boose_magoose/mh_parser
1
0
Fork 0
Code Issues Pull Requests Packages Projects Releases Wiki Activity
master
mh_parser/matthew_henry/MHC45016.HTM

1234 lines
60 KiB
Plaintext
Raw Permalink Normal View History

init
2023-11-30 02:23:35 +00:00
<HTML>
<HEAD>
<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Romans XVI].</TITLE>
<meta name="aesop" content="information">
<meta name="description" content=
"This site is for those friends and family members who may or may not know Our Lord Jesus Christ, and if not, they may come to know Our Lord through His Prophets."> <meta name="author" content="Brian Duncalfe">
<meta name="keywords" content=
"Prophecy, Rapture,hope,bible map,bible maps, God, tribulation,Second Coming,Christ,large print bible,commentary,complete">
</HEAD>
<body background="../sueback.jpg" bgproperties="fixed" >
<center><h1>Matthew Henry's Complete Commentary
on the Whole Bible</h1>
<h3><a href="http://www.biblesnet.com" target="_blank">Back to Biblesnet.com Home Page</a>
</h3>
</center>
<HR>
<TABLE WIDTH="100%">
<TR>
<TD ALIGN="LEFT" VALIGN="TOP">
[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
[<A HREF="MHC45015.HTM">Previous</A>]
<TD ALIGN="RIGHT" VALIGN="TOP">
Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
</TD></TR></TABLE>
<HR>
<!-- (Begin Body) -->
<CENTER>
<BR><FONT SIZE=+3><B>R O M A N S.</B></FONT>
<BR>
<BR><FONT SIZE=+2>CHAP. XVI.</FONT>
<HR SIZE=1 WIDTH=50>
</CENTER>
<FONT SIZE=-1>
<P> &nbsp; &nbsp; &nbsp;
Paul is now concluding this long and excellent epistle, and he does it
with a great deal of affection. As in the main body of the epistle he
appears to have been a very knowing man, so in these appurtenances of
it he appears to have been a very loving man. So much knowledge and so
much love are a very rare, but (where they exist) a very excellent and
amiable--composition; for what is heaven but knowledge and love made
perfect? It is observable how often Paul speaks as if he were
concluding, and yet takes fresh hold again. One would have thought that
solemn benediction which closed the foregoing chapter should have ended
the epistle; and yet here he begins again, and in this chapter he
repeats the blessing
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:20">ver. 20</A>),
"The grace of our Lord Jesus Christ be with you, Amen." And yet he has
something more to say; nay, again he repeats the blessing
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:24">ver. 24</A>),
and yet has not done; an expression of his tender love. These repeated
benedictions, which stand for valedictions, speak Paul loth to part.
Now, in this closing chapter, we may observe,
I. His recommendation of one friend to the Roman Christians, and his
particular salutation of several among them,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:1-16">ver. 1-16</A>.
II. A caution to take heed of those who caused divisions,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:17-20">ver. 17-20</A>.
III. Salutations added from some who were with Paul,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:21-24">ver. 21-24</A>.
IV. He concludes with a solemn celebration of the glory of God,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:25-27">ver. 25-27</A>.</P>
</FONT>
<A NAME="Ro16_1"> </A>
<A NAME="Ro16_2"> </A>
<A NAME="Ro16_3"> </A>
<A NAME="Ro16_4"> </A>
<A NAME="Ro16_5"> </A>
<A NAME="Ro16_6"> </A>
<A NAME="Ro16_7"> </A>
<A NAME="Ro16_8"> </A>
<A NAME="Ro16_9"> </A>
<A NAME="Ro16_10"> </A>
<A NAME="Ro16_11"> </A>
<A NAME="Ro16_12"> </A>
<A NAME="Ro16_13"> </A>
<A NAME="Ro16_14"> </A>
<A NAME="Ro16_15"> </A>
<A NAME="Ro16_16"> </A>
<A NAME="Sec1"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>Friendly Salutations; Apostolic Salutations.</I></FONT></TD>
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A.&nbsp;D.</FONT>&nbsp;58.</TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>1 I commend unto you Phebe our sister, which is a servant of
the church which is at Cenchrea:
&nbsp; 2 That ye receive her in the Lord, as becometh saints, and that
ye assist her in whatsoever business she hath need of you: for
she hath been a succourer of many, and of myself also.
&nbsp; 3 Greet Priscilla and Aquila my helpers in Christ Jesus:
&nbsp; 4 Who have for my life laid down their own necks: unto whom not
only I give thanks, but also all the churches of the Gentiles.
&nbsp; 5 Likewise <I>greet</I> the church that is in their house. Salute my
wellbeloved Epenetus, who is the firstfruits of Achaia unto
Christ.
&nbsp; 6 Greet Mary, who bestowed much labour on us.
&nbsp; 7 Salute Andronicus and Junia, my kinsmen, and my
fellowprisoners, who are of note among the apostles, who also
were in Christ before me.
&nbsp; 8 Greet Amplias my beloved in the Lord.
&nbsp; 9 Salute Urbane, our helper in Christ, and Stachys my beloved.
