Chapter 16
1 And I commend to you Phoebe our sister, which is a faithful minister of the Church at Cenchrea. 2 That you receive her in the Lord, as it is meet for the saints, and that you assist her, in whatever business she shall stand in need of your aid. For she has assisted many and me also. 3 Salute Prisca and Aquila, my fellow helpers in Christ Jesus. 4 Who for my life have laid down their own neck: to whom not I only give thanks, but also all the churches of the Gentiles. 5 And the Church that is in their house. Salute my beloved Epenetus which is the first fruits of Achaia in Christ. 6 Greet Mary which bestowed great labor on us. 7 Salute Andronicus and Junia my cousins and fellow prisoners, which are notable among the Apostles, and were in Christ before me. 8 Salute Amplias my beloved in the Lord. 9 Salute Urbanus our helper in Christ, and Stachis my beloved. 10 Salute Apelles approved in Christ. Salute them which are of Aristobulus' friends. 11 Salute Herodion my kinsman. Salute them which are of the friends of Narcissus, which are in the Lord. 12 Salute Tryphena and Tryphosa, which women labor in the Lord. Salute the beloved Persis, which woman has labored much in the Lord. 13 Salute Rufus chosen in the Lord, and his mother and mine. 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Mercurius, and the brethren which are with them. 15 Salute Philologus, and Julias, 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.
And I commend to you, etc. A good part of this chapter is spent in salutations, which because they have no difficulty, it were to no purpose to stand long upon them. I will only touch those things, which require some light of exposition.
First of all, he commends Phoebe, to whom he gave this Epistle to be brought. And first he commends her by her office, because she had an honest and holy ministry in the Church: secondly, he brings another cause why they ought to receive her, and do to her all duties: because she had always bestowed herself upon all the godly.
Therefore because she is a minister of the Church at Cenchrea, even thereby he commands she should be received in the Lord. And when he adds, as it is meet for the saints, he infers that it were unfit for the servants of Christ, if they should show no honor nor bountifulness toward her. And surely seeing it becomes us to embrace all the members of Christ, then ought we to embrace them which bear some public office in the Church, and to reverence them, and to love and honor them in a special manner. Secondly, as she was always eager to serve toward all, so he commands that she should be helped now again in her affairs. For it is a point of humanity, not to forsake him, who by nature is ready to do good, if at any time he stand in need of the help of others. But to the end he might the rather move their minds, he reckons himself also among them, to whom she did good. Finally, this ministry of the which he speaks, of what sort it was he teaches in another place. For as the poor were maintained out of the common treasury: so they were looked to by a public office. And to this charge were widows chosen, who being free from domestic cares, and hindered with no children, did covet to consecrate themselves wholly to God by the duties of charity: therefore they were received into this function, as though they were bound and tied: as he that sets his labor, ceases to be free and at his own pleasure. Whereupon the Apostle charges them to have violated their faith, who afterward did renounce the office they had once taken upon them. And because they were to live a single life, he forbids them to be chosen under sixty years: namely, because he saw that the perpetual vow of single life was dangerous, indeed pernicious, to such as were under that age. That holy office and profitable for the church, the estate of things growing worse, did degenerate into the idle order of Nuns: which order albeit it was corrupt even from its first original, and contrary to the word of God, yet now it is so fallen from that beginning; that there is no less difference than between some holy place of chastity and a brothel.
3 Salute Prisca and Aquila. Those testimonies which he gives here to many, do partly tend to this end, that while they are had in honor who are honest and worthy, both honesty itself might be honored, and they might have authority with such as could and would profit more than others: partly that they might answer to their former life, neither might they faint in the course of godliness, or their godly zeal quail.
It is a singular honor which he gives here to Prisca and Aquila, especially in a woman. Whereby the modesty of the holy man the rather appears, who neither thinks scorn to have, nor yet is ashamed to acknowledge a woman for his companion in the work of the Lord. And this was the wife of Aquila himself, whom Luke calls Priscilla (Acts 18:1).
4 To whom not only I. Because Prisca and Aquila did not spare their own life for the defense of the life of Paul, he testifies that he himself privately gives them thanks: yet he adds, that thanks also are given to them of all the churches, that by this example he might also move the Romans. And worthily was the life of one man so dear and precious to all the Gentiles, for it was an incomparable treasure: therefore it is no marvel though all churches of the Gentiles thought themselves bound to his preservers. That which he adds of the Church in their house is worth the noting. For he could not more honorably adorn their family, than with the title of the Church. For I do not like the word congregation, which Erasmus has translated: for it is evident that Paul by the way of honor, has used the sacred name of the Church.
