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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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[<A HREF="MHC45015.HTM">Previous</A>]
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<TD ALIGN="RIGHT" VALIGN="TOP">
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>R O M A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XVI.</FONT>
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<P>
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Paul is now concluding this long and excellent epistle, and he does it
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with a great deal of affection. As in the main body of the epistle he
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appears to have been a very knowing man, so in these appurtenances of
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it he appears to have been a very loving man. So much knowledge and so
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much love are a very rare, but (where they exist) a very excellent and
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amiable--composition; for what is heaven but knowledge and love made
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perfect? It is observable how often Paul speaks as if he were
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concluding, and yet takes fresh hold again. One would have thought that
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solemn benediction which closed the foregoing chapter should have ended
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the epistle; and yet here he begins again, and in this chapter he
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repeats the blessing
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:20">ver. 20</A>),
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"The grace of our Lord Jesus Christ be with you, Amen." And yet he has
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something more to say; nay, again he repeats the blessing
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:24">ver. 24</A>),
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and yet has not done; an expression of his tender love. These repeated
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benedictions, which stand for valedictions, speak Paul loth to part.
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Now, in this closing chapter, we may observe,
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I. His recommendation of one friend to the Roman Christians, and his
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particular salutation of several among them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:1-16">ver. 1-16</A>.
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II. A caution to take heed of those who caused divisions,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:17-20">ver. 17-20</A>.
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III. Salutations added from some who were with Paul,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:21-24">ver. 21-24</A>.
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IV. He concludes with a solemn celebration of the glory of God,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:25-27">ver. 25-27</A>.</P>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Friendly Salutations; Apostolic Salutations.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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<P>
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<FONT SIZE=+1>1 I commend unto you Phebe our sister, which is a servant of
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the church which is at Cenchrea:
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2 That ye receive her in the Lord, as becometh saints, and that
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ye assist her in whatsoever business she hath need of you: for
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she hath been a succourer of many, and of myself also.
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3 Greet Priscilla and Aquila my helpers in Christ Jesus:
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4 Who have for my life laid down their own necks: unto whom not
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only I give thanks, but also all the churches of the Gentiles.
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5 Likewise <I>greet</I> the church that is in their house. Salute my
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wellbeloved Epenetus, who is the firstfruits of Achaia unto
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Christ.
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6 Greet Mary, who bestowed much labour on us.
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7 Salute Andronicus and Junia, my kinsmen, and my
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fellowprisoners, who are of note among the apostles, who also
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were in Christ before me.
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8 Greet Amplias my beloved in the Lord.
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9 Salute Urbane, our helper in Christ, and Stachys my beloved.
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10 Salute Apelles approved in Christ. Salute them which are of
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Aristobulus' <I>household.</I>
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11 Salute Herodion my kinsman. Greet them that be of the
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<I>household</I> of Narcissus, which are in the Lord.
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12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute
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the beloved Persis, which laboured much in the Lord.
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13 Salute Rufus chosen in the Lord, and his mother and mine.
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14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and
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the brethren which are with them.
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15 Salute Philologus, and Julia, Nereus, and his sister, and
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Olympas, and all the saints which are with them.
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16 Salute one another with a holy kiss. The churches of Christ
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salute you.
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</FONT></P>
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<P>
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Such remembrances as these are usual in letters between friends; and
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yet Paul, by the savouriness of his expressions, sanctifies these
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common compliments.</P>
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<P>
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I. Here is the recommendation of a friend, by whom (as some think) this
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epistle was sent--one <I>Phebe,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:1,2"><I>v.</I> 1, 2</A>.
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It should seem that she was a person of quality and estate, who had
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business which called her to Rome, where she was a stranger; and
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therefore Paul recommends her to the acquaintance of the Christians
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there: an expression of his true friendship to her. Paul was as well
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skilled in the art of obliging as most men. True religion, rightly
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received, never made any man uncivil. Courtesy and Christianity agree
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well together. It is not in compliment to her, but in sincerity,
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that,</P>
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<P>
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1. He gives a very good character of her.
