 16:2. A succourer of many.A Christian lady of ample means, large culture, fine intelligence, and, better than all, of noble heart, was watching at the bedside of her only child, who lay a-dying. What promise of future greatness lay in the well-shaped brain! What sweet castles had the loving mother built as she trained and watched her darling; and now the goodly castle was fast falling before her eyes. The bedroom was spacious and well furnished, but she had only eyes for the one treasure about to be removed. The morning sun was sweetly shining through the window, as if regardless of the mothers sorrowor should we rather say as if desirous of scattering the gathering gloom?but she scarcely noticed as she prayed, O God, spare my darling child! But, unlike too many, she prayed in submission to the divine will; and that will was that the beautiful boy shall be taken to reach a higher manhood in the vast hereafter. With bleeding heart she followed the child to his last earthly resting-place. He was another link in the chain lifting her up to the better world, but he was also the means of enlarging her nature. She lost her child, and yet the loss was to her and to those about her a gain. She lived for others more than she had ever done before. Her ears and her heart were open to the tale of sorrow. Every home where sorrow entered was visited by her who was quickened by sorrow into the large exercises of benevolence. She was lovingly active; she was wisely benevolent; and on her tomb was this epitaph placed by the survivors:
ERECTED TO THE MEMORY OF ONE WHO LIKE PHBE, WAS A SUCCOURER OF MANY.
Rom. 16:2. Mutual help.The cobbler could not paint the picture, but he could tell Apelles that the shoe-latchet was not quite right; and the painter thought it well to take his hint. Two neighbours, one blind and the other lame, were called to a place at a great distance. What was to be done? The blind man could not see, and the lame man could not walk. Why, the blind man carried the lame one: this former assisted by his legs, the other by his eyes. Say to no one then, I can do without you, but be ready to help those who ask your aid; and then, when it is needed, you may ask theirs.Smith.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Text
Rom. 16:1-16. I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreae: 2 that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a helper of many, and of mine own self.
Rom. 16:3 Salute Prisca and Aquila my fellow-workers in Christ Jesus, Rom. 16:4 who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles: Rom. 16:5 and salute the church that is in their house. Salute Epaenetus my beloved, who is the firstfruits of Asia unto Christ. Rom. 16:6 Salute Mary, who bestowed much labor on you. Rom. 16:7 Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also have been in Christ before me. Rom. 16:8 Salute Ampliatus my beloved in the Lord. Rom. 16:9 Salute Urbanus our fellow-worker in Christ, and Stachys my beloved. Rom. 16:10 Salute Apelles the approved in Christ. Salute them that are of the household of Aristobulus. Rom. 16:11 Salute Herodion my kinsman. Salute them of the household of Narcissus, that are in the Lord. Rom. 16:12 Salute Tryphaena and Tryphosa, who labor in the Lord. Salute Persis the beloved, who labored much in the Lord. Rom. 16:13 Salute Rufus the chosen in the Lord, and his mother and mine. Rom. 16:14 Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren that are with them. Rom. 16:15 Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them. Rom. 16:16 Salute one another with a holy kiss. All the churches of Christ salute you.
REALIZING ROMANS, Rom. 16:1-16
639.
Was Phoebe a deaconess?
640.
If she wasnt an official servant, why does Paul so speak of her as in Rom. 16:1? Locate Cenchreae.
641.
Give the meaning of the expression worthily of the saints.
642.
In what possible manner would Phoebe need the saints in Rome?
643.
What work can women do in the church? What assistance do you imagine Phoebe was to many and to Paul?
644.
Paul has high words of praise for Prisca and Aquila. At what possible time and place did they risk their lives for Paul?
645.
Give three facts about these two as found in other references.
646.
Name three churches of the Gentiles that could have been involved in the thankfulness.
647.
Did the whole church in Rome meet in the house of Prisca and Aquila?
648.
What quality of character does the mentioning of all these names suggest?
649.
Someone had been in jail with Paul; they had become very well known and respected by the apostles. Who were they?
650.
There was one in Rome to whom Paul sent greetings who had proven himself by suffering. Who was it?
651.
How many women and men are mentioned? Count them.
652.
Did Paul have relatives among these in Rome? Who were they?
653.
Why call the kiss of greeting a holy kiss?
654.
Is the church ever referred to as the church of Christ? Be careful: is it church, or churches?
Paraphrase
Rom. 16:1-16. I recommend to you who are in Rome, Phoebe our sister in the faith, who is a deaconess of the church which is in Cenchreae.
Rom. 16:2 And I desire that ye may show her the respect due to a faithful servant of Christ, as becometh his disciples to do to a person of her excellent character, and assist her in whatever business she may have need of your good offices. For indeed she hath been a helper of many, and of myself also.
Rom. 16:3 In my name wish health to Priscilla and Aquila her husband, my assistants in preaching the gospel at Corinth.
Rom. 16:4 These excellent persons to save my life exposed themselves to death; to whom therefore, not I only am thankful, but even all the churches of the Gentiles, who consider themselves as indebted to them, for preserving the life of their apostle and spiritual father.
Rom. 16:5 Likewise, with health to the members of the church which is in their house. Salute Epaenetus, whom I dearly love because he is the first person I converted in the province of Achaia.
Rom. 16:6 Salute Mary, who underwent great fatigue in spreading the gospel along with us.
Rom. 16:7 Salute Andronicus and Junias my kinsmen, and formerly prisoners with me for the sake of Christ, who are in high estimation among the apostles on account of their talents and virtues, and who were in the church of Christ before me.
Rom. 16:8 Salute Amplias, whom I dearly love on account of his sincere attachment to Christ.
Rom. 16:9 Salute Urbanus, who assisted me in preaching Christ; and Stachys, whom I sincerely love on account of the goodness of his disposition.
Rom. 16:10 Salute Apelles, who, by sustaining many persecutions, hath approved himself a firm Christian. Salute the brethren who are of the family of Aristobulus.
Rom. 16:11 Salute in my name, Herodion my kinsman. Salute those members of the family of Narcissus who are converted to Christianity.
Rom. 16:12 Salute Tryphaena and Tryphosa, women who employ themselves in maintaining the cause of Christ at Rome. Salute Persis, the beloved of all who know her, and who hath laboured much in promoting the cause of Christ.
Rom. 16:13 Salute Rufus, who is a most excellent Christian; and do the same to her who is his mother, and, because of her affection to me, my mother also.
Rom. 16:14 In my name salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren in their families.
Rom. 16:15 In my name salute Philologus and Julia, Nereus and his sister, and Olympas, and all the Christians who are in their families.
Rom. 16:16 To show that Christian affection which ye bear to each other, salute one another with a chaste kiss. The churches of Christ at Corinth and Cenchreae, and in all the province of Achaia, salute you.
Summary
Phoebe, a deaconess of the church in Cenchreae, is commended to the disciples, while they, on their part, are requested to receive her as the holy should receive the holy, and to aid her in whatever business she might need them. After this, various brethren, several of them Pauls kinsmen, and also various sisters, are most honorably mentioned, and the brotherhood requested to greet them. Usually, as each person is named, some distinguishing trait or circumstance is named with him, showing how closely the Apostle studied characters, and how generously he awarded praise. The section sheds much light upon the religious life and social habits of life in the first century.
Comment
2.
Commendations, Warnings, Salutations and Benedictions. Rom. 16:1-27.
A Commendation and Salutations. Rom. 16:1-16
The fact that Phoebe alone is commended by Paul to the brethren in Rome suggests the thought that she was by herself, and possibly the one who delivered the letter to the church at Rome. Was Phoebe a servant of the church at Cenchreae in the official sense? It makes little difference since she served the church. We really cannot know. She performed her service with the Apostles sanction. Whether such women are officially appointed or not, we need more of them. The poor, the sick and the untaught in the community need them. Cenchreae was the seaport of Corinth. Paul visited here on his second missionary journey.
Here is a high recommendation for Phoebe. Receive her as a Christian; help her in whatever way she may need you, for she has been a helper of many and of my own self. We have no way of knowing what the business was in Rome. Evidently Phoebe came for that very purpose. What a splendid epithet, a helper of many. Did Phoebe have money of her own to enable her to do this? Was she a widow, since no husband is mentioned? These are conjectures of the commentators. The nature of the assistance given to Paul is also a conjecture.
Since Paul is writing this letter from Corinth, the names of Prisca and Aquila are very much in place since Corinth was where Paul met them. Even when first mentioned, we learn they had once lived in Rome. They are now again in the imperial city. From the nature of the greeting, we could suggest they were at Rome to labor for Christ. Paul worked with them as a tentmaker and they worked with him in preaching and teaching Christ, Prisca and Aquila had the high honor of offering their life for that of Paul. Just where and when we are not told, Paul was in danger many times and in many places. It could have been at Ephesus or even Corinth. The churches in the region around Corinth and Ephesus join in the gratitude expressed to these two. Could it be that the churches of the Gentiles heard of how Pauls life was spared?
396.
What high recommendation did Paul give to Phoebe?
397.
Give three facts about Prisca and Aquila.
398.
Who was Epaenetus?
399.
Mary of verse six is an example for women today. How?
In the home of Prisca and Aquila a group of Christians met to worship. To this assembled group Paul wanted greetings sent. Would not this be the answer to the problem of moving into a community where there is no church? Start one in your home.
Verse five mentions one held in high esteem by Paul. One of the first to accept Christ in Asia was at Ephesus, or Philedelphia, or Laodecia. We know not, but Epaenetus was first in conversion and one of the first in memory.
What is the work of the women in the kingdom of God? There is much to be done. In verse six we find a Mary who found much to do for the saints in Rome. Did she do it at Rome, or was it done for them at some other place? Both are possibilities. The point is, she labored much and so should the women of today.
In Andronicus and Junias we might have a suggestion as to how the church began in Rome. It could have been as Lard suggests, and several others, these two men were among the strangers of Rome in Act. 2:10. This would account for them being in Christ before Paul and of becoming of note among the apostles. What they did to receive this distinction most assuredly related to service for Christ. Just when these two were imprisoned with Paul, we do not know, but Paul remembers them with him in one of the several prisons where he was held. These two men seem to be blood relatives of Paul.
What a great man was Paul! He need not mention all these persons in his letter, but he does. He has a sincere word of commendation for each one. He was great in intellect, ardent in feeling, and tender in affection as a woman. Why did Paul especially love Ampliatus? Could it be because he was one of his converts?
Verse nine introduces two interesting persons. When had Urbanus labored with Paul? It must have been for an extended period of time to give him this title. We wonder what close association Paul had with Stachys to give him such a tender greeting.
400.
Is there any hint in these verses as to how the church started in Rome? If so what?
401.
How is the greatness of Paul seen in the mention of the names of so many in his greetings?
402.
Who was Apelles?
403.
Which one was Pauls relative?
It is good to know someone who has come through many tribulations with robes pure and white. Such a tried disciple and friend was Apelles. The family of a man named Aristobulus comes to mind. The family was in Rome. Where was Aristobulus? We simply do not know. Any answer is only conjecture.
In verse eleven it would seem one of Pauls relatives had not distinguished himself, for no descriptive word is given. Yet Paul does want to send him greetings. The house of Narcissus was one of great repute in the days of Paul. Not all in the house were in the Lord. The ones who were Christians were the object of the greeting.
Verse twelve indicates Tryphaena and Tryphosa were engaged in working for the Lord as the letter was being written. What was the work of these two women? There were many Apolloss to be taught. There was much in the area of special service for the church, even as there is today. Persis is yet another woman who worked for Christ. How can we think Paul felt that women had no place in the church when so many are here mentioned as fellow laborers?
Verse thirteen suggests two different expressions concerning Rufus, chosen in the Lord, and the mother of Rufus, his mother and mine. How shall we interpret these expressions? Chosen in the Lord refers to the character of the man, not to elected in the sense used by some. Rufus was regarded by Paul as an outstanding person, endowed with abilities, and in this sense chosen. As to the mother of Rufus, we believe the expression is used in a figurative manner. his mother literally, mine by courtesy. Such a relationship exists today with certain elderly women whom we call mother in respect.
There is a great deal of traditional material available regarding each of the names in this chapter. Since it is only tradition we do not deem it worthy of mention. In verse fourteen are five brothers and certain others, probably their families and other relatives. Of them, we know nothing more than they were worthy of a greeting.
Verse fifteen gives another list of worthy persons unknown to us. The mention of all the holy brethren with them might suggest a church in the section of Rome where they live. The same would be true of verse fourteen. It could be that such men were elders in the churches.
404.
Was Rufus elected by God? Explain.
405.
There seems to be a suggestion of several congregations in these verseshow so?
406.
Give the meaning of the expression holy kiss.
407.
How is the name churches of Christ here used?
The greeting of the early Christians is enjoined in verse sixteen. The custom of so greeting one another existed when Paul wrote. He says make the greeting holy or pure. It is easy to see how it could be otherwise, We do not use this mode of greeting; therefore it is not applicable to us, Paul does not create a form of greeting for Christians; he rather shows how to use the one then existing.
The churches in Achaia, and they were no doubt numerous, are here designated churches of Christ. What they are called in plural form we assume they could be called singly. Perhaps some heard of Pauls letter to Rome and came to send their greetings on behalf of the churches of Christ. Surely this is a very worthy name, but no more so than any other scriptural designation.
408.
Account for the introduction of the subject of division at this place.
409.
Who in particular are to be noticed here?
410.
Why do some want to have a following of their own?
411.
What should we do with our opinions?
Rethinking in Outline Form
2.
Commendations, Warnings, Salutations and Benedictions. Rom. 16:1-27.
a.
Commendation. Rom. 16:1-2.
b.
Salutations. Rom. 16:3-16.
(1)
Prisca and Aquila. Rom. 16:3-5 a cf. Act. 18:2; 1Co. 16:19; 2Ti. 4:19.
(2)
The many salutations. Rom. 16:5 b Rom. 16:15.
(3)
Salute one another with a holy kiss. Rom. 16:16 a.
(4)
The greeting of the churches of Christ in Corinth and in other places to those of Rome. Rom. 16:16.
c.
Warnings to those who cause divisions. Rom. 16:17-20.
(1)
Mark those who cause the divisions. Rom. 16:17 a.
Probably the Judaizing teachers who wanted to impose the law upon the Gentiles.
(2)
They are bringing a contrary doctrine. Rom. 16:17 b.
(3)
To turn away from them. Rom. 16:17 c.
(4)
Who they serve. Rom. 16:18 a.
(5)
The method of their deception. Rom. 16:18 b.
(6)
What they do. Rom. 16:18 c.
(7)
Paul rejoices in the Romans obedience and wants the troublemakers put down, Rom. 16:19.
(8)
God to give the victory. Rom. 16:20.
d.
Salutations of Pauls companions. Rom. 16:21-24.
(1)
Timothy with Paul at this time. cf. Act. 20:4.
(2)
Lucius. cf. Act. 13:1.
(3)
Sopister. cf. Act. 20:4.
(4)
Tertius. The scribe unknown.
(5)
Gaius. cf. 1Co. 1:14.
(6)
Erastus. cf. Act. 19:22; 2Ti. 4:20.
(7)
Quartus. Unknown.
e.
Closing Doxology. Rom. 16:25-27.
(1)
Commended to God. Rom. 16:25 cf. Eph. 3:20; Jud. 1:24.
(2)
That God would establish them in truth which in times past was a mystery but now has been revealed through the message Paul brought; namely, the salvation of the Gentiles. Rom. 16:26-27.
Fuente: College Press Bible Study Textbook Series
(1) Phebe.As the Roman Church is especially exhorted to receive Phebe, it has been inferred that she was one of the party to which St. Paul entrusted his Epistle, if not the actual bearer of it herself.
Our sisteri.e., in a spiritual sensea fellow-Christian.
Servant.Rather, a deaconess, keeping the technical term. Deacons were originally appointed to attend to the wants of the poorer members of the Church. This is the first mention of women-deacons, in regard to whom instructions are given to Timothy (1Ti. 3:11). The necessity for an order of deaconesses would gradually make itself felt where women were kept in a stricter seclusion, as in Greece and some parts of the East.
Cenchrea.The port of Corinth, at the head of the Eastern or Saronic Gulf, about nine miles from the city.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Chapter 16
A LETTER OF COMMENDATION ( Rom 16:1-2 ) 16:1-2 I commend to you our sister Phoebe, who is a servant of the Church which is in Cenchreae. I want you to welcome her in the Lord in the way that God’s people should welcome one another; and I want you to help her in whatever way she needs your help, for she has been a helper to many, and to me, too.
When a person is applying for a new job, he usually gets a testimonial from someone who knows him well and who can pay tribute to his character and ability. When a person is going to live in some strange town, he often takes with him a letter of introduction from someone who knows people in that town. In the ancient world such letters were very common. They were known as sustatikai ( G4956) epistolai ( G1992) , letters of commendation or introduction. We still possess many of these letters, written on papyrus and recovered from the rubbish heaps buried in the desert sands of Egypt.
A certain Mystarion, for instance, an Egyptian olive-planter, sends his servant on an errand to Stotoetis, a chief priest, and gives him a letter of introduction to take with him.
Mystarion to his own Stotoetis, many greetings.
I have sent my Blastus to you for forked sticks for my
olive-gardens.
See then that you do not detain him, for you know how I need him
every hour.
To Stotoetis, chief priest at the island.
That is a letter of commendation to introduce the Blastus who has gone upon the errand. So Paul writes to introduce Phoebe to the Church at Rome.
Phoebe came from Cenchreae which was the port of Corinth. Sometimes she is called a deaconess, but it is not likely that she held what might be called an official position in the Church. There can have been no time in the Christian Church when the work of women was not of infinite value. It must have been specially so in the days of the early Church. In the case of baptism by total immersion, as it then was, in the visitation of the sick, in the distribution of food to the poor, women must have played a big part in the life and work of the Church, but they did not at that time hold any official position.
Paul bespeaks a welcome for Phoebe. He asks the people at Rome to welcome her as God’s dedicated people ought to welcome each other. There should be no strangers in the family of Christ; there should be no need for formal introductions between Christian people, for they are sons and daughters of the one father and therefore brothers and sisters of each other. And yet a church is not always the welcoming institution that it ought to be. It is possible for churches, and still more possible for church organizations, to become almost little closed societies which are not really interested in welcoming the stranger. When a stranger comes amongst us, Paul’s advice still holds good–welcome such a one as God’s dedicated people ought to welcome each other.
A HOUSEHOLD WHICH WAS A CHURCH ( Rom 16:3-4 ) 16:3-4 Give my greetings to Prisca and to Aquila, my fellow-workers in Christ Jesus, who risked their own necks to save my life. It is not only I who have cause to be thankful to them, but all the churches of the Gentiles; and give my greetings to the church that is in their house.
There is no more fascinating pair of people in the New Testament than Prisca and Aquila. Sometimes Prisca is also called Priscilla which is an affectionate diminutive form of her name. Let us begin with the facts about them of which we are sure.
They appear first in Act 18:2. From that passage we learn that they had previously been resident in Rome. Claudius had issued an edict in A.D. 52 banishing the Jews. Anti-semitism is no new thing, and the Jews were hated in the ancient world as they so often are today. When they were banished from Rome, Prisca and Aquila settled in Corinth. They were tent-makers which was Paul’s own trade, and he found a home with them. When he left Corinth and went to Ephesus, Prisca and Aquila went with him and settled there ( Act 18:18).
The very first incident related of them is characteristic. There came to Ephesus that brilliant scholar Apollos; but he had not at this time anything like a full grasp of the Christian faith; so Aquila and Prisca took him into their house and gave him friendship and instruction in that faith ( Act 18:24-26). From the very beginning Prisca and Aquila were people who kept an open heart and an open door.
The next time we hear of them they are still in Ephesus. Paul wrote his first letter to the Corinthians from Ephesus and in it he sends greetings from Prisca and Aquila and from the church that is in their house ( 1Co 16:19). This was long before the days when there was any such thing as a church building; and the home of Prisca and Aquila served as a meeting place for a group of Christian folk.
The next time we hear of them they are in Rome. The edict of Claudius which had banished the Jews had ceased to be effective and no doubt Prisca and Aquila like many another Jew drifted back to their old homes and their old business. We discover that they are just the same–again there is a group of Christian people meeting in their house.
For the last time they emerge in 2Ti 4:19, and once again they are in Ephesus; and one of the last messages Paul ever sent was a greeting to this pair of Christians who had come through so much with him.
Prisca and Aquila lived a curiously nomadic and unsettled life. Aquila himself had been born in Pontus in Asia Minor ( Act 18:2). We find them resident first in Rome, then in Corinth, then in Ephesus, then back in Rome, and then finally again in Ephesus; but wherever we find them, we find their home a centre of Christian fellowship and service. Every home should be a church, for a church is a place where Jesus dwells. From the home of Prisca and Aquila, wherever it was, radiated friendship and fellowship and love. If one is a stranger in a strange town or a strange land, one of the most valuable things in the world is to have a home from home into which to go. It takes away loneliness and protects from temptation. Sometimes we think of a home as a place into which we can go and shut the door and keep the world out: but equally a home should be a place with an open door. The open door, the open hand, and the open heart are characteristics of the Christian life.
So much is certain about Prisca and Aquila; but it may be that there is even greater romance in their story. To this day in Rome there is a Church of St Prisca on the Aventine. There is also a cemetery of Priscilla. This cemetery is the burying place of the ancient Roman Acilian family. In it lies buried Acilius Glabrio. He was consul of Rome in A.D. 91 which was the highest office Rome could offer him; and it seems extremely likely that he died a martyr’s death as a Christian. He must have been one of the first of the great Romans to become a Christian and to suffer for his faith. Now when people received their freedom in the Roman Empire they were enrolled in one of the great families and took one of the family names as theirs. One of the commonest female names in the Acilian family was Prisca; and Acilius is sometimes written Aquilius, which is very close to Aquila. Here we are faced with two fascinating possibilities.
(i) Perhaps Prisca and Aquila received their freedom from some member of the Acilian family, in which it may be that once they were slaves. Can it be that these two people sowed the seeds of Christianity into that family so that one day a member of it–Acilius Glabrio, no less a person than a Roman consul–became a Christian?
(ii) There is an even more romantic possibility. It is an odd thing that in four out of the six mentions of this pair in the New Testament Prisca is named before her husband, although normally the husband’s name would come first, as we say “Mr and Mrs.” There is just the possibility that this is because Prisca was not a freedwoman at all but a great lady, a member by birth of the Acilian family. It may be that at some meeting of the Christians this great Roman lady met Aquila, the humble Jewish tentmaker, that the two fell in love, that Christianity destroyed the barriers of race and rank and wealth and birth, and that these two, the Roman aristocrat and the Jewish artisan, were joined for ever in Christian love and Christian service.
Of these speculations we can never be sure, but we can be sure that there were many in Corinth, in Ephesus and in Rome, who owed their souls to Prisca and Aquila and to that home of theirs which was also a church.
TO EVERY NAME A COMMENDATION ( Rom 16:5-11 ) 16:5-11 Give my greetings to my beloved Epaenetus, who was the first convert to Christ in Asia. Give my greetings to Mary who has toiled hard among you. Give my greetings to Andronicus and Junias, my kinsmen and my fellow-prisoners. They are of high mark among the apostles, and they were Christians before I was. Give my greetings to Ampliatus, my beloved in the Lord. Give my greetings to Urbanus, our fellow-worker in Christ, and to my beloved Stachys. Give my greetings to Apelles, a man of sterling worth in Christ. Give my greetings to those who are of the household of Aristobulus. Give my greetings to Herodion, my kinsman. Give my greetings to those of the household of Narcissus who are in the Lord.
No doubt behind every one of these names there is a story which is a romance in Christ. None of these stories do we know, but at some of them we can guess. In this chapter there are twenty-four individual names and there are two interesting things to note.
(i) Of the twenty-four, six are women. That is worth remembering, for often Paul is accused of belittling the status of women in the Church. If we really wish to see Paul’s attitude, it is a passage like this that we should read, where his appreciation of the work that women were doing in the Church shines through his words.
(ii) Of the twenty-four names, thirteen occur in inscriptions or documents which have to do with the Emperor’s palace in Rome. Although many are very common names, this fact is nonetheless suggestive. In Php_4:22 Paul speaks of the saints of Caesar’s household. It may be that they were for the most part slaves, but it is still important that Christianity seems to have penetrated even thus early into the imperial palace.
Andronicus and Junias form an interesting pair, because it is most likely that Junias is a female name. That would mean that in the early Church a woman could be ranked as an apostle. The apostles in this sense were people whom the Church sent out to tell the story of Jesus at large. Paul says that Andronicus and Junias were Christians before he was. That means that they must go right back to the time of Stephen; they must have been a direct link with the earliest Church at Jerusalem.
Behind the name of Ampliatus may well lie an interesting story. It is a quite common slave name. Now in the cemetery of Domatilla, which is the earliest of the Christian catacombs, there is a decorated tomb with the single name Ampliatus carved on it in bold and decorative lettering. The fact that the single name Ampliatus alone is carved on the tomb–Romans who were citizens would have three names, a nomen, a praenomen, and a cognomen–would indicate that this Ampliatus was a slave; but the elaborate tomb and the bold lettering would indicate that he was a man of high rank in the Church. From that it is plain to see that in the early days of the Church the distinctions of rank were so completely wiped out that it was possible for a man at one and the same time to be a slave and a prince of the Church. Social distinctions did not exist. We have no means of knowing that Paul’s Ampliatus is the Ampliatus in the cemetery of Domatilla, but it is not impossible that he is.
The household of Aristobulus may also be a phrase with an interesting history. In Rome household did not describe only a man’s family and personal relations; it included also his servants and slaves. In Rome for long there had lived a grandson of Herod the Great whose name was Aristobulus. He had lived always as a private individual and had inherited none of Herod’s domains; but he was a close friend of the Emperor Claudius. When he died his servants and slaves would become the property of the Emperor, but they would form a section of his establishment known as the household of Aristobulus. So this phrase may well describe Jewish servants and slaves who had once belonged to Aristobulus, Herod’s grandson, and had now become the property of the Emperor. This is made the more probable by the name mentioned on each side of the phrase. Apelles may quite well be the Greek name that a Jew called Abel would take, and Herodion is a name which would obviously suit one who had some connection with the family of Herod.
The household of Narcissus may have still another interesting story behind it. Narcissus was a common name; but the most famous Narcissus was a freedman who had been secretary to the Emperor Claudius and had exercised a notorious influence over him. He was said to have amassed a private fortune of almost L 4,000,000. His power had lain in the fact that all correspondence addressed to the Emperor had to pass through his hands and never reached him unless he allowed it to do so. He made his fortune from the fact that people paid him large bribes to make sure that their petitions did reach the Emperor. When Claudius was murdered and Nero came to the throne, Narcissus survived for a short time, but in the end he was compelled to commit suicide, and all his fortune and all his household of slaves passed into Nero’s possession. It may well be his one-time slaves which are referred to here. If Aristobulus really is the Aristobulus who was the grandson of Herod, and if Narcissus really is the Narcissus who was Cladius’ secretary, this means that many of the slaves at the imperial court were already Christians. The leaven of Christianity had reached the highest circles in the Empire.
HIDDEN ROMANCES ( Rom 16:12-16 ) 16:12-16 Give my greetings to Tryphaena and Tryphosa who toil in the Lord. Give my greetings to Persis, the beloved, who has toiled hard in the Lord. Give my greetings to Rufus, chosen in the Lord, and to his mother who was a mother to me too. Give my greetings to Asyncritus, to Phlegon, to Hermes, to Patrobas, to Hermas, and to the brothers who are with them. Give my greetings to Philologos and to Julias, to Nereus and to his sister, to Olympas, and to all God’s dedicated people who are with them. Greet each other with the kiss that God’s dedicated people use. All the Churches of Christ send you greetings.
No doubt behind all these names lies a story; but it is only about a few of them that we can guess and reconstruct.
(i) When Paul wrote his greetings to Tryphaena and Tryphosa–who were very likely twin sisters–he wrote them with a smile, for the way in which he put it sounds like a complete contradiction in terms. Three times in this list of greetings Paul uses a certain Greek word for Christian toil. He uses it of Mary ( Rom 16:6), and of Tryphaena and Tryphosa and of Persis in this passage. It is the verb kopian ( G2872) , which means to toil to the point of exhaustion. That is what Paul said that Tryphaena and Tryphosa were in the habit of doing; and the point is that Tryphaena ( G5170) and Tryphosa ( G5173) mean respectively dainty and delicate! It is as if he were saying: “You two may be called dainty and delicate; but you belie your names by working like Trojans for the sake of Christ.” We can well imagine a twinkle in Paul’s eye as he dictated that greeting.
(ii) One of the great hidden romances of the New Testament lies behind the name of Rufus and his mother, who was also a mother to Paul. It is obvious that Rufus is a choice spirit and a man well-known for saintliness in the Roman Church; and it is equally obvious that Paul felt that he owed a deep debt of gratitude to the mother of Rufus for the kindness he had received from her. Who was this Rufus?
Turn to Mar 15:21. There we read of one Simon a Cyrenian who was compelled to carry the Cross of Jesus on the road to Calvary; and he is described as the father of Alexander and Rufus. Now if a man is identified by the names of his sons, it means that, although he himself may not be personally known to the community to whom the story is being told, his sons are. To what Church, then, did Mark write his gospel? He wrote it to the Church of Rome, and he knew that it would know who Alexander and Rufus were. Almost certainly here we find Rufus again, the son of that Simon who carried the Cross of Jesus.
That must have been a terrible day for Simon. He was a Jew, from far-off Cyrene in North Africa. No doubt he had scraped and saved for half a lifetime to celebrate one Passover in Jerusalem. As he entered the city on that day, with his heart full of the greatness of the Feast he was going to attend, suddenly the flat of a Roman spear touched him on the shoulder; he was impressed into the Roman service; he found himself carrying a criminal’s cross. How the resentment must have blazed in his heart! How angry and bitter he must have been at this terrible indignity! All the way from Cyrene for this! To have come so far to sit at the glory of the Passover and to have had this dreadful and shameful thing happen! No doubt he meant, as soon as he reached Calvary, to fling the cross down and stride away with loathing in his heart.
But something must have happened. On the way to Calvary the spell of the broken figure of Jesus must have laid its tendrils round his heart. He must have stayed to watch, and that figure on the Cross drew Simon to himself for ever. That chance encounter on the road to Calvary changed Simon’s life. He came to sit at the Jewish Passover and he went away the slave of Christ. He must have gone home and brought his wife and sons into the same experience as he had himself.
We can weave all kinds of speculations about this. It was men from Cyprus and Cyrene who came to Antioch and first preached the gospel to the Gentile world ( Act 11:20). Was Simon one of the men from Cyrene? Was Rufus with him? Was it they who took the first tremendous step to make Christianity the faith of a whole world? Was it they who helped the Church burst the bonds of Judaism? Can it be that in some sense we today owe the fact that we are Christians to the strange episode when a man from Cyrene was compelled to carry a cross on the road to Calvary?
Turn to Ephesus when there is a riot raised by the people who served Diana of the Ephesians and when the crowd would have lynched Paul if they could have got at him. Who stands out to look that mob in the face? A man called Alexander ( Act 19:33). Is this the other brother facing things out with Paul?
And as for their mother–surely she in some hour of need must have brought to Paul the help and the comfort and the love which his own family refused him when he became a Christian. It may be guesswork, for Alexander and Rufus are common names; but maybe it is true and maybe the most amazing things followed from that chance encounter on the way to Calvary.
(iii) There remains one other name which may have a perhaps even more amazing story behind it–that of Nereus. In A.D. 95 an event occurred which shocked Rome. Two of the most distinguished people in the city were condemned for being Christians. They were Flavius Clemens, who had been consul of Rome, and his wife Domatilla, who was of royal blood. She was the grand-daughter of Vespasian, a former Emperor, and the niece of Domitian the reigning Emperor. In fact the two sons of Flavius Clemens and Domatilla had been designated Domitian’s successors in the imperial power. Flavius was executed and Domatilla was banished to the island of Pontia where years afterwards Paula saw the cave where “she drew out a long martyrdom for the Christian name.”
The point is this–the name of the chamberlain of Flavius and Domatilla was Nereus. Is it possible that Nereus the slave had something to do with the making into Christians of Flavius Clemens the ex-consul and Domatilla the princess of the royal blood? It may be an idle speculation, for Nereus is a common name, but, on the other hand, it may be true.
There is one other fact of interest to add to this story. Flavius Clemens was the son of Flavius Sabinus, who had been Nero’s city prefect when Nero sadistically persecuted the Christians after charging them with being responsible for the appalling fire which devastated Rome in A.D. 64. As city prefect Flavius Sabinus must have been Nero’s executive officer in that persecution. It was then that Nero ordered the Christians to be rolled in pitch and set alight to form living torches for his gardens, to be sewn into the skins of wild beasts and flung to savage hunting dogs, to be shut up in ships which were sunk in the Tiber. Is it possible that thirty years before he died for Christ, the young Flavius Clemens had seen the dauntless courage of the martyrs and wondered what made men able to die like that?
Five verses of names and of greetings–but they open vistas which thrill the heart!
A LAST LOVING APPEAL ( Rom 16:17-20 ) 16:17-20 Brothers, I urge you to keep your eye on those who, contrary to the teaching which they have received, cause dissensions and put in your way things which would trip you up. Steer clear of them. Such men are not real servants of Christ, our Lord; they are the servants of their own greed. By their plausibility and their flattery they deceive the hearts of innocent folk. I know that you will deal with such people, for the story of your obedience has reached all men. So, then, I rejoice over you. I want you to be wise in what is good, and untainted with what is evil. The God of peace will soon overthrow Satan so that you may trample him under your feet. The grace of the Lord Jesus Christ be with you.
Romans was a letter which Paul found very difficult to bring to an end. He has sent his greetings; but before he closes he makes one last appeal to the Christians in Rome to keep themselves from every evil influence. He picks out two characteristics of men hurtful to the Church and to the Christian fellowship.
(i) They are men who cause dissensions among the brethren. Any man who does anything which disturbs the peace of a church has much to answer for. A minister was once talking to a man newly come to his congregation from another town. The man had obviously little of the love of Christ upon him. He said to the minister: “You know such and such a congregation?” naming that of which he had formerly been a member. “Yes,” said the minister. “Well,” said the man with a certain evil relish. “I wrecked it!” There are people who take a pride in making trouble and who like nothing better than to sow the poisonous seeds of strife. The man who has brought strife to any band of brothers will answer for it some day to him who is the King and Head of the Church.
(ii) They are men who put hindrances in the way of others. The man who makes it harder for someone else to be a Christian also has much to answer for. The man whose conduct is a bad example, whose influence is an evil snare, whose teaching dilutes or emasculates the Christian faith which he pretends to teach, will someday bear his own punishment; and it will not be light, for Jesus was stern to any man who caused one of his little ones to stumble.
There are two interesting words in this passage. There is the word we have translated plausibility (chrestologia, G5542) . The Greeks themselves defined a chrestologos (see G5542) as “a man who speaks well and who acts ill.” He is the kind of man who, behind a facade of pious words, is a bad influence, who leads astray, not by direct attack, but by subtlety, who pretends to serve Christ, but in reality is destroying the faith. There is the word we have translated untainted with what is evil. It is the word akeraios ( G185) and it is used of metal which has no suspicion of alloy, of wine and of milk which are not adulterated with water. It describes something which is absolutely pure of any corruption. The Christian is a man whose utter sincerity must be beyond all doubt.
One thing is to be noted in this passage–it is clear that the latent trouble in the Church at Rome has not yet flared into action. Paul, indeed, says that he believes that the Roman Church is well able to deal with it. He was a wise pastor, because he believed firmly that prevention was better than cure. Often in a church or a society a bad situation is allowed to develop because no one has the courage to deal with it; and often, when it has fully developed, it is too late to deal with it. It is easy enough to extinguish a spark if steps are taken at once, but it is almost impossible to extinguish a forest fire. Paul had the wisdom to deal with a threatening situation in time.
The passage closes with a most suggestive thing. Paul says that the God of peace will soon crush and overthrow Satan, the power of evil. We must note that the peace of God is the peace of action and of victory. There is a kind of peace which can be had at the cost of evading all issues and refusing all decisions, a peace which comes of lethargic inactivity. The Christian must ever remember that the peace of God is not the peace which has submitted to the world, but the peace which has overcome the world.
GREETINGS ( Rom 16:21-23 ) 16:21-23 Timothy, my fellow-worker, sends you his greetings, as do Lucius, Jason and Sosipater, my kinsmen. I Tertius, who wrote this letter, send you my greetings in the Lord. Gaius, whose hospitality I and the whole Church enjoy, sends you his greetings, as does brother Quartus.
It is tempting to try to identify the group of friends who send their greetings along with Paul’s. Timothy was Paul’s right hand man, the man whom Paul saw as his successor and of whom he later said that no one knew his mind so well ( Php_2:19-20 ). Lucius may be the Lucius of Cyrene, who was one of the prophets and teachers of Antioch who first sent Paul and Barnabas on their missionary journeys ( Act 13:1). Jason may be the Jason who gave Paul hospitality at Thessalonica and suffered for it at the hands of the mob ( Act 17:5-9). Sosipater may be the Sopater of Beroea who took his Church’s share of the collection to Jerusalem with Paul ( Act 20:4). Gaius may be the Gaius who was one of the two people whom Paul baptized at Corinth ( 1Co 1:14).
For the first and only time, we know the name of the amanuensis who actually penned this letter to Paul’s dictation, for Tertius slipped in his own greeting. No great man can do his work without the aid that humble helpers give him. Paul’s other secretaries are anonymous, so that Tertius is the representative of those humble unknowns who were penmen for Paul.
One of the most interesting things in the whole chapter is the way in which again and again Paul characterizes people in a single sentence. Here there are two great summaries. Gaius is the man of hospitality; Quartus is the brother. It is a great thing to go down to history as the man with the open house or as the man with the brotherly heart. Some day people will sum us up in one sentence. What will that sentence be?
THE END IS PRAISE ( Rom 16:25-27 ) 16:25-27 Now unto him who is able to make you stand firm, in the way that the gospel I preach promises and the message Jesus brought offers, in the way which is now unveiled in that secret, which was for long ages wrapped in silence, but which is now full disclosed, and made known to all the Gentiles–as the writings of the prophets said it would be. and as the command of God now orders it to be–that they might render to him a submission born of faith, to the only wise God, through Jesus Christ, be glory for ever. Amen.
The letter to the Romans comes to an end with a doxology which is also a summary of the gospel which Paul preached and loved.
(i) It is a gospel which makes men able to stand firm. “Son of man,” said God to Ezekiel, “stand upon your feet and I will speak with you” ( Eze 2:1). The gospel is a power which enables a man to stand foursquare against the shocks of the world and the assaults of temptation.
A journalist relates a great incident of the Spanish Civil War. There was a little garrison of beleaguered men. The end was near and some wished to surrender and so to save their lives; but others wished to fight on. The matter was settled when a gallant soul declared: “It is better to die upon our feet than to live upon our knees.”
Life can be difficult; sometimes a man is beaten to his knees by the battering that it gives to him. Life can be perilous,, sometimes a man is like to fall in the slippery places of temptation. The gospel is God’s power to save; that power which keeps a man erect, even when life is at its worst and its most threatening.
(ii) It is a gospel which Paul preached and which was offered by Jesus Christ. That is to say, the gospel takes its source in Christ and is transmitted by men. Without Jesus Christ there can be no gospel at all; but without men to transmit it, other men can never hear of it. The Christian duty is that when a man is himself found of Christ, he should straightway go and find others for him. After Andrew was found of Jesus, John says of him: “He first found his brother Simon, and said to him, ‘We have found the Messiah'” ( Joh 1:40-41).
Here is the Christian privilege and the Christian duty. The Christian privilege is to appropriate the good news for ourselves; the Christian duty is to transmit that good news to others. A famous story tells how Jesus, after the Cross and the Resurrection, returned to his glory, still bearing the marks of his sufferings. One of the angels said to him, “You must have suffered terribly for men down there.” “I did,” said Jesus. “Do they all know about what you did for them?” asked the angel. “No,” said Jesus, “not yet. Only a few know about it so far.” “And,” said the angel, “what have you done that they should all know?” “Well.” said Jesus, “I asked Peter and James and John to make it their business to tell others, and the others still others, until the farthest man on the widest circle has heard the story.” The angel looked doubtful. for he knew well what poor creatures men were. “Yes,” he said, “but what if Peter and James and John forget? What if they grow weary of the telling? What if, away down in the twentieth century, men fail to tell the story of your love for them? What then? Haven’t you made any other plans?” Back came the answer of Jesus, “I haven’t made any other plans. I’m counting on them.” Jesus died to give us the gospel; and now he is counting on us to transmit it to all men.
(iii) It is a gospel which is the consummation of history. It is something which was there from all ages and which at the coming of Christ was revealed to the world. With the coming of Jesus something unique happened, eternity invaded time and God emerged on earth. His coming was the event to which all history was working up and the event from which all subsequent history flows. After the coming of Christ the world could never be the same again. It was the central fact of history, so that men date time in terms of before and after Christ’s birth. It is as if with his coming life and the world began all over again.
(iv) It is a gospel which is meant for all men and which was always meant for all men. It is not a gospel which was meant for the Jews only; its going out to the Gentiles was not an afterthought. The prophets, perhaps scarcely knowing what they were saying, had their hints and forecasts of a time when all men of all nations would know God. That time is not yet; but it is the dream of God that some day the knowledge of him will cover the earth as the waters cover the sea, and it is the glory of man that he can help make God’s dream come true.
(v) It is a gospel which issues in an obedient world, a world where God is King. But that obedience is not founded on submission to an iron law, which breaks the man who opposes it; it is an obedience founded on faith, on a surrender which is the result of love. For Paul the Christian is not a man who has surrendered to an ineluctable power; he is a man who has fallen in love with the God who is the lover of the souls of men and whose love stands for ever full-displayed in Jesus Christ.
And so the long argument of the letter to the Romans comes to an end in a song of praise.
-Barclay’s Daily Study Bible (NT)
FURTHER READING
Romans
C. H. Dodd, The Epistle of Paul to the Romans (MC; E)
A. M. Hunter, The Epistle to the Romans: The Law of Love (Tch; E)
W. Sanday and A.C. Headlam, Romans (Sixth edition, in two volumes, revised by C. E. B. Cranfield) (ICC; G)
Abbreviations
ICC: International Critical Commentary
MC : Moffatt Commentary
Tch: Torch Commentary
E: English Text
G: Greek Text
-Barclay’s Daily Study Bible (NT)
Fuente: Barclay Daily Study Bible
4. Commendation of Phebe and various Salutations , Rom 16:1-16 .
These salutations appear at first glance like a dry catalogue of names. But they introduce us into “good society.” Very probably we read here the names of Christians who went out three years after to escort Paul from Appii Forum to Rome. Very probably the large share of them sealed their Christianity with martyrdom under the approaching persecution by Nero. (See note on Act 28:15.)
Renan has a plausible theory that this passage of salutations was really written, not to the Church of Rome, but to the Church of Ephesus. He does not thereby question the genuine Pauline origin of the passage. He merely maintains that these salutations belong to that copy of the Epistle which was addressed and sent by Paul to Ephesus. (See note on Rom 14:23.) His reasons are, 1, The residence of Aquila and Priscilla at Ephesus; and, 2, The great prevalence of the Greek over the Roman names. The first reason we answer at Rom 16:4.
The proportion of names, (Renan argues,) as appears by ancient inscriptions at Rome, ought to give twice as many Latin as Greek names in the Roman Church; whereas in these salutations there are twice as many Greek as Roman. But, we reply, the question is not what is the proportion of Greek names to the Roman in the Church, but what would be the proportion among Paul’s friends and acquaintances in the Church. Now he had as yet preached mainly to Greeks, and to Jews having Greek names. He had never preached in Rome to Romans, or in the Roman (Latin) language; and this very Epistle to them addressed is entirely Greek. In this circle of Paul’s friends at Rome some would be from Asia, some from Macedonia, and a large share from Corinth itself. For after Corinth was demolished it was extensively repeopled with Romans who yet spoke Greek at Corinth, and so a special connexion existed between the two cities. All routes terminated at Rome. It cannot therefore be surprising either that Paul should have a body of friends and followers in Rome, or that they should be twice as many Greeks as Romans, at least in name.
Fuente: Whedon’s Commentary on the Old and New Testaments
1. Phebe Feminine of Phoebus, shining, a Greek epithet and proper name of the sun; and hence, in the feminine, signifying the moon.
Servant Our translators have hardly done Phebe justice in translating , servant, and , succourer; for the former is the term for deaconess or ministra, and the latter is patroness, being radically the same word as is rendered he that ruleth in Rom 12:8. The ability and eminence of Phebe appears from the apostle’s earnest commendation, from these her titles, from her travel and business, and, as Renan in his flippant style expresses it, “she bore in the folds of her robe the whole future of the Christian theology the writing which was to regulate the fate of the world.” When Phebe brought this great Epistle to the elders of Rome we are to conceive it as publicly read in the different congregations; and doubtless in due time copies were transcribed for deposit and regular public reading in each of them.
Cenchrea See notes introductory to Acts 28, and Act 18:18.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I commend to you Phoebe our sister, who is a servant of the church that is at Cenchreae, that you receive her in the Lord, worthily of the saints, and that you assist her in whatever matter she may have need of you, for she herself also has been a helper of many, and of my own self.’
Phoebe may well have been the one who bore Paul’s letter to Rome. Letters of commendation were a regular feature of the times and enabled travellers to find a welcome in places where they themselves were unknown. She is described as ‘a servant (diakonon) of the church which is in Cenchreae’ (8 miles from Corinth), a service being fulfilled by being ‘a helper of many’. This probably refers to compassionate help to the poor and the sick, and possibly ministry among women, rather than to official ministerial help. ‘And to myself’ indicates that the designations are not necessarily to be seen as official. It is doubtful whether at this time there were official ‘deaconesses’ in the churches, but if not, Phoebe clearly came close to it.
She was to be ‘received in the LORD’, that is, accepted as a genuine fellow-Christian, and ‘worthily of the saints (fellow-Christians)’, that is as befits those who love their brothers and sisters. It was clear that she had some purpose in coming to Rome, a purpose that might need assistance from ‘locals’ and he urges the church to supply that need, in view of the fact that she has regularly been a supplier of assistance to the needy, and even to himself.
Fuente: Commentary Series on the Bible by Peter Pett
1). Final Greetings And Exhortations (16:1-16).
It is unusual to find such a detailed list of people to be greeted in Paul’s letters. Indeed, in most of his letters no specific person is individually greeted. The exceptions are Colossians (‘the brothers and sisters who are in Laodicea, and Nymphas and the church which is in his house — and say to Archippus –’) and 2 Timothy (‘Priscilla and Aquila and the house of Onesiphorus’). But here in Romans we have a long list. We may thus enquire as to why this is so. The obvious answer is that he was writing to a church which was not known to him personally, and where he wanted to establish his credentials, the situation being that he therefore greeted all those whom he knew by name, knowing that no one who was not mentioned could be offended, for any others who knew him would consider that any omission was due to Paul’s lack of knowledge of their presence in Rome. This explains why he went against his common practise.
He commences the list by commending Phoebe to the church, and he closes it with a salutation from the servants of Christ. In between he gives the names of those to be ‘saluted’. Note the references to ‘house churches’. There were no church buildings, and Christian gatherings would therefore regularly take place in large houses owned by wealthy Christians. Whilst even the largest houses would not accommodate more than around eighty, a much larger number could gather in the courtyards of the house (compare the situation described regarding the High Priest’s house in Joh 18:15-27). There were clearly a number of such house churches in Rome (many would be unknown to Paul). The first names in the list are of those well known to Paul (Rom 16:2-8), followed by some who are seemingly less well known.
It should be noted how many of the names listed are of women. Paul clearly recognised the contribution that women made in the activities of the church, but their activities appear mainly to be those of expressing compassion and doing good towards all. Thus we have Phoebe, ‘the helper of many, including Paul’; Prisca, the wife of Aquila, Paul’s ‘fellow-workers’; Mary ‘who bestowed much labour on you’; Junia ‘my fellow-prisoner’; Tryphaena and Tryphosa, ‘who labour in the Lord’; Persis ‘who laboured much in the Lord’; Rufus’ mother, who had been like a mother to Paul; Julia; and Nereus’ sister. This serves to demonstrate that any idea that Paul had little regard for women is totally wrong.
Fuente: Commentary Series on the Bible by Peter Pett
4). Final Greetings (16:1-27).
We now come to the close of the letter. This final chapter divides up into three subsections:
1) Final greetings and exhortations (Rom 16:1-16).
2) Exhortation to beware of those who divide the church and of the need to be wise to what is good, with the assurance that God will cause them to triumph against Satan’s deceitfulness (Rom 16:17-20).
3) Greetings from fellow-labourers in the Gospel (Rom 16:21-23).
Fuente: Commentary Series on the Bible by Peter Pett
Paul’s Greetings to the Church in Rome In Rom 16:1-16 Paul sends greetings to many individuals in the church at Rome. The verbs used in this passage are imperatives in the Greek, telling them to greet those in Rome.
Paul’s List of Men of Christian Valour – It is interesting to note that this list of saints found in Rom 16:1-16 and Rom 16:21-24 reads somewhat like David’s list of mighty men in 2Sa 23:8-39. Just as David’s mighty men served in the ministry of helps allowing David to subdue kingdoms, so did these New Testament saints serve the Lord Jesus Christ and Paul in establishing the Kingdom of God on this earth.
Rom 16:1 “which is a servant of the church” Comments – The word “servant” used in Rom 16:1 is the Greek word (G1249). Phebe was a female deacon in the church at Cenchrea. Pliny the Younger mentions interrogating “deaconesses” in the early Church in order to force them to renounce their Christian faith ( Letters 10.96), [226] thus verifying the fact that women were allowed to serve in the office of a deacon in the early Church.
[226] Pliny the Younger writes about his procedures for forcing Christians to renounce their faith or face death. He refers to “deaconesses” from a church saying, “I judged it so much the more necessary to extract the real truth, with the assistance of torture, from two female slaves, who were styled deaconesses [Latin: ministrae]: but I could discover nothing more than depraved and excessive superstition.” See Pliny: Letters, vol. 1, trans. William Melmoth, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1915), 404-405.
Rom 16:1 “which is at Cenchrea” Comments – Cenchrea was a seaport city seven or eight miles east of Corinth on the Isthmus of Corinth, the seaport to the west being called Lecheum. Paul visited this city during the end of his second missionary journey and perhaps started or strengthened a church there.
Act 18:18, “And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea : for he had a vow.”
The Apostolic Constitutions, a collection of ecclesiastical law that is believed to have been compiled during the latter half of the fourth century, states that there was a man by the name of “Lucius” who became the bishop of the church at Cenchrea, being ordained by Paul the apostle. This could very well have been the same person that is mentioned in Rom 16:21.