5 Who is the first fruits. This is an allusion to the ceremonies of the law. For because men are sanctified to God by faith, they which obtain the first place in the offering, are fitly called the first fruits. Furthermore as every one was the foremost, in respect of time, called to the faith, so Paul does give to him the prerogative of honor: but this has place, while the end answers the beginning. And surely it is a singular honor, when God vouchsafes to choose any for first fruits. For by the continuance of time there comes a greater and more ample proof or trial of faith, while they which first begun, are not weary of running well. He testifies again his thankfulness, while he makes mention of those things Marie did for him. And it is sure he ascribes these praises, that he might make them more commendable to the Romans, whom he praised.
7 Salute Andronicus. Although Paul is wont to make no great account of kinship, and other things appertaining to the flesh, yet because that consanguinity which Junia and Andronicus had with him, might greatly help that they might be the more easily known, he does not neglect that praise also. There is more force in the second speech of praise, while he names them his fellow captives: because among the ornaments of Christian warfare, bonds are not reckoned in the last place. While in the third place he names Apostles, he takes not this word in its proper and usual signification: but he extends it further: namely, to all those which do not only instruct one Church, but for the publishing of the Gospel every where, do bestow their labor. They therefore who by carrying the doctrine of salvation hither and thither, did plant churches, are generally in this place called Apostles. For other where he restrains it to that principal order, which Christ at the beginning ordained in his twelve Disciples. Otherwise it were absurd that so great dignity should be ascribed to them among few. Now because they had by faith embraced the Gospel before Paul, he doubts not in that respect to prefer them before himself.
11 Who are of the friends of Narcissus. It had been a thing too bad, that Peter should be omitted in so long a catalogue if he had been then at Rome. But he must needs have been there, if we believe the Romans. However if in doubtful things there is nothing better, than to follow a probable conjecture: no man of impartial judgment, will believe that is true they affirm. For he had never been omitted of Paul. But it is worth the noting, that none of those glorious and honorable titles are heard here, by the which it might be gathered that noble men were Christians: for whoever Paul reckons, they were obscure and ignoble at Rome. I take the Narcissus whom Paul names here, to be the freeman of Claudius, a man famous for many mischievous and naughty deeds. Whereby the goodness of God is more wonderful, which pierced into that impure house, and abounding with all wickedness: not that Narcissus himself was converted to Christ: but this was a great matter, that a house as it were like to hell, should be visited with the grace of Christ. And seeing they did worship Christ sincerely, who lived under a huge Lion, under a most cruel spoiler, and corrupt man, there is no cause why servants should wait for their masters, but every one should follow Christ for himself. Yes, the exception added by Paul does declare that his family was divided, so that there were but a few which believed.
16 Salute one another in a holy kiss. It is every where apparent by the scriptures, that a kiss was a usual and common token of good will among the Jews. Perhaps less usual among the Romans: neither was it altogether strange among them, save that it was not lawful to kiss women, other than their kinswomen only. However that grew into a custom with them in old time, that Christians before the communication of the Supper, did kiss one another, to testify their good will by that sign: then afterward they gave alms, that they might confirm that in deed and effect, which they represented by a kiss: as appears out of a certain homily of Chrysostome. Hence came that rite which is at this day among the Papists; of kissing the Pax, and making oblation. The one of which is mere superstition without fruit: the other serves to no end, but to fill up the covetousness of the Priests, if yet it may be filled. Nevertheless Paul seems not here precisely to exact a ceremony, but only exhorts them to maintain brotherly love, which he discerns from profane friendships of the world, which for the most part are either hypocritical, or are brought to pass by naughty deeds, or are retained by evil means, and they never tend to a right end. And wishing health as much as in him lay from the churches, he studies to bind all the members of Christ among themselves with the mutual bond of love.
17 And I beseech you brethren, mark them diligently, which stir up division and offences, against the doctrine which you have already learned, that you may avoid them.
18 For they that are such, serve not the Lord Jesus Christ, but their own belly, and by fair speech and flattering do deceive the hearts of the simple:
19 For your obedience is come abroad among all. I am glad therefore of you: but yet I would have you wise, to that which is good, and simple to that which is evil.