&nbsp; 10 Salute Apelles approved in Christ. Salute them which are of
Aristobulus' <I>household.</I>
&nbsp; 11 Salute Herodion my kinsman. Greet them that be of the
<I>household</I> of Narcissus, which are in the Lord.
&nbsp; 12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute
the beloved Persis, which laboured much in the Lord.
&nbsp; 13 Salute Rufus chosen in the Lord, and his mother and mine.
&nbsp; 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and
the brethren which are with them.
&nbsp; 15 Salute Philologus, and Julia, Nereus, and his sister, and
Olympas, and all the saints which are with them.
&nbsp; 16 Salute one another with a holy kiss. The churches of Christ
salute you.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
Such remembrances as these are usual in letters between friends; and
yet Paul, by the savouriness of his expressions, sanctifies these
common compliments.</P>
<P> &nbsp; &nbsp; &nbsp;
I. Here is the recommendation of a friend, by whom (as some think) this
epistle was sent--one <I>Phebe,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:1,2"><I>v.</I> 1, 2</A>.
It should seem that she was a person of quality and estate, who had
business which called her to Rome, where she was a stranger; and
therefore Paul recommends her to the acquaintance of the Christians
there: an expression of his true friendship to her. Paul was as well
skilled in the art of obliging as most men. True religion, rightly
received, never made any man uncivil. Courtesy and Christianity agree
well together. It is not in compliment to her, but in sincerity,
that,</P>
<P> &nbsp; &nbsp; &nbsp;
1. He gives a very good character of her.
(1.) As a sister to Paul: <I>Phebe our sister;</I> not in nature, but
in grace; not in affinity or consanguinity, but in pure Christianity:
his own sister in the faith of Christ, loving Paul, and beloved of him,
with a pure and chaste and spiritual love, as a sister; for there is
neither male nor female, but all are one in Christ Jesus,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+3:28">Gal. iii. 28</A>.
Both Christ and his apostles had some of their best friends among the
devout (and upon that account honourable) women.
(2.) As a <I>servant to the church at Cenchrea:</I>
<B><I>diakonon,</I></B> a servant by office, a stated servant, not to
preach the word (that was forbidden to women), but in acts of charity
and hospitality. Some think she was one of the widows that ministered
to the sick and were taken into the church's number,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+5:9">1 Tim. v. 9</A>.
But those were old and poor, whereas Phebe seems to have been a person
of some account; and yet it was no disparagement to her to be a servant
to the church. Probably they used to meet at her house, and she
undertook the care of entertaining the ministers, especially strangers.
Every one in his place should strive to serve the church, for therein
he serves Christ, and it will turn to a good account another day.
Cenchrea was a small sea-port town adjoining to Corinth, about twelve
furlongs distant. Some think there was a church there, distinct from
that at Corinth, though, being so near, it is very probable that the
church of Corinth is called <I>the church of Cenchrea,</I> because
their place of meeting might be there, on account of the great
opposition to them in the city
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+18:12">Acts xviii. 12</A>),
as at Philippi they met out of the city by the water-side,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+16:13">Acts xvi. 13</A>.
So the reformed church of Paris might be called <I>the church at
Charenton,</I> where they formerly met, out of the city.
(3.) As a <I>succourer of many,</I> and particularly of Paul,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:2"><I>v.</I> 2</A>.
She relieved many that were in want and distress--a good copy for women
to write after that have ability. she was kind to those that needed
kindness, intimated in her succouring them; and her bounty was
extensive, she was a succourer of many. Observe the gratitude of Paul
in mentioning her particular kindness to him: <I>And to myself
also.</I> Acknowledgment of favours is the least return we can make. It
was much to her honour that Paul left this upon record; for wherever
this epistle is read her kindness to Paul is told for a memorial of
her.</P>
<P> &nbsp; &nbsp; &nbsp;
2. He recommends her to their care and kindness, as one worthy to be
taken notice of with peculiar respect.
(1.) "<I>Receive her in the Lord.</I> Entertain her; bid her welcome."
This pass, under Paul's hand, could not but recommend her to any
Christian church. "<I>Receive her in the Lord,</I>" that is, "for the
Lord's sake; receive her as a servant and friend of Christ." <I>As it
becometh saints</I> to receive, who love Christ, and therefore love all
that are his for his sake; or, as <I>becometh saints</I> to be
received, with love and honour and the tenderest affection. There may
be occasion sometimes to improve our interest in our friends, not only
for ourselves, but for others also, <I>interest</I> being a price in
the hand for doing good.
(2.) <I>Assist her in whatsoever business she has need of you.</I>
Whether she had business of trade, or law-business at the court, is not
material; however being a woman, a stranger, a Christian, she had need
of help: and Paul engaged them to be assistant to her. It becomes
Christians to be helpful one to another in their affairs, especially to
be helpful to strangers; for we are members one of another and we know
not what need of help we may have ourselves. Observe, Paul bespeaks
help for one that had been so helpful to many; he that watereth shall
be watered also himself.</P>
<P> &nbsp; &nbsp; &nbsp;
II. Here are commendations to some particular friends among those to
whom he wrote, more than in any other of the epistles. Though the care
of all the churches came upon Paul daily, enough to distract an
ordinary head, yet he could retain the remembrance of so many; and his
heart was so full of love and affection as to send salutations to each
of them with particular characters of them, and expressions of love to
them and concern for them. <I>Greet</I> them, <I>salute</I> them; it is
the same word, <B><I>aspasasthe.</I></B> "Let them know that I remember
them, and love them, and wish them well." There is something observable
in several of these salutations.</P>
<P> &nbsp; &nbsp; &nbsp;
1. Concerning Aquila and Priscilla, a famous couple, that Paul had a
special kindness for. They were originally of Rome, but were banished
thence by the edict of Claudius,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+18:2">Acts xviii. 2</A>.
