EPISTLE TO THE ROMANS.

P A R T   F O U R T H.

EPISTOLARY CONCLUSION, CONTAINING
PLANS, REQUESTS, EXPLANATIONS,
COMMENDATIONS, SALUTATIONS,
ETC.

Rom. 15:14-16:27.

      The apostle, having finished his didactic and doctrinal instruction, turns to renew the personal tone with which his letter opened. He presents: (1) An apology for the liberty taken in so plainly admonishing them, reminding them of his office as apostle to the Gentiles which laid such a duty upon him (15:14-16; comp. 1:14, 15). (2) An explanation concerning his labors and his failure to visit them (15:17-24; comp. 1:11-13). (3) A statement of his present and future plans, and a request for prayer (15:25-33). (4) Commendations and salutations (16:1-24; comp. 1:7). (5) Doxology (16:25-27; comp. 1:1, 2).

I.

THE APOSTLE'S MINISTRY AND PLANS--A
REQUEST FOR PRAYERS.

15:14-33.

      14 And I myself also am persuaded of you [as to you], my brethren, that ye yourselves are full of goodness, filled with all knowledge, able also to admonish one another. [These Roman Christians were by no means "babes in Christ," yet even men, and that the best instructed, need apostolic preaching. But Paul's confidence in their understanding is shown in the quality of this letter which he wrote to them. [536] Compare a contrary feeling in his letter to the Corinthians (1 Cor. 2:6; 3:1-3), and in milder form the Epistle to the Hebrews (Heb. 6:11, 12). Moreover, the list of names of church leaders contained in this epistolary conclusion proves the efficiency of this Roman church, its goodness, and its ability to impart knowledge and admonition.] 15 But I write the more boldly unto you in some measure, as putting you again in remembrance [Thus suggesting that the matter of his Epistle was not wholly new to them: comp. 2 Pet. 1:12, 13], because of the grace [i. e., apostleship: comp. 1:5; 12:3; Gal. 2:9; Eph. 3:7-11] that was given me of God, 16 that I should be a minister of Christ Jesus unto the Gentiles [I have not carefully weighed my words as a stranger should, but have used some measure of boldness because it is my duty to so speak as your apostle commissioned by God's grace. "As though he said, 'I did not snatch the honor for myself, nor rush upon it first, but God laid this upon me, and that by way of grace, not a setting apart a worthy person to this office. Be not therefore offended, for it is not I that rise up against you, but God that has laid this upon me'"-Chrysostom], ministering [Greek, "ministering in sacrifice." He speaks in metaphor, assuming to himself the office of priest] the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit. [Christians are nowhere in the New Testament spoken of as literal priests, yet the idea of priestly sacrifice is forcefully used in a figurative way. (Comp. Rom. 12:1; Phil. 2:17.) Paul here speaks of himself metaphorically as a priest, not of the Levitical order with its material temple and tangible altar, but as pertaining to the gospel with its spiritual cleansing in Christ. As priests offered many offerings at the great festivals, so Paul, as apostle to the Gentiles, came before God in the festal hour or time of the glad tidings or the gospel of salvation, with the multitudinous offering of the myriads [537] of the Gentiles. As carnal offerings were first cleansed by water before being offered, so these Gentiles, as victims of grace, were first made acceptable offerings by being cleansed by the outpouring of the Holy Spirit, after which they offered themselves as daily sacrifices. Compare his metaphor to that used by Isaiah in describing the final gathering of Israel (Isa. 66:19, 20). At Rom. 12:1 the apostle began by exhorting members of the Roman church to offer themselves as living sacrifices. He then proceeded to elaborate the things wherein self-sacrifice was demanded of them. Now in the verse before us he presents himself as a priest presiding officially over their sacrifice and presenting it to God, which was, figuratively speaking, his duty as apostle to the Gentiles.] 17 I have therefore my glorying in Christ Jesus in things pertaining to God. ["Therefore" refers back to verse 15. I have therefore a right to address you boldly in things pertaining to God, for I am not contemptible in such matters, being able to glory, not in myself, but in reference to Christ Jesus in that I am called by him to be his apostle. My boldness in glorying, therefore, is not in myself, but in my apostleship and its resultant spiritual duties and powers. Compare 2 Cor. 12:1-13; Col. 1:25-29.] 