mh_parser/vol_split/45 - Romans/Chapter 16.xml

<div2 id="Rom.xvii" n="xvii" next="iCor" prev="Rom.xvi" progress="42.15%" title="Chapter XVI">
<h2 id="Rom.xvii-p0.1">R O M A N S.</h2>
<h3 id="Rom.xvii-p0.2">CHAP. XVI.</h3>
<p class="intro" id="Rom.xvii-p1">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 (<scripRef id="Rom.xvii-p1.1" osisRef="Bible:Rom.16.20" parsed="|Rom|16|20|0|0" passage="Ro 16:20">ver.
20</scripRef>), "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 (<scripRef id="Rom.xvii-p1.2" osisRef="Bible:Rom.16.24" parsed="|Rom|16|24|0|0" passage="Ro 16:24">ver. 24</scripRef>), 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, <scripRef id="Rom.xvii-p1.3" osisRef="Bible:Rom.16.1-Rom.16.16" parsed="|Rom|16|1|16|16" passage="Ro 16:1-16">ver. 1-16</scripRef>. II. A caution to take heed of
those who caused divisions, <scripRef id="Rom.xvii-p1.4" osisRef="Bible:Rom.16.17-Rom.16.20" parsed="|Rom|16|17|16|20" passage="Ro 16:17-20">ver.
17-20</scripRef>. III. Salutations added from some who were with
Paul, <scripRef id="Rom.xvii-p1.5" osisRef="Bible:Rom.16.21-Rom.16.24" parsed="|Rom|16|21|16|24" passage="Ro 16:21-24">ver. 21-24</scripRef>. IV. He
concludes with a solemn celebration of the glory of God, <scripRef id="Rom.xvii-p1.6" osisRef="Bible:Rom.16.25-Rom.16.27" parsed="|Rom|16|25|16|27" passage="Ro 16:25-27">ver. 25-27</scripRef>.</p>
<scripCom id="Rom.xvii-p1.7" osisRef="Bible:Rom.16" parsed="|Rom|16|0|0|0" passage="Ro 16" type="Commentary"/>
<scripCom id="Rom.xvii-p1.8" osisRef="Bible:Rom.16.1-Rom.16.16" parsed="|Rom|16|1|16|16" passage="Ro 16:1-16" type="Commentary"/><div class="Commentary" id="Bible:Rom.16.1-Rom.16.16">
<h4 id="Rom.xvii-p1.9">Friendly Salutations; Apostolic
Salutations. (<span class="smallcaps" id="Rom.xvii-p1.10">a.
d.</span> 58.)</h4>
<p class="passage" id="Rom.xvii-p2">1 I commend unto you Phebe our sister, which is
a servant of the church which is at Cenchrea:   2 That ye
receive her in the Lord, as becometh saints, and that ye assist her
in whatsoever business she hath need of you: for she hath been a
succourer of many, and of myself also.   3 Greet Priscilla and
Aquila my helpers in Christ Jesus:   4 Who have for my life
laid down their own necks: unto whom not only I give thanks, but
also all the churches of the Gentiles.   5 Likewise
<i>greet</i> the church that is in their house. Salute my
wellbeloved Epenetus, who is the firstfruits of Achaia unto Christ.