At Corinth, Paul became acquainted with them, wrought with them at the
trade of tent-making; after some time, when the edge of that edict was
rebated, they returned to Rome, and thither he now sends commendations
to them. He calls them his <I>helpers in Christ Jesus,</I> by private
instructions and converse furthering the success of Paul's public
preaching, one instance of which we have in their instructing Apollos,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+18:26">Acts xviii. 26</A>.
Those are helpers to faithful ministers that lay out themselves in
their families and among their neighbours to do good to souls. Nay,
they did not only do much, but they ventured much, for Paul: They have
<I>for my life laid down their own necks.</I> They exposed themselves
to secure Paul, hazarded their own lives for the preservation of his,
considering how much better they might be spared than he. Paul was in a
great deal of danger at Corinth, while he sojourned with them; but they
sheltered him, though they thereby made themselves obnoxious to the
enraged multitudes,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+18:12,17">Acts xviii. 12, 17</A>.
It was a good while ago that they had done Paul this kindness; and yet
he speaks as feelingly of it as if it had been but yesterday. <I>To
whom</I> (says he) <I>not only I give thanks, but also all the churches
of the Gentiles;</I> who were all beholden to these good people for
helping to save the life of him that was the apostle of the Gentiles.
Paul mentions this, to engage the Christians at Rome to be the more
kind to Aquila and Priscilla. He sends likewise greeting to the
<I>church in their house,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:5"><I>v.</I> 5</A>.
It seems then, a church in a house is no such absurd thing as some make
it to be. Perhaps there was a congregation of Christians that used to
meet at their house at stated times; and then, no doubt, it was, like
the house of Obed-Edom, blessed for the ark's sake. Others think that
the church was no more than a religious, pious, well-governed family,
that kept up the worship of God. Religion, in the power of it, reigning
in a family, will turn a house into a church. And doubtless it had a
good influence upon this that Priscilla the good wife of the family was
so very eminent and forward in religion, so eminent that she is often
named first. A virtuous woman, that looks well to the ways of her
household, may do much towards the advancement of religion in a family.
When Priscilla and Aquila were at Ephesus, though but sojourners there,
yet there also they had a church in their house,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+16:19">1 Cor. xvi. 19</A>.
A truly godly man will be careful to take religion along with him
wherever he goes. When Abraham removed his tent, he renewed his altar,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+13:18">Gen. xiii. 18</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
2. Concerning Epenetus,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:5"><I>v.</I> 5</A>.
He calls him his <I>well-beloved.</I> Where the law of love is in the
heart the law of kindness will be in the tongue. Endearing language
should pass among Christians to express love, and to engage love. So he
calls Amplias, <I>beloved in the Lord,</I> with true Christian love for
Christ's sake; and Stachys, his <I>beloved:</I> a sign that Paul had
been in the third heaven, he was so much made up of love. Of Epenetus
it is further said that he was the <I>first-fruit of Achaia unto
Christ;</I> not only one of the most eminent believers in that country,
but one of the first that was converted to the faith of Christ: one
that was offered up to God by Paul, as the first-fruits of his ministry
there; an earnest of a great harvest; for in Corinth, the chief city of
Achaia, God had much people,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+18:10">Acts xviii. 10</A>.
Special respect is to be paid to those that set out early, and come to
work in the vineyard at the first hour, at the first call. The
<I>household of Stephanas</I> is likewise said to be the
<I>first-fruits of Achaia,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+16:15">1 Cor. xvi. 15</A>.
Perhaps Epenetus was one of that household; or, at least, he was one of
the <I>first three;</I> not the first alone, but one of the first
fleece of Christians, that the region of Achaia afforded.</P>
<P> &nbsp; &nbsp; &nbsp;
3. Concerning Mary, and some others who were laborious in that which is
good, industrious Christians: <I>Mary,</I> who <I>bestowed much labour
on us.</I> True love never sticks at labour, but rather takes a
pleasure in it; where there is much love there will be much labour.
Some think this Mary had been at some of those places where Paul was,
though now removed to Rome, and had personally ministered to him;
others think Paul speaks of her labour as bestowed upon him because it
was bestowed upon his friends and fellow-labourers, and he took what
was done to them as done to himself. He says of Tryphena and Tryphosa,
two useful women in their places, that they laboured in the Lord
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:12"><I>v.</I> 12</A>),
and of the beloved Persis, another good woman, that she laboured much
in the Lord, more than others, abounding more in the work of the
Lord.</P>
<P> &nbsp; &nbsp; &nbsp;
4. Concerning Andronicus and Junia,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:7"><I>v.</I> 7</A>.
Some take them for a man and his wife, and the original will well
enough bear it; and, considering the name of the latter, this is more
probable than that they should be two men, as others think, and
brethren. Observe,
(1.) They were Paul's <I>cousins,</I> akin to him; so was Herodion,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:11"><I>v.</I> 11</A>.
