<hi type="bold">13. Let us not therefore judge--</hi>"assume the office of judge over"

<hi type="bold">one another; but judge this rather, &c.--</hi>a beautiful sort of play upon the word "judge," meaning, "But let this be your judgment, not to put a stumbling-block," &c.

13. Let us not therefore judge-- "assume the office of judge over" one another; but judge this rather, &c.-- a beautiful sort of play upon the word "judge," meaning, "But let this be your judgment, not to put a stumbling-block," &c.


<hi type="bold">14-15. I know, and am persuaded by--</hi>or rather, "in"

<hi type="bold">the Lord Jesus--</hi>as "having the mind of Christ" (<reference osisRef="1Cor.2.16">1Co 2:16</reference>).

<hi type="bold">that there is nothing unclean of itself--</hi>Hence it is that he calls those "the strong" who believed in the abolition of all ritual distinctions under the Gospel. (See <reference osisRef="Acts.10.15">Ac 10:15</reference>).

<hi type="bold">but--</hi>"save that"

<hi type="bold">to him that esteemeth anything to be unclean, to him it is unclean--</hi>"and therefore, though you can eat of it with out sin, he cannot."

14-15. I know, and am persuaded by-- or rather, "in" the Lord Jesus-- as "having the mind of Christ" (1Co 2:16). that there is nothing unclean of itself-- Hence it is that he calls those "the strong" who believed in the abolition of all ritual distinctions under the Gospel. (See Ac 10:15). but-- "save that" to him that esteemeth anything to be unclean, to him it is unclean-- "and therefore, though you can eat of it with out sin, he cannot."


<hi type="bold">16-17. Let not then your good--</hi>that is, this liberty of yours as to Jewish meats and days, well founded though it be.

<hi type="bold">be evil spoken of--</hi>for the evil it does to others.

16-17. Let not then your good-- that is, this liberty of yours as to Jewish meats and days, well founded though it be. be evil spoken of-- for the evil it does to others.


<hi type="bold">18. For he that in these things--</hi>"in this," meaning this threefold life.

<hi type="bold">serveth Christ--</hi>Here again observe how, though we do these three things as a "kingdom of God," yet it is "Christ" that we serve in so doing; the apostle passing here from God to Christ as naturally as before from Christ to God--in a way to us inconceivable, if Christ had been viewed as a mere creature (compare <reference osisRef="2Cor.8.21">2Co 8:21</reference>).

<hi type="bold">is acceptable to God, and approved of men--</hi>these being the things which God delights in, and men are constrained to approve. (Compare <reference osisRef="Prov.3.4">Pr 3:4</reference>; <reference osisRef="Luke.2.52">Lu 2:52</reference>; <reference osisRef="Acts.2.47">Ac 2:47</reference>; 19:20).

18. For he that in these things-- "in this," meaning this threefold life. serveth Christ-- Here again observe how, though we do these three things as a "kingdom of God," yet it is "Christ" that we serve in so doing; the apostle passing here from God to Christ as naturally as before from Christ to God--in a way to us inconceivable, if Christ had been viewed as a mere creature (compare 2Co 8:21). is acceptable to God, and approved of men-- these being the things which God delights in, and men are constrained to approve. (Compare Pr 3:4; Lu 2:52; Ac 2:47; 19:20).


<hi type="bold">19. the things, &c.--</hi>more simply, "the things of peace, and the things of mutual edification."

19. the things, &c.-- more simply, "the things of peace, and the things of mutual edification."


<hi type="bold">20. For--</hi>"For the sake of"

<hi type="bold">meat destroy not the work of God--</hi>(See on <reference osisRef="Rom.14.15">Ro 14:15</reference>). The apostle sees in whatever tends to violate a brother's conscience the incipient destruction of God's work (for every converted man is such)--on the same principle as "he that hateth his brother is a murderer" (<reference osisRef="1John.3.15">1Jo 3:15</reference>).

<hi type="bold">All things indeed are pure--</hi>"clean"; the ritual distinctions being at an end.

<hi type="bold">but it is evil to that man--</hi>there is criminality in the man

<hi type="bold">who eateth with offence--</hi>that is, so as to stumble a weak brother.

20. For-- "For the sake of" meat destroy not the work of God-- (See on Ro 14:15). The apostle sees in whatever tends to violate a brother's conscience the incipient destruction of God's work (for every converted man is such)--on the same principle as "he that hateth his brother is a murderer" (1Jo 3:15). All things indeed are pure-- "clean"; the ritual distinctions being at an end. but it is evil to that man-- there is criminality in the man who eateth with offence-- that is, so as to stumble a weak brother.


<hi type="bold">21. It is good not to eat flesh, nor to drink wine, nor any thing--</hi>"nor to do any thing"

<hi type="bold">whereby--</hi>"wherein"

<hi type="bold">thy brother stumbleth, or is offended, or is made weak--</hi>rather, "is weak." These three words, it has been remarked, are each intentionally weaker than the other:--"Which may cause a brother to stumble, or even be obstructed in his Christian course, nay--though neither of these may follow--wherein he continues weak; unable wholly to disregard the example, and yet unprepared to follow it." But this injunction to abstain from flesh, from wine, and from whatsoever may hurt the conscience of a brother, must be properly understood. Manifestly, the apostle is treating of the regulation of the Christian's conduct with reference simply to the prejudices of the weak in faith; and his directions are to be considered not as prescriptions for one's entire lifetime, even to promote the good of men on a large scale, but simply as cautions against the too free use of Christian liberty in matters where other Christians, through weakness, are not persuaded that such liberty is divinely allowed. How far the principle involved in this may be legitimately extended, we do not inquire here; but ere we consider that question, it is of great importance to fix how far it is here actually expressed, and what is the precise nature of the illustrations given of it.

21. It is good not to eat flesh, nor to drink wine, nor any thing-- "nor to do any thing" whereby-- "wherein" thy brother stumbleth, or is offended, or is made weak-- rather, "is weak." These three words, it has been remarked, are each intentionally weaker than the other:--"Which may cause a brother to stumble, or even be obstructed in his Christian course, nay--though neither of these may follow--wherein he continues weak; unable wholly to disregard the example, and yet unprepared to follow it." But this injunction to abstain from flesh, from wine, and from whatsoever may hurt the conscience of a brother, must be properly understood. Manifestly, the apostle is treating of the regulation of the Christian's conduct with reference simply to the prejudices of the weak in faith; and his directions are to be considered not as prescriptions for one's entire lifetime, even to promote the good of men on a large scale, but simply as cautions against the too free use of Christian liberty in matters where other Christians, through weakness, are not persuaded that such liberty is divinely allowed. How far the principle involved in this may be legitimately extended, we do not inquire here; but ere we consider that question, it is of great importance to fix how far it is here actually expressed, and what is the precise nature of the illustrations given of it.


<hi type="bold">22. Hast thou faith--</hi>on such matters?

<hi type="bold">have it to thyself--</hi>within thine own breast

<hi type="bold">before God--</hi>a most important clause. It is not mere sincerity, or a private opinion, of which the apostle speaks; it is conviction as to what is the truth and will of God. If thou hast formed this conviction in the sight of God, keep thyself in this frame before Him. Of course, this is not to be over-pressed, as if it were wrong to discuss such points at all with our weaker brethren. All that is here condemned is such a zeal for small points as endangers Christian love.

<hi type="bold">Happy is he that condemneth not himself in that which he alloweth--</hi>allows himself to do nothing, about the lawfulness of which he has scruples; does only what he neither knows nor fears to be sinful.

22. Hast thou faith-- on such matters? have it to thyself-- within thine own breast before God-- a most important clause. It is not mere sincerity, or a private opinion, of which the apostle speaks; it is conviction as to what is the truth and will of God. If thou hast formed this conviction in the sight of God, keep thyself in this frame before Him. Of course, this is not to be over-pressed, as if it were wrong to discuss such points at all with our weaker brethren. All that is here condemned is such a zeal for small points as endangers Christian love. Happy is he that condemneth not himself in that which he alloweth-- allows himself to do nothing, about the lawfulness of which he has scruples; does only what he neither knows nor fears to be sinful.


<hi type="bold">23. And--</hi>rather, "But"

<hi type="bold">he that doubteth is damned--</hi>On the word "damnation," see on <reference osisRef="Rom.13.2">Ro 13:2</reference>.

<hi type="bold">if he eat, because he eateth not of faith--</hi>On the meaning of "faith" here, see on <reference osisRef="Rom.14.22">Ro 14:22</reference>.

<hi type="bold">for whatsoever is not of faith is sin--</hi>a maxim of unspeakable importance in the Christian life.

<hi type="bold">Note, (1) Some points in Christianity are unessential to Christian fellowship; so that though one may be in error upon them, he is not on that account to be excluded either from the communion of the Church or from the full confidence of those who have more light. This distinction between essential and non-essential truths is denied by some who affect more than ordinary zeal for the honor and truth of God. But they must settle the question with our apostle. (2) Acceptance with God is the only proper criterion of right to Christian fellowship. Whom God receives, men cannot lawfully reject (<reference osisRef="Rom.14.3">Ro 14:3</reference>, <reference osisRef="Rom.14.4">4</reference>). (<reference osisRef="Rom.14.3">3</reference>) As there is much self-pleasing in setting up narrow standards of Christian fellowship, so one of the best preservatives against the temptation to do this will be found in the continual remembrance that Christ is the one Object for whom all Christians live, and to whom all Christians die; this will be such a living and exalted bond of union between the strong and the weak as will overshadow all their lesser differences and gradually absorb them (<reference osisRef="Rom.14.7-Rom.9.4">Ro 14:7-9). (4</reference>) The consideration of the common judgment-seat at which the strong and the weak shall stand together will be found another preservative against the unlovely disposition to sit in judgment one on another (<reference osisRef="Rom.14.10-Rom.12.5">Ro 14:10-12). (5</reference>) How brightly does the supreme Divinity of Christ shine out in this chapter! The exposition itself supersedes further illustration here. (6) Though forbearance be a great Christian duty, indifference to the distinction between truth and error is not thereby encouraged. The former is, by the tax, made an excuse for the latter. But our apostle, while teaching "the strong" to bear with "the weak," repeatedly intimates in this chapter where the truth really lay on the points in question, and takes care to call those who took the wrong side "the weak" (<reference osisRef="Rom.14.1">Ro 14:1</reference>, 2, 14). (7) With what holy jealousy ought the purity of the conscience to be guarded, since every deliberate violation of it is incipient perdition (<reference osisRef="Rom.14.15">Ro 14:15</reference>, <reference osisRef="Rom.14.20">20</reference>)! Some, who seem to be more jealous for the honor of certain doctrines than for the souls of men, enervate this terrific truth by asking how it bears upon the "perseverance of the saints"; the advocates of that doctrine thinking it necessary to explain away what is meant by "destroying the work of God" (<reference osisRef="Rom.14.20">Ro 14:20</reference>), and "destroying him for whom Christ died" (<reference osisRef="Rom.14.15">Ro 14:15</reference>), for fear of the doctrinal consequences of taking it nakedly; while the opponents of that doctrine are ready to ask, How could the apostle have used such language if he had believed that such a catastrophe was impossible? The true answer to both lies in dismissing the question as impertinent. The apostle is enunciating a great and eternal principle in Christian Ethics--</hi>that the wilful violation of conscience contains within itself a seed of destruction; or, to express it otherwise, that the total destruction of the work of God in the renewed soul, and, consequently, the loss of that soul for eternity, needs only the carrying out to its full effect of such violation of the conscience. Whether such effects do take place, in point of fact, the apostle gives not the most distant hint here; and therefore that point must be settled elsewhere. But, beyond all doubt, as the position we have laid down is emphatically expressed by the apostle, so the interests of all who call themselves Christians require to be proclaimed and pressed on every suitable occasion. (8) Zeal for comparatively small points of truth is a poor substitute for the substantial and catholic and abiding realities of the Christian life (<reference osisRef="Rom.14.17">Ro 14:17</reference>, <reference osisRef="Rom.14.18">18</reference>). (<reference osisRef="Rom.14.9">9</reference>) "Peace" among the followers of Christ is a blessing too precious to themselves, and, as a testimony to them that are without, too important, to be ruptured for trifles, even though some lesser truths be involved in these (<reference osisRef="Rom.14.19">Ro 14:19</reference>, <reference osisRef="Rom.14.20">20</reference>). Nor are those truths themselves disparaged or endangered thereby, but the reverse. (10) Many things which are lawful are not expedient. In the use of any liberty, therefore, our question should be, not simply, Is this lawful? <hi type="bold">but even if so, Can it be used with safety to a brother's conscience?--</hi>How will it affect my brother's soul (<reference osisRef="Rom.14.21">Ro 14:21</reference>)? It is permitted to no Christian to say with Cain, "Am I my brother's keeper?" (<reference osisRef="Gen.4.9">Ge 4:9</reference>). (<reference osisRef="Gen.4.11">11</reference>) Whenever we are in doubt as to a point of duty--where abstinence is manifestly sinless, but compliance not clearly lawful--the safe course is ever to be preferred, for to do otherwise is itself sinful. (12) How exalted and beautiful is the Ethics of Christianity--by a few great principles teaching us how to steer our course amidst practical difficulties, with equal regard to Christian liberty, love, and confidence! <chapter eID="Rom.14"/>

23. And-- rather, "But" he that doubteth is damned-- On the word "damnation," see on Ro 13:2. if he eat, because he eateth not of faith-- On the meaning of "faith" here, see on Ro 14:22. for whatsoever is not of faith is sin-- a maxim of unspeakable importance in the Christian life. Note, (1) Some points in Christianity are unessential to Christian fellowship; so that though one may be in error upon them, he is not on that account to be excluded either from the communion of the Church or from the full confidence of those who have more light. This distinction between essential and non-essential truths is denied by some who affect more than ordinary zeal for the honor and truth of God. But they must settle the question with our apostle. (2) Acceptance with God is the only proper criterion of right to Christian fellowship. Whom God receives, men cannot lawfully reject (Ro 14:3, 4). (3) As there is much self-pleasing in setting up narrow standards of Christian fellowship, so one of the best preservatives against the temptation to do this will be found in the continual remembrance that Christ is the one Object for whom all Christians live, and to whom all Christians die; this will be such a living and exalted bond of union between the strong and the weak as will overshadow all their lesser differences and gradually absorb them (Ro 14:7-9). (4) The consideration of the common judgment-seat at which the strong and the weak shall stand together will be found another preservative against the unlovely disposition to sit in judgment one on another (Ro 14:10-12). (5) How brightly does the supreme Divinity of Christ shine out in this chapter! The exposition itself supersedes further illustration here. (6) Though forbearance be a great Christian duty, indifference to the distinction between truth and error is not thereby encouraged. The former is, by the tax, made an excuse for the latter. But our apostle, while teaching "the strong" to bear with "the weak," repeatedly intimates in this chapter where the truth really lay on the points in question, and takes care to call those who took the wrong side "the weak" (Ro 14:1, 2, 14). (7) With what holy jealousy ought the purity of the conscience to be guarded, since every deliberate violation of it is incipient perdition (Ro 14:15, 20)! Some, who seem to be more jealous for the honor of certain doctrines than for the souls of men, enervate this terrific truth by asking how it bears upon the "perseverance of the saints"; the advocates of that doctrine thinking it necessary to explain away what is meant by "destroying the work of God" (Ro 14:20), and "destroying him for whom Christ died" (Ro 14:15), for fear of the doctrinal consequences of taking it nakedly; while the opponents of that doctrine are ready to ask, How could the apostle have used such language if he had believed that such a catastrophe was impossible? The true answer to both lies in dismissing the question as impertinent. The apostle is enunciating a great and eternal principle in Christian Ethics-- that the wilful violation of conscience contains within itself a seed of destruction; or, to express it otherwise, that the total destruction of the work of God in the renewed soul, and, consequently, the loss of that soul for eternity, needs only the carrying out to its full effect of such violation of the conscience. Whether such effects do take place, in point of fact, the apostle gives not the most distant hint here; and therefore that point must be settled elsewhere. But, beyond all doubt, as the position we have laid down is emphatically expressed by the apostle, so the interests of all who call themselves Christians require to be proclaimed and pressed on every suitable occasion. (8) Zeal for comparatively small points of truth is a poor substitute for the substantial and catholic and abiding realities of the Christian life (Ro 14:17, 18). (9) "Peace" among the followers of Christ is a blessing too precious to themselves, and, as a testimony to them that are without, too important, to be ruptured for trifles, even though some lesser truths be involved in these (Ro 14:19, 20). Nor are those truths themselves disparaged or endangered thereby, but the reverse. (10) Many things which are lawful are not expedient. In the use of any liberty, therefore, our question should be, not simply, Is this lawful? but even if so, Can it be used with safety to a brother's conscience?-- How will it affect my brother's soul (Ro 14:21)? It is permitted to no Christian to say with Cain, "Am I my brother's keeper?" (Ge 4:9). (11) Whenever we are in doubt as to a point of duty--where abstinence is manifestly sinless, but compliance not clearly lawful--the safe course is ever to be preferred, for to do otherwise is itself sinful. (12) How exalted and beautiful is the Ethics of Christianity--by a few great principles teaching us how to steer our course amidst practical difficulties, with equal regard to Christian liberty, love, and confidence!


<title type="x-s2">CHAPTER 15</title> <title type="x-s3"><reference osisRef="Rom.15.1-Rom.15.13">Ro 15:1-13</reference>. Same Subject Continued and Concluded.</title>

<hi type="bold">1. We then that are strong--</hi>on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. See on <reference osisRef="Rom.14.14">Ro 14:14</reference>; <reference osisRef="Rom.14.20">Ro 14:20</reference>.

<hi type="bold">ought ... not to please ourselves--</hi>ought to think less of what we may lawfully do than of how our conduct will affect others.

CHAPTER 15 Ro 15:1-13. Same Subject Continued and Concluded. 1. We then that are strong-- on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. See on Ro 14:14; Ro 14:20. ought... not to please ourselves-- ought to think less of what we may lawfully do than of how our conduct will affect others.


<hi type="bold">2-3. Let every one of us--</hi>lay himself out to

<hi type="bold">please his neighbour--</hi>not indeed for his mere gratification, but

<hi type="bold">for his good--</hi>with a view

 to his edification.

2-3. Let every one of us-- lay himself out to please his neighbour-- not indeed for his mere gratification, but for his good-- with a view to his edification.


<hi type="bold">4. For whatsoever things were written aforetime were written for our learning--</hi>"instruction"

<hi type="bold">through, &c.--</hi>"through the comfort and the patience of the Scriptures"

<hi type="bold">might have hope--</hi>that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work--self-sacrifice for the good of others--furnish our most perfect and beautiful model; and so all Scripture relating to these is for our instruction; and since the duty of forbearance, the strong with the weak, requires 'patience,' and this again needs 'comfort,' all those Scriptures which tell of patience and consolation, particularly of the patience of Christ, and of the consolation which sustained Him under it, are our appointed and appropriate nutriment, ministering to us 'hope' of that blessed day when these shall no more be needed." See on <reference osisRef="Rom.4.7">Ro 4:7</reference>, Note 7. (For the same connection between "patience and hope" see on <reference osisRef="Rom.12.12">Ro 12:12</reference>, and <reference osisRef="1Thess.1.3">1Th 1:3</reference>).

4. For whatsoever things were written aforetime were written for our learning-- "instruction" through, &c.-- "through the comfort and the patience of the Scriptures" might have hope-- that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work--self-sacrifice for the good of others--furnish our most perfect and beautiful model; and so all Scripture relating to these is for our instruction; and since the duty of forbearance, the strong with the weak, requires 'patience,' and this again needs 'comfort,' all those Scriptures which tell of patience and consolation, particularly of the patience of Christ, and of the consolation which sustained Him under it, are our appointed and appropriate nutriment, ministering to us 'hope' of that blessed day when these shall no more be needed." See on Ro 4:7, Note 7. (For the same connection between "patience and hope" see on Ro 12:12, and 1Th 1:3).


<hi type="bold">5-6. Now the God of patience and consolation--</hi>Such beautiful names of God are taken from the graces which He inspires: as "the God of hope" (<reference osisRef="Rom.15.13">Ro 15:13</reference>), "the God of peace" (<reference osisRef="Rom.15.33">Ro 15:33</reference>).

<hi type="bold">grant you to be likeminded--</hi>"of the same mind"

<hi type="bold">according to Christ Jesus--</hi>It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"--after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him" (<reference osisRef="John.6.38">Joh 6:38</reference>).

5-6. Now the God of patience and consolation-- Such beautiful names of God are taken from the graces which He inspires: as "the God of hope" (Ro 15:13), "the God of peace" (Ro 15:33). grant you to be likeminded-- "of the same mind" according to Christ Jesus-- It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"--after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him" (Joh 6:38).


<hi type="bold">7. Wherefore--</hi>returning to the point

<hi type="bold">receive ye one another ... to the glory of God--</hi>If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified.

7. Wherefore-- returning to the point receive ye one another... to the glory of God-- If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified.


<hi type="bold">8-12. Now--</hi>"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance.

<hi type="bold">I say that Jesus Christ was--</hi>"hath become"

<hi type="bold">a minister of the circumcision--</hi>a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)."

<hi type="bold">for the truth of God--</hi>to make good the veracity of God towards His ancient people.

<hi type="bold">to confirm the--</hi>Messianic

<hi type="bold">promises made unto the fathers--</hi>To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.

8-12. Now-- "For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance. I say that Jesus Christ was-- "hath become" a minister of the circumcision-- a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)." for the truth of God-- to make good the veracity of God towards His ancient people. to confirm the-- Messianic promises made unto the fathers-- To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.


<hi type="bold">13. Now, &c.--</hi>This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle.

<hi type="bold">the God of hope--</hi>(See on <reference osisRef="Rom.15.5">Ro 15:5</reference>).

<hi type="bold">fill you with all joy and peace in believing--</hi>the native truth of that faith which is the great theme of this epistle (compare <reference osisRef="Gal.5.22">Ga 5:22</reference>).

<hi type="bold">that ye may abound in hope--</hi>"of the glory of God." (See on <reference osisRef="Rom.5.1">Ro 5:1</reference>).

<hi type="bold">through the power of the Holy Ghost--</hi>to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections.

 On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in "the common salvation" (<reference osisRef="Rom.15.1">Ro 15:1</reference>, 2). (2) Of this unselfishness Christ is the perfect model of all Christians (<reference osisRef="Rom.15.3">Ro 15:3</reference>). (<reference osisRef="Rom.15.3">3</reference>) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (<reference osisRef="Rom.15.4">Ro 15:4</reference>). (<reference osisRef="Rom.15.4">4</reference>) The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it (<reference osisRef="Rom.15.5-Rom.15.7">Ro 15:5-7</reference>).

13. Now, &c.-- This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle. the God of hope-- (See on Ro 15:5). fill you with all joy and peace in believing-- the native truth of that faith which is the great theme of this epistle (compare Ga 5:22). that ye may abound in hope-- "of the glory of God." (See on Ro 5:1). through the power of the Holy Ghost-- to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections. On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in "the common salvation" (Ro 15:1, 2). (2) Of this unselfishness Christ is the perfect model of all Christians (Ro 15:3). (3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (Ro 15:4). (4) The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it (Ro 15:5-7).


<title type="x-s3"><reference osisRef="Rom.15.14-Rom.15.33">Ro 15:14-33</reference>. Conclusion: In Which the Apostle Apologizes for Thus Writing to the Roman Christians, Explains Why He Had Not Yet Visited Them, Announces His Future Plans, and Asks Their Prayers for the Completion of Them.</title>

<hi type="bold">14-15. And, &c.--</hi>rather, "Now I am persuaded, my brethren, even I myself, concerning you"

<hi type="bold">that ye also yourselves are full of goodness--</hi>of inclination to all I have been enjoining on you

<hi type="bold">filled with all knowledge--</hi>of the truth expounded

<hi type="bold">and able--</hi>without my intervention.

 to admonish one another.

Ro 15:14-33. Conclusion: In Which the Apostle Apologizes for Thus Writing to the Roman Christians, Explains Why He Had Not Yet Visited Them, Announces His Future Plans, and Asks Their Prayers for the Completion of Them. 14-15. And, &c.-- rather, "Now I am persuaded, my brethren, even I myself, concerning you" that ye also yourselves are full of goodness-- of inclination to all I have been enjoining on you filled with all knowledge-- of the truth expounded and able-- without my intervention. to admonish one another.


<hi type="bold">16. that I should be the--</hi>rather, "a"

<hi type="bold">minister--</hi>The word here used is commonly employed to express the office of the priesthood, from which accordingly the figurative language of the rest of the verse is taken.

<hi type="bold">of Jesus Christ--</hi>"Christ Jesus," according to the true reading.

<hi type="bold">to the Gentiles--</hi>a further proof that the Epistle was addressed to a Gentile church. (See on <reference osisRef="Rom.1.13">Ro 1:13</reference>).

<hi type="bold">ministering the gospel of God--</hi>As the word here is a still more priestly one, it should be rendered, "ministering as a priest in the Gospel of God."

<hi type="bold">that the offering up of the Gentiles--</hi>as an oblation to God, in their converted character.

<hi type="bold">might be acceptable, being sanctified by the Holy Ghost--</hi>the end to which the ancient offerings typically looked.

16. that I should be the-- rather, "a" minister-- The word here used is commonly employed to express the office of the priesthood, from which accordingly the figurative language of the rest of the verse is taken. of Jesus Christ-- "Christ Jesus," according to the true reading. to the Gentiles-- a further proof that the Epistle was addressed to a Gentile church. (See on Ro 1:13). ministering the gospel of God-- As the word here is a still more priestly one, it should be rendered, "ministering as a priest in the Gospel of God." that the offering up of the Gentiles-- as an oblation to God, in their converted character. might be acceptable, being sanctified by the Holy Ghost-- the end to which the ancient offerings typically looked.


<hi type="bold">17. I have therefore whereof I may glory--</hi>or (adding the article, as the reading seems to be), "I have my glorying."

<hi type="bold">through--</hi>"in"

<hi type="bold">Christ Jesus in those things which pertain to God--</hi>the things of the ministry committed to me of God.

17. I have therefore whereof I may glory-- or (adding the article, as the reading seems to be), "I have my glorying." through-- "in" Christ Jesus in those things which pertain to God-- the things of the ministry committed to me of God.


<hi type="bold">18-22. For I will not dare to speak of any--</hi>"to speak aught"

<hi type="bold">of those things which Christ hath not wrought by me--</hi>a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"--in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him.

<hi type="bold">by word and deed--</hi>by preaching and working; which latter he explains in the next clause.

18-22. For I will not dare to speak of any-- "to speak aught" of those things which Christ hath not wrought by me-- a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"--in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him. by word and deed-- by preaching and working; which latter he explains in the next clause.


<hi type="bold">23-24. But now having no more place--</hi>"no longer having place"--that is, unbroken ground, where Christ has not been preached.

<hi type="bold">and having a great desire--</hi>"a longing"

<hi type="bold">these many years to come unto you--</hi>(as before, see on <reference osisRef="Rom.1.9-Rom.1.11">Ro 1:9-11</reference>).

23-24. But now having no more place-- "no longer having place"--that is, unbroken ground, where Christ has not been preached. and having a great desire-- "a longing" these many years to come unto you-- (as before, see on Ro 1:9-11).


<hi type="bold">25-27. But now I go to Jerusalem to minister--</hi>"ministering"

<hi type="bold">to the saints--</hi>in the sense immediately to be explained.

25-27. But now I go to Jerusalem to minister-- "ministering" to the saints-- in the sense immediately to be explained.


<hi type="bold">28-29. When therefore I have ... sealed--</hi>that is, delivered over safely

<hi type="bold">to them this fruit--</hi>of the faith and love of the Gentile converts

<hi type="bold">I will come--</hi>"come back," or "return"

<hi type="bold">by you into Spain--</hi>(See on <reference osisRef="Rom.15.24">Ro 15:24</reference>).

28-29. When therefore I have... sealed-- that is, delivered over safely to them this fruit-- of the faith and love of the Gentile converts I will come-- "come back," or "return" by you into Spain-- (See on Ro 15:24).


<hi type="bold">30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit--</hi>or, "by the Lord Jesus Christ, and by the love of the Spirit"--not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards each other; that is "By that Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and by that love one to another which the blessed Spirit diffuses through all the brotherhood, making the labors of Christ's servants a matter of common interest to all--I beseech you."

<hi type="bold">that ye strive together with me in your prayers to God for me--</hi>implying that he had his grounds for anxious fear in this matter.

30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit-- or, "by the Lord Jesus Christ, and by the love of the Spirit"--not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards each other; that is "By that Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and by that love one to another which the blessed Spirit diffuses through all the brotherhood, making the labors of Christ's servants a matter of common interest to all--I beseech you." that ye strive together with me in your prayers to God for me-- implying that he had his grounds for anxious fear in this matter.


<hi type="bold">31. That I may be delivered from them that do not believe--</hi>"that do not obey," that is, the truth, by believing it; as in <reference osisRef="Rom.2.8">Ro 2:8</reference>.

<hi type="bold">in Judea--</hi>He saw the storm that was gathering over him in Judea, which, if at all, would certainly burst upon his head when he reached the capital; and the event too clearly showed the correctness of these apprehensions.

<hi type="bold">and that my service which I have for Jerusalem--</hi>(See on <reference osisRef="Rom.15.25-Rom.15.28">Ro 15:25-28</reference>).

<hi type="bold">may be accepted of--</hi>"prove acceptable to"

<hi type="bold">the saints--</hi>Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome than it ought to be. He would have the Romans therefore to join him in wrestling with God that this gift might be gratefully received, and prove a cement between the two parties. But further.

31. That I may be delivered from them that do not believe-- "that do not obey," that is, the truth, by believing it; as in Ro 2:8. in Judea-- He saw the storm that was gathering over him in Judea, which, if at all, would certainly burst upon his head when he reached the capital; and the event too clearly showed the correctness of these apprehensions. and that my service which I have for Jerusalem-- (See on Ro 15:25-28). may be accepted of-- "prove acceptable to" the saints-- Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome than it ought to be. He would have the Romans therefore to join him in wrestling with God that this gift might be gratefully received, and prove a cement between the two parties. But further.


<hi type="bold">32. That I may come unto you with--</hi>"in"

<hi type="bold">joy by the will of God--</hi>(<reference osisRef="Acts.18.21">Ac 18:21</reference>; <reference osisRef="1Cor.4.19">1Co 4:19</reference>; <reference osisRef="1Cor.16.7">16:7</reference>; <reference osisRef="Heb.6.3">He 6:3</reference>; <reference osisRef="Jas.4.15">Jas 4:15</reference>)

<hi type="bold">and may with you be refreshed--</hi>rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.

32. That I may come unto you with-- "in" joy by the will of God-- (Ac 18:21; 1Co 4:19; 16:7; He 6:3; Jas 4:15) and may with you be refreshed-- rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.


<hi type="bold">33. Now the God of peace be with you all. Amen--</hi>The peace here sought is to be taken in its widest sense: the peace of reconciliation to God, first, "through the blood of the everlasting covenant" (<reference osisRef="Heb.13.20">He 13:20</reference>; <reference osisRef="1Thess.5.23">1Th 5:23</reference>; <reference osisRef="2Thess.3.16">2Th 3:16</reference>; <reference osisRef="Phil.4.9">Php 4:9</reference>); then the peace which that reconciliation diffuses among all the partakers of it (<reference osisRef="1Cor.14.33">1Co 14:33</reference>; <reference osisRef="2Cor.13.11">2Co 13:11</reference>; and see on <reference osisRef="Rom.16.20">Ro 16:20</reference>); more widely still, that peace which the children of God, in beautiful imitation of their Father in Heaven, are called and privileged to diffuse far and wide through this sin-distracted and divided world (<reference osisRef="Rom.12.18">Ro 12:18</reference>; <reference osisRef="Matt.5.9">Mt 5:9</reference>; <reference osisRef="Heb.12.14">He 12:14</reference>; <reference osisRef="Jas.3.18">Jas 3:18</reference>).

<hi type="bold">Note, (1) Did "the chiefest of the apostles" apologize for writing to a Christian church which he had never seen, and a church that he was persuaded was above the need of it, save to "stir up their pure minds by way of remembrance" (<reference osisRef="2Pet.1.13">2Pe 1:13</reference>; <reference osisRef="1Cor.3.1">3:1</reference>); and did he put even this upon the sole plea of apostolic responsibility (<reference osisRef="Rom.15.14-Rom.15.16">Ro 15:14-16</reference>)? What a contrast is thus presented to hierarchical pride, and in particular to the affected humility of the bishop of this very Rome! How close the bond which the one spirit draws between ministers and people--</hi>how wide the separation produced by the other! (2) There is in the Christian Church no real priesthood, and none but figurative sacrifices. Had it been otherwise, it is inconceivable that <reference osisRef="Rom.15.16">Ro 15:16</reference> should have been expressed as it is. Paul's only priesthood and sacrificial offerings lay, first, in ministering to them as "the apostle of the Gentiles," not the sacrament with the "real presence" of Christ in it, or the sacrifice of the mass, but "the Gospel of God," and then, when gathered under the wing of Christ, presenting them to God as a grateful offering, "being sanctified [not by sacrificial gifts, but] by the Holy Ghost." (See He 13:9-16). (3) Though the debt we owe to those by whom we have been brought to Christ can never be discharged, we should feel it a privilege when we render them any lower benefit in return (<reference osisRef="Rom.15.26">Ro 15:26</reference>, <reference osisRef="Rom.15.27">27</reference>). (<reference osisRef="Rom.15.4">4</reference>) Formidable designs against the truth and the servants of Christ should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls all events; and the darker the cloud, the more resolutely should all to whom Christ's cause is dear "strive together in their prayers to God" for the removal of it (<reference osisRef="Rom.15.30">Ro 15:30</reference>, <reference osisRef="Rom.15.31">31</reference>). (<reference osisRef="Rom.15.5">5</reference>) Christian fellowship is so precious that the most eminent servants of Christ, amid the toils and trials of their work, find it refreshing and invigorating; and it is no good sign of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the humblest saints in the Church of Christ (<reference osisRef="Rom.15.24">Ro 15:24</reference>, <reference osisRef="Rom.15.32">32</reference>). <chapter eID="Rom.15"/>

33. Now the God of peace be with you all. Amen-- The peace here sought is to be taken in its widest sense: the peace of reconciliation to God, first, "through the blood of the everlasting covenant" (He 13:20; 1Th 5:23; 2Th 3:16; Php 4:9); then the peace which that reconciliation diffuses among all the partakers of it (1Co 14:33; 2Co 13:11; and see on Ro 16:20); more widely still, that peace which the children of God, in beautiful imitation of their Father in Heaven, are called and privileged to diffuse far and wide through this sin-distracted and divided world (Ro 12:18; Mt 5:9; He 12:14; Jas 3:18). Note, (1) Did "the chiefest of the apostles" apologize for writing to a Christian church which he had never seen, and a church that he was persuaded was above the need of it, save to "stir up their pure minds by way of remembrance" (2Pe 1:13; 3:1); and did he put even this upon the sole plea of apostolic responsibility (Ro 15:14-16)? What a contrast is thus presented to hierarchical pride, and in particular to the affected humility of the bishop of this very Rome! How close the bond which the one spirit draws between ministers and people-- how wide the separation produced by the other! (2) There is in the Christian Church no real priesthood, and none but figurative sacrifices. Had it been otherwise, it is inconceivable that Ro 15:16 should have been expressed as it is. Paul's only priesthood and sacrificial offerings lay, first, in ministering to them as "the apostle of the Gentiles," not the sacrament with the "real presence" of Christ in it, or the sacrifice of the mass, but "the Gospel of God," and then, when gathered under the wing of Christ, presenting them to God as a grateful offering, "being sanctified [not by sacrificial gifts, but] by the Holy Ghost." (See He 13:9-16). (3) Though the debt we owe to those by whom we have been brought to Christ can never be discharged, we should feel it a privilege when we render them any lower benefit in return (Ro 15:26, 27). (4) Formidable designs against the truth and the servants of Christ should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls all events; and the darker the cloud, the more resolutely should all to whom Christ's cause is dear "strive together in their prayers to God" for the removal of it (Ro 15:30, 31). (5) Christian fellowship is so precious that the most eminent servants of Christ, amid the toils and trials of their work, find it refreshing and invigorating; and it is no good sign of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the humblest saints in the Church of Christ (Ro 15:24, 32).


<title type="x-s2">CHAPTER 16</title> <title type="x-s3"><reference osisRef="Rom.16.1-Rom.16.27">Ro 16:1-27</reference>. Conclusion, Embracing Sundry Salutations and Directions, and a Closing Prayer.</title>

<hi type="bold">1. I commend unto you Phoebebe our sister, which is a servant--</hi>or "deaconess"

<hi type="bold">of the church which is at Cenchrea--</hi>The word is "Cenchreæ," the eastern part of Corinth (<reference osisRef="Acts.18.18">Ac 18:18</reference>). That in the earliest churches there were deaconesses, to attend to the wants of the female members, there is no good reason to doubt. So early at least as the reign of Trajan, we learn from Pliny's celebrated letter to that emperor--A.D. 110, or 111--that they existed in the Eastern churches. Indeed, from the relation in which the sexes then stood to each other, something of this sort would seem to have been a necessity. Modern attempts, however, to revive this office have seldom found favor; either from the altered state of society, or the abuse of the office, or both.

CHAPTER 16 Ro 16:1-27. Conclusion, Embracing Sundry Salutations and Directions, and a Closing Prayer. 1. I commend unto you Phoebebe our sister, which is a servant-- or "deaconess" of the church which is at Cenchrea-- The word is "Cenchreæ," the eastern part of Corinth (Ac 18:18). That in the earliest churches there were deaconesses, to attend to the wants of the female members, there is no good reason to doubt. So early at least as the reign of Trajan, we learn from Pliny's celebrated letter to that emperor--A.D. 110, or 111--that they existed in the Eastern churches. Indeed, from the relation in which the sexes then stood to each other, something of this sort would seem to have been a necessity. Modern attempts, however, to revive this office have seldom found favor; either from the altered state of society, or the abuse of the office, or both.


<hi type="bold">2. Receive her in the Lord--</hi>that is, as a genuine disciple of the Lord Jesus.

<hi type="bold">as--</hi>"so as"

<hi type="bold">becometh saints--</hi>so as saints should receive saints.

<hi type="bold">assist her in whatsoever business she hath--</hi>"may have"

<hi type="bold">need of you--</hi>some private business of her own.

<hi type="bold">for she hath been a succourer of many, and of myself also--</hi>(See <reference osisRef="Ps.41.1-Ps.41.3">Psa 41:1-3</reference>; <reference osisRef="2Tim.1.16-2Tim.1.18">2Ti 1:16-18</reference>).

2. Receive her in the Lord-- that is, as a genuine disciple of the Lord Jesus. as-- "so as" becometh saints-- so as saints should receive saints. assist her in whatsoever business she hath-- "may have" need of you-- some private business of her own. for she hath been a succourer of many, and of myself also-- (See Psa 41:1-3; 2Ti 1:16-18).


<hi type="bold">3-5. Salute Priscilla--</hi>The true reading here is "Prisca" (as in <reference osisRef="2Tim.4.19">2Ti 4:19</reference>), a contracted form of Priscilla, as "Silas" of "Silvanus."

<hi type="bold">and Aquila my helpers--</hi>The wife is here named before the husband (as in <reference osisRef="Acts.18.18">Ac 18:18</reference>, and <reference osisRef="Rom.16.26">Ro 16:26</reference>, according to the true reading; also in <reference osisRef="2Tim.4.19">2Ti 4:19</reference>), probably as being the more prominent and helpful to the Church.

3-5. Salute Priscilla-- The true reading here is "Prisca" (as in 2Ti 4:19), a contracted form of Priscilla, as "Silas" of "Silvanus." and Aquila my helpers-- The wife is here named before the husband (as in Ac 18:18, and Ro 16:26, according to the true reading; also in 2Ti 4:19), probably as being the more prominent and helpful to the Church.


<hi type="bold">6. Greet--</hi>or "salute"

<hi type="bold">Mary, who bestowed much labour on us--</hi>labor, no doubt, of a womanly kind.

6. Greet-- or "salute" Mary, who bestowed much labour on us-- labor, no doubt, of a womanly kind.


<hi type="bold">7. Andronicus and Junia--</hi>or, as it might be, "Junias," a contracted form of "Junianus"; in this case, it is a man's name. But if, as is more probable, the word be, as in our version, "Junia," the person meant was no doubt either the wife or the sister of Andronicus.

<hi type="bold">my kinsmen--</hi>or, "relatives."

<hi type="bold">and my fellow prisoners--</hi>on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more frequent" (<reference osisRef="2Cor.11.23">2Co 11:23</reference>).

<hi type="bold">which are of note among the apostles--</hi>Those who think the word "apostle" is used in a lax sense, in the Acts and Epistles, take this to mean "noted apostles" [Chrysostom, Luther, Calvin, Bengel, Olshausen, Tholuck, Alford, Jowett]; others, who are not clear that the word "apostle" is applied to any without the circle of the Twelve, save where the connection or some qualifying words show that the literal meaning of "one sent" is the thing intended, understand by the expression used here, "persons esteemed by the apostles" [Beza, Grotius, De Wette, Meyer, Fritzsche, Stuart, Philippi, Hodge]. And of course, if "Junia" is to be taken for a woman, this latter must be the meaning.

<hi type="bold">who also were in Christ before me--</hi>The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labors, gained to Christ either on the day of Pentecost or on some of the succeeding days. In that case they may have attracted the special esteem of those apostles who for some time resided chiefly at Jerusalem and its neighborhood; and our apostle, though he came late in contact with the other apostles, if he was aware of this fact, would have pleasure in alluding to it.

7. Andronicus and Junia-- or, as it might be, "Junias," a contracted form of "Junianus"; in this case, it is a man's name. But if, as is more probable, the word be, as in our version, "Junia," the person meant was no doubt either the wife or the sister of Andronicus. my kinsmen-- or, "relatives." and my fellow prisoners-- on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more frequent" (2Co 11:23). which are of note among the apostles-- Those who think the word "apostle" is used in a lax sense, in the Acts and Epistles, take this to mean "noted apostles" [Chrysostom, Luther, Calvin, Bengel, Olshausen, Tholuck, Alford, Jowett]; others, who are not clear that the word "apostle" is applied to any without the circle of the Twelve, save where the connection or some qualifying words show that the literal meaning of "one sent" is the thing intended, understand by the expression used here, "persons esteemed by the apostles" [Beza, Grotius, De Wette, Meyer, Fritzsche, Stuart, Philippi, Hodge]. And of course, if "Junia" is to be taken for a woman, this latter must be the meaning. who also were in Christ before me-- The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labors, gained to Christ either on the day of Pentecost or on some of the succeeding days. In that case they may have attracted the special esteem of those apostles who for some time resided chiefly at Jerusalem and its neighborhood; and our apostle, though he came late in contact with the other apostles, if he was aware of this fact, would have pleasure in alluding to it.


<hi type="bold">8. Amplias--</hi>a contracted form of "Ampliatus."

<hi type="bold">my beloved in the Lord--</hi>an expression of dear Christian affection.

8. Amplias-- a contracted form of "Ampliatus." my beloved in the Lord-- an expression of dear Christian affection.


<hi type="bold">9-10. Urbane--</hi>rather, "Urbanus." It is a man's name.

<hi type="bold">our helper--</hi>"fellow labourer"

 in Christ.

9-10. Urbane-- rather, "Urbanus." It is a man's name. our helper-- "fellow labourer" in Christ.


<hi type="bold">11. Salute Herodion, my kinsman--</hi>(See on <reference osisRef="Rom.16.7">Ro 16:7</reference>).

<hi type="bold">Greet them that be of the household of Narcissus, which are in the Lord--</hi>which implies that others in his house, including probably himself, were not Christians.

11. Salute Herodion, my kinsman-- (See on Ro 16:7). Greet them that be of the household of Narcissus, which are in the Lord-- which implies that others in his house, including probably himself, were not Christians.


<hi type="bold">12. Salute Tryphena and Tryphosa, who labour in the Lord--</hi>two active women.

<hi type="bold">Salute the beloved Persis--</hi>another woman.

<hi type="bold">which laboured much in the Lord--</hi>referring probably, not to official services, such as would fall to the deaconesses, but to such higher Christian labors--yet within the sphere competent to woman--as Priscilla bestowed on Apollos and others (<reference osisRef="Acts.18.18">Ac 18:18</reference>).

12. Salute Tryphena and Tryphosa, who labour in the Lord-- two active women. Salute the beloved Persis-- another woman. which laboured much in the Lord-- referring probably, not to official services, such as would fall to the deaconesses, but to such higher Christian labors--yet within the sphere competent to woman--as Priscilla bestowed on Apollos and others (Ac 18:18).


<hi type="bold">13. Salute Rufus, chosen--</hi>"the chosen"

<hi type="bold">in the Lord--</hi>meaning, not "who is one of the elect," as every believer is, but "the choice" or "precious one" in the Lord. (See <reference osisRef="1Pet.2.4">1Pe 2:4</reference>; 2Jo 13). We read in <reference osisRef="Mark.15.21">Mr 15:21</reference> that Simon of Cyrene, who was compelled to bear our Lord's cross, was "the father of Alexander and Rufus." From this we naturally conclude that when Mark wrote his Gospel, Alexander and Rufus must have been well known as Christians among those by whom he expected his Gospel to be first read; and, in all likelihood, this was that very "Rufus"; in which case our interest is deepened by what immediately follows about his mother.

<hi type="bold">and--</hi>salute.

<hi type="bold">his mother and mine--</hi>The apostle calls her "his own mother," not so much as our Lord calls every elderly woman believer His mother (<reference osisRef="Matt.12.49">Mt 12:49</reference>, <reference osisRef="Matt.12.50">50</reference>), but in grateful acknowledgment of her motherly attentions to himself, bestowed no doubt for his Master's sake, and the love she bore to his honored servants. To us it seems altogether likely that the conversion of Simon the Cyrenian dated from that memorable day when "passing [casually] by, as he came from the country" (<reference osisRef="Mark.15.21">Mr 15:21</reference>), "they compelled him to bear the" Saviour's cross. Sweet compulsion, if what he thus beheld issued in his voluntarily taking up his own cross! Through him it is natural to suppose that his wife would be brought in, and that this believing couple, now "heirs together of the grace of life" (<reference osisRef="1Pet.3.7">1Pe 3:7</reference>), as they told their two sons, Alexander and Rufus, what honor had unwittingly been put upon their father at that hour of deepest and dearest moment to all Christians, might be blessed to the inbringing of both of them to Christ. In this case, supposing the elder of the two to have departed to be with Christ ere this letter was written, or to have been residing in some other place, and Rufus left alone with his mother, how instructive and beautiful is the testimony here borne to her!

13. Salute Rufus, chosen-- "the chosen" in the Lord-- meaning, not "who is one of the elect," as every believer is, but "the choice" or "precious one" in the Lord. (See 1Pe 2:4; 2Jo 13). We read in Mr 15:21 that Simon of Cyrene, who was compelled to bear our Lord's cross, was "the father of Alexander and Rufus." From this we naturally conclude that when Mark wrote his Gospel, Alexander and Rufus must have been well known as Christians among those by whom he expected his Gospel to be first read; and, in all likelihood, this was that very "Rufus"; in which case our interest is deepened by what immediately follows about his mother. and-- salute. his mother and mine-- The apostle calls her "his own mother," not so much as our Lord calls every elderly woman believer His mother (Mt 12:49, 50), but in grateful acknowledgment of her motherly attentions to himself, bestowed no doubt for his Master's sake, and the love she bore to his honored servants. To us it seems altogether likely that the conversion of Simon the Cyrenian dated from that memorable day when "passing [casually] by, as he came from the country" (Mr 15:21), "they compelled him to bear the" Saviour's cross. Sweet compulsion, if what he thus beheld issued in his voluntarily taking up his own cross! Through him it is natural to suppose that his wife would be brought in, and that this believing couple, now "heirs together of the grace of life" (1Pe 3:7), as they told their two sons, Alexander and Rufus, what honor had unwittingly been put upon their father at that hour of deepest and dearest moment to all Christians, might be blessed to the inbringing of both of them to Christ. In this case, supposing the elder of the two to have departed to be with Christ ere this letter was written, or to have been residing in some other place, and Rufus left alone with his mother, how instructive and beautiful is the testimony here borne to her!


<hi type="bold">14-15. Salute Asyncritus, &c.--</hi>These have been thought to be the names of ten less notable Christians than those already named. But this will hardly be supposed if it be observed that they are divided into two pairs of five each, and that after the first of these pairs it is added, "and the brethren which are with them," while after the second pair we have the words, "and all the saints which are with them." This perhaps hardly means that each of the five in both pairs had "a church at his house," else probably this would have been more expressly said. But at least it would seem to indicate that they were each a center of some few Christians who met at his house--it may be for further instruction, for prayer, for missionary purposes, or for some other Christian objects. These little peeps into the rudimental forms which Christian fellowship first took in the great cities, though too indistinct for more than conjecture, are singularly interesting. Our apostle would seem to have been kept minutely informed as to the state of the church at Rome, both as to its membership and its varied activities, probably by Priscilla and Aquila.

14-15. Salute Asyncritus, &c.-- These have been thought to be the names of ten less notable Christians than those already named. But this will hardly be supposed if it be observed that they are divided into two pairs of five each, and that after the first of these pairs it is added, "and the brethren which are with them," while after the second pair we have the words, "and all the saints which are with them." This perhaps hardly means that each of the five in both pairs had "a church at his house," else probably this would have been more expressly said. But at least it would seem to indicate that they were each a center of some few Christians who met at his house--it may be for further instruction, for prayer, for missionary purposes, or for some other Christian objects. These little peeps into the rudimental forms which Christian fellowship first took in the great cities, though too indistinct for more than conjecture, are singularly interesting. Our apostle would seem to have been kept minutely informed as to the state of the church at Rome, both as to its membership and its varied activities, probably by Priscilla and Aquila.


<hi type="bold">16. Salute one another with an holy kiss--</hi>So <reference osisRef="1Cor.16.20">1Co 16:20</reference>; <reference osisRef="1Thess.5.26">1Th 5:26</reference>; <reference osisRef="1Pet.5.14">1Pe 5:14</reference>. The custom prevailed among the Jews, and doubtless came from the East, where it still obtains. Its adoption into the Christian churches, as the symbol of a higher fellowship than it had ever expressed before, was probably as immediate as it was natural. In this case the apostle's desire seems to be that on receipt of his epistle, with its salutations, they should in this manner expressly testify their Christian affection. It afterwards came to have a fixed place in the church service, immediately after the celebration of the Supper, and continued long in use. In such matters, however, the state of society and the peculiarities of different places require to be studied.

<hi type="bold">The churches of Christ salute you--</hi>The true reading is, "All the churches"; the word "all" gradually falling out, as seeming probably to express more than the apostle would venture to affirm. But no more seems meant than to assure the Romans in what affectionate esteem they were held by the churches generally; all that knew he was writing to Rome having expressly asked their own salutations to be sent to them. (See <reference osisRef="Rom.16.19">Ro 16:19</reference>).

16. Salute one another with an holy kiss-- So 1Co 16:20; 1Th 5:26; 1Pe 5:14. The custom prevailed among the Jews, and doubtless came from the East, where it still obtains. Its adoption into the Christian churches, as the symbol of a higher fellowship than it had ever expressed before, was probably as immediate as it was natural. In this case the apostle's desire seems to be that on receipt of his epistle, with its salutations, they should in this manner expressly testify their Christian affection. It afterwards came to have a fixed place in the church service, immediately after the celebration of the Supper, and continued long in use. In such matters, however, the state of society and the peculiarities of different places require to be studied. The churches of Christ salute you-- The true reading is, "All the churches"; the word "all" gradually falling out, as seeming probably to express more than the apostle would venture to affirm. But no more seems meant than to assure the Romans in what affectionate esteem they were held by the churches generally; all that knew he was writing to Rome having expressly asked their own salutations to be sent to them. (See Ro 16:19).


<hi type="bold">17. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned--</hi>"which ye learned."

<hi type="bold">and avoid them--</hi>The fomentors of "divisions" here referred to are probably those who were unfriendly to the truths taught in this epistle, while those who caused "offenses" were probably those referred to in <reference osisRef="Rom.14.15">Ro 14:15</reference> as haughtily disregarding the prejudices of the weak. The direction as to both is, first, to "mark" such, lest the evil should be done ere it was fully discovered; and next, to "avoid" them (compare <reference osisRef="2Thess.3.6">2Th 3:6</reference>, <reference osisRef="2Thess.3.14">14</reference>), so as neither to bear any responsibility for their procedure, nor seem to give them the least countenance.

17. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned-- "which ye learned." and avoid them-- The fomentors of "divisions" here referred to are probably those who were unfriendly to the truths taught in this epistle, while those who caused "offenses" were probably those referred to in Ro 14:15 as haughtily disregarding the prejudices of the weak. The direction as to both is, first, to "mark" such, lest the evil should be done ere it was fully discovered; and next, to "avoid" them (compare 2Th 3:6, 14), so as neither to bear any responsibility for their procedure, nor seem to give them the least countenance.


<hi type="bold">18. For they that are such serve not our Lord Jesus Christ--</hi>"our Lord Christ" appears to be the true reading.

<hi type="bold">but their own belly--</hi>not in the grosset sense, but as "living for low ends of their own" (compare <reference osisRef="Phil.3.19">Php 3:19</reference>).

<hi type="bold">and by good words and fair speeches deceive the simple--</hi>the unwary, the unsuspecting. (See <reference osisRef="Prov.14.15">Pr 14:15</reference>).

18. For they that are such serve not our Lord Jesus Christ-- "our Lord Christ" appears to be the true reading. but their own belly-- not in the grosset sense, but as "living for low ends of their own" (compare Php 3:19). and by good words and fair speeches deceive the simple-- the unwary, the unsuspecting. (See Pr 14:15).


<hi type="bold">19. For your obedience--</hi>that is, tractableness

<hi type="bold">is come abroad unto all. I am glad therefore on your behalf--</hi>"I rejoice therefore over you," seems the true reading.

<hi type="bold">but yet I would have you wise unto that which is good, and simple--</hi>"harmless," as in <reference osisRef="Matt.10.16">Mt 10:16</reference>, from which the warning is taken.

<hi type="bold">concerning--</hi>"unto"

<hi type="bold">evil--</hi>"Your reputation among the churches for subjection to the teaching ye have received is to me sufficient ground of confidence in you; but ye need the serpent's wisdom to discriminate between transparent truth and plausible error, with that guileless simplicity which instinctively cleaves to the one and rejects the other."

19. For your obedience-- that is, tractableness is come abroad unto all. I am glad therefore on your behalf-- "I rejoice therefore over you," seems the true reading. but yet I would have you wise unto that which is good, and simple-- "harmless," as in Mt 10:16, from which the warning is taken. concerning-- "unto" evil-- "Your reputation among the churches for subjection to the teaching ye have received is to me sufficient ground of confidence in you; but ye need the serpent's wisdom to discriminate between transparent truth and plausible error, with that guileless simplicity which instinctively cleaves to the one and rejects the other."


<hi type="bold">20. And the God of peace shall bruise Satan under your feet shortly--</hi>The apostle encourages the Romans to persevere in resisting the wiles of the devil with the assurance that, as good soldiers of Jesus Christ, they are "shortly" to receive their discharge, and have the satisfaction of "putting their feet upon the neck" of that formidable enemy--symbol familiar, probably, in all languages to express not only the completeness of the defeat, but the abject humiliation of the conquered foe. (See <reference osisRef="Josh.10.24">Jos 10:24</reference>; <reference osisRef="2Sam.22.41">2Sa 22:41</reference>; <reference osisRef="Ezek.21.29">Eze 21:29</reference>; <reference osisRef="Ps.91.13">Psa 91:13</reference>). Though the apostle here styles Him who is thus to bruise Satan, the God of peace," with special reference to the "divisions" (<reference osisRef="Rom.16.17">Ro 16:17</reference>) by which the church at Rome was in danger of being disturbed, this sublime appellation of God has here a wider sense, pointing to the whole "purpose for which the Son of God was manifested, to destroy the works of the devil" (<reference osisRef="1John.3.8">1Jo 3:8</reference>); and indeed this assurance is but a reproduction of the first great promise, that the Seed of the woman should bruise the Serpent's head (<reference osisRef="Gen.3.15">Ge 3:15</reference>).

<hi type="bold">The grace of our Lord Jesus Christ be with you. Amen--</hi>The "Amen" here has no manuscript authority. What comes after this, where one would have expected the epistle to close, has its parallel in <reference osisRef="Phil.4.20">Php 4:20</reference>, &c., and being in fact common in epistolary writings, is simply a mark of genuineness.

20. And the God of peace shall bruise Satan under your feet shortly-- The apostle encourages the Romans to persevere in resisting the wiles of the devil with the assurance that, as good soldiers of Jesus Christ, they are "shortly" to receive their discharge, and have the satisfaction of "putting their feet upon the neck" of that formidable enemy--symbol familiar, probably, in all languages to express not only the completeness of the defeat, but the abject humiliation of the conquered foe. (See Jos 10:24; 2Sa 22:41; Eze 21:29; Psa 91:13). Though the apostle here styles Him who is thus to bruise Satan, the God of peace," with special reference to the "divisions" (Ro 16:17) by which the church at Rome was in danger of being disturbed, this sublime appellation of God has here a wider sense, pointing to the whole "purpose for which the Son of God was manifested, to destroy the works of the devil" (1Jo 3:8); and indeed this assurance is but a reproduction of the first great promise, that the Seed of the woman should bruise the Serpent's head (Ge 3:15). The grace of our Lord Jesus Christ be with you. Amen-- The "Amen" here has no manuscript authority. What comes after this, where one would have expected the epistle to close, has its parallel in Php 4:20, &c., and being in fact common in epistolary writings, is simply a mark of genuineness.


<hi type="bold">21. Timotheus, my work-fellow--</hi>"my fellow labourer"; see <reference osisRef="Acts.16.1-Acts.16.5">Ac 16:1-5</reference>. The apostle mentions him here rather than in the opening address to this church, as he had not been at Rome [Bengel].

<hi type="bold">and Lucius--</hi>not Luke, for the fuller form of "Lucas" is not "Lucius" but "Lucanus." The person meant seems to be "Lucius of Cyrene," who was among the "prophets and teachers" at Antioch with our apostle, before he was summoned into the missionary field (<reference osisRef="Acts.13.1">Ac 13:1</reference>).

<hi type="bold">and Jason--</hi>See <reference osisRef="Acts.17.5">Ac 17:5</reference>. He had probably accompanied or followed the apostle from Thessalonica to Corinth.

<hi type="bold">Sosipater--</hi>See <reference osisRef="Acts.20.4">Ac 20:4</reference>.

21. Timotheus, my work-fellow-- "my fellow labourer"; see Ac 16:1-5. The apostle mentions him here rather than in the opening address to this church, as he had not been at Rome [Bengel]. and Lucius-- not Luke, for the fuller form of "Lucas" is not "Lucius" but "Lucanus." The person meant seems to be "Lucius of Cyrene," who was among the "prophets and teachers" at Antioch with our apostle, before he was summoned into the missionary field (Ac 13:1). and Jason-- See Ac 17:5. He had probably accompanied or followed the apostle from Thessalonica to Corinth. Sosipater-- See Ac 20:4.


<hi type="bold">22. I, Tertius, who wrote this--</hi>"the"

<hi type="bold">epistle--</hi>as the apostle's amanuensis, or penman.

<hi type="bold">salute you in the Lord--</hi>So usually did the apostle dictate his epistles, that he calls the attention of the Galatians to the fact that to them he wrote with his own hand (<reference osisRef="Gal.6.11">Ga 6:11</reference>). But this Tertius would have the Romans to know that, far from being a mere scribe, his heart went out to them in Christian affection; and the apostle, by giving his salutation a place here, would show what sort of assistants he employed.

22. I, Tertius, who wrote this-- "the" epistle-- as the apostle's amanuensis, or penman. salute you in the Lord-- So usually did the apostle dictate his epistles, that he calls the attention of the Galatians to the fact that to them he wrote with his own hand (Ga 6:11). But this Tertius would have the Romans to know that, far from being a mere scribe, his heart went out to them in Christian affection; and the apostle, by giving his salutation a place here, would show what sort of assistants he employed.


<hi type="bold">23. Gaius mine host, and--</hi>the host

<hi type="bold">of the whole church--</hi>(See <reference osisRef="Acts.20.4">Ac 20:4</reference>). It would appear that he was one of only two persons whom Paul baptized with his own hand (compare 3Jo 1). His Christian hospitality appears to have been something uncommon.

<hi type="bold">Erastus the chamberlain--</hi>"treasurer."

<hi type="bold">of the city--</hi>doubtless of Corinth. (See <reference osisRef="Acts.19.22">Ac 19:22</reference>; <reference osisRef="2Tim.4.20">2Ti 4:20</reference>).

<hi type="bold">and Quartus a brother--</hi>rather, "the" or "our brother"; as Sosthenes and Timothy are called (<reference osisRef="1Cor.1.1">1Co 1:1</reference>; <reference osisRef="2Cor.1.1">2Co 1:1</reference>, Greek). Nothing more is known of this Quartus.

23. Gaius mine host, and-- the host of the whole church-- (See Ac 20:4). It would appear that he was one of only two persons whom Paul baptized with his own hand (compare 3Jo 1). His Christian hospitality appears to have been something uncommon. Erastus the chamberlain-- "treasurer." of the city-- doubtless of Corinth. (See Ac 19:22; 2Ti 4:20). and Quartus a brother-- rather, "the" or "our brother"; as Sosthenes and Timothy are called (1Co 1:1; 2Co 1:1, Greek). Nothing more is known of this Quartus.


<hi type="bold">24. The grace, &c.--</hi>a repetition of the benediction precisely as in <reference osisRef="Rom.16.20">Ro 16:20</reference>, save that it is here invoked on them "all."

24. The grace, &c.-- a repetition of the benediction precisely as in Ro 16:20, save that it is here invoked on them "all."


<hi type="bold">25. Now to him that is of power--</hi>more simply, as in Jude 24, "to Him that is able."

<hi type="bold">to stablish--</hi>confirm, or uphold

<hi type="bold">you, according to my gospel, and the preaching of Jesus Christ--</hi>that is, in conformity with the truths of that Gospel which I preach, and not I only, but all to whom has been committed "the preaching of Jesus Christ."

<hi type="bold">according to the revelation of the mystery--</hi>(See on <reference osisRef="Rom.11.25">Ro 11:25</reference>).

<hi type="bold">which was kept secret since the world began--</hi>literally, "which hath been kept in silence during eternal ages."

25. Now to him that is of power-- more simply, as in Jude 24, "to Him that is able." to stablish-- confirm, or uphold you, according to my gospel, and the preaching of Jesus Christ-- that is, in conformity with the truths of that Gospel which I preach, and not I only, but all to whom has been committed "the preaching of Jesus Christ." according to the revelation of the mystery-- (See on Ro 11:25). which was kept secret since the world began-- literally, "which hath been kept in silence during eternal ages."


<hi type="bold">26. But is now made manifest--</hi>The reference here is to that peculiar feature of the Gospel economy which Paul himself was specially employed to carry into practical effect and to unfold by his teaching--the introduction of the Gentile believers to an equality with their Jewish brethren, and the new, and, to the Jews, quite unexpected form which this gave to the whole Kingdom of God (compare <reference osisRef="Eph.3.1-Eph.3.10">Ep 3:1-10</reference>, &c.). This the apostle calls here a mystery hitherto undisclosed, in what sense <reference osisRef="Rom.16.27">Ro 16:27</reference> will show, but now fully unfolded; and his prayer for the Roman Christians, in the form of a doxology to Him who was able to do what he asked, is that they might be established in the truth of the Gospel, not only in its essential character, but specially in that feature of it which gave themselves, as Gentile believers, their whole standing among the people of God.

<hi type="bold">and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for--</hi>in order to

<hi type="bold">the obedience of faith--</hi>Lest they should think, from what he had just said, that God had brought in upon his people so vast a change on their condition without giving them any previous notice, the apostle here adds that, on the contrary, "the Scriptures of the prophets" contain all that he and other preachers of the Gospel had to declare on these topics, and indeed that the same "everlasting God," who "from eternal ages" had kept these things hid, had given "commandment" that they should now, according to the tenor of those prophetic Scriptures, be imparted to every nation for their believing acceptance.

26. But is now made manifest-- The reference here is to that peculiar feature of the Gospel economy which Paul himself was specially employed to carry into practical effect and to unfold by his teaching--the introduction of the Gentile believers to an equality with their Jewish brethren, and the new, and, to the Jews, quite unexpected form which this gave to the whole Kingdom of God (compare Ep 3:1-10, &c.). This the apostle calls here a mystery hitherto undisclosed, in what sense Ro 16:27 will show, but now fully unfolded; and his prayer for the Roman Christians, in the form of a doxology to Him who was able to do what he asked, is that they might be established in the truth of the Gospel, not only in its essential character, but specially in that feature of it which gave themselves, as Gentile believers, their whole standing among the people of God. and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for-- in order to the obedience of faith-- Lest they should think, from what he had just said, that God had brought in upon his people so vast a change on their condition without giving them any previous notice, the apostle here adds that, on the contrary, "the Scriptures of the prophets" contain all that he and other preachers of the Gospel had to declare on these topics, and indeed that the same "everlasting God," who "from eternal ages" had kept these things hid, had given "commandment" that they should now, according to the tenor of those prophetic Scriptures, be imparted to every nation for their believing acceptance.


<hi type="bold">27. To God, &c.--</hi>"To the only wise God through Jesus Christ, be"--literally, "to whom be"; that is, "to Him, I say, be the glory for ever. Amen." At its outset, this is an ascription of glory to the power that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," which the reader--if he has followed him with the astonishment and delight of him who pens these words--will fervently echo.

<hi type="bold">On this concluding section of the Epistle, Note, (1) In the minute and delicate manifestations of Christian feeling, and lively interest in the smallest movements of Christian life, love, and zeal, which are here exemplified, combined with the grasp of thought and elevation of soul which this whole Epistle displays, as indeed all the writings of our apostle, we have the secret of much of that grandeur of character which has made the name of Paul stand on an elevation of its own in the estimation of enlightened Christendom in every age, and of that influence which under God, beyond all the other apostles, he has already exercised, and is yet destined to exert, over the religious thinking and feeling of men. Nor can any approach him in these peculiarities without exercising corresponding influence on all with whom they come in contact (<reference osisRef="Rom.16.1-Rom.16.2">Ro 16:1-16). (2</reference>) "The wisdom of the serpent and the harmlessness of the dove"--</hi>in enjoining which our apostle here only echoes the teaching of his Lord (<reference osisRef="Matt.10.16">Mt 10:16</reference>)--is a combination of properties the rarity of which among Christians is only equalled by its vast importance. In every age of the Church there have been real Christians whose excessive study of the serpent's wisdom has so sadly trenched upon their guileless simplicity, as at times to excite the distressing apprehension that they were no better than wolves in sheep's clothing. Nor is it to be denied, on the other hand, that, either from inaptitude or indisposition to judge with manly discrimination of character and of measures, many eminently simple, spiritual, devoted Christians, have throughout life exercised little or no influence on any section of society around them. Let the apostle's counsel on this head (<reference osisRef="Rom.16.19">Ro 16:19</reference>) be taken as a study, especially by young Christians, whose character has yet to be formed, and whose permanent sphere in life is but partially fixed; and let them prayerfully set themselves to the combined exercise of both those qualities. So will their Christian character acquire solidity and elevation, and their influence for good be proportionably extended. (3) Christians should cheer their own and each other's hearts, amidst the toils and trials of their protracted warfare, with the assurance that it will have a speedy and glorious end; they should accustom themselves to regard all opposition to the progress and prosperity of Christ's cause--whether in their own souls, in the churches with which they are connected, or in the world at large--as just "Satan" in conflict, as ever, with Christ their Lord; and they should never allow themselves to doubt that "the God of peace" will "shortly" give them the neck of their Enemy, and make them to bruise the Serpent's head (<reference osisRef="Rom.16.20">Ro 16:20</reference>). (<reference osisRef="Rom.16.4">4</reference>) As Christians are held up and carried through solely by divine power, working through the glorious Gospel, so to that power, and to the wisdom that brought that Gospel nigh to them, they should ascribe all the glory of their stability now, as they certainly will of their victory at last (Ro 16:25-27). (5) "Has the everlasting God ... commanded" that the Gospel "mystery," so long kept hid but now fully disclosed, shall be "made known to all nations for the obedience of faith" (<reference osisRef="Rom.16.26">Ro 16:26</reference>)? Then, what "necessity is laid upon" all the churches and every Christian, to send the Gospel "to every creature!" And we may rest well assured that the prosperity or decline of churches, and of individual Christians, will have not a little to do with their faithfulness or indifference to this imperative duty.

<hi type="bold">The ancient subscription at the end of this epistle--</hi>though of course of no authority--appears to be in this case quite correct. <chapter eID="Rom.16"/>

27. To God, &c.-- "To the only wise God through Jesus Christ, be"--literally, "to whom be"; that is, "to Him, I say, be the glory for ever. Amen." At its outset, this is an ascription of glory to the power that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," which the reader--if he has followed him with the astonishment and delight of him who pens these words--will fervently echo. On this concluding section of the Epistle, Note, (1) In the minute and delicate manifestations of Christian feeling, and lively interest in the smallest movements of Christian life, love, and zeal, which are here exemplified, combined with the grasp of thought and elevation of soul which this whole Epistle displays, as indeed all the writings of our apostle, we have the secret of much of that grandeur of character which has made the name of Paul stand on an elevation of its own in the estimation of enlightened Christendom in every age, and of that influence which under God, beyond all the other apostles, he has already exercised, and is yet destined to exert, over the religious thinking and feeling of men. Nor can any approach him in these peculiarities without exercising corresponding influence on all with whom they come in contact (Ro 16:1-16). (2) "The wisdom of the serpent and the harmlessness of the dove"-- in enjoining which our apostle here only echoes the teaching of his Lord (Mt 10:16)--is a combination of properties the rarity of which among Christians is only equalled by its vast importance. In every age of the Church there have been real Christians whose excessive study of the serpent's wisdom has so sadly trenched upon their guileless simplicity, as at times to excite the distressing apprehension that they were no better than wolves in sheep's clothing. Nor is it to be denied, on the other hand, that, either from inaptitude or indisposition to judge with manly discrimination of character and of measures, many eminently simple, spiritual, devoted Christians, have throughout life exercised little or no influence on any section of society around them. Let the apostle's counsel on this head (Ro 16:19) be taken as a study, especially by young Christians, whose character has yet to be formed, and whose permanent sphere in life is but partially fixed; and let them prayerfully set themselves to the combined exercise of both those qualities. So will their Christian character acquire solidity and elevation, and their influence for good be proportionably extended. (3) Christians should cheer their own and each other's hearts, amidst the toils and trials of their protracted warfare, with the assurance that it will have a speedy and glorious end; they should accustom themselves to regard all opposition to the progress and prosperity of Christ's cause--whether in their own souls, in the churches with which they are connected, or in the world at large--as just "Satan" in conflict, as ever, with Christ their Lord; and they should never allow themselves to doubt that "the God of peace" will "shortly" give them the neck of their Enemy, and make them to bruise the Serpent's head (Ro 16:20). (4) As Christians are held up and carried through solely by divine power, working through the glorious Gospel, so to that power, and to the wisdom that brought that Gospel nigh to them, they should ascribe all the glory of their stability now, as they certainly will of their victory at last (Ro 16:25-27). (5) "Has the everlasting God... commanded" that the Gospel "mystery," so long kept hid but now fully disclosed, shall be "made known to all nations for the obedience of faith" (Ro 16:26)? Then, what "necessity is laid upon" all the churches and every Christian, to send the Gospel "to every creature!" And we may rest well assured that the prosperity or decline of churches, and of individual Christians, will have not a little to do with their faithfulness or indifference to this imperative duty. The ancient subscription at the end of this epistle-- though of course of no authority--appears to be in this case quite correct.


<milestone n="THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS</title>