“Now concerning those bishops which have been ordained in our lifetime, we let you know that they are theseOf Cenchrea, Lucius, by Paul.” ( Constitutions of the Holy Apostles 7.4.46)
Rom 16:1-2 Comments – Phebe – We find in Paul’s closing remarks to his epistle to the Romans a reference to Phebe, who lived in Cenchrea, a seaport city seven or eight miles east of Corinth on the Isthmus of Corinth. It appears that Paul placed this letter into her hands and sent her to Rome to deliver it.
Rom 16:4 “Who have for my life laid down their own necks” Scripture References – See:
Joh 15:13, “Greater love hath no man than this, that a man lay down his life for his friends.”
Rom 16:3-4 Comments – Aquila and Priscilla – Paul first met Aquila and Priscilla in Corinth on his second missionary journey when he established a church there. They had been banished from Rome by Claudius.
Act 18:1-2, “After these things Paul departed from Athens, and came to Corinth; And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.”
He took them with him on his way back to Antioch and left them in the city of Ephesus.
Act 18:18-19, “And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.”
We find that this couple is still in Ephesus when Paul returns on his third missionary journey and writes his first epistle to the Corinthians from there. They had started a church in their home while in Ephesus.
1Co 16:19, “The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.”
In Rom 16:3, which is dated a short time later, we find them back in the city of Rome. It is possible that Paul sent them to Rome before he left Ephesus in order to help establish the church there.
Rom 16:3-4, “Greet Priscilla and Aquila my helpers in Christ Jesus: 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.”
Near the end of Paul’s life, while writing to Timothy from the city of Rome just before his death, we find this couple back in Ephesus.
2Ti 4:19, “Salute Prisca and Aquila, and the household of Onesiphorus.”
This story would certainly fit the Paul’s description of their sacrifices of laying down their lives in the following verse (Rom 16:4). They had returned to Rome, which was placing them in risk of their lives. They had served in Ephesus for some years until Paul returned on his next visit. Thus, the churches of the Gentiles had something to thank them for.
Rom 16:5 “Likewise greet the church that is in their house” – Comments – There were house churches in the New Testament. The common meeting places for the early churches were in the homes of those members who were wealthy or able to accommodate them. Thus, at Colossi the congregation met in the house of Philemon (Phm 1:2). At Ephesus the congregation initially met in the school of Tyrannus (Act 19:9) before later meeting in the house of Aquila and Prisca (1Co 16:19, Rom 16:5). At Corinth the church met initially in the house of Justus (Act 18:7), and later in the house of Gaius, as the congregation grew in number (Rom 16:23). At Laodicea one congregation met in the house of Nympha (Col 4:15). In Philippi the early believers probably met in the house of Lydia (Act 16:15). In Thessalonica the first converts probably met in the house of Jason (Act 17:5). This was the way Jesus Christ commanded His disciples in Mat 10:11-13 to find a place of rest during their travels, by staying in the homes of those who received their message.
Mat 10:11-13, “And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”
Rom 16:7 “and my fellowprisoners” – Comments – Paul uses the words “fellowprisoners,” “fellowlabourers,” and “fellowhelpers,” in a number of his epistles. These words go deeper in meaning than just describing their personal relationships with Paul. It also describes their spiritual relationship with him in the sense that they were partners and partakers of Paul’s sufferings as well as his heavenly rewards. In other words, these words describe people would receive the same rewards in heaven that Paul would receive because they stood with him during these difficult times.
Rom 16:7 “who are of note among the apostles” – Comments – Rom 16:7 mentions apostles, which tells us that there were others who held the office of an apostle, beside the first twelve.
Rom 16:11 Word Study on “Narcissus” Strong says that the name “Narcissus” means “stupefaction.”
Rom 16:12 Comments – The idea of “laboring much” simply means to work hard. It includes laboring in fastings, in prayer, in Bible study, in helping others, etc.
The word is similar, and means, “to be zealous or eager, take pains, make every effort.” ( BDAG) Our labours in the Lord are a part of our sanctification (Heb 10:9-10).
Heb 10:9-10, “Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.”
Illustration – I was working hard as janitor at Fort Worth Country Day School (January 21, 1983) while a bible student.
Rom 16:13 “Rufus” Scripture Reference – There is only one other mention of a person by this name in the Scriptures. Since Paul indicates in this epistle that Rufus was a citizen of Rome, and since Mark wrote his Gospel while in Rome, some scholars suggest that this occasioned Mark to mention this person’s name in his Gospel.
Mar 15:21, “And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus , to bear his cross.”
Rom 16:13 Comments – This verse is saying either:
1. Paul’s and Rufus’ mother were the same in flesh
or 2. Rufus’ mother in the flesh, but Paul’s mother in the spirit
or 3. Greet Rufus, his mother, and greet Paul’s mother in the flesh.
Rom 16:14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
Rom 16:14
“But as the same apostle [Paul], in the salutations at the end of the Epistle to the Romans, has made mention among others of Hermas, to whom the book called The Shepherd is ascribed, it should be observed that this too has been disputed by some, and on their account cannot be placed among the acknowledged books; while by others it is considered quite indispensable, especially to those who need instruction in the elements of the faith. Hence, as we know, it has been publicly read in churches, and I have found that some of the most ancient writers used it. This will serve to show the divine writings that are undisputed as well as those that are not universally acknowledged.” ( Ecclesiastical History 3.3.6-7)
Jerome (A.D. 342 to 420) refers to Hermas as the author of “The Shepherd of Hermas.”
“Hermas whom the apostle Paul mentions in writing to the Romans “Salute Phlegon, Hermes, Patrobas, Hermas and the brethren that are with them” is reputed to be the author of the book which is called Pastor and which is also read publicly in some churches of Greece. It is in fact a useful book and many of the ancient writers quote from it as authority, but among the Latins it is almost unknown.” ( Lives of Illustrious Men 10)
Rom 16:15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
Rom 16:16 Rom 16:16
[227] James D. G. Dunn, Romans 1-8, in Word Biblical Commentary, vol. 38A (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Romans 16:16.
1Co 16:20, “All the brethren greet you. Greet ye one another with an holy kiss.”
2Co 13:12, “Greet one another with an holy kiss.”
1Th 5:26, “Greet all the brethren with an holy kiss.”
1Pe 5:14, “Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Textual Criticism – Many scholars feel that the closing in chapter 15 implies that chapter 16 was added at a later date, perhaps when Paul’s thirteen epistles were collected into a single body very possibly at the church of Ephesus for the first time.
A Letter of Commendation – Some say that chapter 16 was the actual letter of commendation carried by Phebe to Rome along with the Roman epistle. Paul referred to such letters in 2Co 3:1 and 3 John is such a letter.
2Co 3:1, “Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?”
This letter of commendation would have thus been attached to the Roman epistle as a matter of keeping order in the collected body of Pauline epistles. In other words, chapter 16 is an attempt by the early church to preserve all of Paul’s writings, even letters of commendation.
An Epistle to Ephesus – Others suggest that chapter 16 should have been attached to his epistle to the Ephesians, because of the names who are associated with the church in Ephesus. There are a number of arguments to support this suggestion.
1. Rom 15:33 is a fitting conclusion to the Roman epistle.
2. In chapter 16, Paul greets Priscilla and Aquila (Rom 16:3), who shortly before the writing of this epistle were in the city of Ephesus (1Co 16:19). Paul later writes his second epistle to Timothy where they are again in Ephesus (2Ti 4:19). It would make more sense to believe that they had remained in Ephesus, for which this letter was destined. However, it is possible that Priscilla and Aquila travel to Rome for a short period of time before returning to Ephesus.
3. In chapter 16, Paul greets Epaenetus (Rom 16:5), whom he declares to be the “first convert in Asia”. This description would be most fitting if the epistle were destined for Asia Minor, such as the city of Ephesus.
4. Chapter 16 is filled with personal greetings, yet Paul had never visited the city of Rome. Therefore, how could he be familiar with so many believers in this church and with details of some of their lives? Some say that his two-year stay in Ephesus would be much more fitting for such extensive greetings, having just departed from there (Act 19:8-10). But it can be replied that Paul intentionally greeted many individuals in an effort to let them know that he was familiar with the church and in an attempt to cultivate a warmer friendship with them. We must consider that Paul’s extensive travels and the constant movement of people in the Roman Empire could allow for Paul’s familiarity with the church at Rome. It was not customary for Paul’s epistles to end with a lengthy list of greetings, However, one must note that Paul did end his epistle to the Colossians with another lengthy greeting to a city that he had not visited (Col 4:7-18). Finally, if Paul were praying for this church on a regular basis, as he clearly states in Rom 1:9, why would he not be very well acquainted with the details of some of their?
Rom 1:9, “For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;”
5. The earliest Greek manuscript that contains the Pauline epistles, p46, places the doxology of Rom 16:25-27 after Rom 15:33. Other manuscripts place this doxology at the end of chapter 14. This may suggest that chapter 16 was a later addition.
6. Marcion’s canon does not contain chapters 15 and 16. Yet, we can note that Marcion had a taste for cutting out New Testament passages that did not fit his standards.
7. Phebe, the one who carried this epistle to Rome, would have been much more likely to have traveled the shorter distance to Ephesus.
8. The warnings found in Rom 16:17-18 that instruct them not to depart from “the instruction they were given” fit better with a church that Paul had visited than it does with the church at Rome. However, an objection to this comment is that there are no indications that the believers at Ephesus had become divisive at this time in Paul’s ministry, since Paul’s warnings to the Ephesians in Act 20:29-31 were spoken after he wrote the Roman epistle.
In support of a Roman destination, E. H. Gifford says:
“Of the 22 other persons named in vv. 6-15 not one can be shewn to have been at Ephesus, but it is assumed that only at Ephesus could St. Paul have had so many friends as are here saluted. Against this assumption we have to set several unquestionable facts. (1) ‘Urbanus, Rufus, Ampliatus, Julia and Junia are specifically Roman names;’ and (2) besides the first four of these names, ‘ten others, Stachys, Apelles, Tryphaena, Tryphosa, Hermes, Hernias, Patrobas (or (Patrobius), Philologus, Julia, Nereus are found in the sepulchral inscriptions on the Appian way as the names of persons connected with ‘Caesar’s household’ (Php 4:22), and contemporary with St. Paul.” [225]
[225] E. H. Gifford, The Epistle of St. Paul to the Romans, in The Speaker’s Commentary (London: John Murray, 186), 28. See Louis Berkhof, The Epistle to the Romans, in Introduction to the New Testament, electronic edition 2004-04-02 (Grand Rapids, MI: Christian Classics Ethereal Library) [on-line]; accessed 23 April 2010; available from http://www.ccel.org/ccel/berkhof/newtestament.html; Internet, 82.
Php 4:22, “All the saints salute you, chiefly they that are of Caesar’s household.”
Paul’s Handwritten Closing to the Romans – Others suggest that after the amanuensis closed this epistle to the Romans in chapter 15, Paul took the pen and added a pastoral appeal to the readers; however, the comment from the amanuensis in Rom 16:22 weakens this view because it indicates that the amanuensis also wrote chapter 16.
Rom 16:22, “I Tertius, who wrote this epistle, salute you in the Lord.”
Two Early Versions of Romans – The fact that a few early manuscripts omit the words “in Rome” (Rom 1:7) along with the issue of the migrating doxology (Rom 16:25-27) have led others to suggest that there were two early editions, the longer version being sent to Rome with its attached greetings and the shorter version without the greetings being used as a circular letter. This would explain missing phrase “in Rome” and the migration of the doxology to various positions within the ancient texts.
Conclusion – It is important to note that there are no early manuscripts without chapter 16 being a part of the Roman epistle, which supports the view that chapter 16 was never detached from the Roman epistle.
Fuente: Everett’s Study Notes on the Holy Scriptures
Illustration of the Gospel of Jesus Christ: Closing Remarks – Paul closes his epistle to the church at Rome by illustrating the message of the Gospel in his own life. Paul explains his intent and purpose of visiting them (Rom 15:14-33). He sends greetings to many individuals at Rome (Rom 16:1-16). He gives a final warning about divisions in the church (Rom 16:17-20). He sends greetings from members of the church at Corinth (Rom 16:21-24). He closes with a doxology (Rom 16:25-27).
Outline Here is a proposed outline:
1. Paul’s Intent to Visit Rome Rom 15:14-33
2. Paul’s Greetings to the Church in Rome Rom 16:1-16
3. Warnings About Divisions Rom 16:17-20
4. Greetings from Believers in Corinth Rom 16:21-24
5. Doxology Rom 16:25-27
Fuente: Everett’s Study Notes on the Holy Scriptures
A Recommendation, Greetings, and a Final Admonition.
A recommendation of Phoebe:
v. 1. I commend unto you Phoebe, our sister, which is a servant of the church which is at Cenchrea,
v. 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 succorer of many, and of myself also. The epistle proper had ended with the fifteenth chapter, but Paul here, in the form of a postscript, adds various personal matters. He commends to the special care of the brethren at Rome Phoebe, a Christian sister, very likely the bearer of this letter to Rome. She was a member of the congregation at Cenchrea, the eastern port of the city of Corinth, and held the office of a deaconess. Just as the congregation at Jerusalem had elected deacons to minister to the poor and needy, so other congregations in apostolic times had deaconesses, principally for the work among women, 1Ti 3:11. Phoebe was about to make the journey to Rome, leaving from the western port of the city of Corinth, Lechaeum. The apostle wanted the Christians of Rome to receive her in the Lord, as a member of the Church of Jesus Christ, as it behooved saints. They were not only to show her hospitality, but also to render her every service that would aid he in whatever business she might have need of them. In this way the Christians of Rome were to give evidence of their mutual communion with Christ. Paul gives Phoebe a fine testimony, saying that she had acted as a true friend, guardian, helper, patroness of many, including himself. As a fellow-Christian, therefore, and as one that had distinguished herself in the service of the Lord, she should be shown every consideration and gladly given the assistance she might require. Note: It would be of great value to the Church if all Christians that travel to other parts of the country or the world where orthodox congregations are located, would apply to their pastors for letters of recommendation, and if the brethren in every congregation would receive their fellow-Christians in the spirit of Christ. Christian kindness and courtesy costs little and may bring rich returns.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Rom 16:1-20
K. Commendation of Phoebe, and salutations to Christians at Rome.
Rom 16:1, Rom 16:2
I commend unto you Phoebe our sister (i.e. fellow-Christian), who is a servant of the Church that is in Cenchrea: that ye receive her in the Lord, worthily of the saints, and assist her (, literally, stand by her) in whatsoever business she hath need of you: for she too hath been a succourer (, corresponding to ) of many, and of mine own self. This Phoebe was probably the bearer of the Epistle. She appears to have had business, perhaps of a legal kind, that took her to Rome; and St. Paul took advantage of her going to send the letter by her, desiring also to enlist the aid of her fellow-Christians at Rome in furtherance of her business, whatever it might be. Her having business at Rome, and her having been “a succourer of many,” suggests the idea of her being a lady of means. Her designation as of the Church at Cenchrea probably implies that she held an office there corresponding to that of deaconess, though there is no reason to suppose the distinguishing term to have been as yet in use. Her function, and that of others (as perhaps of Tryphena and Tryphosa, mentioned in Rom 16:12 as “labouring much in the Lord”), might be to minister to the sick and poor, and to fulfil such charitable offices as women could best discharge. Cf. 1Ti 3:11, where , mentioned in the midst of directions as to the qualifications of men for the office of deacons, probably denotes women who fulfilled similar duties. Cf. also Pliny’s celebrated letter to Trajan, in which he says that he had extorted information as to the doings of Christians, “ex duabus ancillis, quae ministrae dicebantur.” The Latin ministra answers exactly to the Greek . Cenchrea was the port of Corinth on the Saronic Gulf; and it appears from this passage that there was a Church or congregation there, as well as one or more in Corinth itself. It is an interesting conjecture that St. Paul, in speaking of Phoebe having been a succourer of himself as well as of others, may refer to an illness of his own at Cenchrea, during which she had ministered to him, and that his shaving his head at Cenchrea because he had a vow (Act 18:18) may have been during, or on his recovery from, that illness.
Rom 16:3-5
Greet Priscilla (al. Prisca, which is but another form of the same name) and Aquila my fellow-workers in Christ Jesus: who have for my life laid down their own neck: unto whom not only I give thanks, but also all the Churches of the Gentiles. And greet the Church that is in their house. For other notices of them, cf. Act 18:2,Act 18:18, Act 18:26; 1Co 16:19; 2Ti 4:19; whence we learn that Aquila was a Jew of Pontus, who, with his wife Priscilla, had been settled at Rome, whence, when the Jews were expelled by Claudius, they had gone to Corinth, where St. Paul found them on his first visit to that city; that St. Paul abode with them there, working with Aquila at tent-making, which was the craft of both; that they left Corinth with St. Paul for Syria, and were for a time left by him at Ephesus, where they instructed Apollos on his arrival there; that, when St. Paul wrote from Ephesus his First Epistle to the Corinthians, they sent greetings by it, having then a congregation of Christians which assembled at their house; that, having returned to Rome when the Epistle to the Romans was written, their house there also was made available for the same purpose; and that, when St. Paul was for the last time a prisoner at Rome before his martyrdom, they were once more living at Ephesus. They were probably in good circumstances, having had both at Rome and Ephesus houses large enough to be used as churches; and they were evidently leading and active members of the Christian community. It would seem that Priscilla, the wife, was especially so, and she may have been, like Phoebe, officially employed; for though, when they are first mentioned (Act 18:2) as having lately come to Corinth, and when they themselves send greetings to Corinth (1Co 16:19), Aquila’s name naturally comes first, yet St. Paul in all other mention of them reverses the order. The occasion of their having apparently risked their own lives in defence of St. Paul is unknown. It may have been at Corinth at the time of the Jewish insurrection against him (Act 18:12), or at Ephesus at the time of the tumult raised by Demetrius the silversmith (Act 19:23, etc.), when St. Paul had been in imminent danger. The phrase, “laid down their neck” (not, as in the Authorized Version, “necks”), seems only to denote, figuratively, “exposed their lives to danger.” It appears, from the large number of greetings which follow, that there were now many Christians at Rome known to, or any rate known of by, the apostle. It does not follow that he was acquainted with all of them personally. He may have heard of them in the frequent inquiries he had doubtless made about the Roman Church (cf. Rom 1:8). Many of them, however, he evidently knew, and with some had been associated. It was likely that many known to him in various quarters might have had occasion to resort to Rome. There are in all twenty-six individuals to whom greetings are sent, together with two households of slaves, and probably three congregations, as will appear below. Salute (or, as before, greet. The verb is the same as before, and so throughout the chapter) my beloved Epaenetus, who is the firstfruits of Asia (certainly so, rather than Achaia, probably introduced into the text from 1Co 16:15) unto Christ. Asia means the proconsular province so called, being the western part of Asia Minor, of which the capital was Ephesus. Epaenetus may have been St. Paul’s own first convert there during his second missionary journey (cf. Act 16:6). The fact of the apostle having been then “forbidden of the Holy Ghost to preach the Word in Asia” does not preclude there having been converts thence.
Rom 16:6, Rom 16:7
Greet Mary, who bestowed much labour on you (, rather than, as in the Textus Receptus, ). Salute Andrenicus and Junia, my kinsmen, and my fellow-prisoners, who are of note among the apostles who also were in Christ before me. It is a question whether by “my kinsmen” ( ) here and afterwards St. Paul means that the persons so called were his relations, or only that they were Jews (cf. Rom 9:3, where he speaks of the Jews generally as . There are in all five persons so designated in this chapter. The designation “fellow-prisoners” implies that these two had been, like himself, at some time imprisoned for the faith, but it does not fellow that he and they had been in prison together. If, in speaking of them as “of note among the apostles ( ),” he means to designate them as themselves apostles, this is an instance of a wider use of the term “apostle” than is generally understood (see note under Rom 12:6, etc.). The phrase, however, will bear the interpretation that they were persons held in honour in the circle of the original twelve. The term, , is certainly often used distinctively of them, as in Act 9:27 and in Gal 1:19, by St. Paul himself, the reference in both texts being to his own relations to them; and so here, speaking of two persons, who he also says had been in Christ before himself, he may only mean to point to their having been, as they still were, distinguished in association with the original apostles even before his own conversion.
Rom 16:8-10
Greet Amplias (or, Ampliatus) my beloved in the Lord. Salute Urban (i.e. Urbanus) our fellow-worker in Christ, and Stachys my beloved. Salute Apellos approved in Christ. Salute them which are of Aristobulus’ household. As to who Aristobulus might be (viz. a grandson of Herod the Great, mentioned by Josephus, ‘Ant.,’ 20. l, 2, as being at Rome in a private station), see Lightfoot on ‘Philippians,’ p. 172, and ‘Dict. of Gr. and Romans Biog.,’ under “Aristobulus,” 5. “Those of Aristobulus” ( ) would probably be his familia of slaves (cf. , 1Co 1:11, and below, ). The salutation is not to the whole household, but to the Christians among them, as intimated by , and more definitely expressed below in the ease of the household of Narcissus.
Rom 16:11
Salute Herodion my kinsman. Greet them of the household of Narcissus that are in the Lord. This Narcissus may possibly have been the powerful freedman of Claudius, mentioned by Tacitus, ‘Ann.,’ 11.29, seq.; 12.57; and by Suetonius, ‘Claud.,’ 28. The fact that he appears from ‘Ann.,’ Rom 13:1, to have been put to death on the accession of Nero, A.D. 54, is not inconsistent with the supposition. For his human chattels would be likely to pass into the possession of Nero, and so become part of Caeasar’s household, and might still be called by their late master’s name. This may also have been the case with the household of Aristobulus above referred to. It is observable that, at a later period, the apostle, writing from Rome to the Philippians, sends special greetings from them “that are of Caesar’s household” (Php 4:23).
Rom 16:12
Salute Tryphena and Tryphosa who labour in the Lord. Salute the beloved Persia, which laboured much in the Lord. All these seem to have been Church workers; and the last at least, from the way St. Paul speaks of her, must have been known by him personally, and done work of which he was cognizant. It is to be observed how, in calling her “the beloved,” he avoids, with delicate propriety, adding “my,” as he does in speaking of his male friends.
Rom 16:13
Salute Rufus chosen in the Lord, and his mother and mine. Observe the graceful way in which St. Paul intimates his obligation to the mother of Rufus, who at some time (though when and where we know not) had been as a mother to himself. Similar delicate courtesy of language is especially observable in the Epistle to Philemon.
Rom 16:14, Rom 16:15
Salute Asyncritus, Phlegon, Hermes (not, surely, as Origen supposed, the author of ‘The Shepherd of Hermes,’ which is said in ‘Canon Mumtori’ to have been written by a brother of Pius I., and cannot well have been of earlier date than the second century), Patrobas, Hermes, and the brethren that are with them. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. The “brethren” in Rom 16:14, and the “saints” in Rom 16:15, saluted in connection with the groups of persons named, may possibly mean the congregations that assembled under the leadership, or perhaps at the houses, of those persons. If so, there would appear to have been three congregations in Rome known of by St. Paul; for see Rom 16:5, which, indeed, seems in itself to imply that the Church that was in the house of Priscilla and Aquila was not the only one.
Rom 16:16
Salute one another with an holy hiss. All the Churches of Christ salute you. For allusions to the kiss of peace among Christians, cf. 1Th 5:26; 1Co 16:20; 2Co 13:12; 1Pe 5:14. Justin Martyr (‘Apol.,’ 85) speaks of it as exchanged before the Eucharist, and it is alluded to by many Fathers, directed in the ‘Apostolical Constitutions,’ and has its place in ancient liturgies (see Bingham, 15. 3.3). St. Paul, of course, in enjoining it here and in other Epistles, has in view the concord which it expressed. In sending salutations from “all the Churches of Christ”, he may be understood as conveying to the Roman Christians the feeling towards them that had been expressed generally by the Churches he had visited. He may have spoken wherever he went of his intention of visiting Rome, and perhaps of meanwhile sending a letter thither; and the several Churches may have charged him with kind messages. Before authenticating these salutations with his usual autographic benediction, he feels bound to add one additional warning. The thought occurs to him, and he cannot but give expression to it. The warning is against a class of persons whose mischievous activity he had had experience of elsewhere, and attempts by some of whom to disturb the peace of the Roman Church he may possibly have heard of. They may have been Judaists, or others who taught views contrary to the received faith, and so caused divisions and offences in the Churches. For allusions to such elsewhere, cf. Gal 1:6, seq.; Gal 3:1, seq.; Col 2:8, seq.; 2Co 11:13, seq. For proof of such having been at work afterwards at Rome, cf. Php 1:15, seq.; Php 3:2, Php 3:17, seq.
Rom 16:17
Now I beseech you, brethren, mark them which cause the divisions and offences ( , meaning “causes of stumbling.” Both the words have the article, so as to denote things known of) contrary to the doctrine which ye learned; and avoid them; rather, turn away from them; i.e. shun them; have nothing to do with them. The allusion seems to be, not to persons within the Church, but rather to outsiders, who come with new notions to disturb its peace.
Rom 16:18-20
For they that are such serve not our Lord Jesus Christ, but their own belly (cf. Php 3:18, Php 3:19). Had St. Paul thought these people sincere though mistaken, he would doubtless have treated them with the tenderness he shows towards the weak brethren. But he regards them as self-interested, and of the flesh; and against such disturbers of the Church’s peace he is, here as elsewhere, indignant (el. Gal 1:7, Gal 1:8; Gal 2:4; Gal 3:1; Gal 5:11. 12). In speaking of them as serving, or being slaves to, their own belly, it cannot be concluded certainly that he attributed to them habits of sensuality. He may only mean that it is the gratification of the lower part of their nature that they have in view; and there may be allusion to the motive of such persons being the desire of eating and drinking at the cost of the Churches. In ‘The Teaching of the Twelve Apostles’ (alluded to under Rom 12:6, seq.) the desire to live without working at the cost of the Church is set down as one of the marks of a false apostle or a false prophet. And by good words and fair speeches deceive the hearts of the simple (rather, innocent, or harmless. So the word is translated in Heb 7:26. It is different from in Heb 7:19, though the Authorized Version makes no difference). For your obedience is come abroad unto all men. This is apparently adduced as a reason for his exhorting them to beware of those seducers, with a confidence that they will not be seduced by them, Rom 16:19 being thus dependent on Rom 16:17. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, but simple () concerning evil. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you all. Amen.
Rom 16:21-24
L. Greetings from Corinth.
Rom 16:21, Rom 16:22
Timotheus my workfellow, and Lucius (not to be identified with St. Luke), and Jason, and Sosipater, my kinsmen, salute you, I Tertius, who wrote this Epistle, salute you in the Lord. It was St. Paul’s habit to dictate his letters to an amanuensis (cf. Gal 6:11; Col 4:18; 2Th 3:17). Here the amanuensis interposes his own greeting in his own person.
Rom 16:23, Rom 16:24
Gaius mine host, and of the whole Church, saluteth you. Probably the person mentioned in 1Co 1:14 as baptized by St. Paul himself at Corinth. There is no reason for identifying him with those of the same name mentioned in Act 19:29; Act 20:4; 3Jn 1:1. Gaius was a common name. He appears to have been one who exercised extensive hospitality to Christians, which the apostle was enjoying at the time of writing. Erastus the chamberlain (rather, treasurer) of the city (not to be identified with the Erastus of Act 19:22 and 2Ti 4:20), and Quartus the brother. The grace of our Lord Jesus Christ he with you all. Amen.
Rom 16:25-27
G. Doxology. (For its original position, see above.) It may have been written by the apostle with his own hand. It differs, indeed, in form as well as fulness, from other autographic conclusions of his Epistles; but it is a suitable and grand ending of an Epistle of the peculiar character of this; summing up pregnantly in the form of a glowing thanksgiving the essential ideas of the whole Epistle, which had been more or less intimated in its preface.
Rom 16:25, Rom 16:26
Now to him that is of power to stablish you according to my gospel (i.e. the gospel committed unto me to preach; cf. Rom 2:16; 1Ti 1:11; 2Ti 2:8), and the preaching of Jesus Christ, according to the revelation of the mystery (on the meaning of , see note on Rom 11:25), which was kept secret (literally, kept in silence) since the world began (literally, in times eternal), but is now made manifest, and through the Scriptures of the prophets (literally, prophetic Scriptures), according to the command. meat of the eternal God, made known unto all the nations unto the obedience of faith. We have seen throughout the Epistle how the Scriptures of the Old Testament are referred to as foretelling the revelation in Christ of the long-hidden mystery (cf. also Rom 1:2); and it was through showing them to be fulfilled that, in all the apostolic preaching, the mystery, now manifested, was made known to all the nations; and this according to the commandment or appoint-merit of God, that the mystery should thus be now at last made known.
Rom 16:27
To God only wise, through Jesus Christ, be glory for ever. Amen. The great preponderance of ancient authorities, including all uncials but B, have “to God only wise.” But the intended sense is not affected by the insertion, the ascription of glory being still to the only wise God, and not to Jesus Christ. Otherwise there would be no sequence to and . “In the lively pressure of the great intermediate thoughts connected with the mention of the gospel, Rom 16:25, Rom 16:26, the syntactic connection has escaped the apostle” (Meyer)
HOMILETICS
Rom 16:1, Rom 16:2
A ministering woman.
Although we know of Phoebe no more than is recorded here, we know enough to feel an interest in her; for she was a friend and helper of the Apostle Paul, and she was probably the bearer of this Epistle to the Roman Church. Observe
I. THE COMMENDATION OF PHOEBE, BY PAUL, TO THE CHRISTIANS OF ROME. She is described in this passage by three several designations, which could not but favourably introduce her to the notice and regard of the Christian community in the great metropolis of the world.
1. She is described as “a sister.“ Christianity taught mankind that a true relationship might exist amongst those widely sundered by time and space, and widely severed by education and social position. The followers of Jesus learned to regard one another as brothers and sisters and the great spiritual family, of which God is the Father and Christ the elder Brother and Savior. Coming from afar, even in the vast and populous city of Rome, this, godly matron would and brethren in Christ, would be recognized as a sister.
2. ‘A servant of the Church at Cenchrea.” Literally, a deacon, or deaconess. This shows us how, from the beginning of Christianity, woman’s position was recogmzed and honoured. Christ has taught humanity the dignity of service; and as when on earth he accepted the ministrations of devout and attached women, so now he delights in their labours and self-sacrifice in his cause on earth.
3. The form of her service is mentioned; she was “a succourer of many.” Probably a matron of means and social consideration, she had, and used, the opportunity to show kindness to her kindred in the faith, and to others in necessity. She may have shown hospitality to Christian ministers, have visited and relieved the sick poor, have rescued the fallen and neglected. “Of myself also,” says the apostle, gratefully and gracefully acknowledging gentle and kindly ministrations, Possibly he had been sick at Cenchrea, upon the occasion when he is recorded to have made a vow, and Phoebe may have entertained and nursed him.
II. THE REQUEST MADE BY PAUL TO THE ROMANS ON HER BEHALF.
1. The footing is described upon which they were enjoined to receive her”in the Lord,” i.e. in the Lord’s Name, and for the Lord’s sake. This was the light in which Jesus himself had taught his disciples to regard one another. In receiving any in Christ’s Name, we receive Christ himself. The Romans were to consider that the Divine Lord did, in a sense, in the person of his faithful disciples, come amongst them.
2. The law of treatment is laid down”as saints.” That is to say, it was to be berne in mind, in their social and religious intercourse, that they were not as the heathen around, that they were a select and consecrated people. Going into this great sinful city, this Cenchrean matron might look for treatment and conversation becoming to saints; she might expect religious privileges, and something more than courtesyeven Christian cordiality and kindness.
3. Such being the sentiments enjoined, it is interesting to see that Paul expected such feelings to prompt to corresponding action. The Roman Christians are desired to assist Phoebe in her business. Whether this was domestic, commercial, or legal, we do not know. In any case, she might well be grateful for an introduction which would secure for her the countenance, counsel, sympathy, and aid of men of wisdom and experience, of character and position. Scripture constantly warns us against allowing good feeling to pass away without leading to suitable expression in action. It is a lesson which even religious and well-meaning people need to have inculcated and repeated.
APPLICATION.
1. Let Christian communities aim at realizing the fellowship which such passages as this imply and commend.
2. Let Christian women seek, according to their station, opportunity, and ability, to live as servants of Christ and of Christ’s Church.
3. Let all Christian people hold in honour those godly women who devote themselves to the succouring of the needy, the neglected, and the sinful
Rom 16:3-5
Fellowship in toil and suffering.
Paul had a marvellous power of drawing around him like-minded natures, to whom, by God’s grace, he imparted much of his own spirit, and whose assistance vastly increased the effect of his benevolent ministry. Among these were Aquila and his wife Prisca, or Priscilla, whom he first met at Corinth, and to whom he was drawn by their common occupation as tent-makers. If not at that time Christians, they evidently became so through his instruction and influence. They laboured with Paul in the gospel, first at Corinth and then at Ephesus. They returned, at a later period, to Rome, whence, in common with the Jews generally, they had been expelled by Claudius. And they were at Rome, carrying on the same work of evangelization and promoting Christian fellowship, when Patti wrote this Epistle to the Romans. Hence the salutation which occurs in this place.
I. EXAMINE THE SERVICES, MERITS, AND CLAIMS, OF THIS CHRISTIAN COUPLE. They are commended for:
1. Their fellowship with Paul in wore. The Christian life, and emphatically the life of the Christian evangelist, is a life of labour. Not mere activity or business-like effort and assiduity; but labour “in Christ Jesus;” which means, for the sake of Christ, upon the model of Christ, in the Name of Christ, with a view to the approval of Christ. The Lord is himself the bond binding true workers in one.
2. They had endangered life for his safety. Whether in Corinth, or amidst the tumult at Ephesus, these two faithful friends had shielded the apostle from the wrath and violence of the enemies of the faith, and this at the risk of their own life. This was a practical exemplification of the duty and excellence of brotherly love. Thus Paul learned to say, “For a good man some would even dare to die.” Thus St. John could teach, knowing that the advice was not impracticable, “We also ought to lay down our life for the brethren.”
3. They had cultivated social religion. Wherever they went, these devoted Christians consecrated part of their dwelling to Christian assembly and worship. Being tent-makers, needing large premises, and probably employing many work-people, they had accommodation for such gatherings. Often in the New Testament we read of the “Church in the house.” The expression not only reminds us of the duty and privilege of family religion, and household worship; it also teaches us that all our possessions and circumstances should be turned to account in the service of Christ, and especially that we should bring neighbours together to hear the gospel, and fellow-Christians to realize Christian fellowship and to cultivate brotherly love.
II. OBSERVE THE RECOGNITION BY THE APOSTLE OF THESE SERVICES AND CLAIMS. “Honour to whom honour”a maxim nowhere better justified than in cases like this before us.
1. Paul shows gratitude. Although their ministrations and self-sacrifice were now events of the past, the recollection of them was fresh in the apostle’s mind. There are those who think it unwise to express gratitude and admiration; the apostle was not one of these. He gave thanks. And he tendered the thanks, not only of his own heart, but of “all the Churches of the Gentiles”an expression this, all the more graceful, in that Aquila and his wife were themselves Jews. But they had laboured largely among the Gentiles, who were very sensible of their services. And they had probably saved the life of “the apostle of the Gentiles,” on which account those for whom Paul especially laboured owed them a special measure of gratitude.
2. Paul sends greeting. Among the worthies of the Christian community at Rome, the names of these natives of Pontus were included, and amongst them have come down to posterity. Paul obeyed the gospel admonition, “Be courteous,” and often set an example of that kind and sympathetic consideration which goes far to ease the working and promote the happiness of human life.
PRACTICAL LESSONS.
1. Be devoted in Christian labour.
2. Delight in Christian fellowship.
3. Employ social influence for Christ’s glory.
4. In Christian intercourse display Christian courtesy.
Rom 16:5
The twofold bond.
Some men are known and remembered for what they have done; others for the position they have occupied in some great movement, or the friendships they have formed with some great characters. Paul’s was a name which overshadowed most of his contemporary fellow-labourers in the cause of Christian evangelization; yet there were those, e.g. Timothy and Aquila, among those mentioned in this chapter who had no mean title to an independent position and memorial. On the other hand, some, like Epaenetus, would never have been remembered except through association with the apostle of the Gentiles. It is a beautiful trait in Paul’s character that his heart cherished warm, affectionate recollections of some persons, who, by reason of the obscurity of their position and the slenderness of their abilities, could add no lustre to the apostle’s fame, and perhaps little efficacy to his mission. From this verse we learn that a twofold bond united Paul to Epaenetus.
I. THE BOND OF PERSONAL FRIENDSHIP AND LOVE. The Lord Jesus had himself, by his example and by his precepts, constituted Christianity a religion of love. Speaking to his disciples, he said, “Love one another, even as I have loved you.” “Having loved his own, he loved them unto the end.” He even countenanced a tender, personal, and special friendship; for St. John is often described as “the disciple whom Jesus loved. Now, the Apostle Paul inculcated, with frequency and urgency, the Divine lesson, saying, “Let brotherly love continue;” and eulogizing, especially in his Epistle to the Corinthians, the grace of charity. And he also exemplified the virtue of Christian love in his own spirit, and in the many friendships which he formed. His attachment to Epaenetus was undoubtedly sincere and unfeigned; and what more natural than that, when his friend was at so great a distance from him, Paul, in writing to the Romans, should send a greeting of affection to the beloved associate of bygone days? Christianity sanctifies and elevates human affection.
II. THE BOND OF MINISTERIAL INTEREST. Epaenetus was the firstfruits of Asia’s offering unto Christ. This being the case, it is somewhat singular that we know nothing more regarding him. Paul has spoken of himself as ministering the gospel of God, that the offering up of the Gentiles might be acceptable. The conversion of the Gentiles was a harvest, a sacrifice; and the firstfruits accordingly must have been to the apostle’s mind peculiarly precious. The expression is very suggestive.
1. Of what toil and sowing was this conversion the result! There is no crop without foregoing labour; and the Book of the Acts of the Apostles shows us at what expenditure of labour and suffering the harvest was secured. When the parent instils into the mind of his children from infancy the doctrines and precepts of religion; when the teacher endeavours to bring the youthful mind, otherwise perhaps uncultivated and uncared-for, under Christian training and influence; when the pastor faithfully and continuously scatters the seed of the kingdom in men’s hearts, sowing beside all waters; when the evangelist and missionary toil, in uncongenial circumstances and amidst many discouragements, for the salvation of human souls;all such effort is seed-sowing, of which sometimes only the springing blade may be discerned by the labourer, who is happy indeed if he be suffered to see here and there the firstfruits of his endeavours.
2. How rich, ripe, and promising were these firstfruits! It is proof enough of the Christian character of Epaenetus, that the apostle regarded him as a beloved friend. In this case Paul’s labours had proved manifestly not in vain. Here was doubtless a renewed and holy person, adorning the Christian profession, and by ripeness and beauty and serviceableness of character fitted to be regarded as the firstfruits of a province. Now, the firstfruits may be as good in quality as the harvest which follows. In fact, Christian ministers are justified in looking for such results to follow their patient and prayerful toil. Nothing else can reward them; spiritual results, and these only, are the desired recompense.
3. Of a harvest how wealthy and glorious was this individual Christian the earnest and promise! Genius and faith can see in the firstfruits, insignificant, it may be, in themselves, the promise of vast results, extending throughout spacious regions and enduring throughout long ages. So, doubtless, it was in this ease; the Apostle Paul felt the image of Epaenetus revived in his memory, nay, his very name awakened in his mind a glorious vision of the future evangelization of a vast and populous province, of the formation of large and flourishing Churches, of the final salvation of a multitude of precious souls. Such associations, such expectations, would naturally lend an additional interest and sweetness to this warm-hearted greeting communicated from afar.
APPLICATION.
1. Remark the beauty of Christian courtesy. It is right to remember and to greet ancient comrades in Christian toil, and all who are bound to us by ties of former fellowship.
2. Learn the lesson of Christian lovelove unfeigned. Love should be not only of a general, a sentimental kind; it should be personal and faithful, love to individual souls with whom Providence may have brought you into contact.
3. Cultivate the disposition of hope. Regard in every convert to the faith of Christ the proof of Divine power and grace; and see in such the happy omen of a recovered and regenerated world.
Rom 16:6
A woman’s labours for Christ.
During our Saviour’s earthly ministry, many devout and grateful women devoted their time, their substance, and their personal ministrations to the Lord. And Christ’s apostles, as we may judge from the record in the Acts, were also frequently indebted to the hospitality, the zealous co-operation, and the sympathizing and generous spirit, of consecrated Christian women. From this chapter it appears that the early Churches were, in some cases, assisted in their benevolent and evangelistic work by feminine ministrations. Of Mary we know nothing but what is recorded to her honour and remembrance in this passage, that she bestowed much labour upon the Christians of the imperial city. If she be taken as a representative of pious and benevolent and laborious Christian women, the record concerning her may suggest reflections regarding the vocation of such persons in the Church of Christ.
I. THE NATURE OF WOMAN‘S WORK FOR THE SAVIOUR. This is very varied. It may be more public, or more private; it may be domestic, or official. Some are called to nurse in homes or hospitals; some to teach in classes or schools; some to visit the neglected, the dying, the bereaved; some to restore the lapsed to the paths of industry and virtue; some to show hospitality.
II. THE QUALITY OF WOMAN‘S WORK FOR THE SAVIOUR. It is often found to be characterized by tenderness and sympathy, by constancy and patience, by sobriety and diligence, by fervour and self-denial.
III. THE MEASURE OF WOMAN‘S WORK FOR CHRIST. Mary laboured much; and many resemble herdirecting their energies into various channels, spending strength of body and mind in holy service, continuing even amidst many interruptions, and misrepresentation and ingratitude, and labouring even to old age.
IV. THE MOTIVE TO WOMAN‘S WORK FOR CHRIST. The Lord Jesus has done much for the elevation and happiness of the female sex, and gratitude for mercy received is in many women’s hearts a powerful motive to zealous services. Means are sought by which the thankful may show the sincerity of their love.
V. THE RECOGNITION OF WOMAN‘S WORK FOR THE SAVIOUR. This should be spontaneous and ungrudging, generous and expressed. Paul acknowledged the merits of this excellent woman, and by his written salutations admonished the Roman Christians to hold her in honour, and display their gratitude. Yet the best and most desired recognition valued by devout women is the approval and the recompense promised by the Lord himself to every good and faithful servant.
Rom 16:7
A special salutation.
It is somewhat singular that, the description of these brothers, Andronicus and Juntas, being so full and detailed, we should not meet with any other mention of them, either in the Acts or in St. Paul’s Epistles. The connection between them and the apostle was close and manifold, and their claims to consideration were remarkably high.
I. There was FELLOWSHIP IN BLOOD between these brothers and St. Paul. Whether this was a close kindred, or simply consanguinity of race, the term does not make certain. In either case there is a recognition of the claims of kindred. Our blood-relationships, and even our ties of nationality and race, are of Divine appointment, and should not be disparaged or overlooked. When our kindred have a spiritual as well as a natural affinity with us, they should be doubly dear, and should be treated with special distinction and affection.
II. There was FELLOWSHIP IN SUFFERING FOR CHRIST. Paul was often in prison, and sometimes in companionship with those engaged in the same service, and therefore knowingly exposed to the same risks. It must have been a happy and honourable experience to be associated with such a man, even in bonds and imprisonment. Silas had joined him in his midnight hymns in the Philippian jail; Luke shared his imprisonment both on land and by sea; Aristarchus, Audronicus, and Juntas had in some place unknown to us, been his fellow-prisoners. Such community was not to be forgotten. It is a distinction to suffer for Christ, and with Christ’s people. “If we suffer with Christ”and this we do when we suffer with his people, and for his sake”we shall also reign with him.”
III. These men were in THE CONFIDENCE AND ESTEEM OF THE APOSTLES. Some have inferred from the language used that Andronicus and Juntas were numbered among the apostles, in the wider sense of that term. But it is more probable that they are mentioned as held in high respect and honour among the apostles generally. It is sufficient commendation for a man to be known as the trusted friend of the great and good. It is well to ask concerning any ChristianWho are his friends? NotHow is he regarded by the titled and the opulent? butIs he in the confidence of those who are venerated and trusted servants of the Lord? “He that walketh with wise men shall be wise.”
IV. There was PERSEVERANCE AND LONG–STANDING CONSISTENCY OF CHRISTIAN CHARACTER. The Apostle Paul, when writing to the Romans, had himself been “in Christ” for very many years. But these brothers are mentioned by him as having been Christians before he himself had been brought to subjection to the Lord. As “old disciples,” whose witness to Christ had been long and faithful, and who remained what they had been, Andronicus and Junias deserved greeting and commendation- ” Time tries all;” and time sets an approving seal upon those who for a lifetime have adorned the doctrine of God our Saviour. Respect is due to our seniors in the spiritual life. “Better is the end of a thing than the beginning.”
APPLICATION.
1. Learn a generous appreciation of the character and services of brethren in Christ.
2. Forget not the ties of Christian fellowship dating from distant years.
3. Admire the power of Christianity to sanctify the social nature; and seek to afford in social intercourse a living example of this benign influence.
Rom 16:8-15
Grounds, for greeting.
Salutations are often empty forms. Yet the original meaning is often very deep and beautiful and appropriate. Our “God bless you!” and “Good-bye!” and “Adieu!” are instances If we sincerely send “respects” and “kind regards,” it is well. Salutations are not to be neglected or despised because they are often meaningless or insincere. See in this passage how Paul greeted his friends in Christ. Even as Christ himself, coming to his own disciples, addressed them thus, “Peace be with you!” so the apostle, even in this important Epistle, did not think it beneath him to salute his friends.
I. CHRISTIANITY IS A BOND WHICH UNITES TOGETHER PERSONS OF MOST VARIOUS CONDITIONS AND EMPLOYMENTS. Of the persons greeted, some were Jews and some were Gentiles. Some were persons who had, to some extent, the command of their own time; for they are mentioned as having laboured much with the apostle, or as having entertained him with hospitality. Some undoubtedly were slaves. From the Epistle to the Philippians, written a very few years after this, it appears that members of Caesar’s household were numbered among the Christian community at Rome. Recent explorations near the old metropolis of the world have brought to light tomb- inscriptions, including many of the names mentioned in this chapter, in memory of persons in the imperial household. It is all but certain that some of these friends of Paul held such positions, it may be honourable and important, but probably of an ordinary kind. They may have been artificers and craftsmen and household attendants. Two other households are mentioned herethose of Aristobulus and of Narcissus. There seems no reason to suppose that the heads of these households were Christians. They may themselves have been dead at this time, and their bondmen may have passed over by bequest to the emperor. The list includes some Christian Jews, now permitted to return to Romepersons whom, in their wanderings, Paul had met in various cities of Asia and of Europe, and whose memory he retained in his capacious and affectionate heart.
II. CHRISTIANITY CONFERS HONOUR UPON THOSE WHO ABE LITTLE ESTEEMED IN THE WORLD. The names mentioned in these verses are all, and utterly, unknown to fame. They here glint across our vision, like meteors in the midnight sky, which appear for a moment, only to vanish for ever. Yet Paul esteemed and loved them, and put their names upon this imperishable rollmore glorious and more lasting than the blazoned records of heraldry or the splendid memorials of the historian. It is better to be enrolled among the friends of Christ than to occupy the highest station in the regard of worldly minded men. To be his when he makes up his jewels, this will be honour and happiness indeed.
III. CHRISTIANITY PUTS ITS OWN MARKS UPON ITS ADHERENTS. For example, in this passage, one is described as “in the Lord,” implying spiritual union with the Saviour. Another is said to be “chosen in the Lord,” and yet another “approved in the Lord”language which denotes those congenial in character, and obedient in life, to the Lord Jesus Christ, and which points on to a coming and glorious reward. Again, some are described as “brethren” and others as “saints,” implying their incorporation into the spiritual family of God, and their holy character and devotion to the Lord’s service. Such language assures us that, amidst many faulty and some unworthy Christians, there were not a few amongst the primitive believers who, by their principles and life, must have commended the gospel, and have yielded the truest satisfaction to the apostle’s pure and benevolent heart.
IV. Observe, further, sundry RECOGNITIONS or CHRISTIAN SERVICE. One is commended for his “labour in the Lord,” and another as having “laboured much in the Lord,” whilst a third is described as a “fellow-worker.” That Paul laboured more abundantly than all his brethren, he himself has recorded; and such being the habit of his spiritual ministry, he was able and disposed to appreciate the work of his diligent and effective colleagues. There is great discrimination in his language of approbation, and, at the same time, great generosity. We should learn the wholesome lesson, that it is right to appreciate the services of our fellow-Christians, and gratefully to recognize and remember their co-operation.
V. It must strike every reader of this passage that we have here illustrations of the way in which CHRISTIAN APPRECIATION IS INTENSIFIED BY PERSONAL RELATION AND FEELING. One member of the Roman Church he designates “my beloved.” In another he recognizes a “kinsman.” A thirdan aged Christian matronhe designates his own “mother,” referring, no doubt, to her tender and hospitable ministrations in former days. Beautiful indeed is natural feeling when thus sanctified by true piety. The Christian family, and the friendly circle, penetrated by Christian principle and sentiment, are nothing less than an earnest of the sacred fellowship of heaven. The Church below thus resembles and prepares for the Church of the Firstborn above.
APPLICATION.
1. The strongest of all social bonds are those of our common Christianity, which, binding hearts to Christ, binds hearts to hearts. Cultivate these bonds.
2. Christian labourers should never forget those who in former days have shared their toils and sacrifices.
3. Courtesy is a Christian grace, and its exercise smooths the path of social life.
4. Sympathy and brotherliness on earth will prepare for the sweet and immortal fellowship of heaven.
Rom 16:20
Victory assured.
In viewing our human life, we are tempted into one or other of two extremes. To the worldly and the careless, especially when young and prosperous, life seems easy. They are conscious of no temptation, for they yield at once to each congenial suggestion. They are ignorant of struggles, for to them life has never shaped itself as a moral warfare. But there are those who are ever oppressed by a constant sense of the solemnity of life. To such the conflict is a daily and inevitable fact. They cannot drift adown the current; yet, strike out as bravely as they will, they feel as though they made no headway against the waters, as though they could never reach the shore. Struggle they must, they do; yet with many failures and with faint hope of final success. Now, Christianity rebukes the first of these classes for frivolity, the second for faithlessness. The Scriptures ever represent our life as a spiritual conflict; yet they ever summon us to fight the good fight of faith with hopeful hearts; the battle is fierce, but to the brave the victory is sure.