Religion does not take away, but rectifies, sanctifies, and improves,
our respect to our kindred, engaging us to lay out ourselves most for
their good, and to rejoice in them the more, when we find them related
to Christ by faith.
(2.) They were his fellow-prisoners. Partnership in suffering
sometimes does much towards the union of souls and the knitting of
affections. We do not find in the story of the Acts any imprisonment of
Paul before the writing of this epistle, but that at Philippi,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+16:23">Acts xvi. 23</A>.
But Paul was <I>in prisons more frequent</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+11:23">2 Cor. xi. 23</A>),
in some of which, it seems, he met with his friends Andronicus and
Junia, yoke-fellows, as in other things, so in suffering for Christ and
bearing his yoke.
(3.) They were <I>of note among the apostles,</I> not so much perhaps
because they were persons of estate and quality in the world as because
they were eminent for knowledge, and gifts, and graces, which made them
famous among the apostles, who were competent judges of those things,
and were endued with a spirit of discerning not only the sincerity, but
the eminency, of Christians.
(4.) <I>Who also were in Christ before me,</I> that is, were converted
to the Christian faith. In time they had the start of Paul, though he
was converted the next year after Christ's ascension. How ready was
Paul to acknowledge in others any kind of precedency!</P>
<P> &nbsp; &nbsp; &nbsp;
5. Concerning Apelles, who is here said to be <I>approved in Christ</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:10"><I>v.</I> 10</A>),
a high character! He was one of known integrity and sincerity in his
religion, one that had been tried; his friends and enemies had tried
him, and he was as gold. He was of approved knowledge and judgment,
approved courage and constancy; a man that one might trust and repose a
confidence in.</P>
<P> &nbsp; &nbsp; &nbsp;
6. Concerning Aristobulus and Narcissus; notice is taken of their
household,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:10,11"><I>v.</I> 10, 11</A>.
Those of their household who <I>are in the Lord</I> (as it is limited,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:11"><I>v.</I> 11</A>),
that were Christians. How studious was Paul to leave none out of his
salutations that he had any knowledge of or acquaintance with!
Aristobulus and Narcissus themselves, some think, were absent, or
lately dead; others think they were unbelievers, and such as did not
themselves embrace Christianity; so Pareus: and some think this
Narcissus was the same with one of that name who is frequently
mentioned in the life of Claudius, as a very rich man that had a great
family, but was very wicked and mischievous. It seems, then, there were
some good servants, or other retainers, even in the family of a wicked
man, a common case,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:1,Ro+16:2">1 Tim. vi. 1.
Compare <I>v.</I> 2</A>.
The poor servant is called, and chosen, and faithful, while the rich
master is passed by, and left to perish in unbelief. Even so, Father,
because it seemed good unto thee.</P>
<P> &nbsp; &nbsp; &nbsp;
7. Concerning Rufus
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:13"><I>v.</I> 13</A>),
<I>chosen in the Lord.</I> He was a choice Christian, whose gifts and
graces evinced that he was eternally chosen in Christ Jesus. He was one
of a thousand for integrity and holiness.--<I>And his mother and
mine,</I> his mother by nature and mine by Christian love and spiritual
affection; as he calls Phebe his sister, and teaches Timothy to treat
the elder women as mothers,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+5:2">1 Tim. v. 2</A>.
This good woman, upon some occasion or other, had been as a mother to
Paul, in caring for him, and comforting him; and Paul here gratefully
owns it, and calls her mother.</P>
<P> &nbsp; &nbsp; &nbsp;
8. Concerning the rest this is observable, that he salutes the
<I>brethren who are with them</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:14"><I>v.</I> 14</A>),
and the <I>saints who are with them</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:15"><I>v.</I> 15</A>),
with them in family-relations, with them in the bond of Christian
communion. It is the good property of saints to delight in being
together; and Paul thus joins them together in his salutations to
endear them one to another. Lest any should find themselves aggrieved,
as if Paul had forgotten them, he concludes with the remembrance of the
rest, as brethren and saints, though not named. In Christian
congregations there should be smaller societies linked together in love
and converse, and taking opportunities of being often together. Among
all those to whom Paul sends greeting here is not a word of Peter,
which gives occasion to suspect that he was not bishop of Rome, as the
Papists say he was; for, if he was, we cannot but suppose him resident,
or at least how could Paul write so long an epistle to the Christians
there, and take no notice of him?</P>
<P> &nbsp; &nbsp; &nbsp;
<I>Lastly,</I> He concludes with the recommendation of them to the love
and embraces one of another: <I>Salute one another with a holy
kiss.</I> Mutual salutations, as they express love, so they increase
and strengthen love, and endear Christians one to another: therefore
Paul here encourages the use of them, and only directs that they may be
holy--a chaste kiss, in opposition to that which is wanton and
lascivious; a sincere kiss, in opposition to that which is treacherous
and dissembling, as Judas's, when he betrayed Christ with a kiss. He
adds, in the close, a general salutation to them all, in the name of
the churches of Christ
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:16"><I>v.</I> 16</A>):
"<I>The churches of Christ salute you;</I> that is, the churches which
I am with, and which I am accustomed to visit personally, as knit
together in the bonds of the common Christianity, desire me to testify
their affection to you and good wishes for you." This is one way of
maintaining the communion of saints.</P>
<A NAME="Ro16_17"> </A>
<A NAME="Ro16_18"> </A>
<A NAME="Ro16_19"> </A>
<A NAME="Ro16_20"> </A>
<A NAME="Sec2"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>Apostolic Salutations.</I></FONT></TD>
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A.&nbsp;D.</FONT>&nbsp;58.</TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>17 Now I beseech you, brethren, mark them which cause divisions
and offences contrary to the doctrine which ye have learned; and
avoid them.