  6 Greet Mary, who bestowed much labour on us.   7
Salute Andronicus and Junia, my kinsmen, and my fellowprisoners,
who are of note among the apostles, who also were in Christ before
me.   8 Greet Amplias my beloved in the Lord.   9 Salute
Urbane, our helper in Christ, and Stachys my beloved.   10
Salute Apelles approved in Christ. Salute them which are of
Aristobulus' <i>household.</i>   11 Salute Herodion my
kinsman. Greet them that be of the <i>household</i> of Narcissus,
which are in the Lord.   12 Salute Tryphena and Tryphosa, who
labour in the Lord. Salute the beloved Persis, which laboured much
in the Lord.   13 Salute Rufus chosen in the Lord, and his
mother and mine.   14 Salute Asyncritus, Phlegon, Hermas,
Patrobas, Hermes, and the brethren which are with them.   15
Salute Philologus, and Julia, Nereus, and his sister, and Olympas,
and all the saints which are with them.   16 Salute one
another with a holy kiss. The churches of Christ salute you.</p>
<p class="indent" id="Rom.xvii-p3">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 class="indent" id="Rom.xvii-p4">I. Here is the recommendation of a friend,
by whom (as some think) this epistle was sent—one <i>Phebe,</i>
<scripRef id="Rom.xvii-p4.1" osisRef="Bible:Rom.16.1-Rom.16.2" parsed="|Rom|16|1|16|2" passage="Ro 16:1,2"><i>v.</i> 1, 2</scripRef>. 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 class="indent" id="Rom.xvii-p5">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, <scripRef id="Rom.xvii-p5.1" osisRef="Bible:Gal.3.28" parsed="|Gal|3|28|0|0" passage="Ga 3:28">Gal. iii. 28</scripRef>.
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, <scripRef id="Rom.xvii-p5.2" osisRef="Bible:1Tim.5.9" parsed="|1Tim|5|9|0|0" passage="1Ti 5:9">1 Tim. v. 9</scripRef>. 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 (<scripRef id="Rom.xvii-p5.3" osisRef="Bible:Acts.18.12" parsed="|Acts|18|12|0|0" passage="Ac 18:12">Acts xviii. 12</scripRef>), as at Philippi they met out
of the city by the water-side, <scripRef id="Rom.xvii-p5.4" osisRef="Bible:Acts.16.13" parsed="|Acts|16|13|0|0" passage="Ac 16:13">Acts
xvi. 13</scripRef>. 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,
<scripRef id="Rom.xvii-p5.5" osisRef="Bible:Rom.16.2" parsed="|Rom|16|2|0|0" passage="Ro 16:2"><i>v.</i> 2</scripRef>. 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 class="indent" id="Rom.xvii-p6">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 class="indent" id="Rom.xvii-p7">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 class="indent" id="Rom.xvii-p8">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, <scripRef id="Rom.xvii-p8.1" osisRef="Bible:Acts.18.2" parsed="|Acts|18|2|0|0" passage="Ac 18:2">Acts xviii. 2</scripRef>. 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, <scripRef id="Rom.xvii-p8.2" osisRef="Bible:Acts.18.26" parsed="|Acts|18|26|0|0" passage="Ac 18:26">Acts
xviii. 26</scripRef>. 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, <scripRef id="Rom.xvii-p8.3" osisRef="Bible:Acts.18.12 Bible:Acts.18.17" parsed="|Acts|18|12|0|0;|Acts|18|17|0|0" passage="Ac 18:12,17">Acts xviii. 12,
17</scripRef>. 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>
<scripRef id="Rom.xvii-p8.4" osisRef="Bible:Rom.16.5" parsed="|Rom|16|5|0|0" passage="Ro 16:5"><i>v.</i> 5</scripRef>. 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, <scripRef id="Rom.xvii-p8.5" osisRef="Bible:1Cor.16.19" parsed="|1Cor|16|19|0|0" passage="1Co 16:19">1 Cor. xvi.
19</scripRef>. 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, <scripRef id="Rom.xvii-p8.6" osisRef="Bible:Gen.13.18" parsed="|Gen|13|18|0|0" passage="Ge 13:18">Gen. xiii.
18</scripRef>.</p>
<p class="indent" id="Rom.xvii-p9">2. Concerning Epenetus, <scripRef id="Rom.xvii-p9.1" osisRef="Bible:Rom.16.5" parsed="|Rom|16|5|0|0" passage="Ro 16:5"><i>v.</i> 5</scripRef>. 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,
<scripRef id="Rom.xvii-p9.2" osisRef="Bible:Acts.18.10" parsed="|Acts|18|10|0|0" passage="Ac 18:10">Acts xviii. 10</scripRef>. 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> <scripRef id="Rom.xvii-p9.3" osisRef="Bible:1Cor.16.15" parsed="|1Cor|16|15|0|0" passage="1Co 16:15">1 Cor.