18 For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed, 19 in the power of signs and wonders, in the power of the Holy Spirit; so that from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ [I, as I have intimated, would not dare to glory in anything that I find in myself, but I glory in the manifest powers of the Holy Spirit, both in speech and miracle which have been mine by reason of my apostolic office, and which have enabled me to convincingly preach the gospel, not in any limited field, but far and wide in that great curve of the earth which begins at Jerusalem in the east and ends at Illyricum in the west. [538] "Chrysostom observeth," says Trapp, "that Plato came three times to Sicily to convert Dionysius the tyrant to philosophy, and could not. But Paul set a great compass, converted many souls, planted many churches: and why? Christ sat upon him as one of his white horses, and went forth conquering and to conquer (Rev. 6:2)." Paul began preaching at Damascus, but took a second start at Jerusalem under special commission to the Gentiles (Acts 9:19, 20, 27-29; Gal. 1:17, 18; Acts 22:17-21). Acts makes no direct mention of Paul's labors in Illyricum. However, the Romans incorporated Illyricum as part of Macedonia, and hence the journey thither may be included in the trip described at Acts 20:1, 2. Note the calm, sane way in which Paul speaks of his miraculous powers as a trust from Christ and a seal of his apostleship, both being mere accessories to that all-important task, the preaching of the gospel]; 20 yea [yes, so full was the spiritual power imparted to me that I thought it an honor and recognition due to my office and to those powers to use them only on the hard, unbroken soil of utterly unenlightened paganism], making it my aim so to preach the gospel, not where Christ was already named, that I might not build upon another man's foundation [Had Paul done otherwise he would have used his supreme powers as though they were secondary, and he would have been choosing the easy tasks, leaving to others those harder undertakings for which Christ was hourly fitting and equipping him (1 Cor. 3:10; Eph. 2:20; 2 Cor. 10:12-16). It ill becomes a ten-talent man to seek a one-talent position. The pressing needs of the field also forbade the waste of time in resowing. Had Paul's example been followed, what needless overlapping of missionary effort might have been avoided. Sectarianism has caused and committed this sin, and it has been especially reprehensible where it has been done to foster points of difference which are matters of indifference, as is the case where factions of the same sect compete in the [539] same field]; 21 but [on the contrary, I preach as following the program outlined by the prophet], as it is written [Isa. 52:15], They shall see, to whom no tidings of him came, And they who have not heard shall understand. [This verse, which speaks of the original enlightening of the Gentiles, might well appeal to the one commissioned to be their apostle, inciting him to be ever the first to rush to their relief.] 22 Wherefore also I was hindered these many times from coming to you: 23 but now, having no more any place [territory where Christ is not known] in these regions, and having these many years a longing to come unto you [Because of the many benighted places in the unevangelized east, I have hitherto been held back from visiting you, but now the work here being finished, leaving me free, I find the very principle which once detained me in the east now impels me to seek those of the west, thus permitting me to visit you in passing (comp. chap. 1:11; 1 Thess. 3:6; 2 Cor. 7:7-11; Phil. 1:8), and I purpose to so do. As Rome was a place already founded in Christ, Paul's principle limited his stay there to a mere visit, but as it was the center of all influence in his Gentile field, it was fitting that it rest under his instruction. To compass this instruction Paul wrote this Epistle], 24 whensoever I go unto Spain [We have no contemporary record stating that Paul visited Spain in his lifetime, but his noble wish was in large measure gratified, for he visited Spain in later centuries by his Epistles, which wrought so mightily that the Inquisition could only stamp out his influence by stamping out all the influenced] (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company) ["Brought on;" proempthenai means primarily "to accompany, to go with." (See its use at Acts 15:3; 20:38; 21:5; 1 Cor. 16:6; 2 Cor. 1:16.) Paul thus delicately suggests, but does not deliberately ask, pecuniary and other aid to his journey. [540] He also makes it plain that his stay will be merely a visit--a tarrying