&nbsp; 18 For they that are such serve not our Lord Jesus Christ, but
their own belly; and by good words and fair speeches deceive the
hearts of the simple.
&nbsp; 19 For your obedience is come abroad unto all <I>men.</I> I am glad
therefore on your behalf: but yet I would have you wise unto that
which is good, and simple concerning evil.
&nbsp; 20 And the God of peace shall bruise Satan under your feet
shortly. The grace of our Lord Jesus Christ <I>be</I> with you. Amen.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
The apostle having endeavoured by his endearing salutations to unite
them together, it was not improper to subjoin a caution to take heed of
those whose principles and practices were destructive to Christian
love. And we may observe,</P>
<P> &nbsp; &nbsp; &nbsp;
I. The caution itself, which is given in the most obliging manner that
could be: <I>I beseech you, brethren.</I> He does not will and command,
as one that lorded it over God's heritage, but for love's sake
beseeches. How earnest, how endearing, are Paul's exhortations! He
teaches them,
1. To see their danger: Mark those who cause divisions <I>and
offences.</I> Our Master had himself foretold that divisions and
offences would come, but had entailed a woe on those by whom they come
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+18:7">Matt. xviii. 7</A>),
and against such we are here cautioned. Those who burden the church
with dividing and offending impositions, who uphold and enforce those
impositions, who introduce and propagate dividing and offending
notions, which are erroneous or justly suspected, who out of pride,
ambition, affectation of novelty, or the like, causelessly separate
from their brethren, and by perverse disputes, censures, and evil
surmisings, alienate the affections of Christians one from
another--these cause divisions and offences, contrary to, or different
from (for that also is implied, it is <B><I>para ten didachen</I></B>),
the <I>doctrine which we have learned.</I> Whatever varies from the
form of sound doctrine which we have in the scriptures opens a door to
divisions and offences. If truth be once deserted, unity and peace will
not last long. Now, <I>mark</I> those that thus cause divisions,
<B><I>skopein.</I></B> Observe them, the method they take, the end they
drive at. There is need of a piercing watchful eye to discern the
danger we are in from such people; for commonly the pretences are
plausible, when the projects are very pernicious. Do not look only at
the divisions and offences, but run up those streams to the fountain,
and mark those that cause them, and especially that in them which
causes these divisions and offences, those lusts on each side whence
come these wars and fightings. A danger discovered is half prevented.
2. To shun it: "<I>Avoid them.</I> Shun all necessary communion and
communication with them, lest you be leavened and infected by them. Do
not strike in with any dividing interests, nor embrace any of those
principles or practices which are destructive to Christian love and
charity, or to the truth which is according to godliness.--<I>Their
word will eat as doth a canker.</I>" Some think he especially warns
them to take heed of the judaizing teachers, who, under convert of the
Christian name, kept up the Mosaical ceremonies, and preached the
necessity of them, who were industrious in all places to draw disciples
after them, and whom Paul in most of his epistles cautions the churches
to take heed of.</P>
<P> &nbsp; &nbsp; &nbsp;
II. The reasons to enforce this caution.</P>
<P> &nbsp; &nbsp; &nbsp;
1. Because of the pernicious policy of these seducers,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:18"><I>v.</I> 18</A>.
The worse they are, the more need we have to watch against them. Now
observe his description of them, in two things:--
(1.) The master they serve: not <I>our Lord Jesus Christ.</I> Though
they call themselves Christians, they do not serve Christ; do not aim
at his glory, promote his interest, nor do his will, whatever they
pretend. How many are there who call Christ Master and Lord, that are
far from serving him! But they <I>serve their own belly</I>--their
carnal, sensual, secular interests. It is some base lust or other that
they are pleasing; pride, ambition, covetousness, luxury,
lasciviousness, these are the designs which they are really carrying
on. Their <I>God is their belly,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+3:19">Phil. iii. 19</A>.
What a base master do they serve, and how unworthy to come in
competition with Christ, that serve their own bellies, that make gain
their godliness, and the gratifying of a sensual appetite the very
scope and business of their lives, to which all other purposes and
designs must truckle and be made subservient.