20 And the God of peace shall tread Satan under your feet shortly, the grace of our Lord Jesus Christ be with you. Amen.
17 And I beseech you etc. Now he puts an exhortation, whereby all churches stand in need now and then to be called on: because the ministers of Satan are always at hand by occasions to trouble the kingdom of Christ. And 2 ways they go about to make this disturbance: for either they sow dissensions, whereby the minds of men are distracted from the unity of the truth, or they stir up offenses, whereby they may be alienated from the love of the gospel. That comes to pass, while the truth of God is scattered and drawn asunder with new doctrines, devised of men: this, while by diverse deceits it is made odious and contemptible. Whoever therefore does either of these, he commands they should be marked, lest they deceive and beguile the simple: secondarily, he bids they should be avoided, because they are hurtful. Neither is it without cause that he requires here attention or circumspection of the faithful: because oftentimes by our negligence and recklessness it comes to pass, that such lewd fellows do greatly hurt the church, before they be met with: also very often they creep in to hurt with wonderful subtlety, except they be wisely considered. And note that he speaks to such, as were instructed in the pure doctrine of God: for it is a wicked and horrible divorcement, to divide those who consent in the verity of Christ. But it is an impudent detraction or surmise under the pretense of peace and unity, to defend conspiracy in lies and wicked doctrines. There is therefore no cause, why the Papists should seek a color out of this place to procure hatred against us: because we do not resist or pull asunder the Gospel of Christ, but the lies of Satan, wherewith the Gospel has hitherto been darkened. Indeed Paul shows plainly, that he does not without exception, condemn every dissension, but such as divides Catholic faith. For there is great weight in this saying. Which you have learned: because before that the Romans were taught aright, they must needs depart from their old manners, and institutions of their fathers.
16 For they which are such. He adds a perpetual note, whereby false prophets may be known from the servants of Christ, namely that they seek not the glory of Christ, but serve their belly. Yet because they creep in craftily, and by taking upon them the person of another, do hide their malice, withal he notes what crafts they use, lest any should be deceived: namely that by fair speech they win favor to them. The preachers of the Gospel also have their gentleness and sweetness, but yet joined with liberty or boldness, that neither they flatter men with vain praises, or pamper their vices: but those deceivers, both by their flattery steal to them the hearts of men, and also spare and pamper vices, that they might hold them bound. He calls such simple, as are not sufficiently circumspect to beware of deceits.
19 For your obedience. This is a preoccupation or preventing, whereby he shows that he does not therefore admonish them, as though he thought amiss of them, but because it is easy to fall here: as if he said, surely your obedience is commended everywhere, so that there is cause why I should be glad of you. Yet seeing that oftentimes men fall here, through simplicity, I would have you rude and simple to commit evil, but in that is good, that is, so often as is expedient, for the conservation of integrity, I would have you very prudent. Here we see what simplicity is commended in Christians: lest they who at this day count foolish ignorance of the word of God for a high virtue should pretend this title. For although he praises the Romans, that they were obedient and tractable, yet he would have prudence and choice, to be added, lest their lightness of belief should be a prey to every deceit. Therefore he so rejoices of them that they are without fraud, that yet he would have them wise to beware. That which follows, namely, God shall tread Satan, is rather a promise to strengthen them, than a prayer. For he exhorts them that they fight courageously against Satan, promising they should shortly have the victory. Indeed he is once overcome of Christ, but yet not so, but he may continually renew war: he promises therefore the last putting of him to flight, which appears not in the midst of the battle. Although he speaks not only of the last day, wherein assuredly Satan shall be trodden under feet: but seeing Satan at that time, as it were his reins being loose or burst, did proudly disturb all things, he promises that shortly it would come to pass, that the Lord would subdue him, and as it were give him to be trodden underfoot. Straightway follows his prayer, that the grace of Christ might be with them: that is, that they might enjoy all those blessings which are provided for us by Christ.
21 Timothy my fellow laborer, and Lucius, and Jason, and Sosipater, my kinsmen salute you.
22 I Tertius which wrote out this Epistle, salute you in the Lord.
23 Gaius my host, and of the whole church salutes you. Erastus the chamberlain of the city, salutes you, and Quartus a brother.
24 The grace of our Lord Jesus Christ be with you all Amen.
25 To him now that is able to confirm you according to my gospel: namely, the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began.
26 But now has been opened and published among all nations, by the scriptures of the Prophets, at the commandment of the everlasting God, for the obedience of faith.
27 To God I say, only wise, be praise through Jesus Christ for ever, Amen.
Written to the Romans from Corinth, and sent by Phoebe servant of the church which is at Cenchrea.