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(1.) As a sister to Paul: <I>Phebe our sister;</I> not in nature, but
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in grace; not in affinity or consanguinity, but in pure Christianity:
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his own sister in the faith of Christ, loving Paul, and beloved of him,
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with a pure and chaste and spiritual love, as a sister; for there is
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neither male nor female, but all are one in Christ Jesus,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+3:28">Gal. iii. 28</A>.
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Both Christ and his apostles had some of their best friends among the
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devout (and upon that account honourable) women.
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(2.) As a <I>servant to the church at Cenchrea:</I>
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<B><I>diakonon,</I></B> a servant by office, a stated servant, not to
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preach the word (that was forbidden to women), but in acts of charity
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and hospitality. Some think she was one of the widows that ministered
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to the sick and were taken into the church's number,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+5:9">1 Tim. v. 9</A>.
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But those were old and poor, whereas Phebe seems to have been a person
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of some account; and yet it was no disparagement to her to be a servant
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to the church. Probably they used to meet at her house, and she
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undertook the care of entertaining the ministers, especially strangers.
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Every one in his place should strive to serve the church, for therein
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he serves Christ, and it will turn to a good account another day.
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Cenchrea was a small sea-port town adjoining to Corinth, about twelve
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furlongs distant. Some think there was a church there, distinct from
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that at Corinth, though, being so near, it is very probable that the
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church of Corinth is called <I>the church of Cenchrea,</I> because
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their place of meeting might be there, on account of the great
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opposition to them in the city
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+18:12">Acts xviii. 12</A>),
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as at Philippi they met out of the city by the water-side,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+16:13">Acts xvi. 13</A>.
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So the reformed church of Paris might be called <I>the church at
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Charenton,</I> where they formerly met, out of the city.
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(3.) As a <I>succourer of many,</I> and particularly of Paul,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:2"><I>v.</I> 2</A>.
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She relieved many that were in want and distress--a good copy for women
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to write after that have ability. she was kind to those that needed
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kindness, intimated in her succouring them; and her bounty was
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extensive, she was a succourer of many. Observe the gratitude of Paul
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in mentioning her particular kindness to him: <I>And to myself
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also.</I> Acknowledgment of favours is the least return we can make. It
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was much to her honour that Paul left this upon record; for wherever
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this epistle is read her kindness to Paul is told for a memorial of
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her.</P>
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<P>
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2. He recommends her to their care and kindness, as one worthy to be
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taken notice of with peculiar respect.
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(1.) "<I>Receive her in the Lord.</I> Entertain her; bid her welcome."
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This pass, under Paul's hand, could not but recommend her to any
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Christian church. "<I>Receive her in the Lord,</I>" that is, "for the
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Lord's sake; receive her as a servant and friend of Christ." <I>As it
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becometh saints</I> to receive, who love Christ, and therefore love all
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that are his for his sake; or, as <I>becometh saints</I> to be
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received, with love and honour and the tenderest affection. There may
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be occasion sometimes to improve our interest in our friends, not only
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for ourselves, but for others also, <I>interest</I> being a price in
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the hand for doing good.