(2.) The method they take to compass their design: <I>By good words and
fair speeches they deceive the hearts of the simple.</I> Their words
and speeches have a show of holiness and zeal for God (it is an easy
thing to be godly from the teeth outward), and show of kindness and
love to those into whom they instil their corrupt doctrines, accosting
them courteously when they intend them the greatest mischief. Thus by
good words and fair speeches the serpent beguiled Eve. Observe, They
corrupt their heads by deceiving their hearts, pervert their judgments
by slyly insinuating themselves into their affections. We have a great
need therefore to keep our hearts with all diligence, especially when
seducing spirits are abroad.</P>
<P> &nbsp; &nbsp; &nbsp;
2. Because of the peril we are in, through our proneness and aptness to
be inveigled and ensnared by them: "For <I>your obedience has come
abroad unto all men</I>--you are noted in all the churches for a
willing, tractable, complying people." And,
(1.) Therefore, because it was so, these seducing teachers would be the
more apt to assault them. The devil and his agents have a particular
spite against flourishing churches and flourishing souls. The ship that
is known to be richly laden is most exposed to privateers. The
adversary and enemy covets such a prey, therefore look to yourselves,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Jo+1:8">2 John <I>v.</I> 8</A>.
"The false teachers hear that you are an obedient people, and therefore
they will be likely to come among you, to see if you will be obedient
to them." It has been the common policy of seducers to set upon those
who are softened by convictions, and begin to enquire what they shall
do, because such do most easily receive the impressions of their
opinions. Sad experience witnesses how many who have begun to ask the
way to Zion, with their faces thitherward, have fatally split upon this
rock, which proves it to be much the duty of ministers, with a double
care, to feed the lambs of the flock, to lay a good foundation, and
gently to lead those that are with young.
(2.) Though it were so, yet they were in danger from these seducers.
This Paul suggests with a great deal of modesty and tenderness; not as
one suspicious of them, but as one solicitous for them: "You
<I>obedience has come abroad unto all men;</I> we grant this and
rejoice in it: <I>I am glad therefore on your behalf.</I>" Thus does he
insinuate their commendation, the better to make way for the caution. A
holy jealousy of our friends may very well comport with a holy joy in
them. "You think yourselves a very happy people, and so do I too: but
for all that you must not be secure: <I>I would have you wise unto that
which is good, and simple concerning evil.</I> You are a willing
good-natured people, but you had best take heed of being imposed upon
by those seducers." A pliable temper is good when it is under good
government; but otherwise it may be very ensnaring; and therefore he
gives two general rules:--
[1.] To be <I>wise unto that which is good,</I> that is, to be skilful
and intelligent in the truths and ways of God. "Be wise to try the
spirits, to prove all things, and then to hold fast that only which is
good." There is need of a great deal of wisdom in our adherence to good
truths, and good duties, and good people, lest in any of these we be
imposed upon and deluded. <I>Be ye therefore wise as serpents</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+10:16">Matt. x. 16</A>),
wise to discern that which is really good and that which is
counterfeit; wise to distinguish things that differ, to improve
opportunities. While we are in the midst of so many deceivers, we have
great need of that wisdom of the prudent which is to understand his
way,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+14:8">Prov. xiv. 8</A>.
[2.] To be <I>simple concerning evil</I>--so wise as not to be
<I>deceived,</I> and yet so simple as not to be deceivers. It is a holy
simplicity, not to be able to contrive, nor palliate, nor carry on, any
evil design; <B><I>akeraious</I></B>--<I>harmless,</I> unmixed,
inoffensive. <I>In malice be you children,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:20">1 Cor. xiv. 20</A>.
The wisdom of the serpent becomes Christians, but not the subtlety of
the old serpent. We must withal <I>be harmless as doves.</I> That is a
wisely simple man that knows not how to do any thing against the truth.
Now Paul was the more solicitous for the Roman church, that it might
preserve its integrity, because it was so famous; it was a city upon a
hill, and many eyes were upon the Christians there, so that an error
prevailing there would be a bad precedent, and have an ill influence
upon other churches: as indeed it has since proved in fact, the great
apostasy of the latter days taking its rise from that capital city. The
errors of leading churches are leading errors. When the bishop of Rome
fell as a <I>great star</I> from heaven
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+8:10">Rev. viii. 10</A>),
<I>his tail drew a third part of the stars</I> after him,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+12:4">Rev. xii. 4</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
3. Because of the promise of God, that we shall have victory at last,
which is given to quicken and encourage, not to supersede, our watchful
cares and vigorous endeavours. It is a very sweet promise
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:20"><I>v.</I> 20</A>):
<I>The God of peace shall bruise Satan under your feet.</I></P>
<P> &nbsp; &nbsp; &nbsp;
(1.) The titles he gives to God: <I>The God of peace,</I> the author
and giver of all good. When we come to God for spiritual victories, we
must not only eye him as the Lord of hosts, whose all power is, but as
the God of peace, a God at peace with us, speaking peace to us, working
peace in us, creating peace for us. Victory comes from God more as the
God of peace than as the God of war; for, in all our conflicts, peace
is the thing we must contend for. God, as the God of peace, will
restrain and vanquish all those that cause divisions and offences, and
so break and disturb the peace of the church.</P>
<P> &nbsp; &nbsp; &nbsp;
(2.) The blessing he expects from God--a victory over Satan. If he mean
primarily those false doctrines and seducing spirits spoken of before,
of which Satan was the prime founder and author, yet doubtless, it
comprehends all the other designs and devices of Satan against souls,
to defile, disturb, and destroy them, all his attempts to keep us from
the purity of heaven, the peace of heaven here, and the possession of
heaven hereafter. Satan tempting and troubling, acting as a deceiver
and as a destroyer, the <I>God of peace</I> will <I>bruise under our
feet.</I> He had cautioned them before against simplicity: now they,
being conscious of their own great weakness and folly, might think,
"How shall we evade and escape these snares that are laid for us? Will
not these adversaries of our souls be at length too hard for us?" "No,"
says he, "fear not; though you cannot overcome in your own strength and
wisdom, yet the God of peace will do it for you; and through him that
loved us we shall be more than conquerors."