xvi. 15</scripRef>. 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 class="indent" id="Rom.xvii-p10">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 (<scripRef id="Rom.xvii-p10.1" osisRef="Bible:Rom.16.12" parsed="|Rom|16|12|0|0" passage="Ro 16:12"><i>v.</i> 12</scripRef>), 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 class="indent" id="Rom.xvii-p11">4. Concerning Andronicus and Junia,
<scripRef id="Rom.xvii-p11.1" osisRef="Bible:Rom.16.7" parsed="|Rom|16|7|0|0" passage="Ro 16:7"><i>v.</i> 7</scripRef>. 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, <scripRef id="Rom.xvii-p11.2" osisRef="Bible:Rom.16.11" parsed="|Rom|16|11|0|0" passage="Ro 16:11"><i>v.</i> 11</scripRef>.
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, <scripRef id="Rom.xvii-p11.3" osisRef="Bible:Acts.16.23" parsed="|Acts|16|23|0|0" passage="Ac 16:23">Acts xvi. 23</scripRef>. But Paul was <i>in
prisons more frequent</i> (<scripRef id="Rom.xvii-p11.4" osisRef="Bible:2Cor.11.23" parsed="|2Cor|11|23|0|0" passage="2Co 11:23">2 Cor. xi.
23</scripRef>), 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 class="indent" id="Rom.xvii-p12">5. Concerning Apelles, who is here said to
be <i>approved in Christ</i> (<scripRef id="Rom.xvii-p12.1" osisRef="Bible:Rom.16.10" parsed="|Rom|16|10|0|0" passage="Ro 16:10"><i>v.</i> 10</scripRef>), 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 class="indent" id="Rom.xvii-p13">6. Concerning Aristobulus and Narcissus;
notice is taken of their household, <scripRef id="Rom.xvii-p13.1" osisRef="Bible:Rom.16.10-Rom.16.11" parsed="|Rom|16|10|16|11" passage="Ro 16:10,11"><i>v.</i> 10, 11</scripRef>. Those of their household
who <i>are in the Lord</i> (as it is limited, <scripRef id="Rom.xvii-p13.2" osisRef="Bible:Rom.16.11" parsed="|Rom|16|11|0|0" passage="Ro 16:11"><i>v.</i> 11</scripRef>), 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, <scripRef id="Rom.xvii-p13.3" osisRef="Bible:1Tim.6.1 Bible:Rom.16.2" parsed="|1Tim|6|1|0|0;|Rom|16|2|0|0" passage="1Ti 6:1,Ro 16:2">1 Tim. vi. 1.
Compare <i>v.</i> 2</scripRef>. 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 class="indent" id="Rom.xvii-p14">7. Concerning Rufus (<scripRef id="Rom.xvii-p14.1" osisRef="Bible:Rom.16.13" parsed="|Rom|16|13|0|0" passage="Ro 16:13"><i>v.</i> 13</scripRef>), <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, <scripRef id="Rom.xvii-p14.2" osisRef="Bible:1Tim.5.2" parsed="|1Tim|5|2|0|0" passage="1Ti 5:2">1 Tim. v.
2</scripRef>. 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 class="indent" id="Rom.xvii-p15">8. Concerning the rest this is observable,
that he salutes the <i>brethren who are with them</i> (<scripRef id="Rom.xvii-p15.1" osisRef="Bible:Rom.16.14" parsed="|Rom|16|14|0|0" passage="Ro 16:14"><i>v.</i> 14</scripRef>), and the <i>saints who
are with them</i> (<scripRef id="Rom.xvii-p15.2" osisRef="Bible:Rom.16.15" parsed="|Rom|16|15|0|0" passage="Ro 16:15"><i>v.</i>
15</scripRef>), 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 class="indent" id="Rom.xvii-p16"><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 (<scripRef id="Rom.xvii-p16.1" osisRef="Bible:Rom.16.16" parsed="|Rom|16|16|0|0" passage="Ro 16:16"><i>v.</i>
16</scripRef>): "<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>
</div><scripCom id="Rom.xvii-p16.2" osisRef="Bible:Rom.16.17-Rom.16.20" parsed="|Rom|16|17|16|20" passage="Ro 16:17-20" type="Commentary"/><div class="Commentary" id="Bible:Rom.16.17-Rom.16.20">
<h4 id="Rom.xvii-p16.3">Apostolic Salutations. (<span class="smallcaps" id="Rom.xvii-p16.4">a.