I. THE CONFLICT AND THE FOE. There is a power of evil, a personal and mighty power. Satan seeks to carry captive human souls; and in the effort employs every resourcethe fiercest assaults, and the most unscrupulous, insidious wiles. In this Satan deals with men according to their circumstances, their character, their temperament. Over multitudes he triumphs openly. Yet there are those who resist him, who regard him as their deadly foe. Well is it for you if you are aware of your position, your danger, the attempts of the adversary, and your own weakness and insufficiency for a struggle so unequal. Faithful, consistent, experienced Christian! you have not yet finished the campaign; you are not yet beyond the reach of the fiery darts. Young and ardent Christian! dare not to indulge in boasting or to serf-satisfaction. Just where and when you least expect it, then and there the attack may be made. “Resist the devil;” “Watch and pray, lest ye enter into temptation;” “Take to you the whole armour of God.”
II. THE HELPER AND DELIVERER. In a conflict such as human life, how can we be blind to our own helplessness and need? Whither shall the assaulted and imperilled turn? Upon whom shall they call? The Christian cannot answer these questions amiss; for he has already sought and experienced the saving strength of God’s right hand. Yet he may well need to be reminded of his only hope and refuge. Let us lift up our eyes unto the hills, whence cometh our help. The God of peace is, in the text, set before us as our Saviour. Does it strike you as strange that the Most High should be so described in such a connection? Do you askWhy is the God of peace invoked, to oppose and to vanquish the foe of souls? The answer is plain. God’s nature is peace; his aim is peace; his rule is peace. But his is not the peace of compromise with sin His is the peace which comes with righteousness and with the reign of holy law. Such peace presupposes conflict. War with evil, until evil is vanquished, dethroned, and silent; and then peace, and only then;such is the principle of the gospel, such is the purpose of God, such is the law of the Christian’s life. Divine peace is pure and sincere and lasting. Remember that word of our Lord Jesus, “I am not come to send peace, but a sword.”
III. THE RESISTANCE AND THE VICTORY. Here we are, as Christians, members of the Church militant. But Christ is the Captain of our salvation; and the language of the apostle implies that, through the might and grace of our Leader, we shall conquer in the holy war. Christ is the Victor, who has conquered for us. The history of our Saviour’s earthly career is a history of conflict. The ministry of the Redeemer was a struggle with the prince of darkness. Witness his temptation, in which he encountered the foe in various guises, and ever vanquished his adversary and ours by the “sword of the Spirit, which is the Word of God.” Witness the crisis of his humiliation and suffering: “This is your hour, and the power of darkness.” Yet in that crisis the Lord Jesus beheld Satan as lightning cast from heaven, and he spoiled principalities and powers, making a show of them openly. Then was fulfilled the promise, “The seed of the woman shall bruise the serpent’s head.” Christ is the Victor, who conquers in us. For it is in our own hearts that the real conflict is waged, that the true victory must be won. By the cross of Christ, through the presence and strengthening of the Spirit of Christ, the soldier who follows his Captain must come to share the Captain’s triumph. He himself has promised that it shall be so. In his humiliation he encouraged his disciples, saying, “Be of good cheer; I have overcome the world.” From his glory he cheers them on, saying, “He that overcometh shall sit down with me in my throne.” The individual Christian shall, by Divine grace, be victorious over the tempter who is the foe of his soul. He shall not yield to the blandishments or fall before the onsets of Satan; he shall learn submission to God’s will without murmuring; he shall serve without fainting; he shall rebuke without harshness; he shall trust without doubting. The world shall have less hold upon his affections, and heaven shall have more power to attract and charm. “We are more than conquerors through him that loved us.” The Church, too, shall go, with the Lord himself, from conquest to conquest. It shall shake off dependence upon earthly and carnal weapons; it shall learn the hard lesson of charity; its pity shall be practical, and its purity shall be glorious; and it shall realize the picture painted by the glowing imagination of the inspired artist.
IV. THE CHARACTER AND THE TYPE OF TRIUMPH. On these points the text is especially explicit. God shall “bruise Satan under your feet.” From this it appears that the victory shall be complete. Human wisdom is prone to pronounce this impossible, and represents the moral conflict as one most uncertain in its issues, in which the advantage seems now to be with this party, and anon with that. And so far as this life is concerned, we have no reason to believe that we shall reach a position from which we look down and back upon the battle-field, as those superior to Satan’s assaults, delivered altogether from danger and from fear. Yet here we have an assurance of complete and lasting victory. If Satan is to be bruised beneath our feet, that implies that he shall be crushed. The figurative language depicts a conqueror, with his foe at his mercy, possessing no further power for resistance and mischief. “Is it possible,” you ask, who have wrestled long and hard with the foe of souls”is it possible that, over such an adversary, so feeble a soldier of righteousness as I shall ever triumph?” Here is the answer: “They overcame the accuser of the brethren by the blood of the Lamb.” Nor have you long to wait; for this shall happen “shortly.” The strife is fierce, but it shall not be protracted. When your fidelity is tried and proved, the power of the enemy shall be crippled, and he himself shall be thrust down, and you shall have the crown of life.
“‘Tis but a little while,
And he shall come again,
Who died that we might live, who lives
That we with him may reign!”
Rom 16:25-27
A comprehensive doxology.
It has often been noticed that the thoughts of the Apostle Paul rushed with such swiftness through his mind that they could scarcely find coherent expression; one seems to follow and to efface that which precedes; and the unity of the whole is with difficulty discernible because of the pressure upon the attention of the several parts. It is so with these closing verses of the Epistle to the Romans; they introduce to the reader’s mind so very many subjects, and they contain so many memorable observations, that he is likely to forget that they constitute a doxology. But to the mind of the writer the intention to utter closing words of praise was present and powerful; and the reasons and motives for praise crowded in upon his mind with such rapidity and force that he could hardly bring his Epistle to its conclusion. Let us endeavour to appreciate the comprehensiveness of this great doxology.
I. THIS DOXOLOGY CONTAINS A CELEBRATION OF DIVINE ATTRIBUTES, Three are brought forward, two of them explicitly, and one implicitly, in such a manner as to enhance our conception of God’s character, and to summon the Church of Christ to the congenial exercise of lowly and adoring praise.
1. Power.
2. Wisdom.
3. Benevolence.
All these attributes are connected with the gospel which Christians have received, and which is intended for the illumination and salvation of all men. Though benevolence is not mentioned, it is implied in the statements of God’s designs of mercy towards all nations, made at the close of verse 26.
II. THIS DOXOLOGY CONTAINS A COMPENDIUM OF CHRISTIAN DOCTRINE.
1. The substance of Christian truth is Contained in the Person and ministry of Jesus Christ.
2. This is represented as a gospel, or glad tidings from God to men.
3. And as a revealed mystery, something which existed in the mind and counsels of God from eternity, which was treated throughout the earlier ages of human history as a secret, concealed beneath promises and types and sacrifices, but only made manifest upon the institution of the new and spiritual kingdom of truth and righteousness.
III. THIS DOXOLOGY CONTAINS A PROMISE OF WORLD–WIDE BLESSINGS TO MAN. The large heart of the great apostle of the Gentiles was in perfect sympathy with the love of God revealed in Christ, and with the vast scheme of human redemption. It is like himselfthe unselfish, compassionate, truly heroic nature that he wasthat, in closing this Epistle, which has sometimes been misrepresented as teaching the limitation of Divine mercy and the substitution of arbitrariness for pity, St. Paul should thus refer to the glorious future of the kingdom of the Saviour upon earth. He glorified God that the glorious gospel of the blessed God should be published to all nations, that this should be by Divine prediction and by Divine command, and that the purpose of such publication was, not the condemnation of the sons of men, but salvation, as explained in that elevated and truly Christian phrase, “the obedience of faith.”
IV. THIS DOXOLOGY IMPLIES A WISH AND PRAYER FOR THE STABILITY IN FAITH AND HOLINESS OF THOSE TO WHOM AND FOR WHOSE BENEFIT THE EPISTLE WAS WRITTEN.
V. THIS DOXOLOGY CONCLUDES THE EPISTLE WITH AN ASCRIPTION OF PRAISE AND HONOUR TO THE ClOD OF ALL GRACE AND SALVATION, The whole treatise is inspired by a reverent and grateful spirit, and is evidently an effort to represent the true moral glory of the Lord of all; and it is appropriate that it should close as it does with ascribing glory, through Jesus Christ, to God the only wise.
HOMILIES BY C.H. IRWIN
Rom 16:1
“Phoebe our sister:” a sermon to young women.
The Rev. W. S. Swanson, speaking some time ago at Manchester, showed that the religions of the East were powerless to regenerate the heart and purify the life, and that, however excellent some of them may appear in theory, they utterly failed in practice. Among other things he said, “I ask what adaptation have we found in these religions to meet the wants, to heal the wounds of woman, and to give her her proper and rightful position? What have they done to free her from the oppression that imprisons, degrades, and brutalizes her? What has ‘the light of Asia’ done to brighten her lot? What ray of comfort have these religions shed into the shambles where she is bought and sold? What have they done to sweeten and purify life for her? Why! her place in the so-called paradises of some of them, in the way in which it is painted, only burns the brand of shame more deeply on her brow.” Christianity alone has given woman her rightful place. Woman occupies an honourable position in the Bible, and every wise provision is made for her, especially for the widow in her helplessness and loneliness. In the Old Testament we have such noble women as Deborah and Hannah, Ruth and Esther. In the New Testament we have Mary the mother of our Saviour, Mary of Bethany, Lydia, Dorcas, and many others. Women occupied an important place in the early Christian Church. At Philippi, for example, when St. Paul went to the place “where prayer was wont to be made,” he found that little prayer-meeting entirely composed of women. In the Epistles of St. Paul we find him sending many messages to the Christian women of various Churches, and commending many of them for their faithfulness and devotion to the cause of Christ. Among those whom he thus mentions is Phoebe. We know nothing of Phoebe’s history beyond what is stated here, and the additional fact mentioned in a note at the end of this Epistle that she was the bearer of this letter to the Christians at Rome.
I. PHOEBE WAS A SERVANT. It would appear that she was a lady of some means. She devoted her means and her time to assisting the poor and the helpless. She had been “a succourer of many” (verse 2). But whatever position she occupied, she bears the name of servant. Now, there is nothing to be ashamed of in the name of servant. Every one who is worth anything is a servant in some sense. The less service any one renders, the more useless he or she is in the world. The sovereign upon the throne, the judges and magistrates, lawyers, medical men, men of business, ministers of the gospel, all are the servants of others. Be faithful in your service. The maxim of many in our time seems to be to take all the pay they can and render as little service as possible. That is not honest. Nor is it honest to work only when the eyes of your employer are upon you. “Servants, be obedient to your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord and not to men.” Be trustworthy. Regard what belongs to your master or your mistress with as much care as if it were your own. If your employer’s children are committed to your care, how scrupulous you should be regarding them! Never let them hear from your lips a profane or evil word. If you are teaching them, seek to communicate to their youthful minds all the good principles that you can. Your work may be a quiet work, but if it is done faithfully it is a lasting work. You may not receive much notice or much thanks from your employer, but he that seeth in secret himself shall reward you openly.
II. PHOEBE WAS A SERVANT OF GOD. That was the secret of her useful and honoured life. It is the highest thing that could be said of any one. Employers are beginning to find out that God-fearing men and God-fearing women are not the worst servants.
1. A servant of God will not be the servant of this world. Many young ladies who call themselves Christians seem to spend their life altogether in the service of selfish pleasure and worldly amusement.
2. A servant of God will not, keep the company of the godless. There is no subject on which young women in our towns and cities need to be more plainly warned than the choice of their companions of both sexes. How many happy and promising young lives have been blighted, how many hearts have been broken, by foolish companionships and too hasty intimacy! The casual knowledge obtained of any one at an evening party or a pleasure excursion is no basis on which to form an engagement on which depends the happiness of a lifetime.
“Thrice blest whose lives are faithful prayers,
Whose loves in higher love endure.
What souls possess themselves so pure?
Or is there blessedness like theirs?”
III. PHOEBE WAS A SERVANT OF THE CHURCH. That is to say, she was a helper of God’s people. She was a helper in Christian work. There are many young women whose lives are absolutely wasted, who are utterly wretched and miserable, for want of something to do. How many forms of useful service there are in which a young woman may engage I She may teach in the Sunday school; visit the aged and the sick, and minister unto them in spiritual things, and perhaps also to their bodily comfort and relief; she may invite the careless to the house of God. And a woman’s influence is often powerful for good where even a Christian man would utterly fail to reach the hardened heart.C.H.I.
Rom 16:1-19
Words of counsel for a Christian Church.
The practical exhortations given in most of these closing chapters of this Epistle have reference mainly to the duties of individual Christians. The exhortations of this last chapter refer specially to the duty of the local Church in its corporate capacity.
I. ATTENTION TO STRANGERS. Consideration for strangers was constantly impressed upon the Jewish people in ancient times. “Oppress not the stranger” (Exo 22:21; Exo 23:1-33. 9, etc.); “The stranger that dwelleth among you shall be unto you as one born among you, and thou shalt love him as thyself” (Le 19:34). And Malachi denounces judgments upon those “that turn aside the stranger from his right” (Mal 3:5). So here Paul enjoins it upon the Church at Rome. “I commend unto you Phoebe our sister that ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you” (verses 1, 2). There is much need for such an exhortation in the Christian Churches of today. Strangers go in and out of our Churches unnoticed and uncared for. False modesty or excessive etiquette prevents the members of the Church from speaking to them. Consider the possible effects of such neglect. A young man, far from home, exposed to many temptations and godless surroundings, enters a church. No one speaks to him. He drifts away. He knows that in the drinking-saloon, perhaps, he will find a welcome and a friendly shake of the hand. “The children of this world are wiser in their generation than the children of light.” Why should not Christians be as anxious to welcome the stranger to the house of God as the godless are to welcome him to their haunts of giddy pleasure and sin? Another, hovering on the verge of unbelief, unsettled by the silly popular literature of our day, enters a Christian church. He sees an element of unreality and of selfishness strongly marked. He too drifts away. Or some stranger enters a Christian church who is in trouble or in perplexity, and to whom a word of sympathy or guidance would be welcome. But from the self-absorbed and stand-off Christians no encouragement is received. Can we wonder that such persons are alienated from the Church, are often alienated from Christ? And what does Christ think of all this? Listen to his words on the great day: “I was a stranger, and ye took me not in.” And when those whom he shall thus address shall say, “Lord, when saw we thee a stranger, and took thee not in?” then shall he answer them, “Inasmuch as ye did it not to one of the least of these my brethren, ye did it not to me.” Attention shown to the stranger is regarded by the Saviour as attention shown to himself. Such attention “becometh saints” (verse 2). But however the Church may treat strangers, they need not remain strangers to Christ. He has a word and a welcome for all.
II. ATTENTION TO ONE ANOTHER. While we are to think of strangers we must not forget our own brethren.
“We have careful thought for the stranger,
And smiles for the sometime guest;
But oft for our own
The bitter tone,
Though we love our own the best.”
St. Paul here exhorts that they should greet one another as brethren. “Salute one another with an holy kiss” (verse 16)the customary mode of salutation at the time. Is not this exhortation alsonamely, of friendliness and brotherly kindness among Christiansmuch needed in the Christian Church of today? How many professing Christians pass in and out of the same church, sit down at the same communion-table, and never exchange greetings with one another! Alas! after centuries of Christianity, we are but beginners in the school of Christ! Our profession of friendship for Christ is not worth much if we are not willing to make friends of his brethren. But it may be said, “We cannot ignore social differences. How am I to recognize in the street as a friend, how am I to shake hands with, one of lower social position?” Ah, yes! pride is the difficulty. Missionaries tell us that caste in Eastern countries is one of the great hindrances to the spread of the gospel. It is the same at home. There is caste in Christian nations as well as in heathen lands. Yet it ought not to be so. Nowhere were such differences more marked than at Rome. There were the well-defined and sharply marked classes of patricians and plebeians. Yet Paul ignores them. Many of the persons whom he mentions by name in his salutations in this chapter were slaves. Yet they also were to be included in the attention of the other members of the Church. Some one may say, “This is quite revolutionary. It would upset all our social arrangements.” Perhaps so. And Christianity must make greater revolutions yet in the character and habits of professing Christians if it is to win the world for Christ. More attention and kindness should be shown by one Christian to another than is commonly the case.
III. AVOIDANCE OF THE QUARRELSOME. “Now I beseech you, brethren, mark them who cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (verse 17). And then he describes the character and motives of the quarrelsome. “For they that are such serve not our Lord Jesus Christ, but their own belly” (verse 18). That is to say, those who are quarrelsome in disposition are those who put their own ideas, their own comfort, their own selfish desires or feelings, in the forefront. Interfere with their plans, thwart their ambition, fail to respect their pride, and they are ready to take offence. The duty of the Christian is to avoid such persons. Such is the advice St. Paul gives here. Such advice he gave elsewhere. Speaking in his letter to Timothy of disputatious persons, he says, “From such withdraw thyself” (1Ti 6:5). Writing to the Thessalonias, he says, “Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly” (2Th 3:6). The reason of this is obvious. If quarrelsome persons are left to themselves, they will soon have nobody to quarrel with. It is an old saying that it takes two to make a quarrel. It might be added that it takes three to keep it up. A third party often fans the flame. If the Christian is brought into contact with quarrels at all, it should only be as a reconciler. “It is an honour to a man to cease from strife;” “Blessed are the peace- makers: for they shall be called the children of God”C.H.I.
Rom 16:20-27
The object and the strength of a Christian Church.
With these two important thoughts St. Paul closes his Epistle.
I. THE CHURCH‘S OBJECT. The Epistle ends with an ascription of glory to God (Rom 16:25-27). This was the great end the apostle had in view in writing his Epistle. And he would have his readers remember that this, too, is the great end for which a Church of Christ exists. “Man’s chief end is to glorify God and enjoy him for ever.” We should glorify the love of the Father. This is the potent influence to draw men’s hearts from sin. “God so loved the world;” “Behold, what manner of love the Father hath bestowed upon us!” We should glorify the saving power of Jesus Christ the Son. This gives the sinner confidence to come to him. “Believe on the Lord Jesus Christ, and thou shalt be saved;” “I give unto them eternal life; and they shall never perish.” We should glorify the sanctifying power of the Holy Spirit. “Ye shall receive power after that the Holy Ghost is come upon you;” “When he, the Spirit of truth is come, he shall guide you into all truth.”
II. THE CHURCH‘S STRENGTH. “The God of peace shall bruise Satan under your feet shortly” (Rom 16:20); “Now to him that is of power to stablish you” (Rom 16:25). The Church’s strength is not necessarily in its numbers. Gideon’s army was at one time too numerous. “The People that are with thee are too many” (Jdg 7:2, Jdg 7:4). Nor in its wealth. Wealth has often been the weakness rather than the strength of the Christian Church. Our strength is in having God in the midst of us, and in our living near to him. This truth is wonderfully verified in the history of the little Church of the Vandois. Through seven centuries of almost incessant persecution, that faithful and primitive little bandsometimes not exceeding a thousand in numberwithstood the attacks of popes and princes, defied and defeated mighty armies, “out of weakness were made strong.” Their strength was unquestionably in the presence of God with them, and in their unfaltering fidelity to the truth of the gospel. “God hath chosen the weak things of the world to confound the things which are mighty.”C.H.I.
HOMILIES BY T.F. LOCKYER
Rom 16:1-16, Rom 16:21-23
Christian salutations.
There remain now only salutations and conclusions. But the same courteous love shall be manifested to the end. Nowhere do the ethics of the new life come out more delicately than in these trivialities, as some would deem them, of epistolary correspondence. They are as the fragrance of the rose.
I. First, the letter-bearer is commended to their care. “Phoebe our sister, who is a servant of the Church.” The mere sisterhood in Christ should be enough, but she was one in honour, the honour that comes of loving service, being a “deaconess” of the Church. How many offices of mercy could be filled then, as now, by the ministrations of gentle women! Some such office she fulfilledshe had been “a succourer of many.” Nay, even of Paul also, perhaps in some illness. Surely here was an additional reason why they should receive her, and assist her in whatsoever matter she might have need of them.
II. Next, many Christians at Rome whom he knew are saluted by namesuch doubtless as had removed thither from scenes of his former work, and through some of whom, perhaps, the gospel had first been made known at Rome: Prisca and Aquila, those earnest workers, through whom also, in some great peril, his life had been spared at the peril of their own; Epaenetus the beloved; Mary, who in some way had wrought much for them; Andronicus and Junias, kinsmen, who had also shared his bonds, and were earlier than himself in the faith of Christ; Ampliatus the beloved in Christ; Urbanus the fellow-worker, and Stachys the beloved; Apelles, whose Christian faith had been sorely tested, but who had come forth approved from the fire; the household of Aristobulus, who himself perchance was not in Christ; Herodion, a kinsman; those of the household of Narcissus who were in the Lord; Tryphaena and Tryphosa, and Persis the beloved, earnest workers in Christ; Rufus the elect, and his mother, who had also acted a mother’s part to Paul; Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren among whom they worked; Philologus and Julia, Nereus and his sister, and Olympas, and all the saints with them. And also, to those whom he knew not, but who were in Christ, as well as to those mentioned, whom he knew, he would have the salutation given: “Salute one another.” And not on his behalf alone, but on behalf of all amongst whom he had preached Christ, and who, knowing his intent to visit Rome, had charged him with their love.
III. Yet, again, there are special ones who join him more formally in these salutings: Timothy, his fellow-worker, joined expressly with him in some Epistles (see 1 and 2 Thessalonians, 2 Corinthians, Colossians, Philippians, Philemon), but not in this, an authoritative exposition of the gospel, for which he, under Christ, must be alone responsible; Lucius, Jason, and Sosipater, kinsmen; Tertius, the writer, suffered, by Paul’s exquisite delicacy, to give his salutation in his own name; Gains, the host of the Church; Erastus the treasurer; and brother Quartus.
It was done. The interchange of love was made. An illustration was given of that like-mindedness of love which he wished to see characterize the Churches of God. It only remained now that he should commend them to the grace of God.T.F.L.
Rom 16:17-20
A last warning.
There might, however, be some advent amongst them of a malign influence that should mar this brotherly love, and he must say one warning word. How had the trail of the serpent been on his path! At Galatia, in Corinth, and elsewhere, false teachers had come in, seeking to undo his work; those Judaizers, who sought to corrupt the young believers from the simplicity of the gospel. And would they not seek to undo the work at Rome? Yes, verily; for the obedience of the Roman Christians had come abroad unto all men, and the tidings of their obedience of faith would be but the signal to these destroyers for a new errand of cunning and greed. He warns them.
I. THE WARNING. The work of these false teachers is spoken of first in Act 15:1, where we read, “And certain men which came down from Judaea taught the brethren, Except ye be circumcised after the manner of Moses, ye cannot be saved:” “false brethren,” the apostle calls them in Gal 2:4,” who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage.” And the whole of the Epistle to the Galatians, and large part of the Second Epistle to the Corinthians, were occupied in the endeavour to counteract their poisonous representations. Their aim was to make the Gentiles enter the Christian Church by the Jewish door, becoming indeed but an appendage of Judaic Christianity. A yet baser aim, as we learn here, and from 2Co 11:20 and Php 3:2, Php 3:19, was their own sensual aggrandizement: they served their own belly. They would come to Rome, for they possessed truly a missionary zeal, without missionary love; they would come to Rome, and “their smooth and fair speech” might easily “beguile the hearts of the innocent.” That these presentiments were sadly fulfilled, we learn from Php 1:15-17, and over these false teachers he weeps, as he tells us, in Php 3:18,Php 3:19. What was to be the attitude and action of the Romans? The prescription was a simple one: they could tell from their observance of other Churches the fruit of their teaching, viz. “divisions and occasions of stumbling,” and by their fruits they were to know them. And knowing them? to “turn from them.” There was to be no parleying, no disputation; the bird was not to catch the glare of the serpent’s eye, lest it be fascinated and drawn into the jaws of death! “Wise unto that which is good’ they might be, using their powers of thought to advance themselves in all well-doing. But “simple unto that which is evil;” for any argumentation here is fatal, and a strong, sharp, unhesitating stroke is needed, that shall sunder us for ever from the deadly peril. Such was to be their act on. an absolute avoidance of him who was obviously, at first sight, Satan, but who, if they tarried to gaze and hearken, might soon be “transformed into an angel of light” (2Co 11:14).
II. THE PROMISE. What! was he against them? Yes, the great foe. They well might tremble. But there was a greater One for them, even God himself; and the ancient promise of Gen 3:15 should be fulfilled to them, if they had faith in God. “The God of peace,” who will conserve the harmony of his people, and the peace of the believer’s heart, if there be faith in him; who can control all the confusions and malice of his foes, to work out his designs of goodhe shall soon bruise Satan under them! The battle now may seem long, but when we look back from the heights of our triumph, it will be “but as yesterday when it is past, and as a watch in the night. Then
“Fight, nor think the battle long;
Soon shall victory tune your song!”
And meanwhile, “The grace of our Lord Jesus Christ be with you.”T.F.L.
Rom 16:25-27
The final commendation.
The final commendation, left imperfect as regards mere form; but hearts were full, his and theirs, and full hearts do not utter all they feel. “I commend you”so in Act 20:32. But they will understand his meaning, without the utterance of the words, and he need but Point upwards, and say, “To him” etc Shall we reverently gaze on this prayer of an apostle’s full heart? So we notethe power of God; the principles of the exercise of Gods Power; the glad committal to that wise power through Jesus Christ.
I. God was “able to stablish” them. Paul had expressed the desire in Rom 1:11 to impart to them some spiritual gift, that they might be established. He yet hopes to see them with that intent. And surely he may well trust that this letter, written in fulfilment of his mission from Christ, may have such result. But only God’s Power can effect the result, when man has done his best. And God’s power can accomplish all things; he is “able to stablish.” The manifold stablishment: we need but glance along the line of the Epistle to determine that. In their faith, surely, in God’s forgiving love, which was the basis of the new life; in their death to sin, and new life unto God, which such true faith in God’s love through Christ must work; in their humility and love amongst one another as Christians; in their submission to the rightful Powers of the state, and their true, love-inspired justice towards their fellow-citizens; in their hope of the coming of God’s perfect kingdom; and in their determined resistance of all incoming evil: in this God could stablish them, and God alone.
II. And, “according to my gospel.” The reception of God’s power was conditioned upon the reception of God’s truth, for “the Power of God can act only in agreement with the thought of God” (Godet). If they would be firm in the faith, and in the new life of faith, they must intelligently believe the gospel of Christ. Yes, for Paul’s gospel was Christ’s gospel, and he preached not himself, but Christ Jesus. And this preaching of Christ was not according to his own skill and wisdom; it had been revealed from heaven (see Gal 1:11, Gal 1:12, Gal 1:16). It had not been always revealed; a “mystery’ once, “kept in silence through times eternal” hidden in the thought of God from the beginning, and through the earlier ages of the world’s history. Oh, these blessed secrets of God, ready to burst upon us with a shock of surprise! This secret had broken on the world; the mystery was “manifested,” and “made known unto all the nations,” manifested to the apostles, pre-eminently to Paul, and made known by them. not as an absolutely new thing, but as hinted at in earlier prophecies; made known in their teaching and writing, that all the world might know. And the end, as before, “obedience of faith “the yielding of the whole mind and heart to the message and grace of the eternal God, that so his power might work in them to their salvation and eternal stablishment.
III. To such a One he commends them, and to the word of his grace. He had taught them according to his best wisdom; should he see them, he will build them up according to his best power. But his wisdom and power are nothing apart from the power of God “only wise;” and when his wisdom and power have done their best, still God’s wise power must work all. He may see them; he may not: but, in any case, the eternal God is their Refuge, and round and underneath are the everlasting arms!
To him be the glory, through Christ! “For of him, and through him, and to him are all things. Amen.”T.F.L.
HOMILIES BY S.F. ALDRIDGE
Rom 16:1, Rom 16:2
A Christian commendation.
It is an honour and a help to receive an introduction from one high in authority. Men of exalted station incur a serious responsibility in the matter of granting or withholding letters of recommendation. The Apostle Paul had known what it was to be treated with scant courtesy by the Church at Jerusalem, until he was warmly taken by the hand by Barnabas. Doubtless this remembrance quickened his desire to support and shield others in a similar position. How strongly he advocates the cause of Phoebe!
I. CLAIMS TO THE REGARD OF A CHURCH.
1. As a fellow-believer, a “sister” in Christ. To the instinctive sympathy which nature fosters, grace adds a further reason in the reminder of the one communion to which all belong who have professed loyalty to the one Lord. “Work good toward all men, and especially toward them that are of the household of faith.” This mark of distinction is of necessity more visible where the surroundings are not even nominally Christian, and where a confession of faith in the new doctrine is a signal for tribulation and persecution.
2. As an officer of a sister Church. She was a deaconess, a servant of the Church, set apart for special ministration to the female portion of the community. “Render honour to whom honour is due.” Office is prima facie an indication of worth, of high estimation by the electing body. There are ranks and orders in the heavenly hierarchy, as on earth.
3. As one in need of hospitable succorer. Need is itself an argument for attention and aid. Other things being equal, the call of the necessitous is paramount. The prosperous can manage well enough, whereas the situation of the distressed is an opportunity for benevolence. Phoebe’s errand to Rome implied difficulty and insufficiency, whether she sought redress in an imperial court of law, or the discovery of some lost relations, or the pursuit of some handicraft, or surgical assistance.
4. As having herself contributed to the relief of the suffering. This is the lex talionis in its benignant form. Who is such a proper recipient of charity as the man who has done good according to his means? With the merciful does God show himself merciful. “Give, and it shall be given unto you.” The idle vagabonds are not the deserving poor. Charity organization can alone bestow alms without pauperizing.
5. As having ministered to the writer. Though Phoebe’s privilege of tending the apostle in one of his sicknesses was also a duty, the grateful invalid by no means forgets her services. What is done to ourselves strikes us more forcibly than the aid we witness rendered to our neighbours. It is like a lantern whose rays are turned full upon our face; we perceive its brightness. Hence the impulse to Christian devotedness felt when with individual consciousness of indebtedness to Christ we say, not only, “He died to save sinners,” but also, “He loved me, and gave himself for me.”
II. THE RECEPTION BEFITTING THE CHURCH. This is an illustration of the general maxim insisted on in Rom 15:7.
1. A hearty welcome beseems the saints. Reserve and coldness melt away under the inspiring beams of kinship to the Saviour. The deeps of apathy are for ever broken up by the entrance of Christ into the heart. To receive a fellow-member “in the Lord” is to display some of the love and tenderness which Christ manifested towards his disciples. It is quite incompatible with that frigid etiquette which suspects new-comers, and resents as vulgar every outward token of emotion.
2. To render aid to the whole body of Christ is an essential part of every Church’s functions. A Church exists, not for its own aggrandizement and glorification, but as an instrument for strengthening and enlarging the one kingdom of Christ. And every power at its command must be utilized as the very law of its life. Where a community or an individual wraps itself up in seclusion, indifferent to the welfare of others, there the process of decay and death has begun. And it is not in the mass, but by single persons, that the world is regenerated and service rendered. The recognition of the real brotherhood of Christians will usher in millennial days. Affection is the central fire of sainthood, burning up what is mean and selfish, and glowing like a coal from the altar of him whose incarnate love is our clearest revelation of Deity.
3. That is poor admiration of an apostle which is content with a grudging compliance with his bidding. Here was a chance presented to the Roman Christians at once to be generous to a visitor, and to fill the apostle’s heart with thankfulness. And we today do best mark our reverence for apostolic authority and for the Master whose instructions are thus communicated by a whole-hearted endeavour to carry out the principles of New Testament liberality and beneficence. They have good security who lend unto the Lord.
4. To honour woman for her place and work is a sign of high civilization. It may not be true that only Christianity has treated woman with befitting dignity, but it is certain that Christ paid her signal respect, and that she has been foremost in the acceptance and promulgation of the faith. The prominence of woman in the primitive Church was succeeded by somewhat of obscurity and depreciation; but the Christian idea has again triumphed, and woman’s special mission to soothe the aching head, and succour the weary, and to minister to distress as an angel of God, was never so fully discerned and so warmly appraised as now.
“Rise! woman, rise
To thy peculiar and best altitudes
Of doing good and of enduring ill
Of comforting for ill, and teaching good,
And reconciling all that ill and good
Unto the patience of a constant hope.”
Female labour in schools and missions affords the brightest prospects of evangelizing the world.S.R.A.
Rom 16:7
A noble encomium.
It is not without significance that this, the most abstruse and difficult of all the Epistles, should have appended to it the longest list of friendly greetings. Doctrine and argument are not necessarily productive of coldness of heart. The apostle was a beautiful example of the blending of the philosopher and the gentleman. Deep thought and elevated diction were not joined to forgetfulness of the courtesies of life. The true refinements of society are worthy of attention; they lessen the friction and harsh grating of the wheels of the machinery. Lofty pillars and strong buttresses may be graceful as well as useful. Of course, reality is ever preferable to mere show, and a rough demeanour covering sincere affection is better than superficial politeness. The tribute of respect which is here paid to Andronicus and Junias suggests several considerations.
I. THE BOND OF NATURAL KINSHIP IS IMMENSELY STRENGTHENED BY A COMMON RELIGIOUS FAITH. A philosophical Utopia which annuls special forms of alliance overlooks a fundamental element of our human constitution. A man’s regard for his own family is the first fulfilment of the law to love his neighbour. From this starting-point affection may branch out in all directions. The apostle noted as one of the signs of a corrupt condition that men were “without natural affection.” And though our Lord would not permit family claims to interfere with discipleship, he yet rebuked the Pharisees for encouraging gifts to the temple from men who left their own parents in want. ‘The Saviour made provision for his mother’s comfort even amid the agony of the cross. Christianity may divide some households like a sword and fire, but where the members all receive the gospel, their earthly love is cemented, transfigured, eternalized by loyalty to the same Lord, and participation in the same heavenly hopes and aims. Like Andrew, who brought his own brother to Christ, should our efforts first be directed to the salvation of our own relatives and countrymen.
II. THE SINCERITY OF OUR RELIGION IS PROVED BY FELLOWSHIP IN SUFFERING. Andronicus and Junias had shown, by sharing the imprisonment of the apostle, that they were more than fair-weather Christians. Their fortitude increased the apostle’s affection and esteem. They had flinched not when trial came, but underwent shame and loss for Jesus Christ. The Church has always need of stout-hearted disciples, ready to face obloquy, ridicule, poverty, rather than sacrifice principle. We could envy these Christians their imprisonment with the apostle. Who could not wish to be Silas to join Paul in his hymns and prayers in the stocks? One of the inmates of Bunyan’s jail was permitted to take the manuscript of the immortal ‘ Pilgrim’s Progress ‘ and peruse it quietly in his own cell. Fancy being the first reader, permitted to pass judgment upon the work and to urge its publication! To suffer together in a righteous cause has ever bound men to each other in mutual respect and sympathy. Even the Peuinsular and the Crimean veterans have liked to commemorate their common deeds of prowess by annual celebrations. If the apostle was not oblivious of the endurance of these Christians, we may be sure that One on high has never forgotten them. No act of heroism is unregistered in heaven. “Ye are they who have continued with me in my temptations.”
III. IT WAS NO ORDINARY HONOUR TO BE OF HIGH REPUTE AMONG THE LEADERS OF THE CHURCH. From a passage in the Acts we learn that Paul had relatives at Jerusalem who were interested in him, and these mentioned in the text may have belonged to that family well known at the apostolic head-quarters. No true man is insensible to the good opinion of men of acknowledged worth. It was one of the qualifications of a bishop that he should “have a good report of them that are without.” How easy is it to value the suffrages of worldly society more than the esteem of the followers of Jesus! Yet the applause of the world is an empty breath, the praise of the newspapers soon dies away, military glory is a “bubble reputation.” The desire of fame is one of the strongest passions. Eratostratus burnt the temple at Ephesus to secure notoriety. The gospel does not scorn these natural forces, but utilizes them by refining and purifying our motives. It persuades us to approve ourselves to him who searches the heart and tries the reins, whose eyes are as a flame of fire. “I know thy works and thy charity, thy service, and faith, and patience.” Voltaire lamented on his death-bed, “I have swallowed nothing but smoke; I have intoxicated myself with the incense that turned my head.” “A good name is rather to be chosen than great riches.”
IV. THEIR PROFESSION STOOD THE TEST OF YEARS. The apostle does not omit to notice their early conversion. They “were in Christ before” him. In any case disciple- stop signified a sharp struggle, and a wrench from old associations. One’s real age is determined ethically, not physically. Seniority in Church-membership is not to take precedence of spiritual gifts, but demands courteous recognition. “Ye youngers submit yourselves unto the elder.” Age is doubly venerable when like a mellow sunset it crowns a Christian day. We may well ask whether we have advanced in knowledge, spirituality, and usefulness, as others have who commenced with us the Christian race. Are we lagging behind, whilst they have marched to the front? That is a happy competition to be “first in Christ.” There is room for all; there need be no disappointed competitors. To be “out of Christ” is to be hopeless and undone. Shall parents and friends press forward to the Master’s feet while we remain irresolute, undecided? The law is, “He that asketh, receiveth.” Paul outstripped many apostolic compeers.S.R.A.
Rom 16:17, Rom 16:18
Fomenters of discord.
A bright galaxy of Christian stars has been enumerated in this chapter. In contrast with these “lights of the sky” are those wandering will-o’-the-wisps which lead men astray in the darkness; marshy exhalations conducting to quagmires of destruction. The only course to be pursued in relation to the latter is to avoid them as a plague, as moral lepers whose presence brings contagion.
I. PERSONS TO BE SHUNNED. Those “who cause divisions and offences.” True Christianity ever makes for peace. There may be rending and outcries whilst the former evil spirit is undergoing expulsion; there are often searchings of heart and a forsaking of old companions and practices; but when Christ is acknowledged as King, tranquillity reigns in the breast, and peace and love spread their pinions over Christian fellowship. To break up “the unity of the Spirit in the bond of peace” is a sure method of placing stumbling-blocks in the path of the unwary. More harm has proceeded from this source to the body of Christ than has ever resulted from outside attacks. Safety lies in withdrawal from those who walk disorderly, rudely disturbing the peace of the Church.
IX. WANTON PROMOTERS OF STRIFE HAVE A PERSONAL END TO GAIN. They “serve their own belly” Thus ruthlessly does the apostle analyze their motives, and he hesitates not to impute their action to a base desire for self-gratification. Perhaps they aim at notoriety, or they are jealous of the accepted leaders of religious life. The pugnacious see little chance of distinguishing themselves in seasons of serenity. The arm rebels against the governing head, and instead of counting it an honour to minister according to its functions, would rather force the rest of the frame to pander to its single indulgence. The simple are easily imposed on by specious professions and plausible protestations of a regard for the common weal.
III. JUDGE THE CONDUCT OF MEN BY THE STANDARD OF TRUTH. We are not left to our intuitive discernment. What is “contrary to the doctrine” of the apostles can never be allowed as a basis of division. Heavy is the responsibility those incur who initiate strife among Christians. Let them be certain first that what they bring forward as a test is truth, important fundamental truth. If it opposes the ethical rules or the elementary teachings on which the gospel is established, it carries its own condemnation. A speculative theory is not a sufficient reason for throwing a firebrand amongst the articles of faith. Such behaviour differs radically from a religious reformation like that of Luther, where it is a return to gospel simplicity that is contended for, and not an overlaying of sound words with superstition and ceremony. The apostle’s warning applies, not to genuine seekers after truth, but to those who delight in making breaches in the Christian fortress. Discriminate between schismatics and dissenters!
IV. THE MAIN SECURITY AGAINST EVIL INFLUENCE AND THE CHIEF PRESERVATIVE OF HARMONY IS AN EARNEST DESIRE FOR THE GLORY OF CHRIST. “Serve our Lord Christ.” As a wire introduced into a solution promotes crystallization, so really Christian thoughts and purposes and acts group themselves around the Person of the Saviour. Petty longings are subordinated to the one grand idea of doing the will of the Lord. The foe cares little about the damage inflicted on the kingdom; the servant grieves over every disruption of its peace and power. Even necessary departures from a corrupt Christian society have been deplored as evil in themselves by the good men who have felt constrained thus to prove their loyalty to conviction.S.R.A.
HOMILIES BY R.M. EDGAR
Rom 16:1-27
Salutations and benedictions.
The programme being sketched, the apostle now proceeds to the salutations and benedictions with which his Epistles usually end. And here notice
I. THE DISTINGUISHED PLACE OCCUPIED IN THE PRIMITIVE CHURCH BY WOMEN. There are no less than nine women specially referred to in this list, and all are active in the Church. Some were deaconesses; for instance, Phoebe, Mary, Tryphena and Tryphosa, and Persis. Oriental society separates the sexes in a way we do not in the West; hence the need of such officials there, and in zenana mission work still. Why should they not exist? Many a work which the Church should undertake can be better done by women than by men. But notice briefly:
1. Phoebe. She was a deaconess of Cenchrea, the port of Corinth. It was she who carried the precious Epistle to Rome. Some business led her thither. She is the bearer of the finest Epistle ever written to a Christian Church, and in it she has a magnificent introduction.
2. Prisca. Called Priscilla, and mentioned before her husband Aquila. Perhaps she was the better Christian. At all events, they had a “Church in their house.” They had been very kind to the apostle, and had prosecuted with him their tent-making trade.
3. Tryphena and Tryphosa. Their names suggest voluptuous livingbut they had been transformed by grace into hard workers (cf. Godet, in loc.).
4. Persis. Likely an aged deaconess. Her work is over. She had done muchhad doubtless done what she could, and did not need to go to her work in company, like the preceding pair, but could face it alone.
5. Mother of Rufus. She seems to have been the widow of Simon the Cyrenian, as Mar 15:21 suggests. Paul had likely lodged with them when in Jerusalem, and received maternal sympathy from the good lady. Hence he speaks of her as his mother too.
II. NOTICE THE PARTICULAR KNOWLEDGE PAUL POSSESSES OF THE MEMBERS OF THE CHURCH IN ROME. This long list is a very particular one, and shows how the apostle has them all at his fingers’ ends. He seems to have had that very enviable faculty for remembering names. And his particularity in the matter was from the love he bore them, as references in the words used over and over suggest.
III. THE SALUTATION WITH THE KISS OF HOLINESS. The arrangement was men kissed men, and women women, as is the Oriental fashion. It indicated a deeper interest in one another’s welfare than we are inclined for in the West.
IV. THE ADVICE TO AVOID TROUBLES OF THE CHURCH. (Mar 15:17-20.) Prudence was necessary in the doing of good and a desire to avoid all pugnacity. On peaceful lines they might expect the victory over the evil one.
V. PAUL‘S FELLOW–WORKERS AT CORINTH SEND GREETINGS TO THE CHURCH AT ROME. (Mar 15:21-23.) The apostle had made good way at Corinth, from the greetings he was here enabled to send.
VI. THE DOXOLOGY. (Mar 15:24-27.) He carries his praise and hope upwards, and lays all at the feet of God. So should it be always.R.M.E.
Fuente: The Complete Pulpit Commentary
Rom 16:1. I commend unto you, &c. This chapter consists chiefly of salutations. Throughout the whole Epistle the Apostle has demonstrated his affectionate regards to the whole society of Christians at Rome. But it was still more engaging to take a friendly notice of the principal persons by name, adding to several of them the honourable character whichthey deserved, or some special mark of his esteem. In the midst of these expressions of his love, the great design of writing the Epistle, and establishing their happiness, recurs to his thoughts. The Jewish converts were exceeding zealous to reduce all professors of Christianity to a submission to the law of Moses; and on this account not only propagated bad principles of religion, but almost every where broke in upon the peace and unity of the Gentile churches. This was the case of the churches in Galatia; but was not yet the unhappy case of the church at Rome. But the Apostle fearing it might, after all that he has done in this Epistle to settle them upon the principles of pure Gospel, throws in here a very pathetic caution against such authors and fomenters of divisions, Rom 16:17-20. He concludes, after repeated benedictions, (like one who with his whole soul wished their highest felicity,) with a doxology to the only-wise God.
I commend Phebewhich is a servant, &c. It might be translated, who is a deaconess of the church at Cenchrea, a port belonging to the city of Corinth, whence St. Paul wrote this letter. It is agreed that the deacons were officers employed in distributing the church’s stock among the necessitous. They were to be persons of an eminent character, 1Ti 3:8-11 and therefore their service in the church might not consist only in relieving the poor, but in visiting the sick, in exhorting, comforting, and teaching, as occasion required. Corinth was a city of Greece, and, according to the customs of that country, men could not well be allowed to perform those good offices to the women: for men to have visited and conversed with women, would have been counted a very great indecency, and must have brought a scandal upon the Christian profession; as in Greece the women were treated in a manner very different from the usages of the western parts of Europe. This appears from Cornelius Nepos, who observes in his preface, “A great many things in our customs are decent, which are thought scandalous among them: for which of the Romans thinks it a shame to take his spouse to a feast? Or whose wife keeps not in the first room of the house, and converses with company? Which is quite otherwise in Greece, where she is never admitted to a feast, unless of relations, and always keeps in a retired part of the house, which is called the woman’s apartment, whither nobody comes, unless allied to her bynear relation.” This being the case, it is not improbable that some women of probity and good understanding might be chosen to attend as deaconesses upon their own sex. And this custom of keeping the women in a state of separation might occasion, in Greece, other allowable peculiarities in religious affairs. It is certain that they sometimes exercised their devotions apart from their husbands (1Co 7:5.); and that they had separate assemblies for religious worship will appear probable, if we consider that the Apostle, when he is giving rules about prophesying, absolutely enjoins silence to the women in the church, or public assembly; 1Co 14:34-35. They were not allowed to speak or prophesy there, by the commandment of the Lord, 1Co 14:37 or so much as to ask any question in the public assembly about what was taught, but directed to consult their husbands at home: much less were they allowed to teach or usurp authority over the men, but are expressly ordered to learn in silence, with all subjection, 1Ti 2:11-12. And yet the Apostle supposes, 1Co 11:3-16 without any mark of disapprobation, that the woman might pray and prophesy, that is, speak unto others to edification, exhortation, and comfort; for that is here the meaning of prophesying, as the Apostle informs us, 1Co 14:3 therefore prophesying is an address to others, or to a company of persons. Here then the Apostle gives directions about the woman’s praying and prophesying in an assembly, or where others were present, and yet, in the above-quoted places, he expressly enjoins silence, and forbids her speaking, and consequently prophesying, in the churches.How shall we bring these things to a consistency?Thus: the prohibitions and injunctions, 1Co 14:34-35, 1Ti 2:11-12 expressly relate to those assemblies, in which the whole church, men and women, met for the worship of God. In such assemblies the women were to be in silence; consequently (unless the Apostle contradicted himself in the same Epistle, and in a matter upon which he discourses largely and expressly) those assemblies in which women are supposed and allowed to pray and prophesy, were separate meetings, which consisted of none but women. Of the decent appearance of women at such meetings, he discourses, 1Co 11:3-16 where we may observe there is not one word of the church;of praying or prophesying in the church;for he did not consider those assemblies of women as proper churches. Then at 1Co 11:17 he begins to correct disorders in their proper assemblies, when they came together in the church, men and women (1Co 11:28); and discourses upon this subject to the end of ch. 14. In favour of this opinion, Grotius, on the verse before us, remarks, “that in Greece there were , female presbyters, as well as deacons, for the instruction of their own sex; which female presbyters were ordained by the laying on of hands; till the council of Laodicea;” and for this he appeals to the eleventh canon of that council. This order of priestesses must grow out of the custom of women’s holding separate assemblies for their mutual instruction and edification. In those assemblies theysupposed that they might lay aside the veil, the token of inferiority and subjection, and perform their religious exercises uncovered, as if they were upon a par with the men. This the Apostle opposes, and gives his reasons, 1Co 11:3-9. “But,the women might object,we have no men among us; why should we wear the badge of subjection, when we are among ourselves, and therefore are to be considered only in relation to ourselves?” The Apostle answers, Rom 16:10. You ought to have power (that is, a veil, the sign of the man’s power or authority upon your head, because or on account of the MESSENGERS; for so the word , which we translate Angels, most naturally and properly signifies; and so it is rendered, Mat 11:10, Luk 7:24; Luk 7:27; Luk 9:52; Jam 2:25. This furnishes a hint of what the reason of the case plainly suggests, that the men, upon sundry occasions, especially to inspect their conduct, sent messengers to those female assemblies. If we duly reflect upon the general custom of confining and restraining the women, even at home, in their own houses, we need not doubt but those meetings were under particular regulations; and that care would be taken to send proper persons to see how they behaved in them; not to mention that a woman might be wanted at home, and a messenger might be sent to require her attendance. However, it is very probable, that access to messengers was one of the conditions upon which the women held these religious assemblies; and these messengers, coming in the name of their husbands, brought, in a sense, their authority along with them; on which account the women ought to observe a just decorum, as if their husbands were present, seeing that they were in effect still under their eye:The woman ought to have power upon her head, on account of the messengers. Mr. Locke, in his note on 1Co 11:3 supposes women were allowed to prophesy in public assemblies, where men were present; not indeed as ordinary doctors and teachers, but when their “prophesying was a spiritual gift, performed by the immediate and extraordinary motion and impulse of the Holy Ghost.” But this great commentator did not observe, that women are expressly and absolutely enjoined silence in the churches, by the commandment of the Lord, among the rules relative to speaking in this very kind of prophesying, by revelation. See 1Co 14:29-37. Whence, particularly from 1Co 14:32-33 we may conclude, that a revelation given by the Spirit of God was not, at least in general, attended with any such extraordinary motion or impulse, as constrained the person to speak to whom it was given. With regard to the time of speaking, he might use his discretion;when he thought proper, he might begin to speak; and when he pleased, he might hold his speech, as decency and good order should require. Therefore, though the Spirit of prophesy might be poured out upon a Christian woman in the church; or though some truth might be revealed to her, yet she might keep it to herself, and was obliged to keep it to herself, among the Christian men, and to confer only with her husband about it, who, it seems likely, might communicate it to the church, if he thought fit.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 16:1-2 . Recommendation ( , comp. 2Co 5:12 , et al .; see Jacobs, ad Anthol . IX. p. 438; Bornemann, ad Xen. Symp . iv. 63, p. 154) of Phoebe , who is held to be the bearer of the epistle, a supposition which there is nothing to contradict. In the twofold predicate, . ( our, i.e. my and your Christian sister ) and . . . ., there lies a twofold motive, a more general and a more special one, for attending to the commendation.