21 Timothy my fellow laborer, &c. The salutations he ascribes serve partly to maintain love among those who were far asunder: partly that the Romans might know the subscription of their brethren in the Epistle. Not that Paul stood in need of the testimony of others, but because the consent of the godly avails much. And the Epistle (as we may see) is concluded with the praise of God and thanksgiving, for he makes mention of that singular benefit of God: namely, that he has vouchsafed the Gentiles with the light of the gospel: wherein appears his infinite and unspeakable goodness. Although this praise has also in it that, which may serve to set up and establish the confidence of the godly, that their minds being erected to God, they may assuredly look for all those things, which are here ascribed to him: and also by his former benefits may confirm their hope touching that which is to come. But because by gathering many things into one sentence, he has made a long period or stop, which is wrapped with a disordered placing of words, every member is to be divided by us.
First, he gives to God only all glory: secondly, to the end he might show how it is due to him, by the way he rehearses certain virtues of his, whereby appears, he only is worthy of all praise. He says he is only wise: which praise while it is given to him, it is taken from all the creatures. Although Paul seems, after he has spoken of the secret counsel of God, purposely to have added this praise, that he might draw all men into reverence and admiration of the wisdom of God. For we know, when men in the works of God find not out the cause, how ready they are to murmur. By adding that God is able to confirm the Romans, he assures them of final perseverance.
And that they might more certainly depend on his power, he adds that the same is testified to us in the Gospel: where you see, the gospel does not only bring to us present grace; but also does bring to us assurance of grace still to continue. For there, God does not only promise to be our father in present, but also that he will be to the end. Indeed, his adoption is extended beyond death, because it brings us to the eternal inheritance. The residue are put to commend the virtue and dignity of the Gospel. He calls the Gospel, the preaching of Christ, so that surely the whole sum thereof is contained in the knowledge of Christ: he calls his doctrine the revelation of the mystery: which ought not only to make us more attentive in hearing of it, but also impress a high reverence thereof in our hearts, and how high a secret that is, he signifies, when he adds that from the beginning of the world by so many ages it was hidden. Verily it has not a proud and haughty wisdom, such as the sons of this world covet, of whom also it is therefore scorned: but it declares those unspeakable treasures of celestial wisdom, above every capacity: which if the angels also themselves do reverence with admiration, surely no man can sufficiently wonder at it. Neither ought this wisdom to be therefore less esteemed, because it lies hidden under a base and simple style: because so it has pleased the Lord, to subdue the arrogance of the flesh. And because great doubt might arise, how this mystery which by so many ages was hidden, did so suddenly appear forth: he teaches, that that came not to pass through the temerity of men, nor by chance, but by the eternal ordinance of God: where also he shuts the gate against curious questions, which the waywardness of man's wit is accustomed to move. For whatever comes suddenly and besides their expectation, they think it is done unawares: whereby they gather oftentimes wickedly, that the works of God are absurd, or at the least they entangle themselves, with many troublesome doubts. Paul therefore admonishes, that that which appeared now suddenly, was decreed of God before the world was made. But lest any should make a doubt therefore, that he might charge the Gospel with newness, and to defame it, he alleges the scriptures of the prophets, where that was foretold, which we see now fulfilled. For all the Prophets have given so large testimony to the Gospel, that it can nowhere be better confirmed. And by this means God did rightly prepare the minds of his, lest the novelty of a thing wherewith they were not acquainted, should too much astonish them. If any object that there is a contrariety in the words of Paul, because he says that that mystery of which God has given testimony by his Prophets was hidden in all ages, this knot is easily unfolded by Peter, namely that the prophets, while they diligently inquired of the salvation offered to us, did not minister to themselves, but to us. Therefore, God by speaking then, held his peace, because he held the revelation of those things, of which he would have his servants to prophesy, in suspense. Although it is not certainly agreed upon among the learned, in what sense, both here and to the Ephesians he calls the Gospel a hidden mystery. The opinion of them, is more firm, which refer it to the calling of the Gentiles, which Paul himself precisely touches to the Colossians. Yet I, albeit I confess that to be one cause, cannot be brought to believe, that is the only cause. It seems more probable to me, that Paul had respect also to the other differences of the old and new Testament. For although the Prophets in old time, taught all those things, which are expounded by Christ, and his apostles: yet they taught them with such obscurity, in comparison of the clear light of the Gospel, that it is no marvel, if they be said to have been hidden, which now are made manifest. Neither is it without cause that the prophet Malachi says, there should rise the Sun of Righteousness: neither that the prophet Isaiah has before hand so highly commended the message of the Messiah.
Finally, nor that the Gospel is called the kingdom of God: but we may better gather by the thing itself, that then at length were the treasures of celestial wisdom opened, when the shadows being done away, God appeared to them in old times, by his only begotten Son, as it were face to face. He makes mention again of that end of the preaching of the Gospel, of which he made mention in the beginning of the first Chapter, namely, that God might bring all nations into the obedience of faith.