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(2.) <I>Assist her in whatsoever business she has need of you.</I>
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Whether she had business of trade, or law-business at the court, is not
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material; however being a woman, a stranger, a Christian, she had need
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of help: and Paul engaged them to be assistant to her. It becomes
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Christians to be helpful one to another in their affairs, especially to
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be helpful to strangers; for we are members one of another and we know
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not what need of help we may have ourselves. Observe, Paul bespeaks
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help for one that had been so helpful to many; he that watereth shall
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be watered also himself.</P>
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<P>
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II. Here are commendations to some particular friends among those to
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whom he wrote, more than in any other of the epistles. Though the care
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of all the churches came upon Paul daily, enough to distract an
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ordinary head, yet he could retain the remembrance of so many; and his
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heart was so full of love and affection as to send salutations to each
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of them with particular characters of them, and expressions of love to
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them and concern for them. <I>Greet</I> them, <I>salute</I> them; it is
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the same word, <B><I>aspasasthe.</I></B> "Let them know that I remember
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them, and love them, and wish them well." There is something observable
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in several of these salutations.</P>
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<P>
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1. Concerning Aquila and Priscilla, a famous couple, that Paul had a
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special kindness for. They were originally of Rome, but were banished
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thence by the edict of Claudius,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+18:2">Acts xviii. 2</A>.
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At Corinth, Paul became acquainted with them, wrought with them at the
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trade of tent-making; after some time, when the edge of that edict was
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rebated, they returned to Rome, and thither he now sends commendations
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to them. He calls them his <I>helpers in Christ Jesus,</I> by private
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instructions and converse furthering the success of Paul's public
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preaching, one instance of which we have in their instructing Apollos,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+18:26">Acts xviii. 26</A>.
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Those are helpers to faithful ministers that lay out themselves in
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their families and among their neighbours to do good to souls. Nay,
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they did not only do much, but they ventured much, for Paul: They have
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<I>for my life laid down their own necks.</I> They exposed themselves
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to secure Paul, hazarded their own lives for the preservation of his,
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considering how much better they might be spared than he. Paul was in a
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great deal of danger at Corinth, while he sojourned with them; but they
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sheltered him, though they thereby made themselves obnoxious to the
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enraged multitudes,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+18:12,17">Acts xviii. 12, 17</A>.
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It was a good while ago that they had done Paul this kindness; and yet
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he speaks as feelingly of it as if it had been but yesterday. <I>To
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whom</I> (says he) <I>not only I give thanks, but also all the churches
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of the Gentiles;</I> who were all beholden to these good people for
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helping to save the life of him that was the apostle of the Gentiles.
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Paul mentions this, to engage the Christians at Rome to be the more
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kind to Aquila and Priscilla. He sends likewise greeting to the
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<I>church in their house,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:5"><I>v.</I> 5</A>.
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It seems then, a church in a house is no such absurd thing as some make
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it to be. Perhaps there was a congregation of Christians that used to
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meet at their house at stated times; and then, no doubt, it was, like
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the house of Obed-Edom, blessed for the ark's sake. Others think that
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the church was no more than a religious, pious, well-governed family,
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that kept up the worship of God. Religion, in the power of it, reigning
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in a family, will turn a house into a church. And doubtless it had a
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good influence upon this that Priscilla the good wife of the family was
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so very eminent and forward in religion, so eminent that she is often
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named first. A virtuous woman, that looks well to the ways of her
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household, may do much towards the advancement of religion in a family.
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When Priscilla and Aquila were at Ephesus, though but sojourners there,
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yet there also they had a church in their house,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+16:19">1 Cor. xvi. 19</A>.
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A truly godly man will be careful to take religion along with him
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wherever he goes. When Abraham removed his tent, he renewed his altar,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+13:18">Gen. xiii. 18</A>.</P>
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<P>
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2. Concerning Epenetus,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:5"><I>v.</I> 5</A>.
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He calls him his <I>well-beloved.</I> Where the law of love is in the
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heart the law of kindness will be in the tongue. Endearing language
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should pass among Christians to express love, and to engage love. So he
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calls Amplias, <I>beloved in the Lord,</I> with true Christian love for
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Christ's sake; and Stachys, his <I>beloved:</I> a sign that Paul had
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been in the third heaven, he was so much made up of love. Of Epenetus
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it is further said that he was the <I>first-fruit of Achaia unto
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Christ;</I> not only one of the most eminent believers in that country,
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but one of the first that was converted to the faith of Christ: one
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that was offered up to God by Paul, as the first-fruits of his ministry
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there; an earnest of a great harvest; for in Corinth, the chief city of
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Achaia, God had much people,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+18:10">Acts xviii. 10</A>.
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Special respect is to be paid to those that set out early, and come to
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work in the vineyard at the first hour, at the first call. The
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<I>household of Stephanas</I> is likewise said to be the
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<I>first-fruits of Achaia,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+16:15">1 Cor. xvi. 15</A>.
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Perhaps Epenetus was one of that household; or, at least, he was one of
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the <I>first three;</I> not the first alone, but one of the first
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fleece of Christians, that the region of Achaia afforded.</P>
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<P>
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3. Concerning Mary, and some others who were laborious in that which is
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good, industrious Christians: <I>Mary,</I> who <I>bestowed much labour
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on us.</I> True love never sticks at labour, but rather takes a
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pleasure in it; where there is much love there will be much labour.
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Some think this Mary had been at some of those places where Paul was,
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though now removed to Rome, and had personally ministered to him;
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others think Paul speaks of her labour as bestowed upon him because it
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was bestowed upon his friends and fellow-labourers, and he took what
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was done to them as done to himself. He says of Tryphena and Tryphosa,
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two useful women in their places, that they laboured in the Lord
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:12"><I>v.</I> 12</A>),
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and of the beloved Persis, another good woman, that she laboured much
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in the Lord, more than others, abounding more in the work of the
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Lord.</P>
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<P>
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4. Concerning Andronicus and Junia,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:7"><I>v.</I> 7</A>.
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Some take them for a man and his wife, and the original will well
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enough bear it; and, considering the name of the latter, this is more
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probable than that they should be two men, as others think, and
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brethren. Observe,
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(1.) They were Paul's <I>cousins,</I> akin to him; so was Herodion,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:11"><I>v.</I> 11</A>.
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Religion does not take away, but rectifies, sanctifies, and improves,
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our respect to our kindred, engaging us to lay out ourselves most for
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their good, and to rejoice in them the more, when we find them related
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to Christ by faith.
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(2.) They were his fellow-prisoners. Partnership in suffering
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sometimes does much towards the union of souls and the knitting of
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affections. We do not find in the story of the Acts any imprisonment of
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Paul before the writing of this epistle, but that at Philippi,
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<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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<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. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<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.
|
|
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.
|
|
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.
|
|
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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
II. The reasons to enforce this caution.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
(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. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>21 Timotheus my workfellow, and Lucius, and Jason, and
|
|
Sosipater, my kinsmen, salute you.
|
|
22 I Tertius, who wrote <I>this</I> 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 <I>be</I> with you all. Amen.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<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,
|
|
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, <I>be</I> glory through Jesus Christ for ever.
|
|
Amen.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(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 æternis;</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>
|
|
|
|
(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>
|
|
|
|
(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>
|
|
|
|
(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>
|
|
|
|
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>
|
|
|
|
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
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himself; for he is the spring and fountain of all the wisdom of the
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creatures, the Father of all the lights of wisdom that any creature can
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pretend to
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:17">James i. 17</A>):
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with him are strength and wisdom, the deceived and deceiver are
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his.</P>
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<P>
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2. The Mediator of this praise: <I>Through Jesus Christ. To God only
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wise through Jesus Christ;</I> so some. It is in and through Christ
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that God is manifested to the world as the only wise God; for he is the
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wisdom of God, and the power of God. Or rather, as we read it, <I>glory
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through Jesus Christ.</I> All the glory that passes from fallen man to
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God, so as to be accepted of him, must go through the hands of the Lord
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Jesus, in whom alone it is that our persons and performances are, or
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can be, pleasing to God. Of his righteousness therefore we must make
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mention, even of his only, who, as he is the Mediator of all our
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prayers, so he is, and I believe will be to eternity, the Mediator of
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all our praises.</P>
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