] feminine , as Dem. 762. 4 : , . The designation by the word , not used in classical Greek, is found only subsequently, as frequently in the Constitutt. apost . See, on these ministrae , as they are called in Pliny, Ep . x. 97, the female attendants on the poor, sick, and strangers of the church, Bingham, Orig . I. pp. 341 366; Schoene, Geschichtsforsch. b. d. kirchl. Gebr . III. p. 102 ff.; Herzog, in his Encykl . III. p. 368 f. Very groundlessly Lucht, because this service in the church was of later date (but comp. Rom 12:7 ; Phi 1:1 ), pronounces the words . not to belong to Paul, and ascribes them to the supposed editor. Respecting the , 1Ti 5:9 , see Huther in loc .
, eastern port of Corinth, on the Saronic Gulf. See Wetstein. Comp. on Act 18:18 .
, . . .] Aim of the commendation.
] characterizes the as Christian; it is to be no common service of hospitality, but to take place in Christ, i.e. so that it is fulfilled in the fellowship of Christ, in virtue of which one lives and moves in Christ. Comp. Phi 2:29 .
] either: as it is becoming for saints (Christians) to receive fellow-Christians (so ordinarily), or: “ sicut sanctos excipi oportet ,” Grotius, Chrysostom. The former (so also Fritzsche and Philippi) is the correct explanation, because most naturally suggesting itself, as modal definition of the action of receiving.
] nam et ipsa , for she also on her part (not , haec ).
] a directrix, protectress (Lucian, bis accus . 29; Dio Cass. xlii. 39; Dindorf, Soph. O. C. 459, and Praef. ad Soph . p. LXI.; Lobeck, Paralip . p. 271). She became ( i.e. se praestitit , Khner, ad Xen. Anab . i. 7. 4) a patrona multorum through the exercise of her calling. Paul might, indeed, have written , corresponding to (Xen. Mem . ii. 1. 32; Soph. Trach . 891, Oed. C. 559; comp. Musonius in Stob. fl . p. 416, 43); but he selects the word which is conformable to her official position, and more honourable.
] and of myself , my own person (see on Rom 7:25 ). Historical proof of this cannot be given. Perhaps Paul had once been ill during a sojourn with the church of Cenchreae.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
THIRD DIVISION
THE COMMENDATION OF COMPANIONS AND HELPERS IN A SERIES OF SALUTATIONS, WITH WHICH IS JOINED A WARNING AGAINST SEPARATISTIC FALSE TEACHERS (JEWS AND GENTILES), WHO COULD HINDER AND EVEN DESTROY ROMES DESTINY AND HIS APOSTOLIC MISSION. YET THE GOD OF PEACE WILL SHORTLY BRUISE SATAN (JUDAISTIC AND PAGANISTIC ERRORS) UNDER THEIR FEET.
Rom 16:1-20
A. Phebe of Corinth
1I commend unto you Phebe our sister, which [who] is a servant [deaconess] of the church which is at Cenchrea: 2That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath [may have] need of you: for she [too] hath been a succourer of many, and of myself also.
B. Roman friends
3Greet Priscilla [Prisca]1 and Aquila, my helpers in Christ Jesus: 4Who have for my life laid down their own necks: unto whom not only I give thanks,5but also all the churches of the Gentiles. Likewise greet [salute] the church that is in their house. Salute my well-beloved Epenetus, who is the first-fruits6of Achaia [Asia]2 unto Christ. Greet [Salute] Mary, who bestowed much labour on us [or, you].3 7Salute Andronicus and Junia [or, Junias],4 my kinsmen, and my fellow-prisoners, who are of note among5 the apostles, who also 8were in Christ before me. Greet [Salute] Amplias, my beloved in the Lord. 9Salute Urbane [Urbanus], our helper in Christ, and Stachys my beloved. 10Salute Apelles [the] approved in Christ. Salute them which [who] are of Aristobulus household [the household of Aristobulus]. 11Salute Herodion my kinsman. Greet [Salute] them that be of the household of Narcissus, which12[who] are in the Lord. Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which [who] laboured much in the Lord. 13Salute Rufus [the] chosen in the Lord, and his mother and mine. 14Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes [Hermes, Patrobas, Hermas],6 and the brethren which [who] are with them. 15Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which [who] are with them. 16Salute one another with a holy kiss. The [All the]7 churches of Christ salute you.
C. Warning against false teachers
17Now I beseech you, brethren, [to] mark them which [those who] cause divisions and offences contrary to the doctrine [teaching]8 which ye have 18[omit have] learned; and avoid them. For they that are such serve not our Lord Jesus [omit Jesus]9 Christ, but their own belly; and by [their] good words and fair speeches10 deceive the hearts of the simple. 19For your obedience is come abroad unto all men. I am glad [rejoice] therefore on your behalf [over you]:11 but [omit but] yet I would have you wise unto [concerning]that which is good, and simple [harmless] concerning evil. 20And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen [omit Amen.]12
EXEGETICAL AND CRITICAL
Summary.A. Commendation of Phebe the deaconess; Rom 16:1-2.B. The salutations to his Roman friends and companions in their household churches, and the commendations therein expressed; Rom 16:3-16.C. Warning against false teachers, who create dissension. Benediction; Rom 16:17-20.
In the Apostles salutations he does not merely take cognizance of friendly relations in a good-natured way, but rather designs, with a distinct section of his Epistle, and in the wise and sincere form of his salutations, to awaken in the Church at Rome the consciousness that, in its principal elements, it is indirectly a Pauline churchthat is, one appropriated by him in his universal efforts.13 Comp., on this point, the Introduction, p. 33, and the construction of the Epistle. It is characteristic, that Aquila and Priscilla stand at the head of those whom he salutes; by their settlement in Ephesus they bad already prepared for his connection there, just as they now had done in Rome, and afterward do again in Ephesus; 2Ti 4:19. And so there are many among those saluted who have preceded him, as his precursors. The whole body of those greeted is made up of different classes. Some are helpers of his missionary labors, who have labored with him, and part of whom have exposed themselves to dangers for him: Prisca, Aquila, Mary, Andronicus, Junia, and Urbanus. A number of them are his relatives, such as Andronicus, Junia, and Herodion; or very near friends, as Rufus and his mother. Besides, there are those whom he can distinguish as disciples converted through his instrumentality, or well-known friends: Epenetus, Amplias, Stachys, Apelles; perhaps also Tryphena, Tryphosa, and Persis. We can further distinguish companies, a church in the house of Aquila, an assembly at the houses of Hermes, Hermas, and their companions; at the houses of Philologus, Julia, and their companions. Perhaps the believers in the households of Aristobulus and of Narcissus also form separate divisions of the Church.
A. Rom 16:1-2.
Rom 16:1. I commend. [Both an introduction and a commendation are implied. The description consists of two parts: First, she is a sister, which is the general ground for welcoming her; then, more specially, she is a deaconess, who had faithfully discharged her duty (Rom 16:2). The name is derived from , Phbus (Apollo), but there is nothing remarkable in this, since the etymology would be as little recalled then, as now, in the case of proper names.R.] See 2Co 5:12. Phebe is usually regarded as the bearer of the Epistle.
Who is a deaconess; . On the institution of deaconesses, comp. Church History and the Pastoral Epistles. Meyer furnishes the special literature on p. 539. [The word occurs frequently in later ecclesiastical Greek. Pliny, in the celebrated letter to Trajan, says: Necessarium credidi, ex duabus ancillis qu ministr dicebantur, quid esset veri et per tormenta qurere. Their duties were, to take care of the sick, poor, and strangers in the female portion of the Church. This office was the more needful on account of the rigid separation of the sexes at that day, especially among the Greeks (Schaff). Meyer refers to Bingham, Orig. i. pp. 341366; Schoene, Geschichtsforsch. ber d. Kirchlich. Gebruche, iii. pp. 102 ff.; Herzog, Encykloped., iii. p. 368; Neander, Pflanzung, i. p. 265 f. The last named argues that the deaconesses must not be confounded with the of 1Ti 5:3-16. See, however, Langes Comm. in loco. We may add: Schaff, Apostolic Church, p. 135; Suicer, Thesaurus, sub voce. Of Phebe, Conybeare says (St. Paul, ii. p. 154): She was a widow of consideration and wealth, who acted as one of the deaconesses of the Church, and was now about to sail to Rome upon some private business, apparently connected with a lawsuit in which she was engaged. He adds: She could not (according to Greek manners) have been mentioned as acting in the independent manner described, either if her husband had been living or if she had been unmarried.R.]
Cenchrea. The eastern seaport of Corinth (see the Encyclopdias).
Rom 16:2. That ye receive her in the Lord. She should be received with Christian interest.And that ye assist her [ . The verb is frequently used as a legal term, hence the conjecture of Conybeare, that her business at Rome was connected with a lawsuit.R.] It is hardly probable that the early Church employed deaconesses to travel in the discharge of official business; the business of Phebe seems to have been of a personal character.
[For she too, . She herself also, not (this one).R.] The reason why the Romans should zealously support her in her affairs does not lie in an official call to Rome, but in her services for the churches at home, and for the Apostle in particular. is a specially honorable designation. [It may refer to her official duties, but not necessarily so. The idea it implies is of service bestowed by a superior on inferiors.Of myself also. When and where, we know not. It is not improbable that she may have been, like Lydia, one whose heart the Lord opened at the first preaching of Paul, and whose house was his lodging; Alford.R.]
B. Rom 16:3-16.
Rom 16:3. Prisca. [This is the real name; Priscilla is the diminutive, according to the common mode of forming such appellations.R.] She belonged, like Phebe, to the women who were prominent because of the energy of their faith, and deserved the honorable position before the name of her husband, Aquila (comp. Act 18:2). See 2Ti 4:19. [The frequent sneers at Paul about his views respecting the female sex and their prerogatives might be spared us, were this chapter carefully read. The order here is a sufficient answer: the wifes name first, because she was foremost, no doubt. The standard is, after all, capacity, not sex. Both are called my helpers, and it would seem that, as such, they were both engaged in spiritual labors, which term includes vastly more than public preaching.R.]
Rom 16:4. Their own necks. Meyer translates the literally: have laid under, under the executioners axe. But there has been no mention made in Pauls previous history of the executioners axe. Even Meyer himself doubts whether we should take the expression in its exact meaning. Since Paul was a member of their family, they were answerable for him in the tumults that arose in Corinth and Ephesus (Act 18:12; Act 19:23).What they did for the Apostle, was done for all the churches of the Gentiles.
Rom 16:5. Likewise salute the church that is in their house [ ]. The definite prototype of an apostolical household church, the type of the later parish. At the same time, the single household churches in Rome are already connected by the bond of fellowship into one spiritual church. Accordingly, the church in the house is almost = the assembly in a certain house.14 Tholuck: In the metropolis, which was at that time about four miles in circumference, there were not less than five of them (comp. Kist, in Illgens Zeitschrift fr hist. Theologie, ii., 2d part, p. 65).
Epenetus. Unknown, as all the following ones to Rom 16:15. (Rufus may be the son of Simon; Mar 15:21.) The legends of the Fathers made the most of them martyrs and bishops, and the Synopsis of Dorotheus misplaces the most of them among the seventy disciples; Meyer.
The first-fruits of Asia [ . See Textual Note 2]. Asia proconsularis. The reading Achaia is less authenticated, and creates difficulty, inasmuch as, in 1Co 16:15, Stephanas is mentioned as the first-fruits of Achaia. On the solution of this difficulty (by supposing that Epenetus was a member of the household of Stephanas, now in Rome), see Tholuck, p. 738.[ . Meyer, Philippi: with reference to Christ; De Wette, Lange: for Christ. The meaning obviously is: first converted to Christ.R.] The first-fruits, or those first converted, were generally the natural leaders of the incipient churches.
Rom 16:6. Mary. Not more definitely known. There is no need of explaining that the reading, bestowed much labor15 on us, is much more natural than the other, on you, for elsewhere the Apostle always brings out prominently the relations of the persons saluted to his own labors. [See Textual Note 3.R.]
Rom 16:7. And Junia (or Junias). The word has often been taken, and by Chrysostom [Grotius] among the rest, as a feminine noun, Junia; it seems more probable that it is Junias, an abbreviation of Junianus (see Tholuck, p. 739). [If feminine, it is the name of the wife or sister of Andronicus; the Rec. accents thus: , which indicates the feminine. Most editors (not Tregelles): . It is as impossible as it is unnecessary to decide the question, though Meyer thinks the added description favors the masculine form.R.]
My kinsmen. The expression has been understood by Olshausen, and others, in the broader sense of fellow-countrymen; against which it has been remarked that, in that case, others than Jewish Christians have received this designation, besides the three thus denominated. Dr. Baur finds in these kinsmen not only a mark of the unauthenticity of chap. 16, but even of the unfairness of the author, who, by this fiction, would make for the Apostle the favorable appearance of having sustained a more intimate relation to the Jewish-Christian Church in Rome.
My fellow-prisoners [ ]. Further particulars are not known. But as, according to Act 23:16, the Apostle had a nephew in Jerusalem who took a deep interest in his cause, and as it is said of Andronicus and Junias, or Junia, that they were before him in Christthat is, were believersso it is natural to make a family from the names of Andronicus, Junias, or better, Junia and Herodion, and to suppose that these, as the early converted kinsmen of Paul, had already made an impression in Jerusalem upon the unconverted Paul, and, after his conversion, had taken an interest in him in his captivity. Then, these were specially adapted, like Aquila and Priscilla, to prepare the way for him in Rome. This would also give a simple explanation to among the apostles, . They were, highly respected as believers among the apostles in Jerusalem. So also Meyer: distinguishedthat is, most honorably known to the apostles. Thus Beza, Grotius, and most others; De Wette, Fritzsche, and Philippi. They take the right ground, for is never used by Paul in the broader sense (as Act 14:4-14), and therefore cannot be explained, with Origen, Chrysostom, Luther, Calvin, &c., and Tholuck: among [i. e., among the number of] the Apostles.[16] See Meyer for hypotheses respecting their conversion.
Rom 16:8. Amplias. An abbreviation of Ampliaton.[Beloved in the Lord, beloved in the bonds of Christian fellowship (Alford).R.]
Rom 16:9. UrbanusStachys. The Apostles distinctions result from an exact view.
Rom 16:10. Apelles. This has been confounded (by Origen, and others) with Apollos, but without any ground whatever. [Comp. Horace, Sat., i 5. 100. Supposed to be a freedman, but the name was common among this class (Meyer, Philippi). There are various conjectures about the grouping of freedmen and slaves in these verses.R.]
The approved [ ]. A predicate of tested steadfastness in faith.Who are of the household of Aristobulus. That is, the Christians in the household, probably slaves of Aristobulus. See the additional in the following verse. [Alford: It does not follow that either Aristobulus or Narcissus were themselves Christians. Only those of their famili ( ) are here saluted who were ; for we must understand this also after .R.]
Rom 16:11. Narcissus. Grotius, Neander, and others, have regarded him as a freedman of Claudius (Sueton., Claud. 28). [This freedman, however, was put to death two or three years before this Epistle was written. It is possible that the salutation is addressed to his family, known thus after his death.R.]
Rom 16:12. Persis. [The name is derived from Persia, as the native country of the bearer; but it is not known that it was borne for this reason in this particular instance.R.] She is thus candidly distinguished from the two just named.
Rom 16:13. Rufus. See Commentary, Mark, p. 151.The chosen. A very expressive distinction. [Not merely elect in Christ, but a chosen man, a distinguished Christian (Hodge).R.]His mother and mine [ . His mother by nature, mine by maternal kindness (Webster and Wilkinson).R.]. Fervid expression of gratitude for the enjoyment of friendly care.
Rom 16:14. Hermas. This verse contains a numerous group, probably intimately associated, and less known to the Apostle. Hermas has been regarded by Origen and Eusebius as the author of the work: . But this author belongs to the middle of the second century.The brethren who are with them [ ]. This, as well as the expression in Rom 16:15 : All the saints who are with them, has been understood as referring to a household church. Incidental hypotheses: (1) Christian associations for common business pursuits, &c. (Fritzsche, Philippi). (2) Missionary unions (Reiche). [The latter is quite improbable.R. ]
Rom 16:15. Julia. Probably the wife of Philologus; for, in what follows, she is distinguished from the sister of Nereus.
Rom 16:16. With a holy kiss. , 1Th 5:26. Comp. 1Pe 5:14 : . In Tertullian, it is the osculum pacis; the fraternal kiss after the finished prayer in the assemblies of the Christians is mentioned by Justin Martyr (M. Apol. 1. Op. 65); Tholuck.For further particulars, see Meyer and Winer. The continuance of this Oriental Christian custom of connecting the salutation and the kiss as an expression of fellowship and of common festivals, is known in the Greek church (see Luk 7:45).
All the churches [ . See Textual Note7]. As Paul has made known in many churches his intention of going to Rome, and because of this opportunity had received many salutations for Rome, he regarded himself sufficiently warranted to greet Rome in the name of all the churches, particularly of those which he had established. Grotius limits the expression to the Grecian churches; others, in other ways. [Stuart, Olshausen, to the churches in Corinth and vicinity; Bengel, to those he had visited.R.]
C. Rom 16:17-20.
Rom 16:17. Now I beseech you, brethren. A warning against those who cause divisions and variances is very properly connected with the hearty and solemn injunction for the universal preservation of unity and harmony. See an analogous instance in Eph 6:10 ff. This section is, therefore, by no means supplementary, as Meyer holds it to be. On the contrary, it is observed, by both him and Tholuck, that it may be inferred from the position of the Apostles words (at the conclusion), and their brevity, that the false teachers here designated have not yet found entrance into the Church. He already knew that they existed,and that they increased both intensively and extensively; therefore he couldas he subsequently did in his farewell address at Miletus, when setting out for Ephesushere definitely predict their presence in Rome. Carpzov has had in mind the differences in chaps. 14 and 15; Clericus, and others, the early heathen philosophers. In both, the idea of Christian false teachers is wanting. Others have decided them to be Libertines. That the Apostle, at all events, had in view, besides the future Judaizing and Ebionitic zealots for the law, the gnosticizing and antinomian spirits of the future, is proved on looking at the arrangement for the reception of both these tendencies, which he, according to chaps, xiv. and xv., unquestionably found already in the Church. According to De Wette, the kind of false teachers here mentioned cannot be more specifically determined; according to Tholuck, with reference to Php 3:2, &c, the zealots of the law are meant.
[Alford says: Judging by the text itself, we infer that these teachers were similar to those pointed out in Php 3:2, &c.: unprincipled and selfish persons, seducing others for their own gain; whether Judaizers or not, does not appear; but considering that the great opponents of the Apostle were of this party, we may perhaps infer that they also belonged to it.R.]
To mark [. To notice carefully; used in Php 3:17, with reference to those who should be imitated; more intensive than (Meyer).R.] This, and the avoiding of them, Krehl thinks can be referred only to present false teachers, which is very properly opposed by Tholuck.[Divisions and offences, . The articles point to known divisions and scandals, whether Paul referred to any particular persons or not. Dr. Hodge seems disposed to refer the first word to doctrinal divisions, the latter to moral offences; so Webster and Wilkinson. Philippi and Meyer seem to refer the first to divisions, however occasioned, and the latter to temptations to depart from the gospel ground of faith and life. The objection to the former distinction is, that the divisions hinted at in the Epistle were mainly of an ethical rather than a doctrinal origin.Contrary to the teaching, . On the preposition, see Gal 1:8, Langes Comm., p. 19. Most German commentators are disposed to reject at least the exclusive reference to doctrinal instruction. As our English word doctrine suggests dogmatic theology, we substitute teaching, which includes all instruction.A commendation of their teachers is implied, which hints at the indirect Pauline origin of the Church.Avoid them, . There is no reference to official excommunication, but to personal treatment of those who might or might not be church members.R.]
Rom 16:18. Serve not our Lord Christ [ . See Textual Note9]. See Rom 2:8; Php 3:19; 2 Cor. 2:20. Fanaticism, by its confusion of spiritual and carnal affections and motives, degenerates into disguised sensualism.Their own belly [ ]. This is a symbol of their self-interest, selfishness, sensuality, and of their final aiming at a mere life of pleasure; comp. 1Ti 6:5; Tit 1:11.
And by their good words and fair speeches [ . See Textual Note10]. Comp. 2Co 11:14. By good words they represent themselves in a rosy light, and by flattering speeches, their hearers. For further particulars, see Tholuck, p. 741. Melanchthon understands, by , religious blessings and promises; for example, those of the monks. [Hodge takes the two words as synonymous. Meyer thinks the former characterizes the tenor, and the latter the form, of their words. . is found only here in the New Testament. The view given by Dr. Lange is quite tenable.R.]
The simple [. The unwary]. Those who, as such, can be easily deceived. [How many were deceiving and deceived, appears from Php 1:15, written from Rome a few years afterward.R.]
Rom 16:19. For your obedience [ ]. The is explained in different ways:
1. It implies, indirectly, that they also are not free from this (Origen, Fritzsche). [Dr. Hodge takes obedience as *AP*= obedient disposition, and, with others, regards this as implying a liability to be led astray. But obedience, without further definition, would mean the obedience of faith, in this Epistle at least; besides, this view implies that their obedience was not altogether of a commendable character.R.]
2. It implies an antithesis; as for the Roman Christians, he knows that they, as being obedient to the gospel, cannot be so easily deceived (Chrysostom, Theodoret, Meyer).[17]
3. The specifies a second ground for Rom 16:17 (Tholuck, De Wette, Philippi). [So Alford. But Meyer correctly says, that is never repeated thus in a strictly cordinate relation. Alford finds also a slight reproof here.R.]
Explanation (1) is, as it seems to us, very aptly modified by Rckert. Since they succeeded in deceiving the simple, they will think that they can also easily find an entrance to you, for they regard your obedience, which is everywhere known, as that very simplicity. [This avoids the objection to which the view, as held by Dr. Hodge, is open. Still, Meyer seems nearest the true explanation.R.]
I rejoice therefore over you [ . See Textual Note11. The emphatic position of favors Meyers view of , while the next clause, with its adversative , seems to introduce the real warning.R.] It is, at all events, desirable that they allow themselves to be warned, according to the rule which the Apostle lays down.
Wise [. . A. C, Rec., insert , which seems to be an interpolation on account of , which follows.R.] They should be receptive inquirers after what is good. But, on the other hand, they should be as unreceptive of, and unteachable in, what is bad, as if they were simple-hearted people.Harmless. [Dr. Lange renders: ungelehrig, einfltig, simple, as in E. V. But harmless seems to be preferable, especially as another Greek word has been rendered simple just before (Rom 16:18).R.] Meyer explains by pure [i. e., unmixed with, free from, evil], which does not make an antithesis to the foregoing (comp. 1Co 14:20). Mat 10:16, on the contrary, constitutes a harmonious antithesis to the whole passage. For different expositions of the , see Tholuck. [Dr. Hodge: Wise, so that good may result, and simple, so that evil may not be done; so most commentators.R.]
Rom 16:20. And the God of peace, &c. [ , …] In the divine power of the Spirit and Author of peace. It is just as the God of peace that He will bruise Satan, who, by his false doctrines, causes divisions, and rends the Church asunder. The , shall bruise, is the prophetic future; but not optatively, according to Flatt [Stuart] (see 2Co 11:15). The expression is an allusion to Gen 3:15.
The grace, &c. This is the usual concluding benediction (see 2Co 13:13). In 2Th 3:16; 2Th 3:18, a concluding salutation also follows the benediction. [The presence of the benediction here has led to various conjectures: that Paul intended to close, but afterward added the salutations; that Rom 16:24 is not genuine, since it only repeats this doxology, &c. But the text is well sustained here, except the final Amen (see Textual Note12); and certainly no one has a right to say that Paul shall always close his Epistles in the same way, or to impugn either the genuineness of the text or the inspiration of the author, because he does not conform to a certain mode (however customary with him).R.]
DOCTRINAL AND ETHICAL
1. We become best acquainted with the nature of the office of deaconess in apostolic times from the Pastoral Epistles. From these it is evident, first of all, that this office was not of a missionary character, but a local service in the Church, springing from Christian consecration, and more exactly defined, by the restraint then placed on women, by the general destination of the sex, as well as by age and character. This form of the office in the early Church was succeeded, in the Middle Ages, by the religious orders, which assumed, besides, a qualified missionary function. Recent times have attempted glorious things in relation to this office, and have accomplished great results; but the full development of the matter from the idea of a local evangelical service, into which, in its wider sense, all the female members of the Church are called, remains a grand problem for the Evangelical Church. [Womans work in the Church diaconal, not ministerial.All Christian women called to a diaconal Service; some to a more special, and perhaps official, service of this nature.The danger of the medival extreme best avoided by regarding the Church as founded upon the family; not intended to override it (see the household churches named here). How are we Protestants ignoring this idea?The diaconal service a priestly one (Rom 15:27); noble, however humble it appears.R.]
2. The commendation of Phebe, a model for Christian commendations.
3. The Apostles salutations. Christianity is as intensively personal in a holy sense, as actually free from the ungodly respect of persons. The Apostles friends as preparers of his way, and witnesses of his greatness and humility. His brief descriptions of them are models of a proper estimation of persons, free from all flattery. A group of constellations in the apostolic age, as a segment of that spiritual starry sky which eternity will reveal.
4. The warning against the false teachers. See the Exeg. Notes.
5. The Apostles glorious prophecy opens a still greater future for Rome. We also read, in Matt, xiii., that it is Satan who sows the tares among the wheat, and thereby causes offences. False teaching seems here to be a ground of divisions and offences. The first practically evil effect proceeds outwardly, the other comes inwardly.
6. It has been said, that the Apostle has pronounced too hard a sentence on his opponents. But the Apostle had established the great festival of peace, and therefore he must regard the enemies of Gods Church of peace as just what they really arethe demoniacal disturbers of the institution of a heavenly life on earth.
(The Homiletical and Practical Notes are in Rom 16:21-27.)
Footnotes:
[1]Rom 16:3.[Instead of (Rec., versions and fathers), we find in . A. B. C. D. F. L., cursives, &c. Universally received now.
[2]Rom 16:5.[Rec., with D2 3. L., Syriac versions, and fathers: . . A. B. C. D1. F., most versions, Latin fathers: . De Wette defends the former on the authority of the Peshito, and also because the difficulty arising from 1Co 16:15, where Stephanas is called the first-fruits of Achaia, might have occasioned the change into . But the probability is rather that the parallel passage was written on the margin, and thus crept into the text; and as the Epistle was written in Achaia, the error was readily retained. The reading is accepted by most modern editors and commentators.
[3]Rom 16:6.[Rec., C2. L., versions and fathers: ; D. F.: ; . A. B. C1., versions and fathers: . The tending last mentioned is adopted by Griesbach, Lachmann, Meyer, Alford, Tregelles; that of the Rec., by Tischendorf (ed. 2), De Wette Philippi, Lange. The internal evidence is strongly in its favor. See the Exeg. Notes.Rec., with . D. F. L.: ; A. B. C., Peshito: . The latter is preferred by Lachmann, Tischendorf (ed. 2), Alford, Tregelles.
[4]Rom 16:7.[See the Exeg. Notes.
[5]Rom 16:7.[Among the apostles is ambiguous. It may imply: among the apostles, as of their number, or simply that the apostles held them in high repute. The latter is decidedly preferable. See the Exeg. Notes.
[6]Rom 16:14.[. A. B. C. D1. F., most versions, sustain the order: , , ; adopted by Lachmann, Tischendorf, Meyer, and most modern editors. That of the Rec. is supported by D3. L., some Greek fathers.
[7]Rom 16:16.[The authority for is overwhelming (. A. B. C. L., most versions and fathers). The omission arose from the question as to whether the Apostle could speak for all the churches.
[8]Rom 16:17.[On teaching in preference to doctrine, see Rom 10:17, p. 212, and the Exeg. Notes.
[9]Rom 16:18.[The Rec. inserts , but it is not found in any of the known uncial MSS., and is omitted in a number of versions.
[10]Rom 16:18.[D1. F. omit ; found in . A. B. C., most versions. Probably omitted from the transcribers mistaking the end of the previous word for that of . So modern editors.
[11]Rom 16:19.[The Rec. has: , which is sustained by a number of versions, and by 3.; the order is found in D. F., which omit , however. 1. A. B. C. L.: ; adopted by Lachmann, Tischendorf, Meyer, Alford, Tregelles. De Wette and Philippi retain the order of the Rec. Besides the preponderant uncial authority, it is properly urged against the reading of the Rec., that it gives the more usual order, hence likely to be an alteration. Dr. Lange calls it a correct exegetical gloss.
[12]Rom 16:20.[None of the uncial MSS. now known support the of the Rec., which is accordingly rejected by all critical editors.Alford, Tregelles, and others, bracket , which is not found in . B.; but it seems best to retain it.R.]
[13][Ford: Some persons, regarding this chapter as containing little more than a register of names, treat it with comparative indifference; thereby defrauding their souls of much good. St. Chrysostom, in his day, had cause to complain of the same neglect shown by many to the conclusion of this Epistle. Hence he bestows special pains in explaining it. It is possible, he writes, even from bare names to find a treasure: and then he at once proceeds to disclose what the treasure is. The list of names shows: (1) Pauls personal regard; (2) The high place he accords to women; (3) The constitution of the Roman Church; (4) The great influence he exerted, if so many friends could be found in a church he had never visited. (5) The undying name received from his friendly mention, is a type of the eternal blessing which belongs to those whose names are written in the Lambs Book of Life. Evidently there are not many rich or great in this listfew of whom we know any thing save what is here hinted; yet these names abide, while those of the wealthy and honored have been forgotten. Even Horace and Livy give no such extended fame as Paul has done to his friends and acquaintances at Rome.R.]
[14][Dr. Hodge suggests that, as a tent-maker, Aquila had better accommodations for such an assembly than most of the Christians. See Alford in loco, where he quotes Justin Martyrs statements about these assemblies. Certainly there is no warrant for supposing that only the household servants, &c., are meant.It is clear that the early Church was formed quite as much upon the household model as upon that of the synagogue. No form of church government should ignore this, nor can Christianity make true progress at the expense of the family. As the religion of Jesus Christ has sanctified household relations, and elevated them all, how far is the Church responsible for the manifestations of moral decay in social life? May not the schisms in families, produced by sectarian propagandism, so far interfere with any thing akin to these household churches, as to exercise a deteriorating influence? Certainly it is difficult to conceive, that any Christians at Rome would lay in wait for Priscas children, to decoy them with presents to some other assembly. Yet that is a recognized form of ecclesiastical (I will not say Christian) effort in these days!R.]
[15][The verb , when not followed by , refers to practical activity, not to preaching and teaching. Here, probably, some acts of womanly kindness are intended, such as Paul would be more likely to have received than the whole Roman Church. Hence us is more probably correct than you. Besides, why should Paul add this description, were she so well known to that Church?R.]
[16][Luther: welche sind berhmte Apostel. Yet even so high an Anglican as Dr. Wordsworth accepts the view of Meyer and Lange. An able defence of the less restricted use of the term will be found in Lightfoot, Galatians, pp. 92 ff. Still, in every case where Paul uses the word, it can he referred to others than himself and the Twelve only by catachresis. In 2Co 8:23, the article is omitted, and the word has obviously no ecclesiastical sense. Alford thinks the meaning adopted above would imply that Paul had more frequent intercourse with the other apostles than we know that he had. Yet how strange that noted apostles should require this certification from Paul.R.]
[17][Meyer finds the ground for this antithesis in the position of , and paraphrases: Not without ground do I say the hearts of the simple; for you they will not seduce, because you do not belong to the simple; but you are so noted for your obedience (to the gospel), that it is everywhere known; about you I am therefore glad, yet I would have you wise and pure, &c. An elegant mingling of the warning with the expression of firm confidence. This view is now favored by Philippi, and is nor open to the objection urged against (1), nor does it present any grammatical difficulty whatever.R.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This Chapter, which closeth the Epistle, is chiefly Greetings and Salutations to certain Persons of the Church, known to the Apostle. Paul closeth the whole with ascribing Praise and Glory to God.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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 succorer 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 well-beloved Epaenetus, who is the firstfruits of Achaia unto Christ. (6) Greet Mary, who bestowed much labor on us. (7) Salute Andronicus and Junia, my kinsmen, and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.
I do not think it necessary, in a work of this kind, to amplify the pages, in dwelling upon the characters Paul hath here given testimony to, of their faith in Christ. Much no doubt might be said, of honor to them, and of profit to ourselves. But I must forego that pleasure. One point at the close of those verses, I would beg the Reader to notice, in order to guard against any misapprehension; I mean, when speaking of some which were of note among the Apostles, he saith: who also were in Christ before me. By which we are to understand, that they were brought into a saving acquaintance with Christ before that Paul was. Nothing more can be implied than this. For as to the being in Christ, and the well-being in Christ, the whole Church were so together, and that before all worlds. Known unto God are all his works, from the beginning of the world, Act 15:18 . It forms one of the most blessed of all truths, that the Church was chosen in Christ before the foundation of the world, Eph 1:4 . And, from that moment in eternity, be that moment called by whatsoever name it may, in which to the infinite mind of Jehovah Christ stood up, as the Head, and Husband of his Church; every individual member of his mystical body, as the body and spouse of Christ, must have stood up with him. So that, in the secret decree, fore-knowledge, and fore-appointment of God, all Christ’s members were alike in Christ together; as his seed, his children, his offspring, Pro 8:22-31 . All alike at one time given by the Father. All alike covenanted for, and engaged for, by God the S on. And all equally beloved in Christ by God the Spirit, from the beginning; though his great work of regeneration, remained to be accomplished, in the several ages of the Church, as appointed. The being in Christ therefore before Paul, was in allusion to the time of this glorious act of regeneration wrought in their being quickened who were before in the Adam – nature of a fallen state dead in trespasses and sins. And in this sense, it was a blessed thing to be early called; and to be brought from darkness and the shadow of death. Thousands of transgressions are thereby cut short. And Paul was ready to give them the birth-right of honor. No doubt it melted his heart to consider, how the Lord had distinguished them with this sweet grace of conversion, when he was blaspheming and causing the Lord to serve with his sins, and wearying him with his iniquities. All this was cause for blessing the Lord for his distinguishing mercy. But, in relation to an union with Christ, and being in Christ, here there could be no precedency. The first sinner awakened by grace, whether Adam, Eve, or Abel; and the last sinner of the Adam race, which is yet unborn in nature, and consequently unborn in grace; were all alike secretly in Christ, chosen in Christ, beloved in Christ, and interested in all that belongs to Christ, as the Christ of God, and Head of his body the Church, from the beginning, and before all worlds.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fellow-workers in Christ
Rom 16:3-5
‘Greet Priscilla.’ ‘Greet Mary.’ ‘Greet Amplias.’ Salute Apelles.’ ‘Salute Asyncritus, Phlegon, Hermas.’ And so on, and so on. And let us mark that these delicate courtesies come at the end of this tremendous Epistle, an Epistle which for sheer power of reasoning was regarded by Coleridge as unsurpassed in literature.
I. First of all, I notice that Priscilla and Aquila have a common rootage with Paul. ‘My fellow-workers in Christ Jesus.’ The great Apostle and the more obscure disciples had a common spiritual soil; their souls were buried and enswathed in the same Lord. It is most heartening to recollect that Paul and John and St. Francis struck their roots into the same grace in which I stand. I may not share Paul’s talents, but I can share his Christ.
II. And then Paul and Priscilla and Aquila were one in a common service, My fellow-workers. The literal interpretation of the phrase might thus be given: these humbler workers brought their energy, and added it to the strength of Paul in the cause of the kingdom of Christ. Aquila added his little to Paul’s greatness! Yes, and that is just the lesson which many of us have got to learn. We have energy which, if added to the energy of a greater man, will enable him to do greater things. (1) But Priscilla and Aquila were not only fellow-helpers of Paul in the way of encouragement and prayer; they did positive and individual service in the ways of their own life and labour. In Corinth they met the great Apostle, who found lodgings in their house. Many a time would the needles become still and silent as Paul told the story of Nazareth, and Calvary, and Olivet, and his own solemn experiences on the way to Damascus. Until at last the tent-maker’s house became a sanctuary, and all three were on their knees together in adoration of a common Lord. (2) And then the eager disciples became ardent Apostles. Having heard the message they passed it on. (3) And then these two disciples became centres of Christian fellowship. ‘The Church which is in their house.’ I often wish we could recover the power of these meetings in the home.
III. And lastly, Priscilla and Aquila were one with Paul in a spirit of common chivalry. ‘Who for my life laid down their necks.’ We do not know the particular occasion to which the Apostle refers, and it is not needful for us to know it. It is sufficient for us to know that Priscilla and Aquila were prepared to take risks in the service of the Lord. And what were the fruits of it? What the fruits always are. Holy boldness has the key to many a secret door. The disciple who bears much discovers much.
J. H. Jowett, British Congregationalist, 17th September, 1908, p. 242.
Rom 16:4
Now it was a time of great sufferings; and many Friends being in prison, many other Friends were moved to go to the Parliament, to offer up themselves to lie in the same dungeon, where their friends lay, that they that were in prison might go out and not perish in the stinking jails. This we did in love to God and our brethren that they might not die in prison.
Fox’s Journal for 1658.
References. XVI. 4-16. Expositor (6th Series), vol. vii. p. 405. XVI. 5. Ibid. (6th Series), vol. xi. p. 437. XVI. 7. Ibid. (4th Series), vol. iii. p. 367; ibid. (6th Series), vol. vii. p. 397; ibid. vol. x. p. 446. XVI. 7, 11. Ibid. vol. v. p. 94. XVI. 12. Expository Sermons on the New Testament, p. 189.
Rom 16:13
My kind mother did me one altogether invaluable service; she taught me, less indeed by word than by act and daily reverent look and habitude, her own simple version of the Christian faith…. My mother, with a true woman’s heart, and fine though uncultivated sense, was in the strictest acceptation Religious. The highest whom I knew on Earth I here saw bowed down, with awe unspeakable before a Higher in Heaven: such things, especially in infancy, reach inwards to the very core of your being.
Sartor Resartus, bk. ii. ii.
References. XVI. 14. Expositor (6th Series), vol. v. pp. 65, 423. XVI. 16. W. M. Sinclair, Christian World Pulpit, vol. 1. p. 321.
Rom 16:17
In the second chapter of his Apologia, Newman uses this verse to justify his conduct towards his brother Francis.
‘I would have no dealings with my brother, and I put my conduct upon a syllogism. I said, St. Paul bids us avoid those who cause divisions; you cause divisions; therefore I must avoid you.’ He admits that his behaviour on this and other occasions laid him ‘open, not unfairly, to the charge of fierceness,’ but adds, ‘It is only fair to myself to say that neither at this, nor any other time of my life, not even when I was fiercest, could I have even cut off a Puritan’s ears, and I think the sight of a Spanish auto-da-f would have been the death of me’.
There were few warnings to his pupils on the entrance into life more solemn than those against party spirit, against giving to any human party, sect, society, or cause, that undivided sympathy and service which he held to be due only to the one party and cause of all good men under this Divine Head. There were few more fervent aspirations for his children than that with which he closes a letter in 1833: ‘May God grant to my sons, if they live to manhood, an unshaken love of truth, and a firm resolution to follow it up themselves, with an intense abhorrence of all party ties, save that one tie which binds them to the party of Christ against wicked men’.
Stanley’s Life of Dr. Arnold, iv.
References. XVI. 17-20. Expositor (6th Series), vol. iii. p. 3. XVI. 19. J. Bowstead, Practical Sermons, vol. ii. p. 115. XVI. 20. T. F. Crosse, Sermons (2nd Series), p. 213. Expositor (6th Series), vol. vii. p. 393. XVI. 21. Ibid. (7th Series), vol. vi. p. 78. XVI. 22. W. J. Henderson, Christian World Pulpit, vol. xlvi. p. 330. XVI. 23 Expositor (5th Series), vol. vi. p. 82; ibid. vol. x. p. 158; ibid. (6th Series), vol. i. p. 101; ibid. vol. iii. p. 234. XVI. 24. Spurgeon, Sermons, vol. xvii. No. 988. XVI. 25. Expositor (4th Series), vol. i.p. 33; ibid. vol. vii. p. 1. XVI. 26, 26. L. D. Bevan, Christ and the Age, p. 47. XVI. 26-27. Ibid. p. 33. XVI. 25-37. Expositor (5th Series), vol. x. p. 200. XVI. 26. L. D. Bevan, Christ and the Age, p. 63. Expositor (4th Series), vol. i. p. 34. XVI. 27. J. A. Alexander, The Gospel of Jesus Christ, p. 133. L. D. Bevan, Christ and the Age, p. 81.
Fuente: Expositor’s Dictionary of Text by Robertson
XX
THE DOCTRINE OF SALVATION BY GRACE APPLIED TO PRACTICAL LIFE
Rom 12:1-16:27
The prevalent characteristic of all Paul’s teachings concerning the gospel is the unfailing observance of the order and relation of doctrine and morals. He never “puts the cart before the horse,” and never drives the horse without the cart attached and following after. He was neither able to conceive of morals not based on antecedent doctrine, nor to conceive of doctrine not fruiting in holy living. He rigidly adhered to the Christ-idea, “First make the tree good, and then the fruit will be good.” His clear mind never confounded cause and effect. To his logical and philosophical mind it was a reversal of all natural and spiritual law to expect good trees as a result of good fruit, but rather good fruit evidencing a good tree. So he conceived of justification through faith, and regeneration through the Spirit as obligating to holy living. If he fired up his doctrinal engine it was not to exhaust its steam in whistling, but in sawing logs, or grinding grist, or drawing trains.
The modern cry, “Give us morals and away with dogma,” would have been to him a philosophical absurdity, just as the antinomian cry, “faith makes void the law let us sin the more that grace may abound,” was abhorrent and blasphemous to him.
A justification of a sinner through grace that delivered from the guilt of sin was unthinkable to him if unaccompanied by a regeneration that delivered from the love of sin, and a sanctification that delivered from the dominion of sin.
He expected no good works from the dead, but insisted that those made alive were created unto good works. His philosophy of salvation, in the order and relation of doctrine and morals, is expressed thus in his letter to Titus: “For the grace of God hath appeared, bringing salvation to all men instructing us to the intent that denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world; looking for that blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works.” “But when the kindness of God our Saviour, and his love toward man appeared, not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit, which he poured out upon us richly, through Jesus Christ our Saviour; that, being justified by his grace, we might be made heirs according to the hope of eternal life. Faithful is the saying, and concerning these things I desire that thou affirm confidently, to the end that they who have believed God may be careful to maintain good works. These things are good and profitable unto men” (Tit 2:11-15 ; Tit 3:4-8 ).
So in every letter there is first the doctrinal foundation, and then the application to morals. But as in this letter we have the most complete and systematic statement of the doctrines of grace as a foundation (Romans 9-11) so in this, the following section (Romans 12-15), we have the moat elaborate superstructure of morals.
The analysis and order of thought in this great section are
1. Salvation by grace through faith obligates the observance of all duties toward God the Father on account of what he does for us in the gift of his Son, in election, predestination, justification, and adoption (Rom 12:1 ).
2. It obligates the observance of all duties toward God the Holy Spirit for what he does in us in regeneration and sanctification (Rom 12:2 ).
3. It obligates the observance of all duties toward the church, with its diversity of gifts in unity of body (Rom 12:3-13 ).
4. It obligates the observance of all duties toward the individual neighbor in the outside world (Rom 12:14-21 ).
5. It obligates the observance of all duties to the neighbors, organized as society or state (Rom 13:1-13 ).
6. It obligates the observance of all duties arising from the Christian’s individual relation to Christ the Saviour (Rom 13:14 ; Rom 14:7-12 ).
7. It obligates the observance of all duties toward the individual brother in Christ (Rom 14:1-15:7 ).
8. The last obligation holds regardless of the race distinctions, Jew and Gentile (Rom 15:8-24 ), and includes the welcome of the apostle to the Gentiles, prayer for the welcome and success of his service toward the Jewish Christians in their need (Rom 15:25-29 ) and prayer for his deliverance from unbelieving Jews (Rom 15:30-33 ).
As to the sum of these obligations
1. They cover the whole scope of morals, whether in the decalogue, as given to the Jews, or the enlarged Christian code arising from grace.
2. They conform to relative proportions, making first and paramount morals toward God, whether Father, Son, or Holy Spirit, not counting morals at all which leave out God in either his unity of nature, or trinity of persons, and making that second, subordinate and correlative which is morals toward men.
The duty toward God the Father, in view of what he has done for us in grace and mercy, is to present our bodies a living sacrifice, holy, and acceptable to God (Rom 12:1 ) and respect his prerogative (Rom 12:19 ) which is illustrated by Paul elsewhere. He says, “I die daily,” meaning that though alive his members were on the rack of death all the time. He says, “I mortify my members,” and, “I keep my body under,” i.e., he kept his redeemed soul on top, dominating his body. He made his body as “Prometheus bound” on the cold rock of Caucasus, vultures devouring his vitals every day as they were renewed every night, a living death.
Our duty toward God, the Holy Spirit, in view of what he graciously does in us is found in Rom 12:2 : Negatively Let not the regenerate soul be conformed with the spirit and course of this evil world, whether in the lust of the eye or pride of life. Positively Be transformed in continual sanctification in the renewing of the mind. That is, working out the salvation which the Spirit works in us, as he, having commenced a good work in us (regeneration) continues it (through sanctification) until the day of Jesus Christ. Or, as this apostle says elsewhere, Christ, having been formed in us the hope of glory, we are changed into that image from glory to glory as by the Spirit of the Lord.
The duties toward the church are found in Rom 12:3-13 :
1. Not to think more highly of one’s self in view of -the other members of the church. Here are a lot of people in one church; now let not one member put himself too high in view of the other members of that church.
2. To think only according to the proportion of faith given to him for the performance of some duty. If I am going to put an estimate upon myself in the relation to my church members, a standard or estimate should be, What is the proportion of faith given to me? Say A has so much, C has so much, D has so much, and E has least of all; then E ought not to think himself the biggest of all. The standard of judgment is the proportion of faith given to each member.
3. He must respect the unity of the church as a body. In that illustration used the church is compared to a body having many members. The hand must not say, “I am everything,” and the eye of the body must not say, “I am everything,” nor the ear, “I am everything,” nor the foot, “I am everything.” In estimating we have to estimate the function of each part, the proportion of power given to that part and it is always not as a sole thing, but in its relation to every other part that is a duty that a church member must perform. Sometimes a man easily forgets that he is just one of many in the organism.
4. He must respect its diversity of gifts. That is one part of it that I comply with. If there is anything that rejoices my heart, it is the diversity of gifts that God puts in the church. I never saw a Christian in my life that could not do some things better than anybody else in the world. I would feel meaner than a dog if I didn’t rejoice in the special gifts of any other member in the church. What a pity it would be if we had just one kind of a mold, and everybody was run through like tallow so as to make every candle alike. The duty of the church is to respect the unity of the body, and its diversity of gifts.
5. Each gift is to be exercised with its appropriate corresponding limitation.
The duties to the individual neighbor of the outside world, even though hostile to us, are found in Rom 12:14-21 :
1. To bless him when he persecutes.
2. To be sympathetic toward him, rejoicing in his joy) and weeping in his sorrow.
3. Several Christians should not be of different mind toward him. The expression in the text is to be like-minded. What is the point of that? We are dealing now with individuals outside. Here is A, a Christian; B, a Christian; G, a Christian; and the outsider is watching. A makes one impression on his mind, B makes a different one, and G makes still a different one. The influence from these several Christians does not harmonize; it is not like-minded; but if he says that A, B, G, all in different measures perhaps, be every one of the same mind, then he sees that there is a unifying power in Christians. How often do we hear it said, “If every Christian were like you, I would want to be one, but look yonder at that deacon, or at that sister.” We should be like-minded to those outside so that every Christian that comes in may make a similar impression for Christ’s sake.
4. We should not, in dealing with him, respect big outsiders only, but condescend to the lowly to men of low-estate. Some of them are very rich, some of them are influential socially, some of them are what we call poor, country folk. We should not be high-minded in our dealings with these sinners, but condescend to men of low estate. Let them feel that we are willing to go and help them.
5. We should not let our wisdom toward him be self-conceit, i.e., let it not seem to him that way.
6. When he does evil to us, we should not repay in kind.
7. We should let him see that we are honest men. Ah me, how many outsiders are repelled because all Christians do not provide things honest in the sight of the outside world!
8. So far as it lieth in us we should be peaceable with him. That means that it is absolutely impossible to be peaceable with a man that has no peace in him. He wants to fuss anyhow, and goes around with a chip on his shoulder. He goes around snarling and showing his teeth. There are some people that are not peaceable, but so far as our life is concerned, we should be peaceable with them.
9. We should not avenge on him wrongs done us by him. Vengeance belongs to God; we should give place to God’s wrath.
10. We should feed him if hungry, and give him drink if thirsty.
11. We should not allow ourselves to be overcome of evil, but overcome evil with good. We should not get off when we come in contact with evil people, but just hang on and overcome evil with good.
The duties to the state are as follows:
1. Be subject to higher powers, and do not resist them, for (1) God ordained them. (2) Makes them a terror to evil works. (3) God’s minister for good. (4) And for conscience sake we must respect the state.
2. Pay our taxes.
3. Whatever is due to each office: “Render honor to whom honor is due.”
4. Keep out of debt: “Owe no man anything but good will.”
5. Keep the moral code: “Do not steal; do not commit adultery; do not covet anything that is thy neighbor’s, and thus love thy neighbor.”
6. Avoid the world’s excesses, revels, and such like.
The duties toward God the Son, in view of what he has done for us and in view of our vital union with him, are set forth in Rom 14:7-12 :
1. Negatively: Live not unto self.
2. Positively: Live unto Jesus, respecting his prerogatives and servants.
Let us now look at the duties to individual Christians. We have considered the Christians as a body. What are the duties to individual Christians? Rom 14:1-15:7 contains the duty to individual Christians. Let us enumerate these duties somewhat:
1. Receive the weak in faith. We have a duty to every weak brother; receive him, but not to doubtful disputations. If we must have our abstract, metaphysical, hair-splitting distinctions, let us not spring them on the poor Christian that is Just alive.
2. We should not judge him censoriously, instituting a comparison between us and him; we should not say to him, “Just look at me.”
3. We should not hurt him by doing things, though lawful to us, that will cause him to stumble. The explanation there is in reference to a heathen custom. The heathen offered sacrifices to their gods, and after the sacrifice they would hang up the parts not consumed and sell as any other butchered meat. Could we stand up like Paul and say, “It won’t hurt me to eat that meat, but there is a poor fellow just born into the kingdom, and he is weak in the faith. He sees me eating this meat that has been offered in sacrifice to idols, and he stumbles, therefore I will not eat meat”? He draws the conclusion that if a big fellow can do that he can too, and he goes and worships the idols. The strong) through the exercise of his liberty that he could have done without, caused his fall into idolatry. That is what he meant when he wrote, “Do not hurt him; do not cause him to stumble.” He gives two reasons why we must not cause him to stumble on account of a little meat. He says, (a) “Because the kingdom of God is not meat and drink, but peace, and joy in the Holy Spirit. (b) If we consider this weak brother, our consideration will be acceptable to Christ, and approved of men, but if we trample on the poor fellow that is weak in the faith, Christ won’t approve of it, and men won’t approve of it.”