[1.] The victory shall be complete: <I>He shall bruise Satan under your
feet,</I> plainly alluding to the first promise the Messiah made in
paradise
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+3:15">Gen. iii. 15</A>),
that the seed of the woman should break the serpent's head, which is in
the fulfilling every day, while the saints are enabled to resist and
overcome the temptations of Satan, and will be perfectly fulfilled
when, in spite of all the powers of darkness, all that belong to the
election of grace shall be brought triumphantly to glory. When Joshua
had conquered the kings of Canaan, he called the captains of Israel to
set their feet upon the necks of those kings
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jos+10:24">Josh. x. 24</A>),
so will Christ, our Joshua, enable all his faithful servants and
soldiers to set their feet upon Satan's neck, to trample upon, and
triumph over, their spiritual enemies. Christ hath overcome for us;
disarmed the strong man armed, broken his power, and we have nothing to
do but to pursue the victory and divide the spoil. Let this quicken us
to our spiritual conflict, to fight the good fight of faith--we have to
do with a conquered enemy, and the victory will be perfect shortly.
[2.] The victory shall be speedy: He shall do it <I>shortly.</I> Yet a
little while, and he that shall come will come. He hath said it,
<I>Behold, I come quickly.</I> When Satan seems to have prevailed, and
we are ready to give up all for lost, then will the God of peace cut
the work short in righteousness. It will encourage soldiers when they
know the war will be at an end quickly, in such a victory. Some refer
it to the happy period of their contentions in true love and unity;
others to the period of the church's persecutions in the conversion of
the powers of the empire to Christianity, when the bloody enemies of
the church were subdued and trampled on by Constantine, and the church
under his government. It is rather to be applied to the victory which
all the saints shall have over Satan when they come to heaven, and
shall be for ever out of his reach, together with the present victories
which through grace they obtain in earnest of that. Hold out therefore,
faith and patience, yet a little while; when we have once got through
the Red Sea, we shall see our spiritual enemies dead on the shore, and
triumphantly sing the song of Moses and the song of the Lamb. To this
therefore he subjoins the benediction, <I>The grace of our Lord Jesus
Christ be with you</I>--the good-will of Christ towards you, the good
work of Christ in you. This will be the best preservative against the
snares of heretics, and schismatics, and false teachers. If the grace
of Christ be with us, who can be against us so as to prevail? <I>Be
strong therefore in the grace which is in Christ Jesus.</I> Paul, not
only as a friend, but as a minister and an apostle, who had received
grace for grace, thus with authority blesses them with this blessing,
and repeats it,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:24"><I>v.</I> 24</A>.</P>
<A NAME="Ro16_21"> </A>
<A NAME="Ro16_22"> </A>
<A NAME="Ro16_23"> </A>
<A NAME="Ro16_24"> </A>
<A NAME="Sec3"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>Apostolic Salutations.</I></FONT></TD>
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A.&nbsp;D.</FONT>&nbsp;58.</TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>21 Timotheus my workfellow, and Lucius, and Jason, and
Sosipater, my kinsmen, salute you.
&nbsp; 22 I Tertius, who wrote <I>this</I> epistle, salute you in the Lord.
&nbsp; 23 Gaius mine host, and of the whole church, saluteth you.
Erastus the chamberlain of the city saluteth you, and Quartus a
brother.
&nbsp; 24 The grace of our Lord Jesus Christ <I>be</I> with you all. Amen.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
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: <I>Timotheus my work-fellow.</I> 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 <I>Lucius,</I> probably Lucius of Cyrene, a noted man in the
church of Antioch
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+13:1">Acts xiii. 1</A>),
as Jason was at Thessalonica, where he suffered for entertaining Paul
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+17:5,6">Acts xvii. 5, 6</A>):
and <I>Sosipater,</I> supposed to be the same with Sopater of Berea,
mentioned
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+20:4">Acts xx. 4</A>.
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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:22"><I>v.</I> 22</A>):
<I>I Tertius, who wrote this epistle.</I> 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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:11">Gal. vi. 11</A>):
<B><I>pelikois grammasi</I></B>--<I>with what kind of letters.</I>
Perhaps this Tertius was the same with Silas; for Silas (as some think)
signifies <I>the third</I> in Hebrew, as <I>Tertius</I> 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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:23"><I>v.</I> 23</A>):
<I>Gaius my host.</I> It is uncertain whether this was Gaius of Derbe
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+20:4">Acts xx. 4</A>),
or Gaius of Macedonia
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+19:29">Acts xix. 29</A>),
or rather Gaius of Corinth
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+1:14">1 Cor. i. 14</A>),
and whether any of these was he to whom John wrote his
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=3Jo+1:1">third epistle</A>.