to satisfy his hungry desire for their fellowship. But the counsels of God decreed that Paul's stay should be lengthened greatly (Acts 28:30) so as to let his influence over the Gentiles radiate from the great Gentile center, and so as to fully gratify his longings for a fellowship which was as loyal and as loving as any that ever refreshed his soul--Acts 28:14, 15] 25 but now, I say, I go unto Jerusalem, ministering unto the saints. [Despite the earnestness of my desire to see you just at present, I can not come, for duty calls me to Jerusalem. Verses 31 and 32 show that Paul anticipated danger and trouble at Jerusalem, but joy and rest at Rome. His anticipations were, however, partly mistaken, for he found rest while a prisoner at Cæsarea perhaps more than at Rome (Acts 24:23). Thus it often happens that along the dark road toward duty we find the sunniest spots in life.] 26 For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem. [It was quite natural that there should be many Christians in Jerusalem, for Palestine was filled with poor, and it was to that class that the gospel was especially preached (Luke 7:22), and it was among that class that it was everywhere successful (1 Cor. 1:26-29). But it is also likely that these poor, being converted, lost their employment because of their faith, for such petty persecution has been common in all ages (Jas. 2:4-7; Gal. 2:10; 1 Pet. 4:15, 16). But, unhappily, these cruel distinctions, when made by Jews against Jewish Christians, did not cause the latter to affiliate with Gentile Christians. On the contrary, Jerusalem became the center of a vast and practically worldwide enmity cherished by Jewish against Gentile Christians, by reason of racial and educational prejudice. To break down this prejudice and hatred, that the partition wall might be removed between Jew and Gentile, Paul conceived the idea of inducing the [541] Gentile Christians to send an offering to the poor Jewish Christians at Jerusalem (1 Cor. 16:1-3), hoping thereby to make each faction think more kindly of the other. In this he partly succeeded (2 Cor. 9:12-15). The Bible accounts of this collection lead us to think that it was quite large. See Acts 19:21; 24:17; 2 Cor. 8:1-9:15.] 27 Yea, it hath been their good pleasure [The apostle twice notes the free-will or "good pleasure" nature of this offering. It dropped as the ripe fruit of the orchard; it was not squeezed as cider in the mill]; and their debtors they are. [The Gentiles are indebted to the Jews, and hence their offering is but a proper expression of gratitude.] For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things. [Salvation is from the Jews (John 4:22). If, therefore, the Gentiles received eternal and heavenly treasure from the Jews, how small a matter was it that they make return of temporal and earthly treasure to such benefactors. The Gentile still owes this debt to the Jewish race, for of it came the Christ and the Scriptures. The law here announced might well be remembered by many rich congregations in dealing with their ministers in questions of salary, vacations, etc. (Comp. Luke 16:9.) By mentioning this offering, Paul sowed good seed in the heart of the Roman Church--seed promising a harvest of liberality.] 28 When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you unto Spain. ["Seal" is a figurative expression for "deliver safely." Compare its use at 2 Kings 22:4, where it is translated "sum"; i. e., count out. Our English word "consign" is a similar figure. Paul wished to complete a good work for them: to insure to them the benefit of a noble deed fully accomplished.] 29 And I know that, when I come unto you, I shall come in the fulness of the blessing of Christ: [Paul had no doubt about the favorable conditions in the Roman church, nor about his [542] kindly reception by the Christians at Rome. He felt that they would so receive him that he would be able to greatly enrich them in instruction and in all other spiritual blessings. "Beyond these blessings," says Lard, "he had nothing to bestow, nor they anything to ask." Far other were his presentiments as to Jerusalem, as he immediately shows us. For a like expectation of an evil reception, see 2 Cor. 1:23; 12:14, 20, 21; 13:1, 2.] 