4. Follow the things that make for peace. It is individual Christians that we are talking about, and we come in contact with them where we have A, B, G, D, and E, and the first thing we know a little root of bitterness springs up among them and stirs up a disagreement. The point is that we should follow the things that make for peace, just as far as we can, and sometimes that will take us a good ways. He gives this illustration where he says, “If my eating meat offered to idols causes my brother to stumble, then I am willing to take a total abstinence pledge.” Then he extends it: “Nor drink wine, nor do anything whereby my brother is caused to stumble.” There is meat other than that which is offered to idols.
5. Bear his infirmities. One man said, “There is much of human nature in the mule, but more of the mule in human nature.” The best man I ever knew had some infirmities, and I can see some of mine with my eyes shut, and I believe better with them shut than with them open. We all have infirmities in some direction or another,
6. We should seek to please him rather than to please ourselves. We are not to sacrifice a principle, but if we can please him without sacrificing a principle, rather than please ourselves, why not do it? Let us make him feel good if we can. This is the duty to the individual Christian.
The duties of Christian Jews to Gentile neighbors are found in Rom 15:8-24 . There they are all elaborated. Even in the Jew’s Bible, all through its parts, it is shown that God intended to save the Gentiles. The duty of Gentile Christians to the Jews is found in Rom 15:27 , showing that there is a debt and that it ought to be paid.
QUESTIONS
1. What are the prevalent characteristics of all Paul’s teachings concerning the gospel? Illustrate.
2. What is Paul’s attitude toward the modern cry, “Give us morals and away with dogma,” and how does he express his conviction on this subject elsewhere?
3. How is this thought especially emphasized in this letter?
4. What is the analysis and order of thought in this letter in Romans 12-15?
5. What may we say as to the sum of these obligations?
6. What is the duty toward God the Father, in view of what he has done for us in grace and mercy?
7. What is the meaning of “living sacrifice”? Illustrate.
8. What are our duty toward God the Holy Spirit, in view of what he graciously does in us?
9. What are our duties toward the church?
10. What are our duties to the individual neighbor of the outside world, even though hostile to us?
11. What are our duties to the state?
12. What are our duties toward God the Son, in view of what he has done for us and in view of our vital union with him?
13. What are the duties to individual Christians?
14. What are the duties of Christian Jews to Gentile neighbors?
XXI
SOME FRAGMENTS OF CHAPTERS 14-16
These scriptures have been covered generally in the discussion already. So in this chapter it is our purpose only to gather up the fragments that nothing may be lost. Then let us commence by expounding Rom 14:9 :
1. The revised version here is better than the common version.
2. The death of Christ was on the cross; the living after death is his resurrection life in glory. (Compare Rev 1:18 .)
3. The end of Christ’s dying and reviving is said to be that he might be Lord of both the dead and the living, the dead meaning those sleeping in the grave to be raised from the grave at his coming.
The latter clause of Rom 14:14 does not make our thought of what is sin the standard of sin, but God’s law alone determines that. It means that when a man violates his own conception of law he is in spirit a sinner, seeing that he goes contrary to his standard.
The doctrine of Rom 14:20-21 is that what is not sin per se may become sin under certain conditions arising from our relations to others. For example:
1. Eating meat offered to idols is lawful per se, (Rom 14:14 ; 1Co 8:4 ).
2. But if it cause a weak brother to worship idols, then charity may justify a total abstinence pledge, (Rom 14:21 ; 1Co 8:13 ).
3. This thing lawful per se, but hurtful in its associations and effects on the weak, may be also the object of church prohibition, the Holy Spirit concurring, (Act 15:29 ),
4. And a church refusing to enforce the prohibition becomes the object of Christ’s censure and may forfeit its office or lampstand (Rev 2:14-16 ).
In this whole chapter Rom 14 , particularly in the paragraph, Rom 14:22-23 , (1) what is the meaning of the word “faith,” (2) does the closing paragraph make all accountability dependent on subjective moral conviction, and (3) does it teach that the virtues of unbelievers are sins?
1. Faith, in this chapter throughout, does not so much refer to the personal acceptance of Christ as to the liberty in practice to which that acceptance entitles. So that, “weak in faith,” Rom 14:1 , does not imply that some strongly accept Christ and others lightly. But the matter under discussion is, What liberty in practice does faith allow with reference to certain specified things, the lawfulness or expediency of which may be a matter of scruple in the sensitive but uninformed conscience of some? One may have faith in Christ to receive him though in his ignorance he may not go as far as another in the conception of the liberty to which this faith entitles him as to what foods are clean or unclean, what days are holy or common and as to partaking in feasts of meats which have been offered to idols.
2. The “whatsoever” of Rom 14:23 is neither absolute nor universal in its application. It is limited, first, to the specified things or their kind; and second, to believers, having no reference to outsiders making no profession of faith.
3. Subjective moral conviction is not a fixed and ultimate standard of right and wrong, which would be a mere sliding scale, but it is God’s law; yet this chapter, and particularly its closing paragraph, seems to indicate that the willful violation of conscience contains within itself a seed of destruction as has been intimated in Rom 2:14-16 .
4. If this whole chapter was not an elaboration of the duties of a Christian toward his fellow Christian, both presumed to be members of one body, the particular church, it might plausibly be made to appear that “faith” in this chapter means belief of what is right and wrong. The theme of Rom 16 is the courteous recognition of the Christian merits and labors of all workers for Christ, each in his own or her own sphere. The great lessons of this chapter are
1. As we have in this letter the most complete and systematic statement of Christian doctrine, and the most systematic and elaborate application of morals based on the doctrine, so appropriately its conclusion is the most elaborate and the most courteous recognition of the Christian merits and labors of all classes of kingdom workers in their respective spheres.
2. With the letter to Philemon it is the highest known expression of delicate and exquisite courtesy.
3. It is a revelation of the variety and value of woman’s work in the apostolic churches, and in all her fitting spheres of activity.
4. It is a revelation of the value of great and consecrated laymen in the work of the kingdom.
5. It is a revelation of the fellowship of apostolic Christians and their self-sacrificing devotion to each other.
6. It magnifies the graces of hospitality.
7. It magnifies the power of family religion whether of husband and wife, brother and sister, more distant kindred, or master and servant.
8. It digs up by the roots a much later contention and heresy of one big metropolitan church in a city, with a dominant bishop, exercising authority over smaller churches and “inferior clergy” in that it clearly shows that there was not in central Rome one big church, with a nascent pope, lording it over suburban and village churches. There was no hero, no “church of Rome,” but several distinct churches in Rome whose individuality and equality are distinctly recognized.
9. It shows the fellowship of churches, however remote from each other) and their comity and co-operation in kingdom work.
10. It shows in a remarkable way how imperial Rome with its worldwide authority, its military roads and shiplines, its traffic to and fro from center to each point of the circumference of world territory and its amalgamation of nations, was a providential preparation for the propagation of a universal religion.
11. The case of Phoebe (Rom 16:1 ) in connection with hints here and elsewhere, particularly 1Ti 3:11 , sandwiched between verses 10 and 12, seems to prove the office of deaconess in the apostolic churches, of the propriety and apparent necessity of which there can be no question.
12. The various names of those saluted and saluting, about thirty-five in all, indicating various nationalities, not only show that the middle wall of partition between Jews and Gentiles is broken down in the churches, but that in the kingdom “there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman, but Christ is all and in all.”
13. But the lesson seems greatest in its mercy and privileges conferred on women and slaves.
14. The homiletic value, in pulpit themes suggested, from these various names, labors and conditions, which Spurgeon seems to have recognized most of all preachers.
Let us now expound the entreaty in Rom 16:17-18 , containing the following points:
1. We need to distinguish between those “causing the divisions” and those “causing occasions of stumbling.” The “divisions” would most likely come from a bigoted and narrow Jew insisting on following Moses in order to become a Christian, as in the churches of Galatia, Corinth, and elsewhere, but those “causing occasions of stumbling” (as in Rom 14:14-22 ) would likely be Gentiles insisting on the extreme of liberty in the eating of meats offered to idols, and like things.
2. While both classes are in the church, and not outsiders, as many teach, yet neither class possesses the spiritual mindedness and charity of a true Christian, but under the cloak of religion they serve their own passions for bigotry in one direction or license in another direction, utterly misapprehending the spiritual character of the kingdom of God.
3. Both classes are to be avoided as enemies of the cross of Christ. Compare Phi 3:18 ; Gal 5:19-23 . In Rom 16:20 there are three points:
1. There is an allusion to the promise in (Gen 3:15 ) that the seed of the woman shall bruise the serpent’s head.
2. This was fulfilled by Christ’s triumph on the cross over Satan (Col 2:15 ).
3. And will be fulfilled in all Christ’s seed at the final advent.
QUESTIONS
1. What three things noted on Rom 14:9 ?
2. Does the latter clause of Rom 14:14 make our thought of what is sin the standard of sin? If not, what does it mean?
3. What the doctrine of Rom 14:20-21 ? Give examples.
4. In the whole of Rom 14 , particularly in Rom 14:22-23 , (1) What is the meaning of the word “faith”? (2) Does the closing paragraph make all accountability dependent on subjective moral conviction? (3) Does it teach that the actions of unbelievers are sins?
5. What the great lessons of Rom 16 ?
6. What preacher seems to have most recognized the homiletic value of this chapter?
7. Expound the entreaty in Rom 16:17-18 .
8. What the three points of Rom 16:20 ?
1 I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
Ver. 1. Servant of the Church ] A deaconess to minister to the sick, as 1Ti 5:9 , not a praedicantisse, to preach or have Peter’s keys on their belt. (Dr Bastwick against Independency.)
1 16 .] RECOMMENDATION OF PHBE: GREETINGS.
1, 2. ] In all probability Phbe was the bearer of the Epistle, as stated in the (rec.) subscription.
] Deaconess . See 1Ti 3:11 , note. Pliny in his celebrated letter to Trajan says, “necessarium credidi, ex duabus ancillis qu ministr dicebantur, quid esset veri et per tormenta qurere.” A minute discussion of their office, &c., in later times may be found in Suicer, Thesaurus, sub voce; and in Bingham, book ii. chap. 22, 8. Neander, Pfl. u. Leit., Exo 4 , pp. 265 267, shews that the deaconesses must not be confounded with the of 1Ti 5:3-16 , as has sometimes been done.
KENCHR, the port of Corinth ( , Philo in Flacc. 19, vol. ii., p. 539: , Theodoret, h. l.) on the Saronic gulf of the gean, for commerce with the east ( Act 18:18 ): seventy stadia from Corinth, Strabo viii. 380. Pausan. ii. 2, 3. Livy xxxii. 17. Plin. iv. 4. The Apostolical Constitutions (vii. 46, p. 1053, Migne) make the first bishop of the Cenchrean church to have been Lucius, consecrated by Paul himself (Winer, Realw.). The western port, on the Sinus Corinthiacus, was Leche (Paus.), Leche (Plin.), or Lecheum (Strab., Ptol.).
Rom 16:1 f. . is the technical word for this kind of recommendation, which was equivalent to a certificate of church membership. Paul uses it with especial frequency in 2 Cor., both in this technical sense (Rom 3:1 , Rom 5:12 ), and in a kindred but wider one (Rom 4:2 , Rom 6:4 , Rom 7:11 , Rom 10:12 ; Rom 10:18 ). : our (Christian) sister, 1Co 7:15 ; 1Co 9:5 . The spiritual kinship thus asserted was a recommendation of itself, but in Phbe’s case Paul can add another. : who is also a servant of the Church in Cenchre. It is not easy to translate , for “servant” is too vague, and “deaconess” is more technical than the original. was really a function of membership in the Church, and Phbe might naturally be described as she is here if like the house of Stephanas at Corinth (1Co 16:15 ) she had given herself . That is, a life of habitual charity and hospitality, quite apart from any official position, would justify the name . On the other hand it must be remembered that the growth of the Church, under the conditions of ancient society, soon produced “deaconesses” in the official sense, and Phbe may have had some recognised function of assigned to her. Cenchre was on the Saronic gulf, nine miles . of Corinth: as the port for Asia and the East, many Christians would pass through it, and a Christian woman who gave herself to hospitality (Rom 12:13 ) might have her hands full. : no mere reception of Phbe into their houses satisfies this their Christian life was to be open for her to share in it; she was no alien to be debarred from spiritual intimacy. : with such kindness as it becomes Christians to show. (Jer 15:11 ): after the Christian welcome is assured, Paul bespeaks their help for Phbe in whatever affair she may require it. He speaks indefinitely, but his language suggests that she was going to Rome on business in which they could assist her. : in complying with this request they will only be doing for Phbe what she has done for others, and especially for Paul himself. (feminine of ) is suggested by . Paul might have said , but uses the more honourable word. ( patronus ) was the title of a citizen in Athens who took charge of the interests of and persons without civic rights; the corresponding feminine here may suggest that Phbe was a woman of good position who could render valuable services to such a community as a primitive Christian Church usually was. When she helped Paul we cannot tell. Dr. Gifford suggests the occasion of Act 18:18 . Paul’s vow “seems to point to a deliverance from danger or sickness,” in which she may have ministered to him. It is generally assumed that Phbe was the bearer of this epistle, and many even of those who regard Rom 16:3-16 as addressed to Ephesus still hold that Rom 16:1-2 were meant for Rome.
Romans Chapter 16
Apostolic salutations follow. Not that the apostle had been to Rome, still less had he wrought there, but this the more illustrates the principle. There are such links of labour, and a special tie with the saints to which one is blessed of God. But the divine bond of love is both deeper and larger than that which is ordinarily recognized by christian men. Love is of God and goes out to all who are of God, yea, beyond them, in the overflowing of divine grace that seeks to save the lost. Besides, the apostle fully realizes his relationship as to the letting out of his heart among Gentiles, and so, as writing to the Christians in this city, the metropolis of the world, the wisdom of God had taken care that, boastful as it was, and far more boastful as it was going to be when the church utterly sunk into the world’s ways and desires and ignorance of God, they should not truly boast of an apostolic foundation. The message of grace in redemption was carried to Rome, but it would seem rather by indirect means than by the express visit of any among the more known labourers of the Lord, still less by an apostle. That it was founded or governed by Peter is a mere fable, resting on no evidence save of fathers, whose statement as to facts in those early days is egregiously unreliable, and openly at variance with the inspired record. Peter was apostle of the circumcision, whether in Palestine or out of it, and where we do hear of his work outside, it is with the believers from among the Jews, according to the arrangement agreed on (doubtless by the Spirit of God) with the apostle Paul who had the apostolate of the uncircumcision; and this very epistle gives unquestionable evidence that Paul had not as yet visited Rome, though he fully recognizes the saints already there. It is possible those who first carried the gospel thither may have been the Romans sojourning in Jerusalem on the day of Pentecost. (Act 2:10 .) Certainly there were then dwelling in Jerusalem Jews, pious men, from every nation of those under heaven, and one cannot doubt that their visits or return or even communications to their own lands would help to spread the gospel far and wide.
However this may be, the apostle goes into remarkable detail in his salutations to those at Rome. “Now I commend to you Phoebe our sister, being minister* of the assembly that is in Cenchreae, that ye may receive her in [the] Lord, worthily of the saints, and assist her in whatever matter she hath need of you; for she also hath been a helper of many and of myself.” (Ver. 1, 2.) We know from elsewhere that elderly females, especially widows, held a position official or quasi-official in which they rendered service to the assembly where they lived. A deaconess such as Phoebe was distinct from these widows; but the one illustrates the other: the value of this would be specially felt of old before Christianity had vindicated the place of women, and this too, particularly in the east as well as in dissolute Greece. Indeed at all times and in all places there are functions to be discharged from time to time more fittingly by a godly female rather than by any man, however pure-minded or elderly. Phoebe was one of these in the assembly of the port of Corinth – Cenchreae. As she had thus been honoured of the Lord and recognized by His chief servants in the ordinary circle of her christian duty, so the apostle now introduces her thus to the saints at Rome that they might receive her in a becoming sort, and this, not merely in spiritual things but in whatever business she might need their help, for she too, as be affectionately adds, had been a helper of many and of himself.
*It may be interesting to some to hear that Pliny, in his letter to the emperor Trajan, speaks of two maids who were ministers of the church, using the Latin term exactly corresponding to the Greek of the apostle.
“Salute Prisca* and Aquila my fellow-workers in Christ Jesus (which [] for my life staked their own neck, to whom [] not, I only give thanks, but also all the assemblies of the Gentiles), and the assembly at their house.” (Ver. 3-5.) Here the apostle stamps them as his fellow-workers in Christ Jesus, the more carefully because Aquila and he had wrought in the same trade of tent-makers; but the natural occupation disappears, however rightly noticed in its own place. Grace acknowledges this converted godly Jew and his wife, not only as workers in Christ Jesus, but as fellow-workers with the apostle. Nor this alone: they had for his life risked their own neck, and thus earned the thankfulness not of himself only, but of all the assemblies of the Gentiles too. Further, he salutes the assembly also in their house. The trade of tent-maker, if pursued at Rome, would naturally furnish him with a large room, where not a few might assemble. We know that for a considerable time after this Christians were in the habit of so meeting, as is shown for example in the answer of Justin M. to the prefect Rusticus.
*Such seems the best reading here, 1Co 16:19 , and in 2Ti 4:19 . In Act 18:2 , Act 18:18 , Act 18:26 , it is rather Priscilla, the diminutive form, but the same name.
The reader will notice, as has been often done, the difference of character and fact in verse 4, and also 7.
“Salute Epaenetus, my beloved, who is [the] firstfruits of Asia for Christ.” Achaia in the received text is wrong. The household of Stephanus were the first-fruits there, as we know from 1Co 16:16 . The apostle could not say that Epaenetus devoted himself in an orderly way to the service of the saints like the Achaian household; but at any rate he is not without honour in the Lord nor without the apostle’s special affection.
“Salute Maria” (or Mary; the reading differs), “who laboured much for you.” (Ver. 6.) It seems a question whether it be not us. Much as the apostle might value this, his loving heart delighted in her abundant labour for them.
“Salute Andronicus and Junias, my kinsmen and fellow captives which [] are of note among the apostles, who [] also were before me in Christ.” (Ver. 7.) We see how the apostle delights in noticing every distinctive form of service, relation, or fellowship.
“Salute Amplias,* my beloved in [the] Lord. Salute Urban, our fellow-workman in Christ; and Stachys, my beloved.” (Ver. 8, 9.) The reader will notice the shades of difference which love marks; for being unselfish it can see clearly, and promotes love and honour among the saints, being above the unworthy pettiness which disparages what we may not have ourselves or like not others to have.
*The Sinaitic, Alexandrian, Vatican and others read . A similar remark applies to this probably as to Prisca and Priscilla.
“Salute Apelles, the approved in Christ. Salute those that belong to Aristobulus. Salute Herodion my kinsman. Salute those belonging to Narcissus that are in [the] Lord.” (Ver. 10, 11.) Still do we find love, but it is discriminating no less than unfeigned. He who had stood trial for Christ is mentioned with honour; but the kinsman of Paul is not forgotten. He would conciliate his brethren after the flesh by thus naming one who was a Christian. Nor are certain great names without witnesses for Christ, even if Narcissus be not the famous freedman of Claudius executed some few years before the epistle was written. (Suet. Claud. 28; Tac. Ann. xiii. l.)
Origen suggests, without the smallest reason save the similarity of the name and the distinction attached to it, that this may have been Apollos! I think it right to name such facts that the reader may know the guesswork of these ecclesiastical writers even as early as the third century.
“Salute Tryphena and Tryphosa, that laboured in [the] Lord, Salute Persis the beloved, which () laboured much in [the] Lord. Salute Rufus, the elect in [the] Lord, and his mother and mine.” (Ver. 12, 13.) Those christian sisters are here graciously named, but with due meed, those as labouring, this as having laboured much in the Lord: the two former as at present in the work; the latter for her past and great service. Christ opens the heart and mouth in the fullest recognition of work for His name; but He purges our dim eyes also. Nor had He forgotten Simon the passing Cyrenian, who, as he came from the field, was compelled to carry the cross by the mob of soldiers and others as they led Jesus out to His crucifixion. The Lord repaid with interest the burden of that day. Compare Mar 15:21 . Rufus is here before us “the elect in [the] Lord,” and his mother who had been as such to the apostle. Salvation came to that house.
“Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren with them. Salute Philologus, and Julia, Nereus and his sister, and Olympas, and all the saints with them.” (Ver. 14, 15.) The names of these Christians follow without specific notice, and among them one to whom many have attributed the allegory of the “Shepherd,” read in the assemblies of the third and fourth centuries. But Origen and Eusebius err in their identification; for Hermas the author wrote about a century after the Epistle to the Romans was written, his brother Pius being then bishop of Rome.
“Salute one another with an holy kiss; all the assemblies of Christ greet you.” (Ver. 16.) The Roman saints were enjoined to manifest mutual love in the Lord; and the apostle sends greeting from all* the assemblies of Christ. Who knew their minds and hearts better? He who wrought and wrote by Paul; He would keep the saints in the interchange of true and warm but holy affection in His grace.
*Copyists seem to have regarded the apostle’s word as overstrong; and have tried to soften by omitting “all.” But he could speak from a large sphere without hesitation.
It is not all, however, the joy of love in these concluding messages of the apostle. The largeness of his heart had delighted to take note of whatsoever things were true, noble, just, pure, lovely, and of good report; if there was any virtue, if there was any praise, he thought on these things in writing to the saints at Rome, and inscribed a memorial of Christ on each name which came before his spirit. But there were other things very different, men of a temper and state diverse from those and wholly opposed to Christ. It needed, however, the power of the Spirit to detect these in their beginnings, and to descry both the character and the end of all such ways. For I cannot accept the notion of Olshausen, that the persons, against whom the apostle warns the saints in Rome, had not yet made their appearance there. The circumstance that it is only at the end of the epistle that we find a short admonition against divisions couched in general language, so far from being decisive, is no evidence at all that the persons in question did not actually exist at Rome. Such is not the way of the Spirit of God. He may speak prophetically, but He starts from an actual ground-work of hostility to the Lord and of danger to the saints. Naturally the evil would develop itself worse and worse, but in the epistles especially, as in scripture generally, there was moral mischief before His eyes at that time, which awakened His care for the saints, as to which He gives them admonition.
“But I beseech you, brethren, to consider those that make the* divisions and the* stumbling-blocks contrary to the doctrine which ye have learnt, and turn away from them; for such serve not our Lord Christ but their own belly, and by their plausibility and fair-speaking deceive the hearts of the guileless. For your obedience has reached unto all: as regards you therefore I rejoice, but I wish you to be wise unto the good and simple unto the evil. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ [be] with you.” (Ver. 17-20.)
*The actuality of the mischief at work in Rome would seem to be confirmed by the article in this place. Had it been merely characteristic tendency or a possible contingency not yet arrived, I think that the construction would have been anarthrous.
Insubjection of spirit is a dangerous thing among those who teach in public or in private, and quite as much in private only as in public. It is truth severed from Christ and that consciousness of divine authority and of dependence on grace which we all need to keep us right, most of all perhaps those who teach. Few men are in such danger of mental activity in divine things; and this not merely because of self-importance on their own part, but from the desire to satisfy the craving for what is new among the saints themselves. The excitement of novelty is apt to carry away the natural mind, especially among the weak, to the hurt of all, both teachers and taught. Divine revelation, not human thoughts about it, alone secures the glory of Christ and the well-being of souls. As the Holy Spirit wrote it to this end, so He alone can make it good in practice. Mental activity gathers round its own source and forms a school; truth wielded by the Spirit judges the flesh in its most specious form, nourishes the new man, and builds up the body of Christ to God’s glory.
The brethren then are besought to beware of such as made these divisions and stumbling-blocks. What they had already learnt would serve as a test for these piquant statements which pampered nature under the show of utterly condemning it. Even asceticism is not the denial of self, still less is it Christ. The seemingly opposite snare of doing good in the world on a grand scale by the truth is yet more evidently apart from the cross and contrary to it. Whatever be the shape of contrariety to the doctrine we have been taught, the duty of saints is to turn away; for they that are such are slaves not to our Lord Christ, but to their own belly: so contemptuously does the Holy Spirit characterize their work, let it be ever so refined in appearance, let it ever so loudly boast of its own superior spirituality. But not he who commendeth himself, but whom the Lord commendeth. Still the hearts of the guileless are in danger of being deceived by the plausibility and fair-speaking of these makers of parties, and are warned accordingly. For the spirit of obedience which those teachers lacked exposed them with the taught if not accompanied with vigilance; I say not suspiciousness, for this is an unmitigated evil and the fruit of a corrupt heart, not the holy action of faith, jealous for the glory of the Lord and the good of saints.
If therefore those at Rome were conspicuous for their obedience, it was only a reason for the apostle not to weaken that which was truly of God, but to guard it by what is equally so. “As regards (or, over) you I rejoice; but I wish you to be wise as to the good and simple as to the evil.” Such is the divine remedy, even as our Lord Himself put it figuratively in Mat 10:16 ; combining the prudence of the serpent with the harmlessness (or simplicity, it is the same word) of the dove. Human wisdom seeks to guard itself by a thorough knowledge of the world and of all evil ways. This is not the wisdom that cometh down from above, but earthly, natural, devilish. The wisdom from above is first pure, then peaceful, gentle, yielding, full of mercy and good fruits, uncontentious and unfeigned. It needs not to cultivate acquaintance with evil; it knows good in Christ, it is satisfied and adores. It hears and loves the shepherd’s voice; a stranger’s voice it knows not, and will not follow. And this, as it suits the simplest soul brought to the knowledge of God, it may be today, so it alone becomes the wisest, because it alone glorifies the Lord, as indeed it is the only path of safety for us, being such as we are and in such a world. For in it evil as yet has the upper hand, though the believer has the secret of victory over it, already vanquished in the cross of Christ. Still nothing as yet appears of that victory as a whole, whatever be the testimony of faith, at that time too not without external signs to unbelief; but in the midst of the conflict the heart is comforted and cheered, for the God of peace shall bruise Satan under our feet shortly. The first revelation of grace may to our impatience seem to linger, but faith can rest upon the word “shortly.” Faithful is He who hath called us, and spoken it, who also will do it. This draws out afresh the prayer of the apostle, “The grace of our Lord Jesus Christ be with you:” they needed it, and so do we.
The apostle then sends the salutations of others around him.
“There saluteth you Timothy my work-fellow, and Lucius and Jason and Sosipater my kinsmen.” (Ver. 21.) Faith wrought at all times the first link with God for a soul outside of this fallen world, and this is brought into greater simplicity and strength than ever by the gospel. But the gospel produces a fellowship of heart, little if at all known before it. Hence the place and moment of these mutual salutations.
“I Tertius, who wrote the epistle, salute you in [the] Lord.” (Ver. 22.) The epistle to the Romans was not, like that to the Galatians, written by the apostle’s own hand, but dictated to an amanuensis, as indeed was the ordinary practice of Paul. (Cf. 2Th 3:17 .) Love however gave him who wrote it down a place for christian greeting.
“There saluteth you Gaius, the host of me and the whole church. There saluteth you Erastus the steward of the city, and Quartus the brother. The grace of our Lord Jesus Christ [be] with you all. Amen.” In Gaius we see how Christ becomes the spring of large and holy hospitality. Erastus is the witness that conscience is not forced or hurried; not only was he the steward of the city, but he is expressly so described in scripture. Such a position in heathen times especially would expose him who held it to difficulties and dangers. But christian conduct should ever flow from the intelligent sense of our relationship to God and of the claims of His truth and grace. In order to this, room must be left for growth and the exercise of right and godly feeling. Quartus has his place in scripture as “the brother,” traditionally, of course, one of the seventy, as most of the unknown names here are fabled to have been, and afterwards bishop of Berytus. These salutations too the apostle seals with the same benediction and, if possible, more fervently, “The grace of our Lord Jesus Christ be with you all. Amen.”
Even so he cannot close this most comprehensive epistle without a burst of adoration, which serves the important purpose of linking on this unfolding of the gospel in its simplest elements, its practical results, its connection with the dispensations of God, and the duties consequent upon its reception, with the revelation of the mystery given in some of his later epistles, especially to the Ephesians and Colossians.
“Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ according to [the] revelation of [the] mystery kept in silence in times of the ages but now manifested and by prophetic scriptures according to commandment of the everlasting God made known for obedience of faith unto all the Gentiles, to God only wise, through Jesus Christ, to whom [be] the glory unto the ages of the ages (or, for ever), Amen.” (Ver. 25-27.)
To the Roman saints the apostle does not develop the mystery. The gospel of the glory of Christ he proclaims to others. (2Co 4 .) Each aspect has its appropriate application. The heavenly side is not for all the most wholesome. Here they had a more primary and fundamental need, and this he has here supplied by unfolding to their souls the bearing of Christ’s death and resurrection on their wants, first as sinners, then as saints. But the heavenly privileges of the Church are only alluded to, not set out. There is a season for everything, and the highest truth is not always the most important for the exigencies of souls. To the Ephesians he could disclose all the heavenly privileges of the body of Christ. To the Colossians, just because they were in danger of turning aside for philosophy and earthly ordinances of a religious character (for both snares were laid for their feet), he could and did bring out the glory of Christ as the head of the church, and indeed His divine fulness in all respects, but it was meat in due season to feed the Roman saints rather on Christ dead and risen. However, here at the close, he alludes to a mystery as to which silence had been kept in the course of ages, but now manifested and by means of prophetic scriptures made known unto all the Gentiles in order to obedience of faith. Carefully remark that the true word and thought is “prophetic scriptures,” that is, not “the scriptures of the prophets” or Old Testament, but those of the New Testament, for we are built upon the foundation of the apostles and prophets. Paul’s writings, for instance, are prophetic scriptures, and in some of these the mystery of Christ and the church is fully made known, not merely touched on as in Rom 12:5 . This is according to commandment of the everlasting God; for the mystery, if the last in revelation, is first in purpose. Between them lay the times of the ages during which creature responsibility was fully tested and proved wanting; then, grounded upon the cross of Christ, exalted to heaven, is revealed the mystery, and this is during the days, not of the law given by Moses, but of gospel mission to all the Gentiles for obedience of faith, wherein God proves Himself alone wise, no less than good, through Christ Jesus, to whom be the glory for ever. Amen.
The temporal ways of God were bound up with Israel and the earth. The mystery attaches to heaven and eternity, though the message of it is sent out to all the nations.
Romans
PHBE
Rom 16:1 – Rom 16:2 This is an outline picture of an else wholly unknown person. She, like most of the other names mentioned in the salutations in this chapter, has had a singular fate. Every name, shadowy and unreal as it is to us, belonged to a human life filled with hopes and fears, plunged sometimes in the depths of sorrows, struggling with anxieties and difficulties; and all the agitations have sunk into forgetfulness and calm. There is left to the world an immortal remembrance, and scarcely a single fact associated with the undying names.
Note the person here disclosed.
A little rent is made in the dark curtain through which we see as with an incandescent light concentrated for a moment upon her, one of the many good women who helped Paul, as their sisters had helped Paul’s Master, and who thereby have won, little as either Paul or she thought it, an eternal commemoration. Her name is a purely idolatrous one, and stamps her as a Greek, and by birth probably a worshipper of Apollo. Her Christian associations were with the Church at Cenchrea, the port of Corinth, of which little Christian community nothing further is known. But if we take into account the hideous immoralities of Corinth, we shall deem it probable that the port, with its shifting maritime population, was, like most seaports, a soil in which goodness was hard put to it to grow, and a church had much against which to struggle. To be a Christian at Cenchrea can have been no light task. Travellers in Egypt are told that Port Said is the wickedest place on the face of the earth; and in Phbe’s home there would be a like drift of disreputables of both sexes and of all nationalities. It was fitting that one good woman should be recorded as redeeming womanhood there. We learn of her that she was a ‘servant,’ or, as the margin preferably reads, a ‘deaconess of the Church which is at Cenchrea’; and in that capacity, by gentle ministrations and the exhibition of purity and patient love, as well as by the gracious administration of material help, had been a ‘succourer of many.’ There is a whole world of unmentioned kindnesses and a life of self-devotion hidden away under these few words. Possibly the succour which she administered was her own gift. She may have been rich and influential, or perhaps she but distributed the Church’s bounty; but in any case the gift was sweetened by the giver’s hand, and the succour was the impartation of a woman’s sympathy more than the bestowment of a donor’s gift. Sometime or other, and somehow or other, she had had the honour and joy of helping Paul, and no doubt that opportunity would be to her a crown of service. She was now on the point of taking the long journey to Rome on her own business, and the Apostle bespeaks for her help from the Roman Church ‘in whatsoever matter she may have need of you,’ as if she had some difficult affair on hand, and had no other friends in the city. Possibly then she was a widow, and perhaps had had some lawsuit or business with government authorities, with whom a word from some of her brethren in Rome might stand her in good stead. Apparently she was the bearer of this epistle, which would give her a standing at once in the Roman Church, and she came among them with a halo round her from the whole-hearted commendation of the Apostle.
Mark the lessons from this little picture.
We note first the remarkable illustration here given of the power of the new bond of a common faith. The world was then broken up into sections, which were sometimes bitterly antagonistic and at others merely rigidly exclusive. The only bond of union was the iron fetter of Rome, which crushed the people, but did not knit them together. But here are Paul the Jew, Phbe the Greek, and the Roman readers of the epistle, all fused together by the power of the divine love that melted their hearts, and the common faith that unified their lives. The list of names in this chapter, comprising as it does men and women of many nationalities, and some slaves as well as freemen, is itself a wonderful testimony of the truth of Paul’s triumphant exclamation in another epistle, that in Christ there is ‘neither Jew nor Greek, bond nor free, male nor female.’
The clefts have closed, and the very line of demarcation is obliterated; and these clefts were deeper than any of which we moderns have had experience. It remains something like a miracle that the members of Paul’s churches could ever be brought together, and that their consciousness of oneness could ever overpower the tremendous divisive forces. We sometimes wonder at their bickerings; we ought rather to wonder at their unity, and be ashamed of the importance which we attach to our infinitely slighter mutual disagreements. The bond that was sufficient to make the early Christians all one in Christ Jesus seems to have lost its binding power to-day, and, like an used-up elastic band, to have no clasping grip left in it.
Another thought which we may connect with the name of Phbe is the characteristic place of women in Christianity.
The place of woman amongst the Jews was indeed free and honourable as compared with her position either in Greece or Rome, but in none of them was she placed on the level of man, nor regarded mainly in the aspect of an equal possessor of the same life of the Spirit. But a religion which admits her to precisely the same position of a supernatural life as is granted to man, necessarily relegates to a subordinate position all differences of sex as it does all other natural distinctions. The women who ministered to Jesus of their substance, the two sisters of Bethany, the mourners at Calvary, the three who went through the morning twilight to the tomb, were but the foremost conspicuous figures in a great company through all the ages who have owed to Jesus their redemption, not only from the slavery of sin, but from the stigma of inferiority as man’s drudge or toy. To the world in which Paul lived it was a strange, new thought that women could share with man in his loftiest emotions. Historically the emancipation of one half of the human race is the direct result of the Christian principle that all are one in Christ Jesus. In modern life the emancipation has been too often divorced from its one sure basis, and we have become familiar with the sight of the ‘advanced’ women who have advanced so far as to have lost sight of the Christ to whom they owe their freedom. The picture of Phbe in our text might well be commended to all such as setting forth the most womanlike ideal. She was ‘a succourer of many.’ Her ministry was a ministry of help; and surely such gentle ministry is that which most befits the woman’s heart and comes most graciously to the woman’s fingers.
Phbe then may well represent to us the ministry of succour in this world of woe and need. There is ever a cry, even in apparently successful lives, for help and a helper. Man’s clumsy hand is but too apt to hurt where it strives to soothe, and nature itself seems to devolve on the swifter sympathies and more delicate perceptions of woman the joy of binding up wounded spirits. In the verses immediately following our text we read of another woman to whom was entrusted a more conspicuous and direct form of service. Priscilla ‘taught Apollos the way of God more perfectly,’ and is traditionally represented as being united with her husband in evangelistic work. But it is not merely prejudice which takes Phbe rather than Priscilla as the characteristic type of woman’s special ministry. We must remember our Lord’s teaching, that the giver of ‘a cup of cold water in the name of a prophet’ in some measure shares in the prophet’s work, and will surely share in the prophet’s reward. She who helped Paul must have entered into the spirit of Paul’s labours; and He to whom all service that is done from the same motive is one in essence, makes no difference between him whose thirsty lips drink and her whose loving hand presents the cup of cold water. ‘Small service is true service while it lasts.’ Paul and Phbe were one in ministry and one in its recompense.
We may further see in her a foreshadowing of the reward of lowly service, though it be only the service of help. Little did Phbe dream that her name would have an eternal commemoration of her unnoticed deeds of kindness and aid, standing forth to later generations and peoples of whom she knew nothing, as worthy of eternal remembrance. For those of us who have to serve unnoticed and unknown, here is an instance and a prophecy which may stimulate and encourage. ‘Surely I will never forget any of their works’ is a gracious promise which the most obscure and humble of us may take to heart, and sustained by which, we may patiently pursue a way on which there are ‘none to praise and very few to love.’ It matters little whether our work be noticed or recorded by men, so long as we know that it is written in the Lamb’s book of life and that He will one day proclaim it ‘before the Father in heaven and His angels.’
NASB (UPDATED) TEXT: Rom 16:1-2
1I commend to you our sister Phoebe, who is a servant of the church which is at Cenchrea; 2that you receive her in the Lord in a manner worthy of the saints, and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well.
Rom 16:1 “I commend to you” Rom 16:1-2 function as a letter of recommendation for deaconess Phoebe. She probably carried Paul’s letter to Rome. There are several other examples of these letters of introduction or recommendation in the NT (cf. Act 18:27; 1Co 16:3; 2Co 3:1; 2Co 8:18-24; and Php 2:19-30).
“Phoebe” Her name meant “bright” or “radiant.”
NASB, NKJV”who is a servant of the church”
NRSV”a deacon of the church”
TEV”who serves the church”
NJB”a deaconess of the church”
This is the term diakonos. It is an accusative singular feminine form. It is the Greek term for minister/servant. It is used (1) of Christ in Rom 15:8; Mar 10:45; (2) of Paul in Eph 3:7; Col 1:23; Col 1:25; and (3) of deacons in Php 1:1; 1Ti 3:11.
There is evidence in both the NT and early post-biblical church writings for the office of deaconess. Another example of women in local church ministry in the NT is “the widows’ roll” of the Pastorals (cf. 1Ti 3:11; 1Ti 5:3-16). The RSV, Amplified, and Phillips translations have “deaconess” in Rom 16:1. The NASB and NIV have it in the footnotes. The NEB has “who holds office.” All believers are called, gifted, full-time ministers (cf. Eph 4:12). Some are called to leadership ministry roles. Our traditions must give way to Scripture! These early deacons and deaconesses were servants, not executive boards.
M. R. Vincent, Word Studies, vol. 2, pp. 752 and 1196, says that the Apostolical Constitutions, dating from the late second or early third century, makes a distinction between the duties and ordination of female church helpers.
1. deaconesses
2. widows (cf. 1Ti 3:11; 1Ti 5:9-10)
3. virgins (cf. Act 21:9 and possibly 1Co 7:34)
These duties involved
1. caring for the sick
2. caring for those physically persecuted
3. visiting those in prison for the faith
4. teaching new believers
5. assisting in baptism of women
6. some overseeing of female church members
SPECIAL TOPIC: WOMEN IN THE BIBLE
“church” See Special Topic below.
SPECIAL TOPIC: CHURCH (EKKLESIA)
“Cenchraea” This was one of two seaports of Corinth. This one was on the eastern side (cf. Act 18:18).
Rom 16:2 “that you receive her in the Lord in a manner worthy” This is an aorist middle [deponent] subjunctive of prosdechomai, which means “to receive kindly as a guest” (cf. Php 2:29). Paul trusted this lady and wanted the church to receive her and help her on his behalf. The very fact that he needed to say this shows the cultural climate.
“saints” This term means “holy ones.” It describes not only a believers’ position in Jesus, but also hopefully their godly lives, progressively characterizing their new holy position in Christ. The term “saint” is always in the plural except once in Philippians (Rom 4:21) and even there it is in a corporate sense. To be a Christian is to be part of a believing community, a family, a body. The modern church in the west has depreciated this corporate aspect of biblical faith! See Special Topic: Saints at Rom 1:7.
“help her in whatever matter she may have need of you” There are two subjunctives. The first, paristmi (aorist active), means “to stand by so as to aid.” The second, chrz (present active), means “to help with whatever is required” (cf. 2Co 3:1).
This referred to material provisions for itinerant ministers. This was the purpose of letters of recommendation.
NASB, NKJV”has been a helper of many”
NRSV”has been a benefactor of many”
TEV”for she herself has been a good friend to many people”
NJB”has looked after a great many people”
This term, proistatis, is found only here in the NT. This could have referred to physical or financial help. This word originally referred to a wealthy patroness. Since Phoebe was traveling to Rome (cf. Rom 16:1) and had helped many (cf. Rom 16:2), this may be historically true of her.
commend. See Rom 3:5.
unto = to.
Phebe. Only here; “bright”, or “pure”, the feminine of Phoebus, otherwise Apollo, the sun-god. Her name indicates a convert from paganism. She was probably the bearer of the epistle to Rome. See Introduction Notes, p. 1661.
which = who.
servant. App-190.
church. Greek. ekklesia. App-186.
at. App-104.
Cenchrea. See Act 18:18.
1-16.] RECOMMENDATION OF PHBE: GREETINGS.
Chapter 16
Chapter 16 is just personal greetings to many of those in Rome. We are going to go rather rapidly through it, just pointing out a few things.
First of all, Paul,
commends unto you Phoebe our sister, who is a servant of the church which is in Cenchrea ( Rom 16:1 ):
She was a deaconess. Cenchrea was the port of the city of Corinth. She, no doubt, met Paul when he was ministering there in Corinth, but was serving there in the church. And some of those male chauvinists seem to have a little difficulty with this that she was there as a servant in the church.
Receive her in the Lord, as becometh saints, and that you assist her in whatsoever business she has need of you: for she hath been a succorer of many, and of myself also ( Rom 16:2 ).
Phoebe was probably going with those who were carrying Paul’s letter from Corinth to Rome, and so he gives to her a letter of recommendation.
Greet Priscilla and Aquila, my helpers in Christ Jesus: 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 ( Rom 16:3-4 ).
Now Priscilla and Aquila were gad-abouts. They began in Rome. Our first encounter with them is when Paul came to Corinth and their trade was tent making, and because Paul was a tentmaker, he went to work with them in Corinth making tents in order that he might provide the food and all for his ministering party while they were there in Corinth. If you will remember when Paul was with them in Corinth, they had come from Rome because of Claudius’ persecution of the Jews. So they had first been in Rome, no doubt had a business in Rome, but when Claudius began to persecute the Jews, they left Rome and came to Corinth. Now, there in Corinth they met Paul and they were established in the faith and they moved to Ephesus before Paul had a chance to come to Ephesus. While in Ephesus, this man who was mighty in the scriptures by the name of Apollos came to Ephesus and began to preach Jesus Christ unto the people, but Priscilla and Aquila took him aside and began to explain the Word of God to him more completely, for he had only known John’s baptism. Then Paul followed and again met Priscilla and Aquila in Ephesus where he ministered with them. Now they go back to Rome and are in Rome at the time that Paul is writing this epistle, and so they have become close associates to Paul, beloved friends in Christ, and Paul writes to them in Rome.
Now the last place we find them is back in Ephesus again. They moved around and we do read that there was a church in their home in Ephesus, and here Paul greets the church that is in their house. Wherever they went, they would open up their house and invite people to come in and study the Word of God. Their house became the meeting place for the believers and they evidently were just outstanding, gracious people. And I am really looking forward to meeting Priscilla and Aquila. They are just the kind of people that you like to know. It will be fun to meet them when we get to heaven.
Greet the church that is in their house. And salute my well-beloved Epenetus, who is the firstfruits of Achaia unto Christ. Greet Mary ( Rom 16:5-6 ),
Don’t know who she is.
who bestowed much labor on us ( Rom 16:6 ).
I don’t know who she was.
Salute Andronicus and Junia, my kinsmen, and my fellow prisoners, who are of note among the apostles, whom also were in Christ before me ( Rom 16:7 ).
Now interesting, Junia is a feminine name. Paul declares that she was an apostle. So something that perhaps you have never considered that there is a possibility that there were women apostles as well as men. Now there is another way to translate this as those who don’t like that idea translate it the other way. Salute Andronicus and Junia, my kinsmen and fellow prisoners, who are of note among the apostles, or whom the apostles know, who are noted by the apostles. Not that they are noted apostles, but they are noted by the apostles, and that is the way other people translate that to say, “Oh no, no. They couldn’t have a woman apostle.” “The other apostles who were in Christ before me,” referring to Peter and John, “that they know this gal so greet her also.” You have to in the Greek language sort of bend it a bit to get that particular idea out of the translation, the plain understanding of the Greek is that Junia was indeed an apostle, well-noted apostle that Paul is seeking that they greet. Who actually was in Christ before Paul. This would be interesting too to find out who was right in the interpreting of this woman.
So then Paul sends his greetings to these others, names that were meaningful, no doubt, in the church in Rome, but really don’t mean anything to us.
Salute Rufus [verse Rom 16:13 ] chosen in the Lord, and his mother and mine ( Rom 16:13 ).
There is another Rufus, it could be the same Rufus, the son of Simon the Cyrene who was compelled to bear the cross of Jesus. Some believe that it is the same Rufus.
Now Paul gets down to sixteen,
Salute one another with a holy kiss. The churches of Christ salute you ( Rom 16:14-16 ).
It is interesting to me how that in different places they have different customs of greetings. We were down in Mexico a couple of weeks ago and down there it is customary for men to shake hands and then they hug and then they shake hands a second time. So when you are down there greeting the brothers, you will shake their hands, then you hug them, and then you shake their hands a second time. In Italy you kiss on either cheek when you greet them, and you kiss them on the cheek. And they greet one another with a kiss, and they are still doing that in Rome. Paul tells the Roman church to do that, “Salute one another with a holy kiss, or greet one another with a holy kiss. The churches of Christ greet you.”
Now I beseech you, brethren, mark those which cause divisions and offenses contrary to the doctrine which you have learned; and avoid them ( Rom 16:17 ).
There are always those that have some weird trip to lay on the body of Christ. And they feel that it is their God-given duty to lay this weird understanding on the body. Now, I feel that if God has given you a special understanding of the scripture, some insight which is sort of unique and different, but God has given it to you and it is important that the entire church receive the same understanding that you have, I think it would be well for you to, first of all, allow us to observe how this understanding has brought you into a closer, deeper relationship with God. How it has benefited your own walk and made you more in the image of Christ, walking in love. When we have the opportunity to see how this truth has transformed you into the image of Christ, then we will be coming and saying, “Tell me brother. Share with me, what is it that makes you different?” But just to go laying your trip on people when it hasn’t had any fruit in your own life causes me to wonder, “Do I need to have that same understanding that you have? What has it done for you?” I think that that is only fair. Unfortunately, those that get these weird trips don’t think it’s fair and they just have to lay their trip on everybody. “But mark those which cause divisions and offenses contrary to the doctrine,” the basic biblical doctrines that you’ve been taught. No scripture or prophecy is of any private interpretation.
I don’t think, really, that we need new revelations. I feel that we need new experiences in the old revelations. That God has given to us all that pertains to life and to godliness in His Word. It is all there. I don’t need some new great revelation from God. What I need is a new experience. There are things in there that I have not yet experienced. I have still got a ways to go to experience all that is here. I don’t have to go outside of the scripture to some balmy experience. I would like to experience more of what is in the Word, rather than going to extra scriptural experiences. And I will confess to you, I am extremely leery of any extra scriptural experience. Nor am I interested in any extra scriptural experience. If you come up to me wild-eyed and say, “Last night at three in the morning there was a bright creature sitting on the foot of my bed and he woke me up and the room was all illuminated with his brightness. I was frightened, and I said, ‘Who are you?’ He said, ‘I am Gabriel.’ And he began to tell me glorious things about the things of God and he tells me, ‘We don’t have to pray anymore. All we have to do is claim it. All we have to do is blab it and grab it.'” I will say, “No thanks, friend.” I don’t care if Gabriel did tell you that, it is contrary to what God’s Word has told me. So mark those.
For they are such who serve not our Lord Jesus Christ, but their own desires ( Rom 16:18 );
I do believe that it is incumbent to that minister, servant of God who is living from the ministry, I believe that it is incumbent upon him to live a very simple life. I do not believe that he should be spending a lot of money extravagantly on fancy clothes, fancy cars, fancy this or that. I think that the servant of God should live a simple life. I believe in that. I not only believe in that, I practice that. Now God has blessed us financially. I thank God for the blessings that He has given to us. I thank God that we have all that we desire and thus, I feel that I am extremely rich. But I do believe that as a servant of Jesus Christ, a minister of the gospel, that it is important that I live simply and not extravagantly. Lest I could be accused of being one who is serving his own desires and not really serving the Lord Jesus Christ.
they by good words and fair speeches deceive the hearts of the simple ( Rom 16:18 ).
It is such a heartache for me to watch these guys on television, deceiving the hearts of the simple believers. Oh, fair speech is to be sure, clever, humorous, interesting, but the emphasis is wrong.
For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you to be wise unto that which is good, and simple concerning evil ( Rom 16:19 ).
That is a good rule: be wise in things that are good, but be dumb in things that are evil. How do you take a fix? I don’t know and I don’t care. I’m dumb in the things that are evil. I’d just as soon remain dumb, simpleminded as far as evil things are concerned.
When I was in seminary a bunch of guys wanted to go down to the burlesque theatre, because they had to know what we were going to preach against. I said, “Now that is stupid.” Let’s understand all of the evil, let’s delve into it and understand it’s working so that we will be able to really be knowledgeable when we preach against these things. No. Be wise concerning that which is good, but be simple concerning that which is evil. Thank God for that mind that is pure and unknowledgeable of things that are evil.
And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen ( Rom 16:20 ).
Paul has the hardest time ending this epistle, this is the second amen now. One more thing you know.
Now at this point, Tertius, who was the man who Paul was dictating the epistle to puts in his own little greeting.
I Tertius, who wrote this epistle, salute you in the Lord ( Rom 16:22 ).
You remember Paul brought attention to the Galatian epistle, “Do you notice what large letter I have written to you in my own hand?” So for the most part Paul dictated his epistle. Tertius was the fellow who Paul dictated this epistle to, but he greets them. “I greet you in the Lord.”