However, Paul commends him for his great hospitality; not only my host,
but of the <I>whole church</I>--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. <I>Erastus, the chamberlain of the city</I> 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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+19:22">Acts xix. 22</A>),
and is mentioned
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+4:20">2 Tim. iv. 20</A>.
It was no disparagement to the chamberlain of the city to be a preacher
of the gospel of Christ. <I>Quartus</I> is likewise mentioned, and
called a brother; for as one is our Father, even Christ, so all we are
brethren.</P>
<A NAME="Ro16_25"> </A>
<A NAME="Ro16_26"> </A>
<A NAME="Ro16_27"> </A>
<A NAME="Sec4"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>Description of the Gospel; The Apostle's Doxology.</I></FONT></TD>
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A.&nbsp;D.</FONT>&nbsp;58.</TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>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,
&nbsp; 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:
&nbsp; 27 To God only wise, <I>be</I> glory through Jesus Christ for ever.
Amen.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
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,</P>
<P> &nbsp; &nbsp; &nbsp;
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: <I>To establish
you according to my gospel.</I> 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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+17:20">John xvii. 20</A>),
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.</P>
<P> &nbsp; &nbsp; &nbsp;
1. It is the <I>preaching of Jesus Christ.</I> Christ was the preacher
of it himself; it began to be spoken by the Lord,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+2:3">Heb. ii. 3</A>.
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.</P>
<P> &nbsp; &nbsp; &nbsp;
2. <I>It is the revelation of the mystery which was kept secret since
the world began, and by the scriptures of the prophets made known.</I>
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+3:16">1 Tim. iii. 16</A>.
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,</P>
<P> &nbsp; &nbsp; &nbsp;
(1.) This mystery was kept secret since the world began: <B><I>chronois
aioniois sesigemenou.</I></B> It was <I>wrapped up in silence from
eternity;</I> so some--<I>a temporibus &aelig;ternis;</I> 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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+3:9">Eph. iii. 9</A>.
Or, <I>since the world began,</I> 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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+3:13">2 Cor. iii. 13</A>.
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,</P>
<P> &nbsp; &nbsp; &nbsp;
(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, <I>before many people, and
nations, and tongues.</I> I refer to
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+10:11">Rev. x. 11</A>,
which this explains. Now Christ appears to have been the treasure hid
in the field of the Old Testament. To him bear <I>all the prophets
witness.</I> See
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+24:27">Luke xxiv. 27</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
(3.) It is manifested <I>according to the commandment of the
everlasting God</I>--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. <I>The everlasting
God.</I> 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.</P>
<P> &nbsp; &nbsp; &nbsp;
(4.) It is <I>made known to all nations for the obedience of faith.</I>
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+6:7">Acts vi. 7</A>),
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.</P>
<P> &nbsp; &nbsp; &nbsp;
II. A doxology to that God whose gospel it is, ascribing glory to him
for ever
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:27"><I>v.</I> 27</A>),
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,</P>
<P> &nbsp; &nbsp; &nbsp;
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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:25"><I>v.</I> 25</A>):
<I>To him that is of power to establish you.</I> 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
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:24">Jude 24</A>,
<I>To him that is able to keep you from falling.</I> 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
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:5,Joh+10:29">1 Pet. i. 5; John x. 29</A>.
(2.) His wisdom
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:27"><I>v.</I> 27</A>):
<I>To God only wise.</I> 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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:17">James i. 17</A>):
with him are strength and wisdom, the deceived and deceiver are
his.</P>
<P> &nbsp; &nbsp; &nbsp;
2. The Mediator of this praise: <I>Through Jesus Christ. To God only
wise through Jesus Christ;</I> 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, <I>glory
through Jesus Christ.</I> 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.</P>
<!-- (End Body) -->
<HR>
<TABLE WIDTH="100%">
<TR>
<TD ALIGN="LEFT" VALIGN="TOP">
[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
[<A HREF="MHC45015.HTM">Previous</A>]
<TD ALIGN="RIGHT" VALIGN="TOP">
Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
</TABLE>
<HR>
<TABLE WIDTH="100%">
<TR>
<TD ALIGN="CENTER" VALIGN="BOTTOM">
<!--Matthew_Henry's_Commentary_on_the_Whole_Bible:_Romans_XVI.--><a href="http://www.biblesnet.com" target="_blank"><b>Back to Bibles Net . Com - Online Christian Library </b></a><br>
<a href="http://biblesnet.com/download.html" target="_blank"><br>
<b>Matthew Henry's Complete Commentary - Free Download</b></a><br>
<br>
<A HREF="http://biblesnet.com/contactus.html" target="_blank"><strong>Contact Us </strong></A><br>
</TD></TR></TABLE>
<HR>
</BODY>
</HTML>
Reference in New Issue Copy Permalink