30 Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me [Paul appeals to no natural love such as is provoked by environment, propinquity, social or fleshly ties, but to a love induced by the Spirit of God toward one whose face they had never seen. As Christ has power over you, and the Spirit prompts love within you, pray with me and for me. The word "strive" suggests the force of opposing spiritual powers which resist the accomplishment of the things prayed for, and the necessity of ardent prayer to overcome it. The prayer was granted, but by other means than those praying anticipated. With Paul position raised no presumption: neither visions, revelations, miraculous gifts, inspiration nor apostleship lifted him above praying for their prayers. "Spiritual beggary," says Trapp, "is the hardest and richest of all trades. Learn with Paul to beg prayer with all earnestness. 'Pray for me, I say; pray for me, I say,' quoth Father Latimer. 'Pray for me, pray for me, for God's sake pray for me,' said blessed Bradford"]; 31 that I may be delivered from them that are disobedient in Judæa, and that my ministration [offering] which I have for Jerusalem may be acceptable to the saints; 32 that I may come unto you in joy through the will of God, and together with you find rest. 33 Now the God of peace be with you all. Amen. [The prayer is fourfold. (1) Personal safety. (2) A successful mission with the offering. (3) Divine permission to reach Rome. (4) Joyful rest [543] in Rome. The prayer designates as "saints" those thousands of believers whose prejudice against Paul amounted to hatred (Acts 21:20, 21). As to these Paul asks prayer that they may fully appreciate the offering which the Gentiles have made them, and that they may be properly softened and broadened by it. This prayer, as we have seen (v. 26), was answered. He describes as "disobedient" those Jews who were beyond all hope of conversion. Paul was already filled with dark forebodings and painful presentiments as to these latter, and like feelings were soon expressed by others (see Acts 20:22, 23; 21:4-14); yet God, who restrains the wrath of men (Ps. 76:10), caused the very illwill of these disobedient to provide for Paul the long rest at Cæsarea and the free journey to Rome, attended with no greater hardship than usually accompanied his travels. Here, too, prayer was answered. He closes with his prayer for them, which is, as Lard remarks, "the sum of all prayers, the embodiment of all good wishes."]

II.

COMMENDATION OF PHOEBE--SALUTATIONS--
WARNINGS AGAINST DISSENSIONS
AND APOSTASY--BENEDICTION.

16:1-27

      [This chapter is mostly taken up with salutations or greetings sent to individuals, groups of individuals, and to small bodies of people which met separately, yet composed jointly the church at Rome. Aquila and Priscilla are known to us. The rest are practically unknown, hence their names are passed by us without comment.] 1 I commend unto you Phoebe [It is generally admitted that Phoebe alone was the bearer of this letter to the Romans. (Comp. [544] Col. 4:7; Eph. 6:21.) Had there been others with her, they would doubtless have been also commended] our sister [our fellow-Christian], who is a servant [Literally, a "deaconess." For deacons, see Acts 6:1-6; Phil. 1:1, etc. The word "deaconess" is found only here; but this single reference with commendation stamps the office with apostolic sanction and approval, though the attempt to revive the office in our modern churches has not as yet met with any marked success. Pliny, in his letter to Trajan (A. D. 107-111), mentions deaconesses, saying that he extorted information from "two old women who were called ministræ." The Latin minister (feminine, ministræ) is the equivalent of the Greek diakonos, or deacon] of the church that is at Cenchreæ [This city was the port of Corinth on the Saronic Gulf, opening out to the Ægean Sea. It was nine miles east of Corinth, and was important because of its harbor and the great fortress which commanded the isthmus uniting northern and southern Greece. From this port Paul sailed for Syria after his second missionary journey, and may have at that time paused long enough to sow the seed from which the church at that point sprang]: 2 that ye receive her in the Lord [i. e., as Christians should receive a Christian], worthily of the saints, and that ye assist her in whatsoever matter she may have need of you [what Phoebe's business was is unknown]: for she herself also hath been a helper of many, and of mine own self. [In the Greek there is a play upon words here: "Help her, for she is a helper." She probably helped the apostle during his stay in Cenchreæ--Acts 18:18.] 