Gaius mine host ( Rom 16:23 ),
Now you remember, Gaius was one Paul baptized there in Corinth. “I thank God I didn’t baptize any but Crispus and Gaius.”
Gaius my host, and of the whole church, salutes [or greets] you. Erastus the chamberlain of the city is greeting you, as Quartus a brother. The grace of our Lord Jesus Christ be with you all. Amen. Now to him that is of power to establish 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 ( Rom 16:23-25 ),
This glorious mystery, really, of the gospel of grace coming to the Gentiles, Christ indwelling us, our hope of glory.
But now this mystery is made manifest ( Rom 16:26 ),
It was once not revealed, but God is now revealing it.
and by the scriptures of the prophets, according to the commandment of the everlasting God, has made known to all nations his glorious truth that they might obey through faith ( Rom 16:26 ):
So the obedience of faith, God’s grace is bestowed upon all nations. It is no longer just an exclusive Jewish privilege salvation, but through the obedience of faith, the door is open unto all men,
To God only wise, be glory through Jesus Christ forever. Amen ( Rom 16:27 ).
He finally got there.
So the end of Paul’s epistle to the Romans, fabulous book. Now we start into Corinthians, and it is an exciting book, because the Corinthian church was such a mess. And Paul is having to write to them, and it is basically a corrective epistle as he seeks to correct all of the stuff that was going on in Corinth. So we find the Corinthian epistle extremely interesting epistle as he deals with the various issues that had cropped up, the various practices that had cropped up in Corinth and as he seeks to correct these abuses. So you are going to have some very exciting reading as we move into the Corinthian epistle. Just a lot of good reading in this Corinthian epistle, lot of good teaching, good understanding. You are going to find it extremely beneficial to your walk and to your growth and in your knowledge and understanding in the ways of God. Dip into it and study it this week and then next week we will join together in this fascinating Corinthian epistle.
May the Lord be with you and bless and keep you in His love, causing you to abound in the grace of God, being filled with the knowledge of Him. May you walk in a way that will please the Lord this week. Walking in love, walking in the Spirit, being lead by the Spirit. In Jesus’ name. “
Rom 16:1. , Phbe) The Christians retained the names borrowed from the heathen gods, as a memorial of the heathenism, which they had abandoned.- , who is a [servant] minister) without the office of teaching. She might have been considered as a minister in respect of this very errand, on which she was sent.-, at Cenchrea) near Corinth.
Rom 16:1
Rom 16:1
I commend unto you Phoebe our sister,-Tradition says this letter was carried by Phoebe from Corinth to the church in Rome. This commendation would agree well with the idea that she carried the letter, and that it introduced and commended her to the Christians at Rome. Cenchreae was a short distance southeast of Corinth.
who is a servant of the church that is at Cenchreae:-Some think she was a publicly recognized deaconess, but we find no recognition in the Scriptures of any such class. Many women did, however, voluntarily devote themselves in a womanly way to teaching and helping those who preached, waiting on the sick and doing whatever work presented itself for them to do. Phoebe was one of this class. Paul commended her as a Christian to the brethren at Rome.
In the salutation twenty-six persons are named. Two-thirds of these names are Greek, which, in all probability, are names of persons the apostle had actually known in his work in Asia. Phoebe was specially recommended. His old friends, Priscilla and Aquila, were evidently back in Rome again (Act 18:2). The chief interest of this passage centers, however, in the apostle’s incidentally revealed consciousness of the interrelationships of the saints as being dependent on the common relationship to Christ. Notice carefully the phrases which indicate this. “In the Lord,” “In Christ Jesus,” “Unto Christ,” “In Christ,” “In the Lord,” “In the Lord,” ‘In the Lord,” “In the Lord” (verses Rom 16:2-3; Rom 16:5; Rom 16:7-13). Thus the impulse of love, the bond of service, the principle of fellowship are always union with Christ.
The consciousness of unity in Christ so evident in the salutations now caused a solemn word of warning. In a scathing sentence the apostle refers to teachers that ”serve . . . their own belly.”
Fitting is the benediction at this point, reminding all who are confronting conflict of the channel through which the promise of ultimate victory has been made possible of fulfilment: “The grace of our Lord Jesus Christ be with you.” How beautiful is this revelation of fellow ship in service in the closing salutations. For instance, Tertius, who had written the words as Paul dictated them, was also a fellow laborer; and he adds his greeting to the rest. Gaius, too, his host, sends his message of love. A man of note, Erastus, the treasurer of the city, and one of whom we know only that he was “the brother.”
All closes with a doxology in which the apostle thinks of that perpetual purpose of love which, having been kept in silence through ages, has now been manifested in this Evangel, that through all the coming ages there may be the song of glory to God; and he reverently ascribes the glory to whom it is thus evidently due.
PERSONAL GREETINGS
16:1-16. I commend to you Phoebe our sister. Receive her as becometh members of a Christian Church. For she has stood by many others, and myself as well (vv. 1, 2).
Greet Prisca and Aquila. Greet all those whose names or persons I know, who are members of your community (vv. 3-16).
1. . The ordinary word for to commend, introduce; see on 3:5, a derivative of which appears in the phrase (2Co 3:1; for its use in the later ecclesiastical writings see Suicer, Thesaurus). These letters played a very large part in the organization of the Church, for the tie of hospitality (cf. 12:13), implying also the reception to communion, was the great bond which united the separate local Churches together, and some protection became necessary against imposture.
. Nothing is otherwise known of Phoebe, nor can we learn anything from the name. She was presumably the bearer of this letter.
, a deaconess. The only place in which this office is referred to by name in the N. T. (for 1Ti 3:11, 1Ti 5:3 ff. cannot be quoted). The younger Pliny (Ep. X. xcvi. 8) speaks of ministrae: quo magis necessarium credidi ex duabus ancillis, quae ministrae dicebantur, quid esset veri et per tormenta quaerere. They do not appear elsewhere to be referred to in any certain second-century writing; but constant reference to them occurs in the Apostolic Constitutions, in the earlier books under the name of (2:26; 3:15), in the later of (8:19, 20, 28). Of the exact relation of the deaconess to the widows (1Ti 5:3) it is not necessary to speak, as we have no sufficient evidence for so early a date; it is quite clear that later they were distinct as bodies, and that the widows were considered inferior to the deaconesses (Apost. Const. iii. 7); it is probable however that the deaconesses were for the most part chosen from the widows. That the reference to a deaconess is in no sense an anachronism may be inferred both from the importance of in the early Church, which had quite clearly made it necessary for special male officials to be appointed, and from the separate and secluded life of women. From the very beginning of Christianity-more particularly in fact at the beginning-there must have been a want felt for women to perform for women the functions which the deacons performed for men. Illustrations of this need in baptism, in visiting the womens part of a house, in introducing women to the deacon or bishop, may be found in the Apostolical Constitutions (iii. 15, &c.). So much is clear. An office in the Church of this character, we may argue on priori grounds, there must have been; but an order in the more ecclesiastical sense of the term need not have existed. is technical, but need hardly be more so than is in ver. 2. (The arguments of Lucht against the authenticity of portions of these two verses are examined very fully by Mangold, Der Rmerbrief und seine geschichtlichen Voraussetzung, pp. 136 ff.)
. Cenchreae was the port of Corinth on the Saronic Gulf. During St. Pauls stay at Corinth that city had become the centre of missionary activity throughout all Achaia (cf. 2Co 1:1), and the port towards Ephesus, a place where there must have been many Jews living, could easily be a centre of the Christian Church. Its position would afford particularly an opportunity for the exercise by Phoebe of the special duties of hospitality.
2. , in a manner worthy of the saints, i. e. of the Church. Not only to provide for her wants, but to admit her to every spiritual privilege as in the Lord.
, a succourer or helper; this almost technical word is suggested by . It is the feminine form of , used like the Latin patronus for the legal representative of the foreigner. In Jewish communities it meant the legal representative of wealthy patron: see Schrer, Die Gemeinde-Verfassung, &c., Ins. 31: | | | | , cf. also C.I.G. 5361. We also find the word used of an office-bearer in a heathen religious association, see Foucart, Associations Religieuses, p. 202, Ins. 20, line 34 (= C.I.G. 126) . Here the expression suggests that Phoebe was a person of some wealth and position who was thus able to act as patroness of a small and struggling community.
3. . So the MSS. here by preponderating authority for . . Priscilla is a diminutive for Prisca, and both are Roman names.
In Act 18:2 the reading is , in ver. 18 ; in 1Co 16:19 (so B M, P, Boh., but A C D E F G, &c., Vulg. Syrr. ); in 2Ti 4:19 (by preponderating authority). The fact that Prisca is so often mentioned first suggests that she was the more important of the two.
4. … probably refers to some great danger which they had run on his behalf. It may have been the great tumult at Ephesus, although this was somewhat recent. If so the danger then incurred may have been the reason that they had left that city and returned for a time to Rome. The special reference to the Churches of the Gentiles perhaps arises from the fact that, owing to their somewhat nomadic life, they were well known to many Christian Churches.
Aquila and Priscilla
The movements of Aquila and Priscilla have been considered to be so complicated as to throw doubts on the authenticity of this section of the Epistle, or to suggest that it was addressed not to the Church at Rome, but to the Church of Ephesus.
From Act 18:1, Act 18:2 we learn that Aquila was a Jew of Pontus. He and his wife Prisca had been compelled to leave Rome in 52 a.d. by the decree of Claudius. They retired to Corinth, where they first became acquainted with St. Paul. With him they went to Ephesus, where they remained some time; they were there when the first Epistle to the Corinthians was written, and had a church in their house ( 1Co 16:19). This Epistle was written probably about twelve months before the Epistle to the Romans. In 2Ti 4:19, written in all probability at least eight years later, they appear again at Ephesus.
Now, is not the life ascribed to them too nomadic? And is not the coincidence of the church in their house remarkable? The answer is that a nomadic life was the characteristic of Jews at that day, and was certainly a characteristic of Aquila and Priscilla (Lightfoot, Biblical Essays, p. 299, and Renan, Les Aptres, pp. 96, 97, Zahn, Skizzen, p. 169). We know that although Aquila was a Jew of Pontus, yet he and his wife lived, within the space of a few years, at Rome, at Corinth, and at Ephesus. Is it then extremely improbable that they should travel in after years, probably for the sake of their business? And if it were so, would they not be likely to make their house, wherever they were, a place in which Christians could meet together?
On priori grounds we cannot argue against the possibility of these changes. Are there any positive arguments for connecting them with the Roman Church? De Rossi, in the course of his archaeological investigations, has suggested two traces of their influence, both of which deserve investigation.
(i) Amongst the older churches of Rome is one on the Aventine bearing the name of St. Prisca, which gives a title to one of the Roman Cardinals. Now there is considerable evidence for connecting this with the names of Aquila and Priscilla. In the Liber Pontificalis, in the life of Leo III (795-816), it is described as the titulus Aquilae et Priscae (Duchesne, Lib. Pont. II. p. 20); in the legendary Acts of St. Prisca (which apparently date from the tenth century) it is stated that the body of St. Prisca was translated from the place on the Ostian road where she had been buried, and transferred to the church of St. Aquila and Prisca on the Aventine (Acta Sanctorum, Jan. Tom. ii. p. 187 et deduxerunt ipsam ad urbem Romam cum hymnis et canticis spiritualibus, iuxta Arcum Romanum in ecclesia sanctorum Martyrum Aquilae et Priscae), and the tradition is put very clearly in an inscription apparently of the tenth century which formerly stood over the door of the church (C. Ins. Christ. ii. p. 443):
Haec domus est Aquilae seu Priscae Virginis Almae
Quos lupe Paule tuo ore vehis domino
Hic Petre divini Tribuebas fercula verbi
Sepius hocce loco sacrificans domino.
Many later testimonies are referred to by De Rossi, but they need not here be cited.
For the theory that this church is on the site of the house of Prisca and Aquila, De Rossi finds additional support in a bronze diploma found in 1776 in the garden of the church bearing the name of G. Marius Pudens Cornelianus: for in the legendary Acts of Pudens, Pudenziana, and Praxedis, Priscilla is stated to have been the mother of Pudens (Acta Sanct. Mai. Tom. iv. p. 297), and this implies some connexion between the names of Aquila and Priscilla and the family of Pudens.
The theory is a plausible one, but will hardly at present stand examination. In the first place the name of Aquila and Priscilla (or Prisca) is not the oldest borne by the church; from the fourth to the eighth century it seems always to have been the titulus S. Priscae (see Liber Pontificalis, ed. Duchesne, 1:501, 51745), and although the origin of this name is itself doubtful, it is hardly likely that if the locality had borne the name of Aquila and Priscilla, that name would first have been lost and then revived. It is much more probable that the later name is an attempt to connect the biblical account with this spot and to explain the origin of the name of Prisca.
Nor is the second piece of evidence of any greater weight. The acts of Pudens and his daughters, supposed to be narrated by the person called St. Pastor, who was a contemporary of Pius the bishop and addressed his letters to Timothy, are clearly legendary, and little or no stress can be laid on the mention of Priscilla as the mother of Pudens. The object of the Acta is in fact to invent a history for martyrs whose names were known, and who were for some reason grouped together. But why were they thus grouped? The reason probably is given in the statement at the end, that they were buried in the cemetery of Priscilla. These names would probably be found in the fourth century in that cemetery, attached to graves close to one another, and would form the groundwork of the Acta. There may still be some connexion between the names, which may or may not be discovered, but there is not at present any historical evidence for connecting the titulus St. Priscae with the Aquila and Priscilla of the N. T. (see de Rossi, Bull. Arch. Christ. Ser. i. No. 5 (1867), p. 45 ff.)
(ii) A second line of argument seems more fruitful. The explorations of De Rossi in the Coemeterium Priscillae, outside the Porta Salaria, have resulted in the discovery that as the Coemeterium Domitillae starts from a burying-place of Domitilla and her family, so that of Priscilla originates in the burying-place of Acilius Glabrio and other members of the Acilian gens. This seems to corroborate the statement of Dio Cassius (67:14) that the Acilius Glabrio who was consul with Trajan in a.d. 91 was a Christian and died as such, and implies that Christianity had penetrated into this as into other leading Roman families. Now the connexion with the subject immediately before us is as follows. The same researches have shown that a name of the females of the Acilian gens is Priscilla or Prisca. For instance, in one inscription we read:
M ACILIUS V. .
C. V.
PRISCILLA..C
Aquila was a Jew of Pontus: how then does it happen that his wife, if not he himself, bore a Roman name? The answer seems to be suggested by these discoveries. They were freedmen of a member of the Acilian gens, as Clemens the Roman bishop was very probably the freedman of Flavius Clemens. The name Prisca or Priscilla would naturally come to an adherent of the family. The origin of the name Aquila is more doubtful, but it too might be borne by a Roman freedman. If this suggestion be correct, then both the names of these two Roman Christians and the existence of Christianity in a leading Roman family are explained.
Two other inscriptions may be quoted, as perhaps of interest. The first is clearly Christian:
Aauiliae Priscae in Pace.
The second C.I.L. vi.12273 may be so. The term Renata might suggest that it is but also might be Mithraic:
D. M.
AQUILIA RENATA
QVAE V A N
SE VIVA POSVIT SIBI
CVRANTE AQVILIO IVSTO
ALVMNO ET AQVILIO
PRISCO FRATRE
The argument is not demonstrative, but seems to make the return of Aquila and Priscilla to Rome, and their permanent connexion with the Roman Church, probable. See De Rossi, Bull. Arch. Christ. Ser. iv. No. 6 (1888-9), p. 129 Aquila e Prisca et gli Acilii Glabrioni.
Dr. Hort (Rom. and Eph. pp. 12-14), following a suggestion made by Dr. Plumptre (Biblical Studies, p. 417), points out that it is a curious fact that in four out of the six places in which the names occur that of the wife is the first mentioned. He connects the name with the cemetery of St. Prisca, and suggests that Prisca was herself a member of some distinguished Roman family. He points out that only Aquila is called a Jew from Pontus, not his wife. There is nothing inconsistent in this theory with that of the previous argument; and if it be true much is explained. It may however be suggested that for a noble Roman lady to travel about with a Jewish husband engaged in mercantile or even artisan work is hardly probable; and that the theory which sees in them freed members of a great household is perhaps the most probable.
5. . There is no decisive evidence until the third century of the existence of special buildings used for churches. The references seem all to be to places in private houses, sometimes very probably houses of a large size. In the N.T. we have first of all (Act 12:12) the house of Mary, the mother of John, where many were collected together and praying. Col 4:15 , , : Phm 1:2 : besides 1Co 16:19. At a later date we have Clem. Recog. x. 71 Theophilus, domus suae ingentem basilicam ecclesiae nomine consecraret: De Rossi, Roma Sott. i. p. 209 Collegium quod est in domo Sergiae Paulinae. So in Rome several of the oldest churches appear to have been built on the sites of houses used for Christian worship. So perhaps San Clemente is on the site of the house of T. Flavius Clemens the consul (see Lightfoot, Clement. p. 94).
There is no reason to suppose that this Church was the meeting-place of all the Roman Christians; similar bodies seem to be implied in vv. 14, 15. We may compare Acta Iustini Martyris 2 (Ruinart) where however the speaker is of course intentionally vague: Quaesivit Praefectus, quem in locum Christiani convenirent. Cui respondit Iustinus, eo unumquemque convenire quo vellet ac posset. An, inquit, existimas omnes nos in eumdem locum convenire solitos? Minime res ita se habet Tunc praefectus: Age, inquit, dicas, quem in locum conveniatis, et discipulos tuos congreges. Respondit Iustinus: Ego prope domum Martini cuiusdam, ad balneum cognomento Timiotinum, hactenus mansi.
. Of him nothing is known: the name is not an uncommon one and occurs in inscriptions from Asia Minor, C.I.G. 2953 (from Ephesus), 3903 (from Phrygia). The following inscription from Rome is interesting, C.I.L. vi. 17171 dis man | epaeneti (sic) | epaeneti f | ephesio | t mvnivs | priscianvs | amico svo.
: i. e. one of the first converts made in the Roman province of Asia: cp. 1Co 16:15 , , . On the importance of first converts see Clem. Rom. xlii , , .
This name caused great difficulty to Renan, What ! had all the Church of Ephesus assembled at Rome? All when analyzed is found to mean three persons of whom two had been residents at Rome, and the third may have been a native of Ephesus but is only said to have belonged to the province of Asia (cf. Lightfoot, Biblical Essays, p. 301). How probable it was that there should be foreigners in Rome attached to Christianity may be illustrated from the Acts of Justin which were quoted in the note on an earlier portion of the verse. These give an account of the martyrdom of seven persons, Justin himself, Charito, Charitana, Euelpistus, Hierax, Liberianus, and Paeon. Of these Justin we know was a native of Samaria, and had probably come to Rome from Ephesus, Euelpistus who was a slave of the Emperor was a native of Cappadocia, and Hierax was of Iconium in Phrygia. This was about 100 years later.
is supported by preponderating authority ( A B C D F G, Vulg, Boh. Arm. Aeth., Orig.-lat. Jo.-Damasc. -rst.) against (L P &c., Syrr., Chrys. Theodrt.).
For the idea of illustrating this chapter from inscriptions we are of course indebted to Bishop Lightfoots able article on Caesars household (Philippians, p. 169). Since that paper was written, the appearance of a portion of vol. vi. of the Corpus of Latin Inscriptions, that, namely, containing the inscriptions of the city of Rome; has both provided us with more extensive material and also placed it in a more convenient form for reference. We have therefore gone over the ground again, and either added new illustrations or given references to the Latin Corpus for inscriptions quoted by Lightfoot from older collections. Where we have not been able to identify these we have not, except in a few cases, thought it necessary to repeat his references. A large number of these names are found in Columbaria containing the monuments and ashes of members of the imperial household during the first century: these special collections are kept together in the Corpus (vi. 3926-8397). There is also a very large section devoted to other names belonging to the domus Augusti (vi. 8398-9101). A complete use of these materials will not be possible until the publication of the Indices to vol. vi. For a discussion of the general bearing of these references, see Introduction, 9.
6. (which is the correct reading) may like be Jewish, but it may also be Roman. In favour of the latter alternative in this place it may be noticed that apparently in other cases where St. Paul is referring to Jews he distinguishes them by calling them his kinsmen (see on ver. 7). The following inscription from Rome unites two names in this list, C.I.L. vi. 22223 d m | mariae | ampliatae cet.; the next inscription is from the household, ib. 4394 mariae m l xanthe | nymphe fec de svo.
This note is added, not for the sake of the Roman Church, but as words of praise for Maria herself.
is read by A B C P, Boh. Arm.; by D E F G L, &c., Chrys. The evidence for , which is a difficult reading, is preponderating ( A B C P Syrr. Boh.), and it is practically supported by the Western group (D E F G, Vulg.), which have . The correction is read by L, Chrys. and later authorities.
7. : a Greek name found among members of the imperial household. The following inscription contains the names of two persons mentioned in this Epistle, both members of the household, C.I.L. vi. 5326 dis manibvs | c ivlivs heremes | vix ann xxxiii m v | dieb xiii | c ivlivs andronicvs | conlibertvs fec | bene merenti de se: see also 5325 and 11626 where it is the name of a slave.
: there is some doubt as to whether this name is masculine, or , a contraction of Junianus, or feminine Junia. Junia is of course a common Roman name, and in that case the two would probably be husband and wife; Junias on the other hand is less usual as a mans name, but seems to represent a form of contraction common in this list, as Patrobas, Hermas, Olympas. If, as is probable, Andronicus and Junias are included among the Apostles (see below) then it is more probable that the name is masculine, although Chrysostom does not appear to consider the idea of a female apostle impossible: And indeed to be apostles at all is a great thing. But to be even amongst these of note, just consider what a great encomium this is! But they were of note owing to their works, to their achievements. Oh! how great is the devotion of this woman, that she should be even counted worthy of the appellation of apostle!
. St. Paul almost certainly means by kinsmen, fellow-countrymen, and not relations. The word is used in this sense in 9:3, and it would be most improbable that there should be so many relations of St. Paul amongst the members of a distant Church (vv. 7, 11) and also in Macedonia (ver. 21); whereas it is specially significant and in accordance with the whole drift of the Epistle that he should specially mention as his kinsmen those members of a Gentile Church who were Jews.
. Probably to be taken literally. Although St. Paul had not so far suffered any long imprisonment, he had certainly often been imprisoned for a short time as at Philippi, 2Co 11:23 ; Clem. Rom. ad Cor. v . Nor is it necessary that the word should mean that Andronicus and Junias had suffered at the same time as St. Paul; he might quite well name them fellow-prisoners if they had like him been imprisoned for Christs sake. Metaphorical explanations of the words are too far-fetched to be probable.
may mean either (1) well known to the Apostolic body, or (2) distinguished as Apostles. In favour of the latter interpretation, which is probably correct, are the following arguments. (i) The passage was apparently so taken by all patristic commentators. (ii) It is in accordance with the meaning of the words. , lit. stamped, marked, would be used of those who were selected from the Apostolic body as distinguished, not of those known to the Apostolic body, or looked upon by the Apostles as illustrious; it may be translated those of mark among the Apostles. (iii) It is in accordance with the wider use of the term . Bp. Lightfoot pointed out (Galatians, p. 93) that this word was clearly used both in a narrow sense of the twelve and also in a wider sense which would include many others. His views have been corroborated and strengthened by the publication of the Didache. The existence of these Apostles, itinerant Christian Evangelists, in Rome will suggest perhaps one of the methods by which the city had been evangelized.
. Andronicus and Junias had been converted before St. Paul: they therefore belonged to the earliest days of the Christian community; perhaps even they were of those who during the dispersion after the death of Stephen began almost immediately to spread the word in Cyprus and Syria (Act 11:19). As Dr. Weymouth points out (On the Rendering into English of the Greek Aorist and Perfect, p. 26) the perfect should here be translated were.
It is utterly amazing, he writes, that in Rom 16:7 . is rendered in the RV. who also have been in Christ before me. The English idiom is here simply outraged. What officer in our Navy or Army would not stare at the who should say of a senior officer, He has been in the Service before me? He was in the Navy before me is the only correct English form. The English mind fastens on the idea of time defined by before me, and therefore uses the simple Past. The Greek Perfect is correctly employed, because it is intended to convey, and does convey, the idea that they are still in Christ, while the English have been suggests precisely the contrary.
8. is the more correct reading for the abbreviated form which occurs in the TR. This is a common Roman slave name, and as such occurs in inscriptions of the imperial household. C.I.L. vi. 4899 ampliatvs | restitvto fratri | svo fecit merenti: 5154 C. vibivs firmvs C | vibio ampliato | patrono svo, &c., besides inscriptions quoted by Lft. But there is considerable evidence for connecting this name more closely with the Christian community in Rome. In the cemetery of Domitilla, now undoubtedly recognized as one of the earliest of Christian catacombs, is a chamber now known by the name of Ampliatus owing to an inscription which it contains. This chamber is very early: pre-Christian in character if not in origin. The cell over which the name of Ampliatus is inscribed is a later insertion, which, from the style of its ornament, is ascribed to the end of the first or beginning of the second century. The inscription is in bold, well-formed letters of the same date. Not far off is another inscription, not earlier than the end of the second century, to members of apparently the same family. The two inscriptions are ampliat[i] and avreliae bonifatiae | conivgi incomparabili | verae castitatis feminae | qvae vixit ann xxv M II | dieb IIII hor vi | avrel Ampliatvs cvm | gordiano filio. The boldness of the lettering in the first inscription is striking. The personal name without any other distinction suggests a slave. Why then should any one in these circumstances receive the honour of an elaborately painted tomb? The most plausible explanation is that he was for some reason very prominent in the earliest Roman Church. The later inscription clearly suggests that there was a Christian family bearing this name; and the connexion with Domitilla seems to show that here we have the name of a slave or freedman through whom Christianity had penetrated into a second great Roman household. See de Rossi, Bull. Arch. Christ. Ser. iii. vol. 6 (1881), pp. 57-74; Athenaeum March 4, 1884, p. 289; the inscription is just referred to by Light-foot, Clement. i. p. 39.
9. :a common Roman slave name found among members of the household, C.I.L. vi. 4237 (quoted by Lft. from Murat. 920. 1) vrbanvs lydes avg l dispens | inmvnis dat hermae fratri et | cilicae patri: cf. 5604, 5605, and others, quoted by Lft. (Grut. p. 589. 10, p. 1070. 1).
. Where St. Paul is speaking of personal friends he uses the singular : here he uses the plural because Urbanus was a fellow-worker with all those who worked for Christ.
: a rare Greek name, but found among members of the imperial household: C.I.L. vi. 8607 d. m. | m. vlpio avg l | eroti | ab epistvlis graecis | epaphroditvs | et stachys | caesar n ser | fratri karissimo et | clavdia formiana | fecervnt: cf. also inscriptions quoted by Lft.
10. . Again a name borne by members of the household and by Jews: amongst others by the famous tragic actor. See the instance quoted by Lft. and cf. Hor. Sat. I. v. 100 Credat Iudaeus Apella, non ego.
: cf. 1Co 11:19; 2Co 10:18; 2Co 13:7. One who has shown himself an approved Christian.
. The explanation of this name given by Lft. bears all the marks of probability. The younger Aristobulus was a grandson of Herod the Great, who apparently lived and died in Rome in a private station (Jos. Bell. Iud. II. xi. 6; Antiq. XX. i. 2); he was a friend and adherent of the Emperor Claudius. His household would naturally be , and would presumably contain a considerable number of Jews and other orientals, and consequently of Christians. If, as is probable, Aristobulus was himself dead by this time, his household would probably have become united with the imperial household. It would, however, have continued to bear his name, just as we find servants of Livias household who had come from that of Maecenas called Maecenatiani (C. I. L. 6:4016, 4032), those from the household of Amyntas, Amyntiani (4035, cf. 8738): so also Agrippiani, Germaniciani. We might in the same way have Aristobuliani (cf. Lft. Phil. pp. 172,3).
11. . A mention of the household of Aristobulus is followed by a name which at once suggests the Herod family, and is specially stated to have been that of a Jew. This seems to corroborate the argument of the preceding note.
, the household of Narcissus, Narcissiani. The Narcissus in question was very possibly the well-known freedman of that name, who had been put to death by Agrippina shortly after the accession of Nero some three or four years before (Tac. Ann. xiii. 1; Dio Cass. lx. 34). His slaves would then in all probability become the property of the Emperor, and would help to swell the imperial household. The name is common, especially among slaves and freedmen, cf. C.I.L. vi.4123 (in the household of Livia), 4346, 5206 heliconis narcissi | avgnstiani | : 22875 narcissvs avg lib. Lft. quotes also the two names Ti. Claudius Narcissus (see below), Ti. Iulius Narcissus from Muratori, and also the form Narcissianus, ti clavdio sp f narcissiano (Murat. p. 1150. 4). The following inscription belongs to a somewhat later date: C.I.L. vi. 9035 d. m. | t flavivs avg lib | narcissvs fecit sibi | et coeliae sp filiae | ieriae conivgi svae , and lower down t flavivs avg lib firmvs narcissianvs | relator avctionvm monvmentvm refecit. See also 9035 a. (Lightfoot, Phil. p. 173.)
Dr. Plumptre (Biblical Studies, p. 428) refers to the following interesting inscription. It may be found in C.I.L. v. 154* being reputed to have come from Ferrara. d. m. | clavdiae | dicaeosynae | ti clavdivs | narcissvs | lib. aeid. coiv | pientissimae | et frvgalissi | b. m. Tiberius Claudius suggests the first century, but the genuineness of the Ins. is not sufficiently attested. The editor of the fifth volume of the Corpus writes: Testimonia auctorum aut incertorum aut fraudulentorum de loco cum parum defendant titulum cum exclusi, quamquam fieri potest ut sit genuinus nec multum corruptus. The name Dicaeosyne is curious but is found elsewhere C.I.L. iii. 2391; vi. 25866: x. 649. There is nothing distinctively Christian about it.
12. are generally supposed to have been two sisters. Amongst inscriptions of the household we have 4866 d. m. | varia tryphosa | patrona et | m. eppivs clemens | : 5035 d. m. | tryphaena | valeria tryphaena | matri b m f et | valerius fvtianvs (quoted by Lft. from Acc. di Archeol. xi. p. 375): 5343 telesphorvs et tryphaena, 5774, 6054 and other inscriptions quoted by Lft. Attention is drawn to the contrast between the names which imply delicate, dainty, and their labours in the Lord.
The name Tryphaena has some interest in the early history of the Church as being that of the queen who plays such a prominent part in the story of Paul and Thecla, and who is known to have been a real character.
. The name appears as that of a freedwoman, C.I.L. vi. 23959 dis manib | per sidi. l. ved | vs mithres | vxori. It does not appear among the inscriptions of the household.
13. : one of the commonest of slave names. This Rufus is commonly identified with the one mentioned in Mar 15:21, where Simon of Cyrene is called the father of Alexander and Rufus. St. Mark probably wrote at Rome, and he seems to speak of Rufus as some one well known.
. Elect is probably not here used in the technical sense chosen of God,-this would not be a feature to distinguish Rufus from any other Christian,-but it probably means eminent, distinguished for his special excellence, and the addition of means eminent as a Christian (2Jn 1:1; 1Pe 2:6). So in English phraseology the words a chosen vessel are used of all Christians generally, or to distinguish some one of marked excellence from his fellows.
. St. Paul means that she had showed him on some occasion all the care of a mother, and that therefore he felt for her all the affection of a son.
14. : the following inscription is of a freedman of Augustus who bore this name, C.I.L. vi. 12565 d. m. | asyncreto | avg lib fecit fl | avia svccessa | patrono bene | merenti. The name Flavia suggests that it is somewhat later than St. Pauls time.
. The inscriptions seem to throw no light on this name. The most famous person bearing it was the historian of the second century who is referred to by Origen, and who gave some information concerning the Christians.
: one of the commonest of slave names, occurring constantly among members of the imperial household.
. An abbreviated form of Patrobius. This name was borne by a well-known freedman of Nero, who was put to death by Galba (Tac. Hist. i. 49; ii. 95). Lft. quotes instances of other freedmen bearing it: ti cl avg l patrobivs (Grut. p. 610. 3), and ti clavdio patrobio (Murat. p. 1329).
is likewise an abbreviation for various names, Hermagoras, Hermerus, Hermodorus, Hermogenes. It is common among slaves, but not so much so as Hermes. Some fathers and modern writers have identified this Hermas with the author of the Shepherd, an identification which is almost certainly wrong.
. This and the similar expression in the next verse seem to imply that these persons formed a small Christian community by themselves.
15. . A common slave name. Numerous instances are quoted from inscriptions of the imperial household: C.I.L. vi. 4116 dama liviae l cas | phoebvs philologi | quoted by Lft. from Gorius, Mon. Liv. p. 168; he also quotes Murat. p. 1586. 3, p. 2043. 2; Grut. p. 630. 1. He is generally supposed to be the brother or the husband of Julia, in the latter case Nereus, his sister Nerias, and Olympas may be their children.
. Probably the commonest of all Roman female names, certainly the commonest among slaves in the imperial household. The following inscription is interesting: C.I.L. vi. 20416 d. m. | ivliae nerei f | clavdiae. The name Julia Tryphosa occurs 20715-7 in one case apparently in a Christian inscription.
. This name is found in inscriptions of the imperial household, C. I. L. vi. 4344 nerevs nat german | pevcennvs germanici | anvs neronis caesaris. It is best known in the Roman Church in connexion with the Acts of Nereus and Achilleus, the eunuch chamberlains of Domitilla (see Acta Sanctorum May. iii. p. 2; Texte und Untersuchungen, Band xi. Heft 2). These names were, however, older than that legend, as seems to be shown by the inscription of Damasus (Bull. Arch. Christ. 1874, p. 20 sq.; C. Ins. Christ. ii. p. 31) which represents them as soldiers. The origin of the legend was probably that in the catacomb of Domitilla and near to her tomb, appeared these two names very prominently; this became the groundwork for the later romance. An inscription of Achilleus has been found in the cemetery of Domitilla on a stone column with a corresponding column which may have borne the name of Nereus: both date from the fourth or fifth century (Bull. Arch. Christ. 1875, p. 8 sq.). These of course are later commemorations of earlier martyrs, and it may well be that the name of Nereus was in an early inscription (like that of Ampliatus above). In any case the name is one connected with the early history of the Roman Church; and the fact that Nereus is combined with Achilleus, a name which does not appear in the Romans, suggests that the origin of the legend was archaeological, and that it was not derived from this Epistle (Lightfoot, Clement. i. p. 51; Lipsius Apokr. Apgesch. ii. 106 ff.).
: an abbreviated form like several in this list, apparently for .
16. : so 1Th 5:26; 1Co 16:20; 2Co 13:12; 1Pe 5:14 . The earliest reference to the kiss of peace as a regular part of the Christian service is in Just. Mart. Apol. i. 65 . It is mentioned in Tert. de Orat. 14 (osculum pacis); Const. Apost. ii. 57. 12; viii. 5. 5; and it became a regular part of the Liturgy. Cf. Origen ad loc.: Ex hoc sermone, aliisque nonnullis similibus, mos ecclesiis traditus est, ut post orationes osculo se invicem suscipiant fratres. Hoc autem osculum sanctum appellat Apostolus.
: this phrase is unique in the N.T. Phrases used by St. Paul are , , , (Gal 1:22), , and in Act 20:28 we have the uncertain passage or , where must, if the correct reading, be used of . It is a habit of St. Paul to speak on behalf of the churches as a whole: cf. 16:4; 1Co 7:17; 1Co 14:33; 2Co 8:18; 2Co 11:28; and Hort suggests that this unique phrase is used to express the way in which the Church of Rome was an object of love and respect to Jewish and Gentile Churches alike (Rom. and Eph. i. 52).
WARNING AGAINST FALSE TEACHERS
16:17-20. Beware of those breeders of division and mischief-makers who pervert the Gospel which you were taught. Men such as these are devoted not to Christ but to their own unworthy aims. By their plausible and flattering speech they deceive the unwary. I give you this warning, because your loyalty is well known, and I would have you free from every taint of evil. God will speedily crush Satan beneath your feet.
May the grace of Christ be with you.
17-20. A warning against evil teachers probably of a Jewish character. Commentators have felt that there is something unusual in a vehement outburst like this, coming at the end of an Epistle so completely destitute of direct controversy. But after all as Hort points out (Rom. and Eph. pp. 53-55) it is not unnatural. Against errors such as these St. Paul has throughout been warning his readers indirectly, he has been building up his hearers against them by laying down broad principles of life and conduct, and now just at the end, just before he finishes, he gives one definite and direct warning against false teachers. It was probably not against teachers actually in Rome, but against such as he knew of as existing in other churches which he had founded, whose advent to Rome he dreads.
It has been suggested again that St. Paul finds it difficult to finish. There is a certain truth in that statement, but it is hardly one which ought to detain us long. When a writer has very much to say, when he is full of zeal and earnestness, there must be much which will break out from him, and may make his letters somewhat formless. To a thoughtful reader the suppressed emotion implied and the absence of regular method will really be proofs of authenticity. It may be noted that we find in the Epistle to the Philippians just the same characteristics: there also in 3:1, just apparently as he is going to finish the Epistle, the Apostle makes a digression against false teachers.
17. , to mark and avoid. The same word is used in Php 3:17 , , in exactly the opposite sense, to mark so as to follow.
: cf. Gal 5:20. Those divisions which are the result of the spirit of strife and rivalry ( and ) and which eventually if persisted in lead to . The are the hindrances to Christian progress caused by these embittered relations.
, not Paulinism, but that common basis of Christian doctrine which St. Paul shared with all other teachers (1Co 15:1), and with which the teaching of the Judaizers was in his opinion inconsistent.
: cf. Rom 3:11. The ordinary construction is with and the genitive (a) of the cause avoided (1Pe 3:11), or (b) of the person.
18. These false teachers are described as being self-interested in their motives, specious and deceptive in their manners. Cf. Php 3:19 , , , .
. These words do not in this case appear to mean that their habits are lax and epicurean, but that their motives are interested, and their conceptions and objects are inadequate. So Origen: Sed et quid causae sit, qua iurgia in ecclesiis suscitantur, et lites, divini Spiritus instinctu aperit. Ventris, inquit, gratia: hoc est, quaestus et cupiditatis. The meaning is the same probably in the somewhat parallel passages Php 3:17-21; Col 2:20-4. So Hort (Judaistic Christianity, p. 124) explains to mean a grovelling habit of mind, choosing lower things as the primary sphere of religion, and not , the region in which Christ is seated at Gods right hand.
, fair and flattering speech. In illustration of the first word all commentators quote Jul. Capitolinus, Pertinax 13 (in Hist. August): eum appellantes qui bene loqueretur et male faceret. The use of which generally means praise, laudation, or blessing (cp. 15:29), in a bad sense as here of flattering or specious language is rare. An instance is quoted in the dictionaries from Aesop. Fab. 229, p. 150, ed. Av. .
19. . I exhort and warn you because your excellence and fidelity although they give me great cause for rejoicing increase my anxiety. These words seem definitely to imply that there were not as yet any dissensions or erroneous teaching in the Church. They are (as has been noticed) quite inconsistent with the supposed Ebionite character of the Church. When that theory was given up, all ground for holding these words spurious was taken away.
. St. Paul wishes to give this warning without at the same time saying anything to injure their feelings. He gives it because he wishes them to be discreet and wary, and therefore blameless. In Mat 10:16 the disciples are to be and : see also Php 2:15.
20. . See on 15:13. It is the God of peace who will thus overthrow Satan, because the effect of these divisions is to break up the peace of the Church.
: will throw him under your feet, that you may trample upon him.
. In 2Co 11:14 St. Paul writes for even Satan fashioneth himself into an angel of light. It is no great thing therefore if his ministers also fashion themselves as ministers of righteousness. The ministers of Satan are looked upon as impersonating Satan himself, and therefore if the Church keeps at peace it will trample Satan and his wiles under foot.
… St. Paul closes this warning with a salutation as at the end of an Epistle.
There is very considerable divergence in different authorities as to the benedictions which they insert in these concluding verses.
(1) The TR. reads in ver. 20 [] .
This is supported by A B C L P, &c., Vulg. &c., Orig.-lat.
It is omitted by D E F G Sedul.
(2) In ver. 24 it reads . . . .
This is omitted by A B C, Vulg. codd. (am. fuld. harl.) Boh. Aeth. Orig.-lat.
It is inserted by D E F G L;, &c., Vulg. Harcl. Chrys. &c. Of these F G L omit vv. 25-27, and therefore make these words the end of the Epistle.
(3) A third and smaller group puts these words at the end of ver. 27: P. 17, 80, Pesh. Arm. Ambrstr.
Analyzing these readings we find:
A B C, Orig.-lat. have a benediction at ver. 21 only.
D E F G have one at ver. 24 only.
L, Vulg. clem., Chrys., and the mass of later authorities have it in both places.
P has it at ver. 21, and after ver. 27.
The correct text clearly has a benediction at ver. 21 and there only; it was afterwards moved to a place after ver. 24, which was very probably in some MSS. the end of the Epistle, and in later MSS., by a natural conflation, appears in both. See the Introduction, 9.
GREETINGS OF ST. PAULS COMPANIONS
16:21-23. All my companions-Timothy, Lucius, Jason, and Sosipater-greet you. I Tertius, the amanuensis, also give you Christian greeting. So too do Gaius, and Erastus, treasurer of Corinth, and Quartus.
21-23. These three verses form a sort of postscript, added after the conclusion of the letter and containing the names of St. Pauls companions.
21. had been with St. Paul in Macedonia (2Co 1:1): of his movements since then we have no knowledge. The with is omitted by B.
might be the Lucius of Cyrene mentioned Act 13:1. is probably the one mentioned in Act 17:5-7, Act 17:9 as St. Pauls host, and may be the same as the of Act 20:4, who was a native of Berea. If these identifications are correct, two of these three names are connected with Macedonia, and this connexion is by no means improbable. They had attached themselves to St. Paul as his regular companions, or come to visit him from Thessalonica. In any case they were Jews ( cf. ver. 7). It was natural that St. Paul should ledge with a fellow-countryman.
22. . St. Paul seems generally to have employed an amanuensis, see 1Co 16:21; Col 4:18; 2Th 3:17, and cf. Gal 6:11 .
23. who is described as the host of St. Paul and of the whole Church is possibly the Gaius of 1Co 1:14. In all probability the Christian assembly met in his house. Erastus (cf. 2Ti 4:20) who held the important office of , the city treasurer, is presumably mentioned as the most influential member of the community.
THE CONCLUDING DOXOLOGY
16:25-27. And now let me give praise to God, who can make you firm believers, duly trained and established according to the Gospel that I proclaim, the preaching which announces Jesus the Messiah; that preaching in which Gods eternal purpose, the mystery of his working, kept silent since the world began, has been revealed, a purpose which the Prophets of old foretold, which has been preached now by Gods express command, which announces to all the Gentiles the message of obedience in faith: to God, I say, to Him who is alone wise, be the glory for ever through Jesus Messiah. Amen.
25-27. The Epistle concludes in a manner unusual in St. Paul with a doxology or ascription of praise, in which incidentally all the great thoughts of the Epistle are summed up. Although doxologies are not uncommon in these Epistles (Gal 1:5; Rom 11:36), they are not usually so long or so heavily weighted; but Eph 3:21; Php 4:20; 1Ti 1:17 offer quite sufficient parallels; the two former at a not much later date. Ascriptions of praise at the conclusion of other Epp. are common, Heb 13:20, Heb 13:21; Jud 1:24, Jud 1:25; Clem. Rom. lxv; Mart. Polyc. 20.
The various questions bearing on the genuineness of these verses and their positions in different MSS., have been sufficiently discussed in the Introduction, 9. Here they are commented upon as a genuine and original conclusion to the Epistle exactly harmonizing with its contents. The commentary is mainly based on the paper by Hort published in Lightfoot, Biblical Essays, p. 321 ff.
25. : cf. Rom 14:4 . A more exact parallel is furnished by Eph 3:20 . is confined in St. Paul to the earlier Epistles (Rom 1:11; and Thess.). , , of God, with an infinitive, are common in this group. We are at once reminded that in i. ii St. Paul had stated that one of the purposes of his contemplated visit was to confer on them some spiritual gift that they might be established.
: Rom 2:16; 2Ti 2:8; cf. also Rom 11:28 . One salient feature of the Epistle is at once alluded to, that special Gospel of St. Paul which he desired to explain, and which is the main motive of this Epistle. St. Paul did not look upon this as antagonistic to the common faith of the Church, but as complementary to and explanatory of it. To expound this would especially lead to the establishment of a Christian Church, for if rightly understood, it would promote the harmony of Jew and Gentile within it.
. The words , occur throughout St. Pauls Epp., but more especially in this second group. (Rom 10:8; 1Co 1:21, 1Co 1:23; 1Co 2:4; 2Co 1:19; 2Co 4:5; 2Co 11:4; Gal 2:2, &c.) The genitive is clearly objective, the preaching about Christ; and the thought of St. Paul is most clearly indicated in Rom 10:8-12, which seems to be here summed up. St. Pauls life was one of preaching. The object of his preaching was faith in Jesus the Messiah, and that name implies the two great aspects of the message, on the one hand salvation through faith in Him, on the other as a necessary consequence the universality of that salvation. The reference is clearly to just the thoughts which run through this Epistle, and which marked the period of the Judaistic controversies.
… Cf. 1Co 2:6, 1Co 2:7, 1Co 2:10 , , . Eph 3:3, Eph 3:5, Eph 3:6; Tit 1:2, Tit 1:3; 2Ti 1:9, 2Ti 1:10, and for separate phrases, Rom 1:16; Rom 3:21; Rom 11:25. This is the thought which underlies much of the argument of chaps. ix-xi, and is indirectly implied in the first eight chapters. It represents in fact, the conclusion which the Apostle has arrived at in musing over the difficulties which the problems of human history as he knew them had suggested. God who rules over all the aeons or periods in time, which have passed and which are to come, is working out an eternal purpose in the world. For ages it was a mystery, now in these last days it has been revealed: and this revelation explains the meaning of Gods working in the past. The thought then forms a transition from the point of view of the Romans to that of the Ephesians. It is not unknown in the Epp. of the second group, as the quotation from Corinthians shows; but there it represents rather the conclusion which is being arrived at by the Apostle, while in the Epp. of the Captivity it is assumed as already proved, and as the basis on which the idea of the Church is developed. The end of the Epistle to the Romans is the first place where we should expect this thought in a doxology, and coming there, it exactly brings out the force and purpose of the previous discussion.
The passage down to goes not with but with . The preaching of Christ was the revelation of the mystery which had been hidden, and explained Gods purpose in the world.
26. In this verse we should certainly read . The only Greek MSS. that omit are DE, and the authority of versions can hardly be quoted against it. Moreover, the sentence is much simpler if it be inserted. It couples together and , and all the words from to the latter word should be taken together. probably goes with and not with .
. All the ideas in this sentence are exactly in accordance with the thoughts which run through this Epistle. The unity of the Old and New Testaments, the fact that Christ had come in accordance with the Scriptures (Rom 1:1, Rom 1:2), that the new method of salvation although apart from law, was witnessed to by the Law and the Prophets ( Rom 3:21), the constant allusion esp. in chaps. ix-xi to the Old Testament Scriptures; all these are summed up in the phrase .
The same is true of the idea expressed by . The mission given to the preachers of the Gospel is brought out generally in Rom 10:15 ff., the special command to the Apostle is dwelt on in the opening vv. 1-5, and the sense of commission is a constant thought of this period. With regard to the words, is of course suggested by : cp. Baruch 4:8, Susanna (Theod.) 42 (LXX) 35. The formula occurs 1Co 7:6; 2Co 8:8, but with quite a different meaning; in the sense of this passage it comes again in 1Ti 1:1; Tit 1:3.
We find the phrase in Rom 1:5. As Hort points out, the enlarged sense of and is confined to the earlier Epistles.
The last phrase hardly requires illustrating; it is a commonplace of the Epistle. In this passage still carrying on the explanation of , four main ideas of the Apostolic preaching are touched upon-the continuity of the Gospel, the Apostolic commission, salvation through faith, the preaching to the Gentiles.
: a somewhat similar expression may be found in 1Ti 1:17, which at a later date was assimilated to this, being inserted. But the idea again sums up another line of thought in the Epistle-God is one, therefore He is God of both Jews and Greeks; the Gospel is one (3:29, 30). God is infinitely wise ( 11:33); even when we cannot follow His tracks, He is leading and guiding us, and the end will prove the depths of His wisdom.
27. … The reading here is very difficult.
1. It would be easy and simple if following the authority of B. 33. 72, Pesh., Orig.-lat. we could omit , or if we could read with P. 31, 54 (Boh. cannot be quoted in favour of this reading; Wilkins translation which Tisch. follows is wrong). But both these look very much like corrections, and it is difficult to see how came to be inserted if it was not part of the original text. Nor is it inexplicable. The Apostles mind is so full of the thoughts of the Epistle that they come crowding out, and have produced the heavily loaded phrases of the doxology; the structure of the sentence is thus lost, and he concludes with a well-known formula of praise … (Gal 1:15; 2Ti 4:18, Heb 13:21).
2. If the involved construction were the only difficulty caused by reading , it would probably be right to retain it. But there are others more serious. How are the words . . to be taken? and what does refer to?
(1) Grammatically the simplest solution is to suppose, with Lid., that refers to Christ, and that St. Paul has changed the construction owing to the words . . He had intended to finish to the only wise God through Christ Jesus be Glory, as in Jud 1:25 , . . , , , …, but the words remind him that it is through the work of Christ that all this scheme has been developed; he therefore ascribes to Him the glory. This is the only possible construction if be read, but it can hardly be correct; and that not because we can assert that on a priori grounds a doxology cannot be addressed to the Son, but because such a doxology would not be in place here. The whole purpose of these concluding verses is an ascription of praise to Him who is the only wise God.
(2) For this reason most commentators attempt to refer the to . This in itself is not difficult: it resembles what is the probable construction in 1Pe 4:11, and perhaps in Heb 13:21. But then . . becomes very difficult. To take it with would be impossible, and to transfer it into the relative clause would be insufferably harsh.
There is no doubt therefore that it is by far the easiest course to omit . We have however the alternative of supposing that it is a blunder made by St. Pauls secretary in the original letter. We have seen that some such hypothesis may explain the impossible reading in 4:12.
should be read with B C L, Harcl., Chrys. Cyr. Theodrt. was added in A D E P, Vulg. Pesh. Boh., Orig.-lat. &c., owing to the influence of 1Ti 1:17.
