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16. Personal Greetings

1I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreae: 2that 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. 3Salute Prisca and Aquila my fellow-workers in Christ Jesus, 4who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles: 5and salute the church that is in their house. Salute Epaenetus my beloved, who is the first-fruits of Asia unto Christ. 6Salute Mary, who bestowed much labor on you. 7Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also have been in Christ before me. 8Salute Ampliatus my beloved in the Lord. 9Salute Urbanus our fellow-worker in Christ, and Stachys my beloved. 10Salute Apelles the approved in Christ. Salute them that are of the household of Aristobulus. 11Salute Herodion my kinsman. Salute them of the household of Narcissus, that are in the Lord. 12Salute Tryphaena and Tryphosa, who labor in the Lord. Salute Persis the beloved, who labored much in the Lord. 13Salute Rufus the chosen in the Lord, and his mother and mine. 14Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren that are with them. 15Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them. 16Salute one another with a holy kiss. All the churches of Christ salute you. 17Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them. 18For they that are such serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent. 19For your obedience is come abroad unto all men. I rejoice therefore over you: but I would have you wise unto that which is good, and simple unto that which is evil. 20And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. 21Timothy my fellow-worker saluteth you; and Lucius and Jason and Sosipater, my kinsmen. 22I Tertius, who write the epistle, salute you in the Lord. 23Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus the brother. 24The grace of our Lord Jesus Christ be with you all. Amen. 25Now 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 which hath been kept in silence through times eternal, 26but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith: 27to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.

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Apostolic Salutations. (a. d. 58.)

21 Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.   22 I Tertius, who wrote this epistle, salute you in the Lord.   23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.   24 The grace of our Lord Jesus Christ be with you all. Amen.

As the Apostle had before sent his own salutations to many of this church, and that of the churches round him to them all, he here adds an affectionate remembrance of them from some particular persons who were now with him, the better to promote acquaintance and fellowship among distant saints, and that the subscribing of these worthy names, known to them, might the more recommend this epistle. He mentions, 1. Some that were his particular friends, and probably known to the Roman Christians: Timotheus my work-fellow. Paul sometimes calls Timothy his son, as an inferior; but here he styles him his work-fellow, as one equal with him, such a respect does he put upon him: and Lucius, probably Lucius of Cyrene, a noted man in the church of Antioch (Acts xiii. 1), as Jason was at Thessalonica, where he suffered for entertaining Paul (Acts xvii. 5, 6): and Sosipater, supposed to be the same with Sopater of Berea, mentioned Acts xx. 4. These Paul calls his kinsmen; not only more largely, as they were Jews, but as they were in blood or affinity nearly allied to him. It seems, Paul was of a good family, that he met with so many of his kindred in several places. It is a very great comfort to see the holiness and usefulness of our kindred. 2. One that was Paul's amanuensis (v. 22): I Tertius, who wrote this epistle. Paul made use of a scribe, not out of state nor idleness, but because he wrote a bad hand, which was not very legible, which he excuses, when he writes to the Galatians with his own hand (Gal. vi. 11): pelikois grammasiwith what kind of letters. Perhaps this Tertius was the same with Silas; for Silas (as some think) signifies the third in Hebrew, as Tertius in Latin. Tertius either wrote as Paul dictated, or transcribed it fairly over out of Paul's foul copy. The least piece of service done to the church, and the ministers of the church, shall not pass without a remembrance and a recompence. It was an honour to Tertius that he had a hand, though but as a scribe, in writing this epistle. 3. Some others that were of note among the Christians (v. 23): Gaius my host. It is uncertain whether this was Gaius of Derbe (Acts xx. 4), or Gaius of Macedonia (Acts xix. 29), or rather Gaius of Corinth (1 Cor. i. 14), and whether any of these was he to whom John wrote his third epistle. However, Paul commends him for his great hospitality; not only my host, but of the whole church—one that entertained them all as there was occasion, opened his doors to their church-meetings, and eased the rest of the church by his readiness to treat all Christian stranger that came to them. Erastus, the chamberlain of the city is another; he means the city of Corinth, whence this epistle was dated. It seems he was a person of honour and account, one in public place, steward or treasurer. Not many mighty, not many noble, are called, but some are. His estate, and honour, and employment, did not take him off from attending on Paul and laying out himself for the good of the church, it should seem, in the work of the ministry; for he is joined with Timothy (Acts xix. 22), and is mentioned 2 Tim. iv. 20. It was no disparagement to the chamberlain of the city to be a preacher of the gospel of Christ. Quartus is likewise mentioned, and called a brother; for as one is our Father, even Christ, so all we are brethren.

Description of the Gospel; The Apostle's Doxology. (a. d. 58.)

25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,   26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:   27 To God only wise, be glory through Jesus Christ for ever. Amen.

Here the apostle solemnly closes his epistle with a magnificent ascription of glory to the blessed God, as one that terminated all in the praise and glory of God, and studied to return all to him, seeing all is of him and from him. He does, as it were, breathe out his soul to these Romans in the praise of God, choosing to make that the end of his epistle which he made the end of his life. Observe here,

I. A description of the gospel of God, which comes in in a parenthesis; having occasion to speak of it as the means by which the power of God establishes souls, and the rule of that establishment: To establish you according to my gospel. Paul calls it his gospel, because he was the preacher of it and because he did so much glory in it. Some think he means especially that declaration, explication, and application, of the doctrine of the gospel, which he had now made in this epistle; but it rather takes in all the preaching and writing of the apostles, among whom Paul was a principal labourer. Through their word (John xvii. 20), the word committed to them. Ministers are the ambassadors, and the gospel is their embassy. Paul had his head and heart so full of the gospel that he could scarcely mention it without a digression to set forth the nature and excellency of it.

1. It is the preaching of Jesus Christ. Christ was the preacher of it himself; it began to be spoken by the Lord, Heb. ii. 3. So pleased was Christ with his undertaking for our salvation that he would himself be the publisher of it. Or, Christ is the subject-matter of it; the sum and substance of the whole gospel is Jesus Christ and him crucified. We preach not ourselves, says Paul, but Christ Jesus the Lord. That which establishes souls is the plain preaching of Jesus Christ.

2. It is the revelation of the mystery which was kept secret since the world began, and by the scriptures of the prophets made known. The subject-matter of the gospel is a mystery. Our redemption and salvation by Jesus Christ, in the foundation, method, and fruits of it, are, without controversy, a great mystery of godliness, 1 Tim. iii. 16. This bespeaks the honour of the gospel; it is no vulgar common thing, hammered out by any human wit, but it is the admirable product of the eternal wisdom and counsel of God, and has in it such an inconceivable height, such an unfathomable depth, as surpass knowledge. It is a mystery which the angels desire to look into, and cannot find the bottom of. And yet, blessed be God, there is as much of this mystery made plain as will suffice to bring us to heaven, if we do not wilfully neglect so great salvation. Now,

(1.) This mystery was kept secret since the world began: chronois aioniois sesigemenou. It was wrapped up in silence from eternity; so some—a temporibus æternis; it is no new and upstart notion, no late invention, but took rise from the days of eternity and the purposes of God's everlasting love. Before the foundation of the world was laid, the mystery was hid in God, Eph. iii. 9. Or, since the world began, so we translate it. During all the times of the Old-Testament this mystery was comparatively kept secret in the types and shadows of the ceremonial law, and the dark predictions of the prophets, which pointed at it, but so that they could not stedfastly look to the end of those things, 2 Cor. iii. 13. Thus it was hid from ages and generations, even among the Jews, much more among the Gentiles that sat in darkness and had no notices at all of it. Even the disciples of Christ themselves, before his resurrection and ascension, were very much in the dark about the mystery of redemption, and their notion of it was very much clouded and confused; such a secret was it for many ages. But,

(2.) It is now made manifest. The veil is rent, the shadows of the evening are done away, and life and immortality are brought to light by the gospel, and the Sun of righteousness has risen upon the world. Paul does not pretend to have the monopoly of this discovery, as if he alone knew it; no, it is made manifest to many others. But how is it made manifest by the scriptures of the prophets? Surely, because now the event has given the best exposition to the prophecies of the Old Testament. Being accomplished, they are explained. The preaching of the prophets, as far as it related to this mystery, was in a great measure dark and unintelligible in the ages wherein they lived; but the scriptures of the prophets, the things which they left in writing, are now not only made plain in themselves, but by them this mystery is made known to all nations. The Old Testament does not only borrow light from, but return light to, the revelation of the New Testament. If the New Testament explains the Old, the Old Testament, by way of requital, very much illustrates the New. Thus the Old-Testament prophets prophesy again, now their prophecies are fulfilled, before many people, and nations, and tongues. I refer to Rev. x. 11, which this explains. Now Christ appears to have been the treasure hid in the field of the Old Testament. To him bear all the prophets witness. See Luke xxiv. 27.

(3.) It is manifested according to the commandment of the everlasting God—the purpose, counsel, and decree of God from eternity, and the commission and appointment given first to Christ and then to the apostles, in the fulness of time. They received commandment from the Father to do what they did in preaching the gospel. Lest any should object, "Why was this mystery kept secret so long, and why made manifest now?"—he resolves it into the will of God, who is an absolute sovereign, and gives not an account of any of his matters. The commandment of the everlasting God was enough to bear out the apostles and ministers of the gospel in their preaching. The everlasting God. This attribute of eternity is here given up to God very emphatically. [1.] He is from everlasting, which intimates that though he had kept this mystery secret since the world began, and had but lately revealed it, yet he had framed and contrived it from everlasting, before the worlds were. The oaths and covenants in the written word are but the copy of the oath and covenant which were between the Father and the Son from eternity: those the extracts, these the original. And, [2.] He is to everlasting, intimating the eternal continuance to us. We must never look for any new revelation, but abide by this, for this is according to the commandment of the everlasting God. Christ, in the gospel, is the same yesterday, to-day, and for ever.

(4.) It is made known to all nations for the obedience of faith. The extent of this revelation he often takes notice of; that whereas hitherto in Judah only God was known, now Christ is salvation to the ends of the earth, to all nations. And the design of it is very observable; it is for the obedience of faith—that they may believe and obey it, receive it and be rules by it. The gospel is revealed, not to be talked of and disputed about, but to be submitted to. The obedience of faith is that obedience which is paid to the word of faith (see that phrase, Acts vi. 7), and which is produced by the grace of faith. See here what is the right faith—even that which works in obedience; and what is the right obedience—even that which springs from faith; and what is the design of the gospel—to bring us to both.

II. A doxology to that God whose gospel it is, ascribing glory to him for ever (v. 27), acknowledging that he is a glorious God, and adoring him accordingly, with the most awful affections, desiring and longing to be at this work with the holy angels, where we shall be doing it to eternity. This is praising God, ascribing glory to him for ever. Observe,

1. The matter of this praise. In thanking God, we fasten upon his favours to us; in praising and adoring God, we fasten upon his perfections in himself. Two of his principal attributes are here taken notice of:—(1.) His power (v. 25): To him that is of power to establish you. It is no less than a divine power that establishes the saints. Considering the disposition there is in them to fall, the industry of their spiritual enemies that seek to overthrow them, and the shaking times into which their lot is cast, no less than an almighty power will establish them. That power of God which is put forth for the establishment of the saints is and ought to be the matter of our praise, as Jude 24, To him that is able to keep you from falling. In giving God the glory of this power we may, and must, take to ourselves the comfort of it—that whatever our doubts, and difficulties, and fears, may be, our God, whom we serve, is of power to establish us. See 1 Pet. i. 5; John x. 29. (2.) His wisdom (v. 27): To God only wise. Power to effect without wisdom to contrive, and wisdom to contrive without power to effect, are alike vain and fruitless; but both together, and both infinite, make a perfect being. He is only wise; not the Father only wise, exclusive of the Son, but Father, Son, and Holy Ghost, three persons and one God, only wise, compared with the creatures. Man; the wisest of all the creatures in the lower world, is born like a wild ass's colt; nay, the angels themselves are charged with folly, in comparison with God. He only is perfectly and infallibly wise; he only is originally wise, in and of himself; for he is the spring and fountain of all the wisdom of the creatures, the Father of all the lights of wisdom that any creature can pretend to (James i. 17): with him are strength and wisdom, the deceived and deceiver are his.

2. The Mediator of this praise: Through Jesus Christ. To God only wise through Jesus Christ; so some. It is in and through Christ that God is manifested to the world as the only wise God; for he is the wisdom of God, and the power of God. Or rather, as we read it, glory through Jesus Christ. All the glory that passes from fallen man to God, so as to be accepted of him, must go through the hands of the Lord Jesus, in whom alone it is that our persons and performances are, or can be, pleasing to God. Of his righteousness therefore we must make mention, even of his only, who, as he is the Mediator of all our prayers, so he is, and I believe will be to eternity, the Mediator of all our praises.




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