3 Salute Prisca [The diminutive of this name is Priscilla. Compare Jane and Jennie, Drusa and Drusilla] and Aquila [Paul met these two at Corinth in A. D. 53, and they sailed with him from thence to Syria (Acts 18:1-18; 1 Cor. 16:19). Again, two years later they were with him at Ephesus--Acts 19] my fellow-workers in Christ Jesus [It is probable that as he sent two before him into Macedonia [545] (Acts 19:22), so these two were now in Rome preparing the field for his coming (comp. Luke 10:1) and ready to aid him with information as to its condition and needs and in other ways when he accomplished his declared purpose to visit that metropolis (Acts 19:21). But Paul's visit was delayed beyond expectation--more than two years (Acts 24:27). Confident of their unchanging loyalty, Paul salutes them first of all and as fellow-workers in the present tense, not as those who "labored" in the past--comp. v. 12], 4 who for my life laid down their own necks [As Paul's chief danger lay in Ephesus (1 Cor. 15:32), it was evidently there that Aquila and Priscilla risked their lives for him, though no specific account is given us of any such service, or of other dangers than the great riot--Acts 19:23-41]; unto whom not only I give thanks, but also all the churches of the Gentiles [being grateful to the pair for aiding in saving so precious a life as that of their apostle, their light in gospel truth, the bulwark guarding their liberties against Jewish aggression]: 5 and salute the church that is in their house. [That portion of the church that has its usual place of meeting in their house. (Comp. 1 Cor. 16:19; Acts 12:12; 18:7; Col. 4:15; Philem. 2.) Church buildings did not then exist in Rome.] Salute Epænetus my beloved, who is the firstfruits of Asia unto Christ. [Of Epænetus and the rest of these Christians nothing is known. "But thus it is on earth," as Lard remarks. "Single short sentences tell the story of those who have prepared its inhabitants for eternal life, while huge tomes are insufficient to record the exploits of those who have often turned it into a slaughterhouse." By "Asia" Paul means proconsular Asia, that province in the southwest corner of Asia Minor of which Ephesus was the capital.] 6 Salute Mary, who bestowed much labor on you. 7 Salute Andronicus and Junias, my kinsmen [my fellow-countrymen--Jews--Rom. 9:3], and my fellow-prisoners [When or where we do not know. Scripture tells of four [546] imprisonments of Paul, but Clement of Rome enumerates seven. There may have been even more--2 Cor. 11:23], who are of note among the apostles, who also have been in Christ before me. [Meaning that these were converted to Christ before he was--early enough to be well known to the apostles and to be honored by them before that body was scattered by persecution, it being slow to depart from Jerusalem--Acts 8:1; 12:1-3.] 8 Salute Ampliatus my beloved in the Lord. 9 Salute Urbanus our fellow-worker in Christ, and Stachys my beloved. 10 Salute Apelles the approved in Christ. Salute them that are of the household of Aristobulus. [A Roman "household" included all in service from the noblest retainer to the meanest slave. This was probably the younger Aristobulus of the Herodian family. See Jos. Ant. 20:1, 2.] 11 Salute Herodion my kinsman. Salute them of the household of Narcissus, that are in the Lord. [This is probably Narcissus the rich freedman and favorite of Cæsar's, whose household would therefore be compounded with Cæsar's. (Comp. Phil. 4:22.) He died A. D. 54, or some three years before Paul wrote this Epistle. For references as to Narcissus, see Tac. Ann. 11:29, seq.; 12:57; 13:1; Suet. Claud. 28. "Bishop Lightfoot argues very plausibly that most of those here greeted by Paul were Nero's servants, once in Greece, especially Philippi, and now called to Rome, whence they later sent back greetings to Philippi (Phil. 4:22). An imperial burial-ground at Rome bears names like most of these, and the parties there buried lived in Paul's day"--Moule.] 12 Salute Tryphæna and Tryphosa, who labor in the Lord. Salute Persis the beloved, who labored much in the Lord. 13 Salute Rufus the chosen in the Lord, and his mother and mine. [We know nothing certain of these. Paul had evidently spent time in the home of Rufus, and had received motherly care at that time, which he now gracefully acknowledges, reckoning that if the woman of the home was Rufus' mother by nature, she was also [547] his by service and affection (Matt. 19:29). Possibly this Rufus may have been Simon's son (Mark 15:21), and Paul may have lived with them while a youthful student in Jerusalem (Acts 22:3). The tradition that Mark wrote his Gospel while at Rome adds to the plausibility that both he and Paul refer to the same Rufus.] 14 Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren that are with them. ["With them" indicates another section of the church meeting in the homes of these men. Comp. vs. 5, 15.] 15 Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them. [These apostolic salutations are addressed to twenty-five individuals. Not a large group for one as widely known as Paul in a city as large as Rome, yet when we consider the limited circulation of news and the meager means of communication afforded in that day, it shows the deep affection of the apostle that he knew the whereabouts of so many of his brethren. Note also the women workers named in this small group. It was evidently only to Corinth, and not to Rome, that Paul wrote, "Let your women keep silence"--l Cor. 14:34; comp. Phil. 4:3.] 16 Salute one another with a holy kiss. [Osculatory salutation has always been common in the East (2 Sam. 20:9; Luke 7:45; Matt. 26:49). It early became an established practice among the Jews, from whence it passed to the apostolic church (1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26; 1 Pet. 5:14). It is still retained in the Greek Church, in which the men thus salute men, and women, women. Paul is not teaching the Roman church a new custom, but is purifying an old one, insisting that the salutation be holy and void of all such dissimulation as characterized the kiss of Judas (Matt. 26:49). His precept still applies to all our salutations, no matter what their form.] All the churches of Christ salute you. [Having ended his own salutation, Paul adds those of the Gentile churches which he had just been visiting in collecting the offering [548] (ch. 15:26). These salutations indicate that the apostle talked much about his letter before he wrote it. Possibly he was drafting it as he journeyed. And it also shows that the church at the great metropolis, the center of government and civilization, was an object of interest and esteem to all. Comp. ch. 1:8.] 17 Now I beseech you, brethren, mark them that are causing the divisions [in Corinth, Galatia, etc.] and occasions of stumbling, contrary to the doctrine which ye learned [from the brethren to whom I have sent salutations and others of their fellowship]: and turn away from them. [In an unregenerate world the gospel produces division (Matt. 10:34-37), but these divisions are along the cleavage line between good and evil. We are not responsible for these divisions; nay, we would sin if we shrank from causing them. "But," says Lard, "where we, by our own errors of teaching or conduct, produce divisions among the children of God, we sin against Christ. Nor is it a less offense to countenance or defend divisions, than it is to cause them. They must be utterly disfavored by the Christian. He is not at liberty even to feel indifferent toward them. He must actively oppose them where they exist, and actively endeavor to prevent them where they do not exist." It is against division in the church, then, that Paul warns his readers. Having named and saluted those whose doctrine he sanctioned and approved, he warns the church at once to be on the lookout for any who might oppose them, and seek to divide the church now united under them. The opening to the Epistle to the Philippians (written four or five years later) shows what these heretics afterwards did at Rome (Phil. 1:15-18; 3:2, 3, 17-19). Their appearance at Antioch, in Galatia and at Corinth made Paul sure that they would also invade Rome. Those whom Paul commended could, out of their own observation and experience, tell the Roman church what evil these pernicious Judaizers had done (Acts 15:1 seq.; Gal. 1:6 seq.; 3:1 seq.; Col. 2:8-23; 2 Cor. 11:13 seq.). [549] At the time of Paul's writing the orthodox leaders appear to have been able to keep the church in unity.] 18 For they that are such serve not our Lord Christ, but their own belly ["Belly" is meant to express all the appetites of the carnal life. The heretics here referred to, being mediocre and insufficient teachers in the true faith, resorted to the artifice of stirring up factions for the purpose of obtaining therefrom physical and pecuniary support. (Comp. Phil. 3:19.) Their breed is not extinct. There are many who shine as heretics who would pass their lives in obscurity if they were orthodox, and there are also many who amass fortunes preaching lies who would live at a poor, starving rate if they preached the truth. But nothing better can be expected of the devotees of the belly]; and by their smooth and fair speech they beguile the hearts of the innocent. [They succeeded, not by the inherent power of what they taught, but by the insidious manner in which they taught it. "Truth," says Trapp, "persuadeth by teaching, it doth not teach by persuading." It has always been a characteristic of truth that it comes to us in plain and simple garb, rugged, unadorned (Matt. 11:20; Acts 4:13; 1 Cor. 1:21-31; 2:1-16; 2 Cor. 3:12, 13; 10:10; 11:6; Jas. 3:17), and its rival, error, sits in the seat of the mighty, speaks with all subtilty and charms with rhetoric and oratorical display--Acts 8:9; 13:10; 12:21-23; 1 Cor. 8:1, 2; 1 Tim. 6:3-5; 2 Tim. 3:7, 8.] 19 For your obedience is come abroad unto all men. I rejoice therefore over you: but I would have you wise unto that which is good, and simple unto that which is evil. [I warn you, for your obedience and docility, being so notorious, will sooner or later draw them to seek you as an enticing spoil. The apostle rejoiced in their simplicity, yet urges them to be careful in whom they placed their trust. (Comp. Matt. 10:16; John 16:4, 5; 1 Cor. 14:20; 2 Cor. 11:3.) If the church could only attain the paradoxical state of being [550] simple toward Christ, and wise toward those who pervert his word, sectarianism, with its divisions, would be at an end.] 20 And the God of peace shall bruise Satan under your feet shortly. [Bruise is equivalent to "crush." (See Gen. 3:15; 2 Cor. 11:12-15.) If the Roman Christians hearkened to the apostle as to these open, material, visible enemies, they would quickly gain a victory over the supreme spiritual and invisible leader who inspired them. Thus the God of peace (not of division) would triumph over the prince of all strife. Life's battle is brief, and the Christian soldier who is steadfast soon gains the victory and is honorably discharged.] The grace of our Lord Jesus Christ be with you. [The apostle ends the personal section of his salutations with a blessing, after which he presents in another division the salutations of other friends.] 21 Timothy [Acts 16:1-4; 2 Cor. 1:1, and Epistles to Timothy] my fellow-worker saluteth you; and Lucius [Acts 13:1 (?)] and Jason [Acts 17:5, 6, 7, 9 (?)] and Sosipater [Acts 20:4 (?)], my kinsmen. [If Paul's colaborers were known personally to churches to which he addressed Epistles, he evidently inserted their names with his own at the beginning of the Epistle (see 1 and 2 Corinthians, Philippians, Colossians, 1 and 2 Thessalonians); but where they were only known by reputation, he appears to have merely subjoined their salutations as he has done here.] 22 I Tertius, who write the epistle, salute you in the Lord. [Paul habitually used amanuenses (Gal. 6:11; Col. 4:18; 2 Thess. 3:7). Tertius, the penman of this Epistle, and known to us only here, shows to us by his salutation that he was no mere hireling in this service.] 23 Gaius my host, and of the whole church, saluteth you. [Very likely the Gaius of 1 Cor. 1:14. The name is found elsewhere (Acts 19:29; 20:4; 3 John 1). This Gaius evidently entertained Paul at the time the Epistle was written, and at least occasionally, probably to hear Paul preach, the many sections of the entire Corinthian church met at his [551] house. It must have been a capacious home--Acts 18:8-11.] Erastus [possibly the person mentioned at Acts 19:22 and 2 Tim. 4:20] the treasurer of the city saluteth you, and Quartus the brother. [Here end the salutations, and there follows the most condensed yet most comprehensive benediction ever penned.] 25 Now to him that is able to establish you [i. e., to the one who has given you an eternal foundation for your life (Matt. 7:24-27) and is able to build you as enduring material thereon (1 Cor. 3:10-17). Comp. ch. 1:11] according to my gospel and the preaching of Jesus Christ [Establish you according to, or in conformity with, the terms, conditions, means, grace and power found in that gospel which was revealed to me personally (Rom. 2:16; Gal. 1:11-17), even the heavenly truth contained in the preaching of Jesus Christ, who is the core and heart of that gospel. (Comp. ch. 1:3; 2:16; 10:8-12; Gal. 1:6-8.) Paul's gospel did not differ from that committed to the twelve, but he calls it specifically "my gospel" because it was delivered to him in lessons where he was the sole pupil (Gal. 1:12), and because his spiritual discernment, coupled with his special commission as apostle to the Gentiles, enabled him to see clearly two things in the gospel which were but faintly comprehended by the others; viz., that gospel salvation is wholly gratuitous and is not partly gratuitous and partly a matter of purchase by obedience to the Mosaic law (Gal. 5:1-12); that it is universal to all who are obedient unto the faith, and is in no sense confined to the Jews or their proselytes--Gal. 3:26-29], according to the revelation of the mystery which hath been kept in silence through times eternal [Establish you by the gospel and preaching which accords with or is true to the revelation or unveiling of the great mystery or secret; i. e., the divine purpose of God to save the world by the sacrifice of his Son--a secret of times eternal (2 Tim. 1:9; Tit. 1:2), known only to the Father, and therefore capable of no revelation till [552] his voice broke silence as to it. Comp. Matt. 24:36; Mark 13:32; 1 Pet. 1:12; Acts 1:7], 26 but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith [Comp. Col. 1:26; 4:4; Gal. 1:12, 16; 1 Cor. 2:10. "Manifested.  . . made known." These two words express the two phases of revelation. Christ himself was the manifestation (Luke 2:30-32; John 1:14-18; 2:11; Heb. 1:3), the Light of the world (John 1:4-9; John 8:12); but this manifestation is introduced, interpreted, explained, "made known" by the Scriptures of the Old and New Testament writers or prophets, the former with their types, shadows and forecasts (Luke 24:25-27; Gal. 4:21-31; Col. 2:16, 17; Heb. 8:5; 9:9; 10:1-9), the latter with their gospel sermons and doctrinal epistles (1 Cor. 15:1; Gal. 1:11; 1 John 1:1-3). And these Scriptures were written for that purpose, not at the motion, option or choice of the writers, but by order and command of God himself (Deut. 5:22; Jer. 36:27, 28; 2 Pet. 1:20, 21; 1 Cor. 2:13; 2 Tim. 3:16), that men might know, and, knowing, might believe and obey, the gospel in its conditions and be saved thereby. Thus the apostle assures us that the Father, who gave us the Christ, gave us also correct biographies as to his incarnation, miracles, life, death, resurrection and coronation; that the God who gave us a gospel also insured to us the preservation of it in an efficient and effective form in the record which he commanded; that the Lord who gave us a church has also provided for the perpetual safeguarding of its plans, specifications and model as designed in his holy mountain (Heb. 8:5), preserving them forever in those Chronicles of his kingdom which we call the Bible. Common sense should tell us this, even if Paul had kept silence. How could we attribute infinite wisdom to a God who sacrificed his Son to make a gospel and then neglected to preserve that gospel that it might be used for the purposes for [553] which it was prepared at so much cost? Moreover, this passage shows that God himself, back of the human penman, wrote the Bible; for he, and not they--no, not even the angels (1 Pet. 1:10, 12)--knew the secret which these Scriptures were revealing. Yea, he wrote it for the universal instruction of the unborn church in matters which no human wisdom could discover for itself. Therefore, whoso strikes at the Old Testament would destroy the foundation of the New, would annul what God has commanded, obliterate what God has revealed, and rob the dying world of the gospel, the salvation and the Christ which God has given. The one who attempts to do this thing (God be praised, he can not succeed save for a brief season--Rev. 11:3-12) would destroy God's means of life, and would leave the world, "all nations," with their teeming but helpless millions to perish without hope, setting his wisdom against that of "the only Wise." Such an one rivals the devil, both in unfeeling heartlessness and in supreme presumption]: 27 to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen. [Owing to difference in Greek and English construction, the long sentence beginning with verse 25 is grammatically incomplete as rendered in English. If, however, the "to whom" of the last phrase be changed to read "to him," the sense is complete and plain. "To him that is able.  . . to him be the glory." The whole passage, then, is an ascription of praise, with reasons for it injected in the form of a parenthesis. It is an implied prayer for the safety of the Roman church expressed in the form of a burst of confident praise to him in whom that safety lay. Of this benediction Gifford thus writes: "Comparing it with the introduction in chapter 1, we find in both the same fundamental thoughts of the Epistle: 'the power of God unto salvation' (1:16), the gospel entrusted to Paul for the Gentiles (1:5), the testimony of the prophets (1:2), the 'obedience of the faith' (1:5), the [554] acceptance of all nations (1:5, 14-16)--all these thoughts are here gathered up into one harmonious burst of 'wonder, love and praise.'" Thus the conclusion of the Epistle swings back to the beginning, so that the whole instruction assumes the form of the circle, symbol of its divine perfection, its unending authority.] [555]