The doxology sums up all the great ideas of the Epistle. The power of the Gospel which St. Paul was commissioned to preach; the revelation in it of the eternal purpose of God; its contents, faith; its sphere, all the nations of the earth; its author, the one wise God, whose wisdom is thus vindicated-all these thoughts had been continually dwelt on. And so at the end feeling how unfit a conclusion would be the jarring note of vv. 17-20, and wishing to restore to the Epistle at its close its former serene loftiness, the Apostle adds these verses, writing them perhaps with his own hand in those large bold letters which seem to have formed a sort of authentication of his Epistles (Gal 6:11), and thus gives an eloquent conclusion to his great argument.
&c. always qualify the word which precedes, not that which follows:
C.I.G. Corpus Inscriptionum Graecarum.
Cod. Sinaiticus
B Cod. Vaticanus
P Cod. Porphyrianus
Boh. Bohairic.
A Cod. Alexandrinus
C Cod. Ephraemi Rescriptus
D Cod. Claromontanus
E Cod. Sangermanensis
F Cod. Augiensis
G Cod. Boernerianus
Vulg. Vulgate.
Syrr. Syriac.
C.I.L. Corpus Inscriptionum Latinarum.
Arm. Armenian.
Aeth. Ethiopic.
Orig.-lat. Latin Version of Origen
L Cod. Angelicus
Chrys. Chrysostom.
Theodrt. Theodoret.
RV. Revised Version.
Lft. Lightfoot.
Jos. Josephus.
Tert. Tertullian.
Sedul. Sedulius.
codd. codices.
Harcl. Harclean.
Pesh. Peshitto.
Tisch. Tischendorf.
Lid. Liddon.
Personal Interest in Fellow-Christians
Rom 16:1-16
Here is a window into Pauls heart. He was apparently disowned by his own kindred, yet, as the Lord had promised, He had mothers, sisters, and brothers a hundred-fold. What a contrast there is between the spirit of this chapter and that of the mere disputant or theologian, the stoic or monk. We see also the courtesy, purity, thoughtfulness, and tenderness of Christian relationships.
Women are here-Phoebe, Priscilla, Mary, Junia, Persis, Julia, and others. The Apostle realized the immense help that holy women could furnish in the ministry of the gospel. Men are here-old and young, fathers, brothers, and sons. Lovely titles are given with a lavish, though a discriminating hand-succorer, helpers, beloved, approved in Christ, saints. How especially beautiful the appellation, the beloved Persis, who labored much in the Lord! The kiss was the common mode of greeting, but there was to be a new sanctity in it, as though Christ were between. This church in Rome was a model for other churches. Would that we could realize the same spiritual unity that presided over the gatherings of these early saints!
Chapter 16 consists largely of salutations to saints known to him, now dwelling in Rome, and from others who were in his company. The first two verses are in the nature of a letter of commendation for Phoebe a deaconess of the assembly in Cenchrea, a town just south of Corinth, in Achaia (see Act 18:18). She would doubtless be well-known to Aquila and Priscilla (who are mentioned by name-in inverse order-in the next verse) but he does not leave her to depend upon her friends recollections of the past, but by this letter assures the saints of her present standing in the Church.
Priscilla and Aquila were to him as members of his own family-so intimate had been their association; and he cannot forget how they had put themselves in jeopardy for his sake. It was in their house that one of the assemblies in Rome met. Another of the saints from Achaia was there also, Epaenetus, firstfruits of his mission to Corinth.
As we go over the long list and note the delicate touches, the tender recollections, the slight differences in commendation, we feel we are drawn very close to these early believers, and we would like to know more of their history and experiences. We are interested in learning that there were relatives of his, Andronicus and Junia, who, he says, were in Christ before me, and we wonder if their prayers for their brilliant young kinsman may not have had much to do with his remarkable conversion.
Another kinsman is mentioned in verse Rom 16:11, Herodion by name, but whether converted before or after him we are not told.
There is a very human touch in the 13th verse (Rom 16:13). Salute Rufus, chosen in the Lord, and his mother and mine. Somewhere on his journeys this Christian matron, though unnamed, had mothered the devoted and self-denying servant of Christ, and he remembered with a peculiar gratitude her care for him.
All the names are of interest, and we shall be glad to meet them all in that day, and learn more of their devotion to the Lord and their sufferings for His Names sake, though we cannot linger over the record here.
Before sending messages from his associates he puts in a warning word against false teachers, in verses Rom 16:17-18. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them. 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. The evil-doers here referred to are not Christian teachers, even though in error. They are ungodly men who, as Jude tells us, have crept in from the outside. They are not servants of Christ but tools of the devil, brought in from the world to corrupt and divide the people of God. It is a fearfully wicked thing to apply such words to real Christians who, however mistaken they may be, love the Lord and yearn over His people, desiring their blessing. In Php 3:18-19 we learn more of those who serve their own belly, that is, who live only for self-gratification. Many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. These are identical with the wretched division-makers of our present chapter. Let us be exceedingly careful how we charge true servants of Christ with being of this unholy number, even though we may feel that truth compels us to take issue with them as to some things they do or teach.
Though he warns the Roman saints of the danger of listening to men of this type he lets them know that he has only heard good things of them, but he is jealous that they should maintain their excellent record. Alas, how soon did this very Church open its doors to just such false teachers as he warned them against, and so by the seventh century you have the Papacy itself enthroned in Rome!
He would have us simple concerning evil and wise unto what is good, not occupied with error but with truth. That truth will triumph soon when the God of peace shall bruise Satan under the feet of the saints.
The closing salutations from Paul and his companions are given in verses Rom 16:21-24. Timothy and Luke were with him. We now learn for the first time that Jason was a near relative (see Act 17:5-9), which accounts in measure for his reception of and devotion to Paul upon the visit to Thessalonica. Sosipater, also a kinsman, is linked with him.
Tertius, the scribe who acted as Pauls amanuensis, adds his greeting. Apart from this we should never have known the name of the actual writer of the letter.
Was the Gaius mine host, of verse Rom 16:23, the same as the Gaius who received the travelling brethren and was commended by John for his Christian hospitality, in his 3rd epistle? We do not know, but he was at least a man of the same spirit. Of Erastus we have heard elsewhere (Act 19:22; 2Ti 4:20), but Quartus is not mentioned in any other passage. Both the names Tertius and Quartus would indicate that those who bore them were probably slaves at one time-their names just meaning the third and the fourth respectively. Slaves were often named simply by number.
The benediction of verse Rom 16:24 concludes the epistle and marks it as genuinely Pauline. See 2Th 3:17-18. Grace was his secret mark, so to speak, that attested his authorship. Significantly enough it is found in Heb 13:25, and in no other epistles save in his.
Verses Rom 16:25-27 are an appendix, in which he links his precious unfolding of the gospel with that mystery which it was his special province to make known among the Gentiles, and which is unfolded so fully in Ephesians Chapter 3 and several other scriptures.
Now to Him that is of power to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret since the ages began, but now is made manifest, and by prophetic writings, according to the commandment of the everlasting God, made known to all nations for the obedience of faith; to God only wise be glory through Jesus Christ forever. Amen.
To Paul was committed a two-fold ministry-that of the gospel (as linked with a glorified Christ) and that of the Church-the mystery hid in God from before the creation of the world but now revealed by the Spirit. See this double ministry as set forth in Col 1:23-29 and Eph 3:1-12.
The mystery was not something of difficult, mysterious character, but a sacred secret never known to mankind until in due time opened up by the Holy Spirit through the apostle Paul, and by him communicated to all nations for the obedience of faith. It was not hid in the Scriptures to be brought to light eventually; but we are distinctly told it was hid in God until such time as He chose to manifest it. This was not until Israel had been given every opportunity to receive Christ both in incarnation and resurrection. When they definitely refused Him God made known what had been in His heart from eternity-that from all nations, Jews and Gentiles, He would redeem and take out an elect company who would, by the Spirits baptism, be formed into one Body to be associated with Christ, in the most intimate relationship (likened in Ephesians Chapter 5 to that of husband and wife, or head and body), not only now but through all the ages to come.
This great mystery of Christ and the Church has now been manifested and made known by prophetic writings-not as translated here by the Scriptures of the prophets-but the meaning clearly is, made known by the writings of inspired men, New Testament prophets, in this day of gospel light and testimony.
Nor is it just a beautiful and wonderful theory or system of doctrine to be held in the intellect. It involves present identification with Christ in His rejection, and hence is made known to all nations for the obedience of faith. It is not developed in the epistle to the Romans, for here the great theme, as we have seen, is the Righteousness of God as revealed in the Gospel. But it is touched on here in order to link the unfolding of the gospel in this letter with the revelation of the mystery, as given in the prison epistles particularly. This is not to say that we have new and higher truth in Ephesians and Colossians, for instance, than in Romans and earlier letters. All form part of one whole, and constitute that body of teaching everywhere proclaimed by the apostle through his long years of ministry, but not all committed to writing at one time. The mystery of Rom 16:25 is the same as that of the later epistles, and ever formed an integral part of his messages. It would not be necessary to say this were there not some to-day who would divorce completely Pauls ministry in Acts from that which he embodied in the last of his letters written after the rejection of his message by the Jews in Rome as recorded in Acts Chapter 28. The appendix to the Roman letter is the complete denial of this. It is here added to manifest the unity of his ministry of the gospel and the Church, through two-fold in character.
And with this we conclude our present somewhat cursory study, trusting that our review of the epistle has not been in vain, but will be for increased profit and blessing as we wait for Gods Son from heaven.
To God only wise be glory through Jesus Christ for ever. Amen.
Rom 16:27
The Doxologies of Scripture.
I. There are two things included in a doxology-the expression of a wish and the performance of a duty. Their essential features are these: (1) They are always and exclusively addressed to God; (2) the mind of the writer fastens specially on some aspect of the Divine character, some attribute or group of attributes, as the foundation of His claim to universal and perpetual praise.
II. While the sacred writers no doubt recognised the proofs of Divine wisdom, furnished by the works of nature and the movements of Providence, their minds were habitually fastened on the method of salvation taught in Scripture as the grand and decisive proof by which all others are surpassed and superseded. It was through Christ, not only as the brightness of God’s glory and the image of His person, but as a Saviour, a propitiation set forth by God Himself, a means devised and provided by Him for the accomplishment of what appeared impossible; it was through Christ, considered in this light, that the lustre of God’s wisdom shone in dazzling brightness upon Paul and John and Peter. The simplest and most obvious explanation of the words “through Christ” is that Christ is the medium through which the Divine glory is and must be glorified. Not only does He share by right of His Divinity in all the Divine honours, not only by His mediation and atoning passion does He furnish the most luminous display of Divine wisdom; but as Head of the Church and as the Father of a spiritual seed, to whom that wisdom is and ever will be an object of adoring admiration; and as their everliving and prevailing Intercessor with the Father, He is the means, the instrument, the channel through which everlasting glory shall be given to the only wise God, who has established a Church, and caused the gospel to be preached for that very purpose, “that now, unto the principalities and powers in heavenly places, might be known by the Church the manifold wisdom of God; unto Him be glory in the Church by Jesus Christ, through all ages, world without end. Amen.”
J. A. Alexander, The Gospel of Jesus Christ, p. 133.
Reference: 16-G. Brooks, Five Hundred Outlines, p. 213.
CHAPTER 16
1. Greetings to Individuals. (Rom 16:1-16.)
2. Warning and Comfort. (Rom 16:17-20.)
3. The Final Salutations. (Rom 16:21-24.)
4. The Conclusion. (Rom 16:25-27.)
Rom 16:1-16
Phoebe (which means radiant) is first mentioned. She was probably a person of great influence and wealth, for she had been a succorer of many, including the Apostle. She is heartily commended to the assembly in Rome, to be received in the Lord, worthily of the Saints. Then that interesting pair of fellow workers of the Apostle Paul, Priscilla and Aquila, are saluted. To follow their wanderings and interest in the Gospel we have to omit here; see Act 18:1-3; Act 18:18-19; Act 18:26; 1Co 16:19; 2Ti 4:19. At what time they laid down their necks for the life of the Apostle we do not know. The assembly met in their house. Then the first convert of the province of Asia, the beloved Epaenetus is greeted. Many, who had labored much; Andronicus and Junius, who were in the Lord before Paul, and others are greeted. Little do we know of all these names, but their records are on high and at the judgment seat of Christ they and their abundant labors and sufferings will be made manifest.
(Not till the third century have we any proofs of the existence of buildings set apart for Christian worship. Not only were most of the churches too poor to build meeting-places, but, until Christianity became the religion of the empire, the privacy and secrecy possible in a meeting held in a dwelling-house were important considerations. The wealthier members of a church seem to have put one of their rooms at the disposal of the brethren for this purpose. First comes the Upper Room, in which our Lord held his Last Supper with his disciples (Mat 26:18), and then the house of Mary in Jerusalem (Act 12:12), although this may have been the same place. In Ephesus the house of Aquila and Priscilla was a meeting-place (1Co 16:19), as it was in Rome also. At Laodicea the church met in the house of Nymphas (Col 4:15), and at Colosse in the house of Philemon (Rom 16:2). Although there may have been in Rome one house in which the whole body of Christians met, yet it would seem that it was usual to hold meetings in a number of houses. The phrases, and the brethren that are with them (Rom 16:14), and all the saints that are with them (15), seem to imply separate groups of believers.–A.E. Garvie.)
Rom 16:17-20
There is a warning against those who create divisions and give occasions to stumbling, contrary to the doctrine they had learned. These were probably teachers like those who disturbed the Galatians and these teachers were to be shunned–turn away from them. To create divisions in the body of Christ is a work of the flesh and a serious matter. For they that are such serve not our Lord Jesus Christ but their own belly, and by kind and fair speeches deceive the hearts of the guileless. How often this is the case with false teachers in our own times. Destructive critics, false teachers, deniers of the Gospel of Grace are often in character very amiable and kind. Such is especially true of Christian Science with their leaders; the blasphemies of that cult are generally covered up by kind and fair speeches. And Satan, who is behind all these things, will shortly be bruised under the feet of His people. Complete victory over all evil is promised for His people and will surely come.
Rom 16:21-27
And now the final salutations and the conclusion in praise. Now to Him who is able to establish 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, but now is made manifest, and by the prophetic Scriptures, according to the commandment of the everlasting God, made known to all nations for the obedience of faith. To God only wise, be glory through Jesus Christ forever. Amen.
commend: 2Co 3:1
our: Mat 12:50, Mar 10:30, 1Ti 5:2, Jam 2:15, 1Pe 1:22, 1Pe 1:23
a servant: Luk 8:3, 1Ti 5:9, 1Ti 5:10
Cenchrea: Act 18:18
Reciprocal: Exo 35:25 – General Pro 31:31 – and let Mat 10:41 – that receiveth a prophet Act 18:27 – the brethren 1Co 9:5 – a sister Tit 3:15 – Greet Heb 13:24 – Salute 3Jo 1:14 – Greet
IN CHAPTER 16 we get the closing salutations. Phebe seems to have been the bearer of the epistle, and Paul works in this word of commendation concerning her so that the saints at Rome might freely and without question receive her. She had succoured many and even Paul himself in the course of her service at Cenchrea. The word, servant is really, deaconess.
From verse Rom 16:3 to verse Rom 16:15 we have a long list of names of those in Rome to whom salutations were sent. At the head of the list come two names that we are familiar with, Priscilla and Aquila. It is evident that they head the list designedly, for of no others are such words of high commendation spoken. They had laid down their lives on Pauls behalf, though in Gods mercy their lives had been preserved to them. This is the limit of human love according to the Lords words in Joh 15:13. It is also what every Christian ought to do if the occasion arises, according to 1Jn 3:16; because we are here not only to display human kindness but, as those who partake of the Divine nature, to display divine love.
The Apostle shows a wonderful discrimination in his salutations. This one is a kinsman: that one a helper: the other is chosen in the Lord. Again, these are beloved, and that one is well-beloved, and these are of note among the apostles. Some have laboured and others have laboured much. In the largeness of his spiritual affections he had a definite link with each. But evidently Priscilla and Aquila outshone all as the exponents of a love which was divine, and that gave them the first place over the heads of many more gifted than themselves.
That love of divine quality, which gives itself even unto death, stands alone in its value. This was exemplified in the days of David-see, 2Sa 23:13-17. It is made plain in the solemn words of our Lord recorded in Rev 2:4. We have no doubt but that it will be most fully manifested in that day when we all stand before the judgment seat of Christ. So let us take it to heart now.
Love never faileth, love is pure gold;
Love is what Jesus came to unfold;
Make us more loving, Master, we pray,
Help us remember, love is Thy way.
Verses Rom 16:17-20 follow, giving us a picture which is the very reverse of all this. There were those in the earliest days, as also today, who served not the Lord but their own selfish desires. Such produce divisions and are to be avoided. Their words may be beautiful-smoother than butter-but they are contrary to the doctrine. This is the test. Not, can they speak pleasant things; but, do they speak according to that which we have received from God? The prime mover in all error is Satan, and when he is bruised under the feet of the saints by the God of Peace there will be peace indeed.
There follows the salutations of a band of labourers who were with Paul as he wrote; and again it seems in verse Rom 16:24 as if he is closing his letter, as previously in verse Rom 16:20, and at the end of Rom 15:1-33. Once more, however a word is added. It appears that at this point according to his custom Paul took the pen from the hand of his amanuensis to write with his own hand. His closing words are of deep importance.
The Apostle Paul had a twofold ministry, as he unfolds in Col 1:23-29. To both ministries he alludes very briefly in these closing verses. The Gospel, which he calls my Gospel he had unfolded very fully in this epistle. The mystery he had not mentioned at all, though it had been revealed to him and other of the prophets, and had been promulgated in prophetic writings. He would have the believers at Rome know that important as it was that they should be established according to the Gospel he had just unfolded, it was equally important that they should be established according to the mystery, of which it was not his purpose to write at that time.
If important for the Romans, then for us also. God is able to establish us in both. Are we concerned about both? If not we ought to be. Because the church, as an outward, visible, professing body, is in a broken condition we are not exempted from concerning ourselves about the mystery, but rather it is the more necessary for us. The mystery concerns the Gentiles, hence it is made known to all nations, and made known for the obedience of faith: made known, not merely to be understood but to be obeyed.
Never more than today was there a crying need for really established Christians. God alone can establish us, and we are only fully established if established in both. No man can stand securely if only standing on one leg. The Gospel and the Mystery are like two legs whereon we may securely stand. Let us aim at standing on both.
The Women of the Early Church
Rom 16:1-16
INTRODUCTORY WORDS
There is, perhaps, no one chapter in the Bible which so marvelously reveals the womanhood of the early church, as the women described in Rom 16:1-27. The women of this chapter are those who were associated with Paul in his ministry, his missionary journeys, and his spiritual labors.
1. A strange statement concerning Paul and Christian women. Not long ago, a woman came to us quite excited, I would say almost wrathy. She said, “I don’t like the Apostle Paul!” I said, “What do you have against him?” She said, “He did not like the women.”
When I made further inquiry, I quickly discerned that she knew nothing about Paul’s attitude toward the Christian women of his day. Of course, I knew that she referred to the statement of the Holy Spirit through Paul, “Let your women keep silence in the churches.” She utterly ignored the distinct and definite testimonies of the same Holy Spirit, through the same Apostle, relative to the abundant labors of the women in the early Church.
2. The women and their place in Divine service. In the Old Testament there were some outstanding women who were used of God in a very remarkable way. We choose, however, to hold ourselves exclusively to the women of the New Testament in our general survey.
It was during the life of Christ that women were often in spiritual contact with their Lord. Mary Magdalene, Mary Johanna, Mary the sister of Martha; and Mary, the mother of Jesus, were all of them recognized as honored servants of the Lord, but the “Marys” did not stand alone in this service. There were other women who received and welcomed Him, and who faithfully served Him.
In the life of the Apostle Paul, as set forth in the Book of Acts, God’s women hold a prominent place. Where is one more beautiful of character, and more humble of spirit than Lydia, the business woman, and seller of purple? It was she who led off in the prayer meeting where Paul was wont to go. Think of Dorcas, that woman who was so honored in the Church. When she lay in death, Peter was called, and they said to Peter, Behold, all the “garments which Dorcas made” for the poor. Peter, without hesitancy, took Dorcas by the hand, and said to her, “Tabitha, arise.” She was too valuable a woman to be lost to the Church by death, and God gave her back again.
Thus we might go on, but time fails us. It is still true in our day as it was in the days of the Old and New Testaments: the women who publish the glorious tidings are a great host. It is still true that they are serving through every possible persecution and danger. They think it is nothing to be tried with cruel mockings, scourgings, with bonds, and with imprisonments.
3. May we suggest, as we close our opening remarks, that the womanhood of the twentieth century owes its greater share of freedom and honor to the Bible and to the Christian church? Wherever the Bible goes, womanhood is delivered from the chains of superstition, into that place of recognition which is due her sex. In the Church God has definitely said “there is neither male nor female.” Man is neither of a superior intelligence, nor of superior service. To be sure, the man is the head of the house; however, no sooner had the Spirit said that women should be subject to their husbands, than He added, even “as the Church is subject unto Christ.” Then the Spirit gave the tremendous warning, “Husbands, love your wives, even as Christ also loved the Church.”
I. PHEBE, OUR SISTER (Rom 16:1-2)
1. A hallowed relationship between Phebe and the Church. Phebe is spoken of as “our sister.” In other words, the church is a great family plan where the relationship between members should be that of Divine family ties. Phebe is “our sister.” Paul called himself, more than once, “brother,” and he spoke of other saints, as his brethren. Likewise, Paul spoke of certain ones whom he had led to Christ, as his “sons.” Would that we kept more of this holy relationship in view. Do you not remember how God has spoken of the Church as the “whole family in Heaven and earth”? God is our Father; and ail we be brethren.
2. A servant faithful in her task. The Spirit speaks of Phebe as a servant of the Church which is at Cenchrea. The Greek word for servant is “diakonis.” The word is sometimes translated “minister”; other times, “deacon.” Some one suggested that the word really comes from two words: “dia” and “konis,” meaning, “through the dust.” At least, Phebe held a place in the Church which might today be called that of a “deaconess.” She knew what it was to serve in the spiritual realm and to serve faithfully.
3. “A succourer of many.” If we would like to know more in detail of what Phebe did, we read that “she hath been a succourer of many, and of myself also.” With Phebe, caring for saints in their needs, had become a “business.” Paul said, “assist her in whatsoever business she hath need of you.”
May we all stand ready to assist every woman who is serving others, and succoring saints.
II. PRISCILLA AND AQUILA (Rom 16:3-5)
How beautiful is the expression, “Greet Priscilla and Aquila my helpers in Christ Jesus.” It seems to us that this salutation suggests that these saints were worthy of all honor.
1. The woman mentioned first. Let us observe the Divine order in this record: Priscilla, and afterward, Aquila. God does not, as a rule, give the preference to the woman, but here it is so. Priscilla, evidently, was the more active of the two in Divine things. This is the case in many homes and churches. The church prayer meetings have more women than men. The missionary work of the church is usually emphasized by women, more than by men. The teaching of the children in the home, in spiritual things, is often left to the mother, or to a big sister. This is not as it should be; not that we would have the women do less, but that the men should do more. In this case, both were worthy of mention, and both were loyal helpers to Paul.
2. The spirit of martyrdom in Priscilla and Aquila. Rom 16:4 tells us “Who have for my life laid down their own necks.” They may not have been slain. Doubtless, they were not, for Paul commanded that they should be saluted; however, they had been defenders of the faith, and of great help to Paul and to the saints, even to the risking of their own personal safety. They knew how to use the Word, and how to guide saints into the truth of that Word.
3. To them all of the Gentile churches were obligated. Paul said that unto them, “not only I give thanks, but also all the Churches of the Gentiles.”
May God help us to so live that the churches may feel led to thank God, for our ministry of love.
III. JUNIA (Rom 16:7)
We now come to a very interesting combination: Andronicus and Junia.
1. Junia and Andronicus were kinsmen of Paul. There is a wonderful story about them, and about one or two others who were Paul’s relatives in the flesh. It is a story that touches the scene on the Damascus road, when Paul was stricken with the great light from Heaven. Do you remember how the Lord said to Saul, “It is hard for thee to kick against the pricks”?
What were the “pricks” against which Paul had kicked? The things which had already touched his heart, and pierced his soul prior to the Damascus events-the things, however, against which he had kicked. We believe we are right when we say that the kicks, were the prayers of his own kinsmen whom he said “were in Christ before me.” They knew of Paul’s brilliancy, of the vigor of his youth, and of the intensity of his spirit. They knew he had been educated at the feet of Gamaliel. They coveted him for God. They prayed for him. They talked to him. Perhaps, they wept over him; yet, the young man, Saul, pressed on his way fighting the pricks until he was stricken down on the Damascus roadside.
2. Junia was among Paul’s fellow prisoners. Here is a sentence, thrown in, that we may not understand in its fullness. There is no other record given of how they were thrown into jail along with Paul, yet so it was. It must have been a comfort to the Apostle to have had such fellow prisoners. They were captives imprisoned for Christ’s sake.
3. Junia was a woman, and yet she was of note among the Apostles. Her name was upon their tongues. Her deeds were kept in their memories. She was recognized; she was honored.
God grant that we may hold a place as honorable as she.
IV. TRYPHENA AND TRYPHOSA (Rom 16:12)
1. We have before us two women who labored in the Lord. To us, somehow, there is a difference between laboring in the Lord, and casual service for the Lord. The word, “labor,” suggests toil; not merely work, but hard work.
God, in writing to the seven Churches of Asia, spoke thus: “I know thy “works,” then, He added, “and thy labor.” He made a distinction between the two. Labor is painstaking work. It is work carried on steadfastly. We may serve the Lord, and become weary in welldoing. When we labor in the Lord, we are not quick to give up. We press on with dogged determination. By our God we overcome difficulties. Paul said, “having therefore obtained help of God, I continue unto this day.”
2. These women not only labored, but they labored in the Lord. The student will readily grant that there are many who labor in the flesh. How much of well intended, but misdirected, work must God undo!
Peter meant well when he struck off the ear of Malchus, however, the Lord had to work a miracle to undo the disaster of a well-meant service. If we labor in the flesh our work will be reckoned as wood, hay, and stubble; if we labor in the Lord, it will be gold, silver, and precious stones. Everything that we do in the flesh is done for effect, for self-interest, and self-honor. At least, it is not the result of pure love. When we labor in the Lord, our labor will count for time and for all eternity.
V. THE BELOVED PERSIS (Rom 16:12)
1. Here is a woman beloved among saints. She was not beloved in any carnal sense, but in a spiritual way. She was beloved the same way that Daniel was beloved. An angel came from Heaven, and said unto Daniel, “O Daniel, a man, greatly beloved”!
Would that this might be said of us! Would that we might so live, and so act, that the saints would love its, love us because of what we are, because of what we do. and because the love of God is shed abroad in our hearts.
2. The beloved Persis labored much in the Lord. Here is an ascending scale. Tryphena and Tryphosa labored in the Lord, but Persis labored much. We wonder if the difference in their labor was not due to the difference of their love. We are, at least, going to suggest that there is an indissoluble connection between the words “the beloved Persis” and the words, “which laboured much.”
In other words Persis labored because she loved. Have we not read, “Though I speak with the tongues of men and of angels, and have not charity, * * it profiteth me nothing?” Giving our gifts to the poor, or giving our bodies to be burned, is not reckoned with God, unless it is the fruitage of a genuine love. Of God it is said, that He “so loved the world, that He gave His only begotten Son.” Of God again it is said, He “commendeth His love toward us, in that, * * Christ died for us.” Of Christ it is said “Having loved His own * * He loved them unto the end.” Again, it is written of Him that He “loved the Church, and gave Himself for it.” God give us “a labor of love.”
“Oh, Heavenly love, my heart subdue
I would be led in triumph, too;
Allured to live for God alone,
And fail submissive at His throne.”
VI. HIS MOTHER AND MINE (Rom 16:13)
Here is a woman whose name is not given, but her occupation is given.
1. Rufus, the son of the unnamed mother. This Rufus is spoken of as being “chosen in the Lord.” We doubt not that his mother was chosen in the Lord. Somehow we cannot but feel that Rufus, the son, bore testimony to the faith and life of his mother. We know that the Spirit wrote of Timothy of the unfeigned faith, that was first in his grandmother, and in his mother, and then in him. Thus motherhood begins to shine in roseate hues. A new glory crowns its name. A position of honor is given to the mother of Rufus. The Scripture about Rufus and his mother, brings to memory a passage in the last part of Proverbs where it is written: “Her children rise up, and call her blessed.” Not only that, but “her husband also, and he praiseth her.”
2. Paul, the son, in the Lord, of the unnamed mother. Paul says, in the Spirit, “Salute Rufus chosen in the Lord, and his mother and mine.” Have you ever seen a woman who seemed a mother to us all? Her character was so beautiful; her words of wisdom, of comfort, of advice, were so sincere, so considerate, so tender, that everyone called her mother. She was, indeed, a mother to her own; but she was, also, a mother to everyone. Her life was a rose of love in full bloom,-the fragrance of which filled the whole Church. When she entered the building, all the sons arose to greet her; they bowed before her; they were ready always to help her, to take her arm, and lead her to her seat in the church.
VII. THE ELECT LADY (2Jn 1:1)
Let us turn to the Second Epistle of John and read the greetings there expressed to the “elect lady and her children.” Once more, no name is given, and, yet, the elect lady stands forth in a radiance of glory unequaled, and, perhaps, surpassing any glory that surrounds any man.
1. The lady is elect. We think the expression, “elect,” refers not merely to the fact that she was elect of God, but of man: that is, she was “elect” because she was “excellent.” She stood among womanhood both “selected” and “elected.”
2. The lady is the mother of children. Thank God that her motherhood is mentioned. She had a home. She was a mother. The trivial cares, the daily tasks, the perplexing situations that befall every woman and mother in home life, befell her. However, she rose above them. She shone in her home as a luminary shines, when the shadows lower. She was a star singing songs in the night. The glory, however, of her motherhood was revealed in her children. Behold how the aged John rejoiced greatly, because he found her children walking in the truth. Her children were not only saved, but they were obedient to the faith once delivered.
3. The elect lady was beloved in the truth. John takes the word, “love,” out of every possible evil conception, and safeguards it by saying, of “the elect lady * * whom I love in the truth,” and then he adds, “and not I only, but also all they who have known the truth.”
It was not so much the woman, but the truth which she held, that made her precious and elect. Ere the Second Epistle of John closes, we read these touching words, “The children of thy elect sister greet thee. Amen.”
AN ILLUSTRATION
The women of the early Church were workers.
It happened in a hospital in India. One of the women of a certain town had been sick for a long while, with a disease which, according to the native doctors, was incurable. She was a woman of means, and had tried one after another of the doctors in her own and neighboring towns. She finally heard of the wonderful cures being effected by the medical missionaries in the hospital established in a town some distance from where she lived. After much persuasion she managed to get permission from her husband to go to this place and see it the “Christians” could do anything for her. When she arrived at the hospital she had to undergo an examination, and the verdict was that she could be thoroughly cured if she stayed at the hospital for a month. During this time she received the kindest care and the most scientific treatment, and daily improved physically, At the same time her spiritual welfare was not neglected. She was instructed in the Christian religion, and told about the “Great Physician,” who can heal, not the body only, but also the soul, so that by the time she was entirely cured she had accepted this “Great Physician” as her Saviour. When the time came for her to leave the hospital she clung to the missionaries and implored them to let her stay with them. But the missionary said, “There’s your husband; he is not a Christian. Go home to your husband and tell him how great things the Lord hath done for thee, and hath had compassion on thee,” And she went back to her native town telling about the “Great Physician,” with the result that not only her husband, but scores of her friends accepted this same “Great Physician” as their Saviour also.
-Marguerite Brandt.
6:1
Rom 16:1. Servant is from DIAKONOS which is usually translated “deacon.” Having the feminine inflection in the composition at this place, it could be rendered “deaconess,” and it is so defined by Thayer. He then explains it to mean “a woman to whom the care of either poor or sick women was entrusted.” Robinson gives the same information; but neither the New Testament nor any secular authors that I have seen, say anything about official deaconesses. Phebe was a member of the church at Cenchrea, a harbor of Corinth, and she served there in the capacity described above.
Rom 16:1. I commend, etc. Both an introduction and a commendation are suggested.
Phebe our sister; a Christian believer; this is the general ground for receiving her.
Who is a deaconess, etc. This is the special reason, in view of the fidelity with which she had fulfilled her duty (Rom 16:2). It is implied that she occupied this position at the time Paul wrote. The word here used may mean servant but it is unlikely that this is the sense, since there were deaconesses in the Christian church during the first century, their duty being to take care of the sick and poor, and of strangers, in the female portion of the churches. The rigid separation of the sexes made this the more necessary. The custom continued for centuries in the Greek church. In the Protestant church the office of deaconess has recently been revived. The Roman Catholic church has, as is well known, special orders of celibate women to perform the duties properly belonging to this office. The term here used may be either masculine or feminine. Some regard the widows spoken of in 1Ti 5:3-16 as deaconesses, a new opposed by Neander; see that passage, and Schaff, Apostolic church, p. 535, where the identity is defended Phebe was the bearer of the letter, else no such special mention would have been necessary. From the independent manner of her movements, it has been inferred that she was a widow.
Cenchrea. The eastern part of Corinth, about nine English miles from that city. To argue from this that the letter was addressed to Ephesus, or some church east of Corinth, is puerile.
Subdivision 5. (Rom 16:1-27.)
The close in salutations and warning.
There is no other epistle in which are found so many salutations as in this to the Romans. The wayfarer’s epistle, Colossians, comes next, the naturalness of which we seem to recognize. In Galatians there are none; the controversy cuts off the possibility of the free interchange of human affection, where Christ Himself was now in question. In Romans as yet no controversy has arisen, and the fellowship in Christ has no restraint upon its expression. There are, of course, also, such links as might be expected with the continually shifting population of the imperial city. Could we examine more deeply, we should find, no doubt, that this is not a haphazard collection of names and memories, but that God has so ordered all as to give us instruction from every detail and name recorded. At present we cannot do this; but abundance in the way of proof we have surely had to make it a conviction that He, whose work all Scripture is, has left no part without the perfect elaboration which every thing has to which He has put His hand.
1. First, we have those enumerated whom the apostle thinks worthy of personal recognition, where any special service to the Lord has, as might be expected, its special notice. The claims of kindred, however, are not forgotten, where the higher link created by the Spirit renews and exalts it to an eternal value. But there are others whose names to us are as yet names only, -ciphers to which their connection with Christ gives all the interest; some again whose names are unknown altogether; simply they belonged to such or such a household: all these have undoubtedly just their fit place and mention; but we cannot demonstrate it: how much we have need in every sphere of faith, where our business is to turn it little by little into experimental knowledge. What precious conquests of now well-nigh barren tracts await those who will lay claim, boldly, however humbly, to their large and good land, which unbelief persistently belittles while it looks at it from afar off with its reversed telescope!*
{*Phoebe means “radiant.” “Minister” is diaconos, “deacon,” but the word is now used too restrictedly. It is, in fact, one of the terms of widest application in this way, as may be seen by comparing some of the passages in which we find it: as Rom 13:4; Rom 15:8; 1Co 6:1-20; Eph 3:7, etc. Prisca means “ancient, venerable;” Aquila, “eagle” (see Notes, p. 121); Epaenetus, “worthy of praise;” Mary, “exalted;” Andronicus, “victory of (or over?) men;” Junias (?); Ampliatus, “enlarged;” Urbanus, “man of the city;” Stachys, “ear of corn, plant, scion;” Apelles, “plain (?)”; Aristobulus, “best counselor;” Herodion, (?); Narcissus, “stupefying;” Tryphaena, “delicate (?)”; Tryphosa, “broken off (?)”; Persis, “Persian,” or “destruction;” Rufus, “red;” Asyncritus, “incomparable;” Phlegon, “burning;” Hermes, Hermas, “gain (?)”; Patrobas, “a father’s step;” Philologus, “fond of learning” or “of argument;” Julia, “of the wheat-sheaf;” Nereus, Olympas, of doubtful signification.}
2. Already the apostle has to warn these Roman saints, however, against those who, whether in their midst as yet or not, were certainly at work to bring in divisions and occasions of stumbling amongst those united by the Spirit into one fellowship of love and mutual service. The things warned against were contrary to the doctrine they had learned, whether or not they involved in themselves the introduction of error. But this would be apt to be the case; for there is nothing more ready to come in upon the adoption of carnal ways than perversions of doctrine to cover, if not to justify them. If a man craves the world, is he likely to take honestly the texts that speak of the Christian in his relation to it? As the epistle to the Ephesians reminds us, the eyes are in the heart (Eph 1:18, R.V.); and with an eye that is not single, darkness comes upon the soul; and those self-deceived will become the deceivers of others. The saints are here bidden to mark and turn away from such; which may intimate that the apostle is speaking here of things not come to maturity, or what as yet did not call for or was not ripe for assembly action. But Christ was not served or honored in their ways, but self, whose cravings led them on, and characterized them, for discerning eyes, by the beggar’s badge they wore; none the less that they had the beggar’s wheedling tone, and smooth hypocrisy, calculated to deceive, and which would deceive the unwary. With the Roman Christians there was indeed, as had come abroad and was well known, a readiness of obedience which. it gave the apostle joy to recognize; but he would have them wise in it with regard to good, while as to evil simple in rejecting it, without over-occupation with that in which the power of the enemy works to ensnare the mind. The ordinance as to cleansing by the ashes of the heifer has here great practical value for us. Even the clean person, cleansing another with it, became himself unclean until the evening (Num 19:21). But there is happy assurance for us: “The God of peace shall bruise Satan under your feet shortly.” Peace is what is in God’s heart for men; though He who came with the message of it had, because of what the world was, in the meanwhile to bring, not peace, but a sword. The work which wrought it as before God insured the casting out of the enemy; which, if it yet lingers, will have full accomplishment. Even now there are anticipations of it, and victories that presage the end.
3. There follow salutations from those with the apostle, in which the Christian heart, prompted by no special links or remembrances, save only the link of the common Christianity, flows out to those in whom it recognizes this all-sufficient relationship. The name of Tertius as the writer of the epistle shows the general custom of the apostle, most probably from some physical infirmity, such as he elsewhere refers to (2Co 12:7; Gal 4:14-15), to employ another person to act for him in that capacity; while a salutation from his own hand (2Th 3:17) was the token of genuineness in each epistle.*
{*The names here are Timotheus, “one that honors God;” Lucius., “luminous;” Jason, “healer;” Sosipater, “preserver of his father;” Tertius, “third;” Gaius, “of earth;” Erastus, “loveable;” Quartus, “fourth.”}
4. The epistle ends with an ascription of praise to God as able to establish them according to Paul’s gospel and the preaching of Jesus Christ, -according (that is) to the revelation of the mystery bid through the dispensations hitherto, now made known, and by scriptures of prophetic character published to all nations for the obedience of faith. This in its full extent the apostle does not give in Romans. The epistle states the partial blinding of Israel to be a part of it, and with this would be the grafting of Gentile branches on Israel’s olive-tree, in full equality with Jews. The body is referred to, but not necessarily as the body of Christ; but in the first epistle to the Corinthians we have the Church both as this, and as the temple of God; though Ephesians and Colossians are needed to complete the revelation. With the fully proved frailty of man, however, even of the saint, only God could be counted on to maintain His people at the height of this. The ages of silence were days of preparation for the full announcement of that in which God’s wisdom as well as grace is so wondrously declared. Man had to be shown in them in his true condition, that that grace might remain man’s only hope and boast. To Him alone wise will be the glory through Jesus Christ throughout the ages of eternity. Amen.
The first person here mentioned is Phebe; who going upon some occasion to Rome, St. Paul is supposed to have sent this epistle to the Romans by her: “I commend, says he, to your care and affectionate regard, Phebe our sister in the faith, who serveth the church at Chenchrea,” in the quality of deaconess, as some think; or, as others, who spent her time in receiving and harbouring poor Christians that were driven out of their own country, and who had been a succourer and supporter of the apostle himself. He exhorts them to receive her in the Lord; that is, with Christian love for the Lord’s sake, and to be assistant and helpful to her in her outward affairs and business.
Learn hence, What honour God puts upon the female sex, in making use of some of them to be assistants to the apostles, and taking care that their offices of love and service for and towards the ministers and members of Christ should not be forgotten, but had and kept in everlasting remembrance. The services which Phebe did, are here recorded, to posterity transmitted, and to our imitation recommended.
Rom 16:1-2. I commend Rather, recommend; unto you That is, To your love and assistance; Phebe our sister The bearer of this letter; a servant Or deaconess, as the Greek word signifies; of the church at Cenchrea Which seems to have been a church distant from that at Corinth. Indeed, this place, being situated on the Saronic gulf, was about seventy furlongs, near nine miles, distant from that city; therefore those Christians that lived there could not with convenience, at least generally, assemble with such as resided at Corinth. In the apostolic age, some grave and pious women were appointed deaconesses in every church; and it was their office, not to teach publicly, but to visit the sick, the women in particular, and to minister to them both in their temporal and spiritual necessities. The apostle calls Phebe his sister, because she was a true Christian, a genuine believer on the Lord Jesus, and consequently a child and heir of God, and joint heir with Christ. For the appellations of brother and sister, which the disciples gave to one another in the first age, were founded on their being all the children of God by faith, consequently the brethren and sisters of Christ, who acknowledged the relation by publicly declaring, Mat 12:50, Whosoever shall do the will of my Father, the same is my brother, and sister, and mother. That ye receive her Entertain her, and treat her with affection; in the Lord For the Lord Christs sake, and in regard to her relation to him, our common Saviour; as becometh saints According to the duty which Christians owe one toward another, and as it is proper they should act who profess to be saints, separated from the world to the honour of Christs name; and that ye assist her With counsel, and every necessary aid; in whatsoever business she hath need of you This implies, that she had come to Rome on business of importance; perhaps to seek the payment of a debt owing to her by some of the inhabitants of Rome, or to complain of undue exactions by some of the emperors officers in the province. For she hath been a succourer of many Probably supplying their wants, if not also entertaining them at her house. The word properly signifies a patron, a name which the Romans gave to persons who assisted with their advice and interest those who were connected with them as clients. Therefore, as Phebe had this name given her, it is reasonable to believe that she was a person of considerable wealth and influence. Or, we may suppose the name was given her on account of the offices she performed to many as a deaconess. The apostles direction implies, that all the faithful ought to be particularly attentive in giving assistance and relief to those who have been remarkable for assisting and relieving others.
Thirtieth Passage (16:1-16). Recommendations, Salutations, Warning.
It is the apostle’s custom, when closing his letters, to treat a number of particular subjects of a more or less personal nature, such as special salutations, commissions, or warnings; comp. 1Co 16:10-22 (particularly Rom 16:22); 2Co 13:11-13; Col 4:7-18; Php 4:10-23; 1Th 5:25-28. He does so in our Epistle.
And first, Rom 16:1-2, the recommendation of the deaconess Phoebe.
[This chapter is mostly taken up with salutations or greetings sent to individuals, groups of individuals, and to small bodies of people which met separately, yet composed jointly the church at Rome. Aquila and Priscilla are known to us. The rest are practically unknown, hence their names are passed by us without comment.] I commend unto you Phoebe [It is generally admitted that Phoebe alone was the bearer of this letter to the Romans. (Comp. Col 4:7; Eph 6:21) Had there been others with her, they would doubtless have been also commended] our sister [our fellow-Christian], who is a servant [Literally, a “deaconess.” For deacons, see Act 6:1-6; Phi 1:1; etc. The word “deaconess” is found only here; but this single reference with commendation stamps the office with apostolic sanction and approval, though the attempt to revive the office in our modern churches has not as yet met with any marked success. Pliny, in his letter to Trajan (A. D. 107-111), mentions deaconesses, saying that he extorted information from “two old women who were called ministr.” The Latin minister (feminine, ministr) is the equivalent of the Greek diakonos, or deacon] of the church that is at Cenchre [This city was the port of Corinth on the Saronic Gulf, opening out to the gean Sea. It was nine miles east of Corinth, and was important because of its harbor and the great fortress which commanded the isthmus uniting northern and southern Greece. From this port Paul sailed for Syria after his second missionary journey, and may have at that time paused long enough to sow the seed from which the church at that point sprang]:
Romans Chapter 16
Never having known the Roman Christians as an assembly, Paul sends many personal salutations. This was the link which subsisted. We see how touchingly his heart dwells upon all the details of service which attached him to those who had rendered it. He who by grace had searched into all the counsels of God, who had been admitted to see that which could not be made known to man here below, remembered all that these humble Christians-these devoted women-had done for him and for the Lord. This is love; it is the real proof of the power of the Spirit of God; it is the bond of charity.
We have also here a precious and most perfect rule for our walk, namely, to be simple concerning evil, and wise unto that which is good. Christianity alone could have given such a rule; for it provides a walk that is positively good, and wisdom to walk in it. As Christians we may be simple concerning evil. What a deliverance! While the man of the world must needs acquaint himself with evil, in order to avoid it in this world of snares and of artifice, he must corrupt his mind, accustom himself to think of evil, in order not to be entrapped by it. But soon there should be entire deliverance-soon should Satan be trodden under their feet.
We see also that the apostle did not write his letters himself, but employed a brother to do it. Here it was one named Tertius (Rom 16:22). Deeply concerned at the condition of the Galatians, he wrote himself the letter addressed to them; but the salutation at the end of this, as of other epistles, was in his own hand in order to verify the contents of the epistle. (1Co 16:21; 2Th 3:17, in which the feigned epistle alluded to in 2Th 2:1-17 gave occasion to state this proof, which he always gave, that an epistle was truly his.) We see likewise, by this little circumstance, that he attached a solemn and authoritative character to his epistles, that they were not merely the effusions of a spiritual heart, but that in writing them he knew and would have others understand, that they were worthy of consideration and of being preserved as authorities, as the expression and exercise of his apostolic mission, and were to be received as such; that is to say, as possessing the Lords authority, with which he was furnished by the power of the Holy Ghost. They were letters from the Lord by his means, even as his words had also been (1Th 2:13, and 1Co 14:37).
We have yet to observe, with regard to the three verses at the end of the epistle, that they are, as it were, detached from all the rest, introducing, in the form of a doxology, the suggestion of a truth, the communication of which distinguished the apostles teaching. He does not develop it here. The task which the Holy Ghost accomplished in this epistle, was the presentation of the soul individually before God according to the divine thoughts. Nevertheless this connects itself immediately with the position of the body; and the doctrine respecting the body, the assembly, cannot be separated from it. Now the apostle informs us distinctly, that the mystery, the assembly, and the gathering together in one of all things under Christ, had been entirely unknown: God had been silent on that subject in the times which were defined by the word ages, the assembly not forming a part of that course of events, and of the ways of God on earth. But the mystery was now revealed and communicated to the Gentiles by prophetic writings-not the writings of the prophets. The epistles addressed to the Gentiles possessed this character; they were prophetic writings-a fresh proof of the character of the epistles in the New Testament.
He who has understood the doctrine of this epistle, and of the writings of Paul in general, will readily apprehend the significance of this postscript. The epistle itself develops with divine perfection and fulness how a soul can stand before God in this world, and the grace and righteousness of God, maintaining withal His counsels as to Israel.
1. Sister Phebe, the deaconess of the church in Cenchrea, the seaport of Corinth, four miles away, is evidently the honored bearer of this letter to Rome.
Rom 16:1. I commend to you Phebe a servant of the church. , a deaconess of the church at Cenehrea, the eastern port of Corinth, where Paul shaved his head, that he might be purified on returning to Asia. Act 18:18. A deaconess in the oriental churches corresponded with a matron of the synagogue. She was ordained; and their forms of ordination still exist in the Greek church; they prophesied, and helped the apostles in the Lord. They visited the sick among the women, to whom ministers had no access; they carried the elements of bread and wine from the Lords table, first hallowed by the bishop, to the chambers of their afflicted sisters. Such offices were essential in all the oriental churches.
Rom 16:2. That you assist her in whatsoever business she hath need of you. Love makes all nations one family in the Lord. It is likely that at a proper season she had sailed to Rome, to lay in a convenient assortment of goods. How much may holy women assist ministers in the work of the Lord; and how much are members of the church bound to assist one another.
Rom 16:3. Greet Priscilla and Aquila, my helpers in Christ Jesus. The wife is here put before the husband, being no doubt, like Phebe, an eminent deaconess in the church. They had come from Pontus in Asia, where they had risked their own lives to shelter Paul; acts of faith worthy of record in the annals of grace. We find them at Corinth, as may be seen in the note on Act 18:2. They had accompanied him from Greece to Ephesus, and resided there when he wrote his first epistle to the Corinthians. Act 18:18.
Dr. Lardner, and also Dr. Paley, observe here, on the chronology of time when Paul wrote to the Romans, that had the notes of time in this epistle fixed the writing to any date prior to Pauls first residence at Corinth, the salutation of Aquila and Priscilla had contradicted the history. Had the notes of time fixed it during that residence at Corinth, or during his journey to Jerusalem, or during his progress through lesser Asia, when he reached Antioch; an equal contradiction had occurred, for during all this time they appear to have been in Ephesus. Act 18:2; Act 18:26. Had the notes of time fixed the writing of this epistle to be contemporary with that, or prior to it, a similar contradiction would have ensued. First, because Aquila and Priscilla were then with Paul, 1Co 16:19; and secondly, the history does not allow us to suppose that between the time of their becoming acquainted with him, and the writing of that epistle, they could have gone back to Rome, so as to be saluted in an epistle to that city, and then to have returned to Ephesus, so as to be with him in saluting the church at Corinth. This view of the facts, places the subject in a perspicuous light.
Rom 16:7. Salute Andronicus and Junia. These were Benjamites, converted to the faith in Jerusalem, before Saul had begun to persecute the saints. Seniority in grace has a claim to deference.
Rom 16:13. Salute Rufus, whose father, as some suppose, had carried the cross on which the Saviour died. Mar 15:21. His mother also having been a mother to Paul in the east, it is farther supposed that the family had been driven to Italy by judaical persecutions.
Rom 16:14. Salute Asyncritus and Phlegon. Both these names occur in the Roman martyrology, and as disciples of Paul while in Greece. Many of these names designate nobility, or dignity by office. Their parents must at least have sustained those dignities, else they would be a reproach to men in common life.
Rom 16:16. Salute one another with a holy kiss. In synagogues and churches, the women sat apart from the men, and it was usual for sisters so disposed, to embrace each other, and renew the pledges of peace and love when they parted.
Rom 16:20. The God of peace, the giver of all good, shall bruise Satan under your feet shortly. By the destruction of idols, as foretold in Gen 3:15. Rev 12:9.