d.</span> 58.)</h4>
<p class="passage" id="Rom.xvii-p17">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.</p>
<p class="indent" id="Rom.xvii-p18">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 class="indent" id="Rom.xvii-p19">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 (<scripRef id="Rom.xvii-p19.1" osisRef="Bible:Matt.18.7" parsed="|Matt|18|7|0|0" passage="Mt 18:7">Matt. xviii. 7</scripRef>), 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 class="indent" id="Rom.xvii-p20">II. The reasons to enforce this
caution.</p>
<p class="indent" id="Rom.xvii-p21">1. Because of the pernicious policy of
these seducers, <scripRef id="Rom.xvii-p21.1" osisRef="Bible:Rom.16.18" parsed="|Rom|16|18|0|0" passage="Ro 16:18"><i>v.</i>
18</scripRef>. 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>
<scripRef id="Rom.xvii-p21.2" osisRef="Bible:Phil.3.19" parsed="|Phil|3|19|0|0" passage="Php 3:19">Phil. iii. 19</scripRef>. 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 class="indent" id="Rom.xvii-p22">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, <scripRef id="Rom.xvii-p22.1" osisRef="Bible:2John.1.8" parsed="|2John|1|8|0|0" passage="2Jo 1:8">2
John <i>v.</i> 8</scripRef>. "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> (<scripRef id="Rom.xvii-p22.2" osisRef="Bible:Matt.10.16" parsed="|Matt|10|16|0|0" passage="Mt 10:16">Matt. x.
16</scripRef>), 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, <scripRef id="Rom.xvii-p22.3" osisRef="Bible:Prov.14.8" parsed="|Prov|14|8|0|0" passage="Pr 14:8">Prov. xiv.
8</scripRef>. [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> <scripRef id="Rom.xvii-p22.4" osisRef="Bible:1Cor.14.20" parsed="|1Cor|14|20|0|0" passage="1Co 14:20">1
Cor. xiv. 20</scripRef>. 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 (<scripRef id="Rom.xvii-p22.5" osisRef="Bible:Rev.8.10" parsed="|Rev|8|10|0|0" passage="Re 8:10">Rev. viii. 10</scripRef>),
<i>his tail drew a third part of the stars</i> after him, <scripRef id="Rom.xvii-p22.6" osisRef="Bible:Rev.12.4" parsed="|Rev|12|4|0|0" passage="Re 12:4">Rev. xii. 4</scripRef>.</p>
<p class="indent" id="Rom.xvii-p23">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 (<scripRef id="Rom.xvii-p23.1" osisRef="Bible:Rom.16.20" parsed="|Rom|16|20|0|0" passage="Ro 16:20"><i>v.</i> 20</scripRef>): <i>The God of peace shall
bruise Satan under your feet.</i></p>
<p class="indent" id="Rom.xvii-p24">(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 class="indent" id="Rom.xvii-p25">(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 (<scripRef id="Rom.xvii-p25.1" osisRef="Bible:Gen.3.15" parsed="|Gen|3|15|0|0" passage="Ge 3:15">Gen. iii.
15</scripRef>), 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 (<scripRef id="Rom.xvii-p25.2" osisRef="Bible:Josh.10.24" parsed="|Josh|10|24|0|0" passage="Jos 10:24">Josh. x.
24</scripRef>), 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, <scripRef id="Rom.xvii-p25.3" osisRef="Bible:Rom.16.24" parsed="|Rom|16|24|0|0" passage="Ro 16:24"><i>v.</i> 24</scripRef>.</p>
</div><scripCom id="Rom.xvii-p25.4" osisRef="Bible:Rom.16.21-Rom.16.24" parsed="|Rom|16|21|16|24" passage="Ro 16:21-24" type="Commentary"/><div class="Commentary" id="Bible:Rom.16.21-Rom.16.24">
<h4 id="Rom.xvii-p25.5">Apostolic Salutations. (<span class="smallcaps" id="Rom.xvii-p25.6">a.
d.</span> 58.)</h4>
<p class="passage" id="Rom.xvii-p26">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.</p>
<p class="indent" id="Rom.xvii-p27">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 (<scripRef id="Rom.xvii-p27.1" osisRef="Bible:Acts.13.1" parsed="|Acts|13|1|0|0" passage="Ac 13:1">Acts xiii. 1</scripRef>),
as Jason was at Thessalonica, where he suffered for entertaining
Paul (<scripRef id="Rom.xvii-p27.2" osisRef="Bible:Acts.17.5-Acts.17.6" parsed="|Acts|17|5|17|6" passage="Ac 17:5,6">Acts xvii. 5, 6</scripRef>):
and <i>Sosipater,</i> supposed to be the same with Sopater of
Berea, mentioned <scripRef id="Rom.xvii-p27.3" osisRef="Bible:Acts.20.4" parsed="|Acts|20|4|0|0" passage="Ac 20:4">Acts xx. 4</scripRef>.
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 (<scripRef id="Rom.xvii-p27.4" osisRef="Bible:Rom.16.22" parsed="|Rom|16|22|0|0" passage="Ro 16:22"><i>v.</i> 22</scripRef>):
<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 (<scripRef id="Rom.xvii-p27.5" osisRef="Bible:Gal.6.11" parsed="|Gal|6|11|0|0" passage="Ga 6:11">Gal. vi. 11</scripRef>): <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 (<scripRef id="Rom.xvii-p27.6" osisRef="Bible:Rom.16.23" parsed="|Rom|16|23|0|0" passage="Ro 16:23"><i>v.</i> 23</scripRef>): <i>Gaius my host.</i>
It is uncertain whether this was Gaius of Derbe (<scripRef id="Rom.xvii-p27.7" osisRef="Bible:Acts.20.4" parsed="|Acts|20|4|0|0" passage="Ac 20:4">Acts xx. 4</scripRef>), or Gaius of Macedonia (<scripRef id="Rom.xvii-p27.8" osisRef="Bible:Acts.19.29" parsed="|Acts|19|29|0|0" passage="Ac 19:29">Acts xix. 29</scripRef>), or rather Gaius of
Corinth (<scripRef id="Rom.xvii-p27.9" osisRef="Bible:1Cor.1.14" parsed="|1Cor|1|14|0|0" passage="1Co 1:14">1 Cor. i. 14</scripRef>), and
whether any of these was he to whom John wrote his <scripRef id="Rom.xvii-p27.10" osisRef="Bible:3John.1.1" parsed="|3John|1|1|0|0" passage="3Jo 1:1">third epistle</scripRef>. 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 (<scripRef id="Rom.xvii-p27.11" osisRef="Bible:Acts.19.22" parsed="|Acts|19|22|0|0" passage="Ac 19:22">Acts xix. 22</scripRef>), and is mentioned <scripRef id="Rom.xvii-p27.12" osisRef="Bible:2Tim.4.20" parsed="|2Tim|4|20|0|0" passage="2Ti 4:20">2 Tim. iv. 20</scripRef>. 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>
</div><scripCom id="Rom.xvii-p27.13" osisRef="Bible:Rom.16.25-Rom.16.27" parsed="|Rom|16|25|16|27" passage="Ro 16:25-27" type="Commentary"/><div class="Commentary" id="Bible:Rom.16.25-Rom.16.27">
<h4 id="Rom.xvii-p27.14">Description of the Gospel; The Apostle's
Doxology. (<span class="smallcaps" id="Rom.xvii-p27.15">a.
d.</span> 58.)</h4>
<p class="passage" id="Rom.xvii-p28">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.</p>
<p class="indent" id="Rom.xvii-p29">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 class="indent" id="Rom.xvii-p30">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
(<scripRef id="Rom.xvii-p30.1" osisRef="Bible:John.17.20" parsed="|John|17|20|0|0" passage="Joh 17:20">John xvii. 20</scripRef>), 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 class="indent" id="Rom.xvii-p31">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, <scripRef id="Rom.xvii-p31.1" osisRef="Bible:Heb.2.3" parsed="|Heb|2|3|0|0" passage="Heb 2:3">Heb. ii.
3</scripRef>. 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 class="indent" id="Rom.xvii-p32">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, <scripRef id="Rom.xvii-p32.1" osisRef="Bible:1Tim.3.16" parsed="|1Tim|3|16|0|0" passage="1Ti 3:16">1 Tim.
iii. 16</scripRef>. 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 class="indent" id="Rom.xvii-p33">(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, <scripRef id="Rom.xvii-p33.1" osisRef="Bible:Eph.3.9" parsed="|Eph|3|9|0|0" passage="Eph 3:9">Eph.
iii. 9</scripRef>. 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, <scripRef id="Rom.xvii-p33.2" osisRef="Bible:2Cor.3.13" parsed="|2Cor|3|13|0|0" passage="2Co 3:13">2 Cor. iii.
13</scripRef>. 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 class="indent" id="Rom.xvii-p34">(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
<scripRef id="Rom.xvii-p34.1" osisRef="Bible:Rev.10.11" parsed="|Rev|10|11|0|0" passage="Re 10:11">Rev. x. 11</scripRef>, 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 <scripRef id="Rom.xvii-p34.2" osisRef="Bible:Luke.24.27" parsed="|Luke|24|27|0|0" passage="Lu 24:27">Luke xxiv.
27</scripRef>.</p>
<p class="indent" id="Rom.xvii-p35">(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 class="indent" id="Rom.xvii-p36">(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,
<scripRef id="Rom.xvii-p36.1" osisRef="Bible:Acts.6.7" parsed="|Acts|6|7|0|0" passage="Ac 6:7">Acts vi. 7</scripRef>), 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 class="indent" id="Rom.xvii-p37">II. A doxology to that God whose gospel it
is, ascribing glory to him for ever (<scripRef id="Rom.xvii-p37.1" osisRef="Bible:Rom.16.27" parsed="|Rom|16|27|0|0" passage="Ro 16:27"><i>v.</i> 27</scripRef>), 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 class="indent" id="Rom.xvii-p38">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 (<scripRef id="Rom.xvii-p38.1" osisRef="Bible:Rom.16.25" parsed="|Rom|16|25|0|0" passage="Ro 16:25"><i>v.</i> 25</scripRef>): <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 <scripRef id="Rom.xvii-p38.2" osisRef="Bible:Jude.1.24" parsed="|Jude|1|24|0|0" passage="Jude 1:24">Jude 24</scripRef>, <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 <scripRef id="Rom.xvii-p38.3" osisRef="Bible:1Pet.1.5 Bible:John.10.29" parsed="|1Pet|1|5|0|0;|John|10|29|0|0" passage="1Pe 1:5,Joh 10:29">1 Pet. i. 5; John x. 29</scripRef>. (2.) His
wisdom (<scripRef id="Rom.xvii-p38.4" osisRef="Bible:Rom.16.27" parsed="|Rom|16|27|0|0" passage="Ro 16:27"><i>v.</i> 27</scripRef>):
<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 (<scripRef id="Rom.xvii-p38.5" osisRef="Bible:Jas.1.17" parsed="|Jas|1|17|0|0" passage="Jam 1:17">James i. 17</scripRef>): with him are strength
and wisdom, the deceived and deceiver are his.</p>
<p class="indent" id="Rom.xvii-p39">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>
</div></div2>