Rom 16:24. The grace of our Lord Jesus Christ be with you all. And it must be his grace, if grace at all, for all grace and truth came by him. The word often signifies our redemption, because for our sakes he became poor, that we might be made rich. It comprises the gospel in all its plenitude, even the grace of God which brings salvation to all men. Tit 2:11. The privileges of the church are often understood by that term; for by him we have access into all the grace in which we stand. Rom 5:2. But the term has a special regard to the work of grace on the heart, concerning which we are exhorted to grow in grace, and in the knowledge of our Lord and Saviour; and that our faith and love may abound yet more and more. This benediction is repeated in five other epistles, where the apostle prays that a superabundance of grace in all its characters and glory may rest upon all the saints, and daily refresh their souls from the overflowing fountain of life.
Rom 16:25-26. The revelation of the mystery, which was kept secret since the world began. A secret which could not be known till it was revealed. The word comprises all revelations of the will of God to man. Hence the following phrases: The wisdom of God in a mystery. 1Co 2:7. The mystery of godliness, or of the gospel. 1Ti 3:16. The fellowship of the mystery. Eph 1:9; Eph 6:19. The mystery of his will; the riches of the glory of the mystery which the gospel reveals to the gentiles. Col 1:26-27. But even now we know but in part. The curtains of futurity shall be farther uplifted; for eye hath not seen, nor ear heard, the things that God hath prepared for those that love him.
The gentile mythology had also its mysteries. Our Gothic fathers had their runes. The priests of all temples affected mysteries; the depths of Satan, the mystery of iniquity and of Babylon, the mother of harlots. Rev 17:5.
Rom 16:27. To God only wise be glory. With these benedictions and doxologies they usually dismissed the church.
Rom 16:1 f. Commendation of the Letter-bearer.The church in Kenchre (the eastern haven of Corinth). Paul had established churches in the whole of Achaia (2Co 1:1).Deacon(ess): hardly yet an official title.The Romans must give this sister a reception (cf. Php 2:29; Luk 15:2, same word) such as Christians should have from Christians. She has difficult business in Rome, for the readers are asked to stand by her in whatever matter she may have need of them. Succourer (lit. stander-by) of many, and of myself: the Greek word often signifies patroness.Phbe was perhaps one of the not many powerful, etc., alluded to in 1Co 1:26.
Communications, Greetings and Closing
This chapter has a character peculiar to itself; and being a fifth subdivision of the last division (chapters 12 to 16) of the book, we may expect in some sense a resume of the practical results of the truth in the lives of saints. Indeed it is manifestly a sort of Deuteronomy – God with man, as it were, rehearsing the ways of the wilderness. Thus, can we not discern in it a little picture of the judgement seat of Christ – ending with its ascription of glory to the God of supreme wisdom, through Jesus Christ?
It is a much longer list of salutations and commendations than we find anywhere else. This should lead us to expect some fruitful teaching of special truth connected with the Lord’s commendation of His saints. May His Spirit guide us in discovering something of it for our own souls.
But first we see the careful order observed in connection with the visit of Phebe at Rome. She evidently was the bearer of this epistle, her home assembly being at Cenchrea. Thus Paul commends her to the saints at Rome, and her title to fellowship with them is clear. Such an example is manifestly intended to be followed today, that there should be no reception without clear knowledge of the person. This is simply proper care, and we owe no less than this to the Lord, whose Name deserves every reverential honor. It is lovely also to notice that this is no mere formal letter of introduction, but a warm commendation of one whose service to the saints and to Paul himself merited special mention. He solicits the willing assistance of the Roman saints on behalf of whatever needs this sister might have.
Phebe’s name means “radiant”; how clearly thus does she illustrate the bright reflection of Christ in practical life (cf. 2Co 3:18) – a prime reason surely for His commendation “in that day.”
Then we have greetings to, and warm approval of Priscilla and Aquila, whose lives meant less to them than identification with a persecuted apostle and a rejected Lord. This stand of theirs was a well-considered one, we may be assured. For Priscilla means “venerable,” and gives us the thought of well-proven stability, honor, truth, that commands respect. And Aquila means “eagle,” – a picture of the faith that soars into the very heavens.
Thus, if we find in Phebe the sweet radiance of occupation with Christ, Priscilla on the other hand shows us that the knowledge of Christ is no mere idealistic fancy that carries souls away, but is according to clear, sober, established truth. But although perfectly rational, it is no mere rationalism; as Aquila would teach us. For the true knowledge of Christ draws the heart away from the world and all its things, and gives the character of the soaring eagle – heaven its proper element.
Here then are three outstanding characteristics from whence true service flows, and for which there will be warmest commendation from the Lord: first, the radiant reflection of Christ; second, the lowly, sober, steadfast witness to the truth of God; and third, the character of heavenly-mindedness, with its detachment of heart from present scenes. How well this summarizes the proper subjective character of the church on earth.
Here we see also that there was an assembly in the house of Priscilla and Aquila – not the only one in Rome, for we see indication of four others also (vv. 10, 11, 14, 15).
Next is the salutation to “my well beloved Epaenetus, who is the firstfruits of Achaia unto Christ.” We have already seen the characteristics that are commended. Now is it not rather shown us what will be the issue of the judgment seat – the rewards of godliness? Thus, “well beloved” and “worthy of praise” are in a most becoming place. He is “the firstfruits of Achaia” – a little picture – shall we not say? – of the Church brought to glory – “a kind of firstfruits of His creatures” (Jam 1:18) – just a beginning of the harvest yet to be reaped. “Then shall each have praise of God,” is a fitting commentary here (1Co 4:5).
“Greet Mary, who bestowed much labor on us.” Here we have the blessed truth of exaltation following self-humbling (cf. Luk 14:11). For she had made herself a humble laborer, by the love that delights to serve; but her name means “exalted.” Shall we not follow her example, – with such an end in view?
Andronicus and Junia are linked together as kinsmen and fellow-prisoners of Paul, and of note among the apostles. On earth they were in bondage, suffering apparent defeat; but the name Andronicus means “victory of men.” Such will be the triumph realized in glory. “Thanks be to God, who giveth us the victory through our Lord Jesus Christ” (1Co 15:57). Junia (“youthful”) on the other hand, gives to us the contrast to the gradual decay and enfeebling of the long time prisoner on earth. Time here may soon rob us of the fresh vigor and energy of life; but in glory we shall have in this sense “perpetual youth.” “Behold, I make all things new” (Rev 21:5) – and this is a newness that will never wear off. For a brief season they had been “the offscouring of all things”; now there is eternal victory and freshness.
Amplias next means “enlarged,” and he is called “my beloved in the Lord.” It is doubtless a contrast to “the day of small things,” and in glory we shall know as also we are known (1Co 13:12). Brought into a large place, our vision and service will be enlarged.
Urbane follows – “our helper in Christ Jesus,” whose name signifies “man of the city.” Here is the thought of the pure fellowship of the heavenly city – each inhabitant helping in his place for the joy and blessing of all. “God is not ashamed to be called their God; for He hath prepared for them a city” (Heb 11:16 JND).
Stachys is connected with Urbane – his name defined as “plant,” and called “my beloved.” This implies permanency in the very sphere of eternal life, with resulting fruitfulness. “Those that be planted in the house of the Lord shall flourish in the courts of our God” (Psa 92:13).
“Salute Apelles approved in Christ.” This name means “plain,” and surely teaches us that the blessed light of the glory will dispel every dark and doubtful thing, and all will be clear as the day to our souls. “For now we see through a glass, darkly; but then face to face” (1Co 13:12). Blessed anticipation!
Next we have an entire company saluted, and it would seem that this marks some change in the line of teaching. As an individual Aristobulus is not saluted, but those who are of his household. His name – “best counselor” seems to point us to the Lord Jesus Himself, who delights to make known His counsel to His friends (Joh 15:15). If in verse 5 the gathering mentioned as the church is typical of the entire church, then how easily we might recognize in this company of verse 10 a little picture of Old Testament saints brought to the household of our Lord – “friends of the Bridegroom.” “I have called you friends; for all things that I have heard of My Father I have made known unto you” (Joh 15:15). This will be as true for the company of Old Testament saints as for the Church, though both will be distinct companies in the Glory.
Next we have Herodion, a kinsman of Paul, whose name means “heroic.” This may well tell us of the valiant character of the saints in being fully identified with the Lord Jesus in view of His judging the world. Whether or not we are today valiant soldiers, in “striving against sin” we shall be then. “The armies in heaven” will follow Him (Rev 19:14). Does this not too have a striking kinship to Paul’s heroism for the truth of God in his earthly path?
If all this be true, then we might expect “the household of Narcissus” to represent another company thoroughly distinct. The name in this case means “stupifying,” and it seems evident that we have reached the point where the world has become as it were drugged and insensible to impending judgment. “They received not the love of the truth that they might be saved. And for this cause God shall send them strong delusion, that they should believe the lie” (2Th 2:10-11). Do we not then see in the household of Narcissus a picture of that godly company who will suffer persecution and martyrdom at the hands of these insensate earth-dwellers? They are as it were the gleanings of the first resurrection – raised after the main part of it has taken place (Rev 20:4).
Next, “Tryphena and Tryphosa” are coupled together as those “who labor in the Lord.” The first means “delicate,” the second, “broken off.” In the former can we not discern that delicate adjustment of the balances of the sanctuary, the penetrating discernment of the Lord of glory in separating the precious from the vile, just as judgment is about to fall? “He stood and measured the earth” (Hab 3:6).
Tryphosa (“broken off”) must accompany this, for our Lord will complete the work He begins. The unfruitful branches will be broken off (Joh 15:6; Rom 11:22). These saints were laborers in the Lord; and the solemn work of discerning and breaking off the vile will be fully for the glory of the Lord.
The same principle applies in the case of “the beloved Persis, which labored much in the Lord.” Her name, meaning “destruction” brings us to the awesome vengeance of God upon the world of the ungodly “Who shall be punished from everlasting destruction from the presence of the Lord, and from the glory of His power” (2Th 1:9). But she “labored much in the Lord.” Is there not here a reminder of that long, patient, love-begotten labor that is not willing that any should perish, but that all should come to repentance? But patience with the rebellious must come to an end, and then the saints will be fully acquiescent in the solemn resulting judgment.
In his becoming place we find next “Rufus chosen in the Lord.” “Red” is the meaning of his name, and brings to mind the vivid description of the Lord Jesus in Isa 63:1-19, when He returns from the judgment of the nations with garments of world-wide glory – the Conqueror – His garment stained with blood. For, as purple speaks of His royal title over Israel, red on the other hand tells us of the splendor of world-wide greatness. Babylon the great has assumed this scarlet glory now, but she will be humiliated to the dust, and He whose right it is shall be alone glorious in all the earth.
Most salutary in this place is the added word – “and his mother and mine.” Doubtless the mother of Rufus had shown a mother’s love and care for Paul. But what is the fruitful principle that will produce the world-wide glory and blessing that Rufus illustrates? The legal covenant will not do it, for this is the bondwoman; both she and her children are slaves. Nor indeed will the corrupt woman Babylon: she is “the mother of harlots and abominations.” “But Jerusalem which is above is free, which is the mother of us all” (Gal 4:26). This is the heavenly principle of divine grace, of which the birth of the Lord Jesus is the blessed fruit – His death also, and resurrection. And all who are of faith have the same blessed liberty of being sons of the freewoman – identified in grace with the Lord of glory.
Thus, if Rufus here represents Christ in future splendor and glory, Paul would remind us that the Church also has the same mother. “Now we, brethren, as Isaac was, are the children of promise” (Gal 4:28). Isaac is clearly a type of Christ, and as he was son of the freewoman, so are we. Blessed relationship to the One who will have all the world under His feet! As the grace of God has given His Son, so also has His grace linked us up with Him in such relationship.
Verse 14 now gives us a group of five names “and the brethren which are with them.” This would seem perfectly to fall into its place as another distinct company, this time a picture of Israel coming into possession of the great blessing procured for them by the mighty conquest of the Lord Jesus. Let us see how closely the names will agree with this.
Asyncritus stands first, as well he might, for his name means “incomparable.” Psa 113:1-9 refers to this very time, when the Lord will make “the barren woman” (Israel) to be a joyful mother of children,” (v. 9) and the language of Israel will be, “Who is like unto the Lord our God, Who dwelleth on High, Who humbleth Himself to behold the things that are in Heaven and in the earth!” (v. 5, 6) Then indeed will their eyes behold with rapture the incomparable glory of the Lord Jesus Christ. He will have His true place in their eyes, and fullness of blessing cannot but flow from this.
Phlegon however means “burning,” and teaches just at this point a solemnly necessary truth; for the blessing comes only “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning” (Isa 4:4). “And He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness” (Mal 3:3).
Do we not see the results of this immediately following? For Hermas, meaning “sand-bank” reminds us at once of the promise of God to Abraham, that his seed would be not only “as the stars of the heaven” – type of the heavenly company – but “as the sand which is upon the sea shore,” referring plainly to the earthly seed (Gen 22:17). Blessed fulfillment of the counsel of our God!
Patrobas (“a father’s step”) follows, for being Abraham’s seed, they “also walk in the steps of that faith of our father Abraham” (Rom 4:12). The fresh vitality and sweetness of faith in the Living God will have its influence in their walk.
The meaning of Hermes is “teacher for gain”; for at long last Israel will have learned to bow the shoulder to the easy yoke of Christ, to find that in learning of Him is true profit. “Thus saith the Lord, thy Redeemer, the Holy One of Israel: I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go” (Isa 48:17). This will be blessed rest at last, after weary years of greedily seeking gain only to lose it – “because they sought it not by faith.”
Thus far at least all seems to fall into its fitting place without the least straining. Now verse 15 gives us the last company referred to, and in fact the last of the individuals saluted. We might naturally expect this to be some representation of the Gentile nations who will inherit blessing when Israel has come into hers. And again the meanings of the names bear striking witness that such is the case.
Philologus then means “fond of learning.” This character will not of course be confined to Gentiles, but it will be such a contrast to a former indifference to the ways of God, that the Spirit of God marks it particularly. Thus Isaiah, speaking of the mountain of the Lord’s house established at Jerusalem, says, “All nations shall flow into it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His way, and we will walk in His paths” (Isa 2:2-3). To press home this marvelous truth, Micah uses almost identical words (Mic 4:1-3). A change indeed from the willing ignorance of God that so marks the Gentile nations today!
Julia is next in line, and “of the wheatsheaf” is a meaning that seems to fit the case perfectly. For this speaks of the fruit of the field (type of the world), rather than of the vineyard, which is Israel. Thus Joel speaks of the Lord’s judgment of the heathen – the Gentiles – saying, “Put ye in the sickle, for the harvest is ripe” (Joe 3:12-13). The true fruit of the harvest will be gathered, but not without the sharp sickle of judgment doing its solemn work. Our God knows where the fruit is, and how to gather it.
Nereus next, meaning “water nymph” – an ancient seagod – points us again to the Gentile nations, of which the surging, restless sea is ever a picture. Isa 60:5 is a most appropriate comment here, as Israel is told, “Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.” The world’s wealth and possessions are thus seen brought into subjection to the Lord of Glory. It will be a wondrous turning to God from idols.
Now Olympas completes the list, and the meaning of his name has not been ascertained with any certainty. However, this was the name of the Greek god of games, which cannot but arouse interest when it so follows Nereus, a sea-god. Thus if we see in Nereus the conversion of the world’s treasures, does Olympas perhaps teach us that there will also be a change in its pleasures? “O let the nations be glad and sing for joy; for Thou shalt judge the people righteously, and govern the nations upon earth” (Psa 67:4). At any event, the triumph of the Lord Jesus over the gods of the heathen is surely indicated here, and it is difficult to see how these names could fit into any other place in the list.
If, as is evident on the surface, the book of Romans develops the counsel of God in grace to ruined mankind, on the ground of pure righteousness then is it not quite consistent that in this last chapter we have some summing up of the results of divine grace exercised in righteousness? Thus it seems no mere fancy that these five companies illustrate the various families that are subjects of grace. What but divine wisdom could have so ordered these things?
In coming to verse 16 we find there not only salutations from the apostle, but instructions to “salute one another with an holy kiss,” and also “The churches of Christ salute you.” Here is warm personal fellowship with becoming holiness, on the one hand, and on the other hand, full corporate fellowship. How important that both of these be maintained according to truth and holiness. The former we must not neglect as though it were automatically included in the latter; nor must we dare to sacrifice the latter under the plea of maintaining the former. This would be advocating independency of gatherings for the sake of unity of individuals – a thing utterly incongruous, and yet alas! not uncommon. How zealous is the Spirit of God to draw out in hearts the true regard of the work of God in other saints and companies of saints.
An almost startling contrast to all of this faces us in the second section of the chapter – verse 17 to 20. But all that offends against the true unity of the spirit of God must be solemnly judged. Let us remember too that the judgment-seat of Christ will deal with this serious question of those “which cause divisions and offenses contrary to the doctrine which ye have learned,” – and no separating element will be allowed to remain.
Evidently at this early time men of such character had already begun their damaging work – and Paul presses upon the saints their responsibility to “mark” such men, and “turn away from them.” If it is clear that a man is using his ability to make or to widen breaches between saints, then his claims or so-called convictions are not to be listened to. If he is clever in argument – as such men commonly are – then it is the more dangerous to allow discussion with him, for he will deceive and sway the hearts of the unsuspecting. This is merely the selfish serving of his own pride that delights to persuade men to his point of view: It is not serving the Lord Jesus Christ, though there may be abundance of “good words and fair speeches.” Plausible in argument, even to reasoning minds, but faulty as to holy judgment, mercy, and faith, are the most subtle forms that evil assumes.
“For,” says the apostle, “your obedience is come abroad unto all men.” Theirs was a testimony that he was jealous should be maintained without the blight of selfish contention. “I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.”
Is it necessary that we should be informed of all the history of evils or of all the details of the workings of evil in order to be preserved from it? This word answers decisively. To have our souls filled with the good Word of God is our serious need – not occupied with discerning evil, but so occupied with good that any evil that may present itself may immediately be discerned and judged. “Wise unto that which is good” is a blessed word for our souls. Just as a bank teller is trained diligently in handling only good currency, in order that a spurious coin or bill would be immediately detected, so should our souls be well-trained in that which is good. Then the evil, whatever form it takes, would be discerned through its dissimilarity to the good.
Let us take good heed to this, for it is a common practice of division-makers to educate souls to be mere controversialists against evil as they see it; and their perception of evil is often very largely distorted because of their having handled it too much. In fact, evil will very often turn and contaminate the very man who is seeking to expose its workings. Thus it sets most subtle snares, and if a man must, through faithfulness to God, contend against it in any given case – as indeed, sometimes this is essential – yet it must ever be with a real sense of dependence upon God, recognizing that power for this is found only in Him. In this most particularly must the soul be guarded by the warning that it is easily possible that a thing begun in the spirit may end in the flesh.
But the conflict against evil is not committed to our hands, as though the outcome depended upon our prowess. The end is a settled matter: “The God of peace shall bruise Satan under your feet shortly.” How much wiser for us then to occupy ourselves with the God of peace. Not that we should be ignorant of Satan’s devices, but this is far different than occupying ourselves with them. “The grace of our Lord Jesus Christ be with you” – contrast indeed to the disgrace of division-makers!
Verses 21 to 24 now give the salutations of various saints to the Romans. If the first section of the chapter teaches the Lord’s recognition or commendation of individual saints, it seems consistent that this section should intimate the saints’ recognition of one another in glory. This too is a sweet anticipation. All causes of division and discord will have been solemnly judged, as we have seen, and hearts will be fully free to flow out in salutation of one another. The significance of the names and their order here seems rather difficult to perceive, but the first, (Timotheus meaning “honoring God”) doubtless tells us that the true recognition of God’s honor is the basis of all recognition one of another.
It will be noticed that Tertius was Paul’s penman in the writing of the epistle (v. 22). Galatians is the only apparent exception to Paul’s practice of employing an amanuensis (Gal 6:11). Verse 24 gives us a second benediction, similar to the first (v. 20), with the exception that the word “all”is added. Consistent surely with this section, it is the heart that expands to embrace all the children of God.
The final three verses of our chapter give us a fourth section. Here we find a brief summing up of the purpose for which the epistle was written – that is at least the immediate purpose. Four is the number of testing on earth, – the number of our own weakness which requires mercy from God. All that has gone before is to have effect upon our lives here. It is to give us the strength of firm establishment in the grace of Christianity – for as we have seen, “Romans” means “strong ones.” But this power is only of God, and is revealed in a distinctive way in Paul’s Gospel and the preaching of Jesus Christ.
Paul was God’s particular instrument in revealing “the mystery which was kept secret since the world began.” His gospel necessarily introduces this most momentous subject, though the full extent of the mystery is not at all discussed in the book of Romans. Certain features of it are plainly seen of course, such as Israel’s present setting aside (chs. 9-11) to make way for the present blessing of the church – a unity of Gentile and Jewish believers. Eph 3:1-21 will open the subject far more fully. But it is clear that Paul desires for the saints an establishing upon those truths of Christianity that are so distinctively in contrast to God’s dealings in former ages. The blessed cross of Christ, His resurrection, and the coming of the Spirit of God at Pentecost introduce this great change in the dealings of God with man. Thus the time has come for Him, through Paul, to reveal the mystery of this present dispensation, which had from past ages been “hid in God.”
This was made manifest both in the oral ministry of Paul and those to whom he communicated this fresh ministry, and also “by prophetic scriptures” – scriptures that have the distinct character of revealing the mind of God for the new dispensation being introduced. These scriptures of course remain as the clear and final authority as to the character and extent of the revelation.
The revelation and the means of it are “according to the commandment of the eternal God.” The sacred title here – “the eternal God” – presses upon us the truth that, far from this dispensation being an after-thought conceived because of circumstances, it had been from the past eternity in the mind of God, a settled purpose of Him who works all things according to the counsel of His own will. Blessed to know the glory of, and to trust in One who is the absolute Master of eternity!
In contrast to the law, which was given by Moses and addressed only to Israel, this New Testament revelation is for the sake of “all nations,” and calls for their “obedience of faith.” It insists upon faith as the living principle which links the soul with the eternal God and the revelation of His pure and blessed grace in Christ Jesus. Nothing else can appropriate or apprehend the realities of this new and glorious manifestation.
These glimpses of God’s wisdom can surely only stagger the mind, and call forth the wondering admiration of the heart. Shall we not then heartily join in this final simple ascription of glory to Him – “To God only wise, be glory through Jesus Christ forever. Amen.” It recalls to us the closing verse of Rom 11:1-36, and is a fitting close to this fundamental book of divine counsel.
Verse 1
A servant of the church. A class of female officers is supposed to have existed in the early Christian church. The name here translated servant corresponds to the word deaconess.–Cenchrea. This was the eastern port of Corinth,–that is, the one communicating with the Egean Sea,–and was at a distance of a few miles from the city. The mention of Phebe as the bearer of the Epistle, confirms the supposition that this Epistle was written while Paul was at Corinth.
SECTION 50 SALUTATIONS TO ROME
CH. 16:1-16
I recommend to you Phbe our sister, she being a deacon of the church in Cenchre; that ye may receive her in the Lord, in a manner worthy of the saints, and may stand by her in whatever matter she may need you. For she also has been a protector of many, and of myself.
Salute Prisca and Aquila, my fellow-workers in Christ Jesus, who on behalf of my life laid down their own neck; to whom not only I give thanks but also all the churches of the Gentiles: and salute the church in their house. Salute Epnetus, my beloved, who is a firstfruit of Asia for Christ. Salute Mary who laboured much for you. Salute Andronicus and Junias, my kinsfolk and my fellow-prisoners, who are of note among the apostles, who were in Christ before me. Salute Ampliatus, my beloved in the Lord. Salute Urban, our fellow-worker in Christ, and Stachys, my beloved. Salute Apelles, the proved one in Christ. Salute those from the household of Aristobulus. Salute Herodion, my kinsman. Salute them from the household of Narcissus, who are in the Lord. Salute Tryphna and Tryphosa, who labour in the Lord. Salute Persis the beloved, who laboured much in the Lord.
Salute Rufus, the chosen in the Lord, and his mother and mine. Salute Asyncritus, Phlegon, Hermes, Patrobus, Hermas, and the brethren with them. Salute Philologus and Julia, Nereus and his sister, and Olympas and all the saints with them. Salute one another with a holy kiss. All the churches of Christ salute you.
Rom 16:1-2. Phbe: not mentioned elsewhere. These words suggest that she was the bearer of this epistle.
Deacon: see under Rom 12:7. She held an office in the church, probably to care for the bodily wants of the poor and sick.
Cenchrea: Act 18:18 : the eastern port of Corinth, five miles away.
In the Lord: cp. Php 2:29. Their inward union with their Master should prompt them to welcome Phbe.
Worthy-of the saints: same word in Eph 4:1; Php 1:27; Col 1:10; 1Th 2:12; 3Jn 1:6 : as those who belong to God ought to receive a fellow-servant.
Saints: as in Rom 1:7.
Protector of many: probably by caring for their wants, in her office of deacon. That Phbe was a sister, and still more an office-bearer, gave her a claim on the kindness of the Roman Christians: that she had herself been a helper of many, and of Paul himself, gave her a special claim: and she would probably need their assistance.
Rom 16:3-5 a. Prisca: or Priscilla, Act 18:2 : named before her husband also in Act 18:18; Act 18:26; 2Ti 4:19.
Fellow-workers: probably at Ephesus, where they were living a year ago: cp. 1Co 16:19. This implies that they had only recently taken up their abode at Rome. Perhaps after Claudius died the edict which compelled them to leave Rome was no longer enforced.
Their own neck: at the risk of the executioners axe, they had saved Pauls life. This reminds us how much of his history is unknown to us. By saving Paul, they had earned the thanks of all the churches of the Gentiles. These words suggest that this service was known and acknowledged.
Church in their house: so at Ephesus, 1Co 16:19 : cp. Col 4:15; Phm 1:2. Probably it was their custom, wherever they lived, to gather together their fellow Christians in their house for mutual edification. Notice that this small part of the Roman Church is called a church.
Rom 16:5-16. Firstfruit: cp. Rom 8:23.
Asia: the Roman province: so Act 2:9; Act 16:6; Rev 1:4; Rev 1:11. Laboured much for you: understood by the readers, but not by us. Junias: a man, or Junia a woman.
Kinsfolk: blood-relations: so Mar 6:4; Act 10:24. Paul would not state in this special and emphatic, yet ambiguous, way the mere fact that they were Jews: contrast Rom 9:3.
Fellow-prisoners: cp. Col 4:10; Phm 1:23.
Among the apostles: in the apostolic circle they were honourably known. It is utterly unsafe to infer from this easily-explained phrase that they were themselves apostles.
Before me: consequently, while persecuting the Church, Paul had Christian relatives.
Our fellow-worker: i.e. with Paul and his colleagues: cp. 2Co 2:14-17.
The proved-one: his faith had been put to some special test.
Rufus: possibly the same as in Mar 15:21.
And mine: a recognition of special maternal kindness to himself.
The brethren with them: implying some connection, local or in joint Christian enterprise, altogether unknown to us. Another company in Rom 16:15.
Holy kiss: 1Co 16:20; 2Co 13:12; 1Th 5:26; 1Pe 5:14.
All the churches: to all whom he met, Paul said that he was writing to the Christians at Rome; and all sent greeting.
Of the above names, Phbe, Prisca, Mary, Tryphna, Tryphosa, Persis, are women: Junias or Junia and Julias or Julia are doubtful: the rest are men.
That Paul knew so many persons in a city he had never visited, need not surprise us: for all sorts of people went to live at Rome. Two-thirds of the names are Greek. And even Roman names might, as in the case of Paul, be names of Jews and Greeks. The case of Aquila suggests how some others may have become known to Paul.
16:1 I {1} commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
(1) Having made an end of the whole discussion, he comes now to familiar commendations and salutations, and that to good consideration and purpose, that is, that the Romans might know who are most to be honoured and to be considered among them: and also whom they ought to set before them to follow: and therefore he attributes to every of them individual and singular testimonies.
1. A commendation 16:1-2
Phoebe (lit. bright or radiant) was evidently the woman who carried this epistle from Corinth to Rome.
"The name itself was one of the names of the goddess, Diana, and this would suggest that she was a convert from heathenism, not a Jewess." [Note: Griffith Thomas, St. Paul’s Epistle . . ., p. 417.]
She was a "servant" (Gr. diakonon) of the church in her hometown, Cenchrea, the port of Corinth (Act 18:18; 2Co 1:1). It is unclear whether Phoebe held office as a deaconess [Note: Moo, p. 914; Bruce, p. 252; Mickelsen, p. 1225.] or whether she was simply an informal servant of the church. Paul stressed her service, not her office. The Greek word prostatis, "helper," occurs only here in the New Testament and probably means a helper in the sense of a benefactor or patron. She was his sister in the Lord, as seems clear from his reference to her as "our" sister. Letters of commendation were common in Paul’s day (cf. 2Co 3:1). Paul’s words here constituted such a letter for Phoebe.
Notice that the ministry of women in the Roman church is quite evident in this chapter. Paul referred to nine prominent women: Phoebe, Prisca, Mary, Tryphena, Thyphosa, Persis, Rufus’ mother, Julia, and Nereus’ sister.
Chapter 32
A COMMENDATION; GREETINGS; A WARNING; A DOXOLOGY
Rom 16:1-27
ONCE more, with a reverent license of thought, we may imagine ourselves to be watching in detail the scene in the house of Gaius. Hour upon hour has passed over Paul and his scribe as the wonderful Message has developed itself, at once and everywhere the word of man and the Word of God. They began at morning, and the themes of sin, and righteousness, and glory, of the present and the future of Israel, of the duties of the Christian life, of the special problems of the Roman Mission, have carried the hours along to noon, to afternoon. Now, to the watcher from the westward lattice,
“Slow sinks, more lovely ere his race be run, Along Moreas hills the setting sun; Not, as in northern climes, obscurely bright, But one unclouded blaze of living light.”
The Apostle, pacing the chamber, as men are wont to do when they use the pens of others, is aware that his message is at an end, as to doctrine and counsel. But before he bids his willing and wondering secretary rest from his labours, he has to discharge his own heart of the personal thoughts and affections which have lain ready in it all the while, and which his last words about his coming visit to the City have brought up in all their life and warmth. And now Paul and Tertius are no longer alone; other brethren have found their way to the chamber-Timotheus, Lucius, Jason, Sosipater; Gaius himself; Quartus; and no less a neighbour than Erastus, Treasurer of Corinth. A page of personal messages is yet to be dictated, from St. Paul, and from his friends.
Now first he must not forget the pious woman who is-so we surely may assume-to take charge of this inestimable packet, and to deliver it at Rome. We know nothing of Phoebe but from this brief mention. We cannot perhaps be formally certain that she is here described as a female Church official, a “deaconess” in a sense of that word familiar in later developments of Church order-a woman set apart by the laying on of hands, appointed to enquire into and relieve temporal distress, and to be the teacher of female enquirers in the mission. But there is at least a great likelihood that something like this was her position; for she was not merely an active Christian, she was “a ministrant of the Church.” And she was certainly, as a person, worthy of reliance and of loving commendatory praise, now that some cause-absolutely unknown to us; perhaps nothing more unusual than a change of residence, obliged by private circumstances – took her from Achaia to Italy. She had been a devoted and it would seem particularly a brave friend of converts in trouble, and of St. Paul himself. Perhaps in the course of her visits to the desolate she had fought difficult battles of protest, where she found harshness and oppressions. Perhaps she had pleaded the forgotten cause of the poor, with a womans courage, before some neglectful richer “brother.”
Then Rome itself, as he sees Phoebe reaching it, rises-as yet only in fancy; it was still unknown to him-upon his mind. And there, moving up and down in that strange and almost awful world, he sees one by one the members of a large group of his personal Christian friends, and his beloved Aquila and Prisca are most visible of all. These must be individually saluted.
What the nature of these friendships was we know in some instances, for we are told here. But why the persons were at Rome, in the place which Paul himself had never reached, we do not know, nor ever shall. Many students of the Epistle, it is well known, find a serious difficulty in this list of friends so placed-the persons so familiar, the place so strange; and they would have us took on this sixteenth chapter as a fragment from some other Letter, pieced in here by mistake; or what not. But no ancient copy of the Epistle gives us, by its condition, any real ground for such conjectures. And all that we have to do to realise possibilities in the actual features of the case, is to assume that many at least of this large Roman group, as surely Aquila and Prisca, had recently migrated from the Levant to Roman; a migration as common and almost as easy then as is the modern influx of foreign denizens to London.
Bishop Lightfoot, in an Excursus in his edition of the Philippian Epistle, has given us reason to think that not a few of the “Romans” named here by St. Paul were members of that “Household of Caesar” of which in later days he speaks to the Philippians {Php 4:22} as containing its “saints,” saints who send special greetings to the Macedonian brethren. The Domus Caesaris included “the whole of the Imperial household, the meanest slaves, as well as the most powerful courtiers”; “all persons in the Emperors service, whether slaves or free men, in Italy and even in the provinces.” The literature of sepulchral inscriptions at Rome is peculiarly rich in allusions to members of “the Household.” And it is from this quarter, particularly from discoveries in it made early in the last century, that Lightfoot gets good reasons for thinking that in Php 4:22 we may, quite possibly, be reading a greeting from Rome sent by the very persons (speaking roundly) who are here greeted in the Epistle to Rome. A place of burial on the Appian Way, devoted to the ashes of Imperial freedmen and slaves, and other similar receptacles, all to be dated with practical certainty about the middle period of the first century, yield the following names: Amplias, Urbanus, Stachys, Apelles, Tryphaena, Tryphosa, Rufus, Hermes, Hermas, Philologus, Julius, Nereis; a name which might have denoted the sister (see Rom 16:15) of a man Nereus.
Of course such facts must be used with due reserve in inference. But they make it abundantly clear that, in Lightfoots words, “the names and allusions at the close of the Roman Epistle are in keeping with the circumstances of the metropolis in St. Pauls day.” They help us to a perfectly truth like theory. We have only to suppose that among St. Pauls converts and friends in Asia and Eastern Europe many either belonged already to the ubiquitous “Household,” or entered it after conversion, as purchased slaves or otherwise; and that some time before our Epistle was written there was a large draft from the provincial to the metropolitan department; and that thus, when St. Paul thought of personal Christian friends at Rome, he would happen to think, mainly, of “saints of Caesars Household.” Such a theory would also, by the way, help to explain the emphasis with which just these “saints” sent their greeting, later, to Philippi. Many of them might have lived in Macedonia, and particularly in the colonia of Philippi, before the time of their supposed transference to Rome.
We may add, from Lightfoots discussion, a word about “the households,” or “people”-of Aristobulus and Narcissus-mentioned in the greetings before us. It seems at least likely that the Aristobulus of the Epistle was a grandson of Herod the Great, and brother of Agrippa of Judea; a prince who lived and died at Rome. At his death it would be no improbable thing that his “household” should pass by legacy to the Emperor, while they would still, as a sort of clan, keep their old masters name. Aristobulus servants, probably many of them Jews (Herodion, St. Pauls kinsman, may have been a retainer of this Herod), would thus now be a part of “the Household of Caesar,” and the Christians among them would be a group of “the Household saints.” As to the Narcissus of the Epistle, he may well have been the all-powerful freedman of Claudius, put to death early in Neros time. On his death, his great familia would become, by confiscation, part of “the Household”; and its Christian members would be thought of by St. Paul as among “the Household saints.”
Thus it is at least possible that the holy lives which here pass in such rapid file before us were lived not only in Rome, but in a connection more or less close with the service and business of the Court of Nero. So freely does grace make light of circumstance.
Now it is time to come from our preliminaries to the text.
But-the word may mark the movement of thought from his own delay in reaching them to Phoebes immediate coming-I commend to you Phoebe, our sister (this Christian woman bore, without change, and without reproach, the name of the Moon Goddess of the Greeks), being a ministrant of the Church which is in Cenchreae, the Aegaean port of Corinth; that you may welcome her, in the Lord, as a fellow member of His Body, in a way worthy of the saints, with all the respect and the affection of the Gospel, and that you may stand by her in any matter in which she may need you, stranger as she will be at Rome. For she on her part has proved a stand by (almost a champion, one who stands up for others) of many, aye, and of me among them.
Greet Prisca and Aquila, my coworkers in Christ Jesus; the friends who for my lifes sake submitted their own throat to the knife (it was at some stern crisis otherwise utterly unknown to us, but well known in heaven); to whom not only I give thanks, but also all the Churches of the Nations; for they saved the man whom the Lord consecrated to the service of the Gentile world. And the Church at their house greet with them; that is, the Christians of their neighbourhood, who used Aquilas great room as their house of prayer; the embryo of our parish or district Church. This provision of a place of worship was an old usage of this holy pair, whom St. Pauls almost reverent affection presents to us in such a living individuality. They had gathered “a domestic Church” at Corinth, not many months before. {1Co 16:19} And earlier still, at Ephesus, {Act 18:26} they wielded such a Christian influence that they must have been a central point of influence and gathering there also. In Prisca, or Priscilla, as it has been remarked, we have “an example of what a married woman may do, for the general service of the Church, in conjunction with home duties, just as Phoebe is the type of the unmarried servant of the Church, or deaconess.”
Greet Epaenetus, my beloved, who is the first fruits of Asia, that is of the Ephesian Province, unto Christ; doubtless one who “owed his soul” to St. Paul in that three years missionary pastorate at Ephesus, and who was now bound to him by the indescribable tie which makes the converter and converted one.
Greet Mary-a Jewess probably, Miriam or Maria-for she toiled hard for you; when and how we cannot know.
Greet Andronicus and Junias, funianus, my kinsmen, and my fellow captives in Christs war; a loving and mindful reference to the human relationships which so freely, but not lightly, he had sacrificed for Christ, and to some persecution battle (was it at Philippi?) when these good men had shared his prison; men who are distinguished among the apostles; either as being themselves, in a secondary sense, devoted “apostles,” Christs missionary delegates, though not of the Apostolate proper, or as being honoured above the common, for their toll and their character, by the Apostolic Brotherhood; who also before me came to be, as they are, in Christ. Not improbably these two early converts helped to “goad” {Act 26:14} the conscience of their still persecuting Kinsman, and to prepare the way of Christ in his heart.
Greet Amplias, Ampliatus, my beloved in the Lord; surely a personal convert of his own.
Greet Urbanus, my coworker in Christ, and Stachys-another masculine name-my beloved.
Greet Apelles, that tested man in Christ; the Lord knows, not we, the tests he stood.
Greet those who belong to Aristobulus people.
Greet Herodion, my kinsman.
Greet those who belong to Narcissus people; those who are in the Lord.
Greet Tryphaena and Tryphosa (almost certainly, by the type of their names, female slaves), who toil in the Lord, perhaps as “servants of the Church,” so far as earthly service would allow them.
Greet Persis, the beloved woman (with faultless delicacy he does not here say “my beloved,” as he had said of the Christian men mentioned just above), for she toiled hard in the Lord; perhaps at some time when St. Paul had watched her in a former and more Eastern home.
Greet Rufus-just possibly the Rufus of Mar 15:21, brother of Alexander, and son of Cross-carrying Simon; the family was evidently known to St. Mark, and we have good cause to think that St. Mark wrote primarily for Roman readers-Rufus, the chosen man in the Lord, a saint of the elite; and his mother-and mine! This nameless woman had done a mothers part, somehow and somewhere, to the motherless Missionary, and her lovingkindness stands recorded now
“In either Book of Life, here and above.”
Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them; dwellers perhaps in some isolated and distant quarter of Rome, a little Church by themselves.
Greet Philologus and Julia, Nereus and his sister, and all the saints who are with them, in their assembly.
Greet one another with a sacred kiss; the Oriental pledge of friendship, and of respect. All the Churches of Christ greet you; Corinth, Cenchreae, “with all the saints in the whole of Achaia”. {2Co 1:1}
The roll of names is over, with its music, that subtle characteristic of such recitations of human personalities, and with its moving charm for the heart due almost equally to our glimpses of information about one here and one there and to our total ignorance about others; an ignorance of everything about them but that they were at Rome, and that they were in Christ. We seem, by an effort of imagination, to see, as through a bright cloud, the faces of the company, and to catch the far-off voices; but the dream “dissolves in wrecks”; we do not know them, we do not know their distant world, But we do know Him in whom they were, and are; and that they have been “with Him, which is far better,” for now so long a time of rest and glory. Some no doubt by deaths of terror and wonder, by the fire, by the horrible wild beasts, “departed to be with Him”; some went, perhaps, with a dismissal as gentle as love and stillness could make it. But however, they were the Lords; they are with the Lord. And we, in Him,
“Are tending upward too, As fast as time can move.”
So we watch this unknown yet well-beloved company, with a sense of fellowship and expectation impossible out of Christ. This page is no mere relic of the past; it is a list of friendships to be made hereafter, and to be possessed forever, in the endless life where personality indeed shall be eternal, but where also the union of personalities, in Christ, shall be beyond our utmost present thought.
But the Apostle cannot close with these messages of love. He remembers another and anxious need, a serious spiritual peril in the Roman community. He has not even alluded to it before, but it must be handled, however briefly, now:
But I appeal to you, brethren, to watch the persons who make the divisions and the stumbling blocks you know of, alien to the teaching which you learnt (there is an emphasis on “you,” as if to difference the true-hearted converts from these troublers); -and do turn away from them; go, and keep, out of their way; wise counsel for a peaceable but effectual resistance. For such people are not bondservants of our Lord Jesus Christ, but they are bondservants of their own belly. They talk much of a mystic freedom; and free indeed they are from the accepted dominion of the Redeemer-but all the more they are enslaved to themselves; and by their pious language and their specious pleas they quite beguile the hearts of the simple, the unsuspicious. And they may perhaps have special hopes of beguiling you, because of your well-known readiness to submit, with the submission of faith, to sublime truths; a noble character, but calling inevitably for the safeguards of intelligent caution: For your obedience, “the obedience of faith,” shown when the Gospel reached you, was carried by report to all men, and so to these beguilers, who hope now to entice your faith astray. As regards you, therefore, looking only at your personal condition, I rejoice. Only I wish you to be wise as to what is good, but uncontaminated (by defiling knowledge) as to what is evil. He would not have their holy readiness to believe distorted into an unhallowed and falsely tolerant curiosity. He would have their faith not only submissive but spiritually intelligent; then they would be alive to the risks of a counterfeited and illusory “Gospel.” They would feel, as with an educated Christian instinct, where decisively to hold back, where to refuse attention to unwholesome teaching. But the God of our peace will crush Satan down beneath your feet speedily. This spiritual mischief, writhing itself, like the serpent of Paradise, into your happy precincts, is nothing less than a stratagem of the great Enemys own; a movement of his mysterious personal antagonism to your Lord, and to you His people. But the Enemys Conqueror, working in you, will make the struggle short and decisive. Meet the inroad in the name of Him who has made peace for you, and works peace in you, and it will soon be over. The grace of our Lord Jesus Christ. be (or may we not render is?) with you.
What precisely was the mischief, who precisely were the dangerous teachers, spoken of here so abruptly and so urgently by St. Paul? It is easier to ask the question than to answer it. Some expositors have sought a solution in the fourteenth and fifteenth chapters, and have found in an extreme school of theoretical “liberty” these men of “pious language and specious pleas.” But to us this seems impossible. Almost explicitly, in those chapters, he identifies himself in principle with “the capable”; certainly there is not a whisper of horror as regards their principle, and nothing but a friendly while unreserved reproof for the uncharity of their practice. Here he has in his mind men whose purposes and whose teachings are nothing but evil; who are to be-not indeed persecuted but-avoided; not met in conference, but solemnly refused a further hearing. In our view, the case was one of embryo Gnosticism. The Romans, so we take it, were troubled by teachers who used the language of Christianity, saying much of “Redemption,” and of “Emancipation,” and something of “Christ,” and of “the Spirit”; but all the while they meant a thing totally different from the Gospel of the Cross. They meant by redemption and freedom, the liberation of spirit from matter. They meant by Christ and the Spirit, mere links in a chain of phantom beings, supposed to span the gulf between the Absolute Unknowable Existence and the finite World. And their morality too often tended to the tenet that as matter was hopelessly evil, and spirit the unfortunate prisoner in matter, the material body had nothing to do with its unwilling, and pure, Inhabitant: let the body go its own evil way, and work out its base desires.
Our sketch is taken from developed Gnosticism, such as it is known to have been a generation or two later than St. Paul. But it is more than likely that such errors were present, in essence, all through the Apostolic age. And it is easy to see how they could from the first disguise themselves in the special terminology of the Gospel of liberty and of the Spirit.
Such things may look to us, after eighteen hundred years, only like fossils of the old rocks. They are indeed fossil specimens-but of existing species. The atmosphere of the Christian world is still infected, from time to time-perhaps more now than a few generations ago, whatever that fact may mean-with unwholesome subtleties, in which the purest forms of truth are indescribably manipulated into the deadliest related error; a mischief sure to betray itself, however, (where the man tempted to parley with it is at once wakeful and humble,) by some fatal flaw of pride, or of untruthfulness, or of an uncleanness however subtle. And for the believer so tempted, under common circumstances, there is still, as of old, no counsel more weighty than St. Pauls counsel here. If he would deal with such snares in the right way, he must “turn away from them.” He must turn away to the Christ of history. He must occupy himself anew with the primeval Gospel of pardon, holiness, and heaven.
Is the letter to be closed here at last? Not quite yet; not until one and then another of the gathered circle has committed his greetings to it. And first comes up the dear Timotheus, the man nearest of all to the strong heart of the Apostle. We seem to see him alive before us, so much has St. Paul, in one Epistle and another, but above all in his dying letter to Timotheus himself, contributed to a portrait. He is many years younger than his leader and Christian Father. His face, full of thought, feeling, and devotion, is rather earnest than strong. But it has the strength of patience, and of absolute sincerity, and of rest in Christ. Timotheus repays the affection of Paul with unwavering fidelity. And he will be true to the end to his Lord and Redeemer, through whatever tears and agonies of sensibility. Then Lucius will speak, perhaps the Cyrenian of Antioch; {Act 13:1} and Jason, perhaps the convert of Thessalonica; {Act 17:5} and Sosipater, perhaps the Berean Sopater of Act 20:4; three blood relations of the Apostle, who was not left utterly alone of human affinities, though he had laid them all at his Masters feet. Then the faithful Tertius claims the well-earned privilege of writing one sentence for himself. And Gaius modestly requests his salutation, and Erastus, the man of civic dignity and large affairs. He has found no discord between the tenure of a great secular office and the life of Christ; but today he is just a brother with brethren, named side by side with the Quartus whose only title is that beautiful one, “the brother,” “our fellow in the family of God.” So the gathered friends speak each in his turn to the Christians of the City; we listen as the names are given:
There greets you Timotheus my fellow worker, and Lucius, and Jason, and Sosipatrus, my kinsmen.
There greets you I, Tertius, who wrote the Epistle in the Lord; he had been simply Pauls conscious pen, but also he had willingly drawn the strokes as being one with Christ, and as working in His cause.
There greets you Gaius, host of me and of the whole Church; universal welcomer to his door of all who love his beloved Lord, and now particularly of all at Corinth who need his Lords Apostle.
There greets you Erastus, the Treasurer of the City, and Quartus (“Kouartos”), the brother.
Here, as we seem to discern the scene, there is indeed a pause, and what might look like an end. Tertius lays down the pen. The circle of friends breaks up, and Paul is left alone-alone with his unseen Lord, and with that long, silent Letter; his own, yet not his own. He takes it in his hands, to read, to ponder, to believe, to call up again the Roman converts, so dear, so far away, and to commit them again for faith, and for life, to Christ and to His Father. He sees them beset by the encircling masses of pagan idolatry and vice, and by the embittered Judaism which meets them at every turn. He sees them hindered by their own mutual prejudices and mistakes; for they are sinners still. Lastly, he sees them approached by this serpentine delusion of an unhallowed mysticism, which would substitute the thought of matter for that of sin, and reverie for faith, and an unknowable Somewhat, inaccessible to the finite, for the God and Father of our Lord Jesus Christ. And then he sees this astonishing Gospel, whose glorious outline and argument he has been caused to draw, as it was never drawn before, on those papyrus pages; the truth of God, not of man; veiled so long, promised so long, known at last; the Gospel which displays the sinners peace, the believers life, the radiant boundless future of the saints, and, in all and above all, the eternal love of the Father and the Son.
In this Gospel, “his Gospel,” he sees manifested afresh his God. And he adores Him afresh, and commits to Him afresh these dear ones of the Roman Mission.
He must give them one word more, to express his overrunning heart. He must speak to them of Him who is Almighty for them against the complex might of evil. He must speak of that Gospel in whose lines the almighty grade will run. It is the Gospel of Paul, but also and first the “proclamation made by Jesus Christ” of Himself as our Salvation. It is the Secret “hushed” throughout the long aeons of the past, but now spoken out indeed; the Message which the Lord of Ages, choosing His hour aright, now imperially commands to be announced to the Nations, that they may submit to it and live. It is the vast fulfilment of those mysterious Scriptures which are now the credentials, and the watchword, of its preachers. It is the supreme expression of the sole and eternal Wisdom; clear to the intellect of the heaven-taught child; more unfathomable, even to the heavenly watchers, than Creation itself. To the God of this Gospel he must now entrust the Romans, in the glowing words in which he worships Him through the Son in whom He is seen and praised. To this God-while the very language is broken by its own force-he must give glory everlasting, for His Gospel, and for Himself.
He takes the papers, and the pen. With dim eyes, and in large, laborious letters, and forgetting at the close, in the intensity of his soul, to make perfect the grammatical connection, he inscribes, in the twilight, this most wonderful of Doxologies. Let us watch him to its close, and then in silence leave him before his Lord, and ours:
But to Him who is able to establish you, according to my Gospel, and the proclamation of, made by, Jesus Christ, true to () (the) unveiling of (the) Secret hushed in silence during ages of times, but manifested now, and through (the) prophetic Scriptures, according to the edict of the God of Ages, for faiths obedience, published among all the Nations-to God Only Wise, through Jesus Christ-to whom be the glory unto the ages of the ages. Amen.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: William Kelly Major Works (New Testament)
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Through the Bible Commentary
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: An Exposition on the Whole Bible
Fuente: International Critical Commentary New Testament
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: Commentaries on the New Testament and Prophets
Fuente: The Sermon Bible
Fuente: Gaebelein’s Annotated Bible (Commentary)
Fuente: The Treasury of Scripture Knowledge
Fuente: F. B. Hole’s Old and New Testaments Commentary
Fuente: Neighbour’s Wells of Living Water
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Grant’s Numerical Bible Notes and Commentary
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: John Darby’s Synopsis of the New Testament
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Grant’s Commentary on the Bible
Fuente: Abbott’s Illustrated New Testament
Fuente: Beet’s Commentary on Selected Books of the New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary