in Christ, and call upon His name in public confession and adoration: compare Eph. i. 21, 2 Tim. ii. 19, Is. xxvi. 13, Amos vi. 10.

lest I should build, c.] In 2 Cor. x. 12-16 the same principle is asserted with the strong emotion roused by the ungenerous conduct of his adversaries.

Baur's objection to the genuineness of this passage (Paulus,' i. p. 357) is based on a misrepresentation of its meaning. For it is evident that St. Paul refers to the oral preaching of the Gospel, as requiring his personal presence hitherto in the East. His letters to the Colossians and Laodiceans (Col. iv. 16), are sufficient proof that in writing to the Church at Rome, he was not transgressing his rule to avoid building on another man's foundation.

21. But as it is written,] Isaiah lii. 15, quoted exactly from the LXX. According to the Hebrew, nations and kings shall be astonished at the exaltation of the suffering Servant of God, as a thing unheard and unknown. In the LXX the change in the form of the sentence does not materially affect the sense in which St. Paul uses the passage, namely to show that his practice of preaching where Christ's name was unknown agreed with the general character of the Gospel message as foretold by Isaiah. According to Fritzsche, St. Paul believed that Isaiah pointed especially to him and his ministry, predicting that Paul the Apostle of the Gentiles should carry the announcement of the Messiah to those Gentiles who had not yet heard of Him from other Apostles. But this is a mere travesty of St. Paul's meaning, invented by one who himself rejects the Messianic interpretation of Isaiah lii., liii. altogether. See notes on Isaiah.

22. I have been much hindered] "I was the most times hindered." There were other hindrances, but the most frequent arose from the duty of preaching the Gospel in places where Christ's name was not known. 23. But now having no more place in these parts,] "But now no longer having place," .e. since no longer (unkért) I have room.' In these regions, from Jerusalem to Illyricum, the Gospel message has been

fully preached (v. 19), and Churches have been founded, so that there is no longer room for doing that which is the peculiar work of an Apostle, especially of the one "Apostle of the Gentiles."

a great desire] "a longing" (TTоOlav): compare i. 11; 1 Thess. iii. 6; 2 Cor. vii. 7, 11; Philipp. i. 8; with Bp. Lightfoot's note.

24. Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey,] Read, "Whensoever I take my journey into Spain: for I hope to see you as I pass through." The words "I will come to you" were added to complete the broken sentence, the conclusion of which is found only in an altered form in v. 28.

Meyer omits yáp also: "Whensoever I take my journey into Spain, I hope to see you as I pass through." This makes all smooth and regular, but is against the evidence, and the broken sentence is quite in St. Paul's style.

On the intended journey to Spain see Introduction, § 6.

The visit to Rome was intended to be only in passing through, because the Christian Faith was already established there (Bengel).

and to be brought on my way thitherward] "and to be sent forward thither." St. Paul hoped to receive from Rome the same kindness and respect as from other Churches, which sent companions to escort him on his further journeys: Acts xv. 3; 1 Cor. xvi. 6; 2 Cor. i. 16.

if first I be somewhat filled with your company.] "If I may first be in part satisfied with your company," or "after that I have somewhat enjoyed you" (Tyndale), "enjoyed your acquaintance' (Cranmer). Compare i. 12 for an explanation_of_the nature of the satisfaction which St. Paul hoped for.

St. Paul says courteously "in part satisfied," meaning "not as much as I might wish, but as much as circumstances shall permit" (Grotius).

25. But now I go unto Jerusalem to minister unto the saints.] "But now I am setting

certain contribution for the poor saints which are at Jerusalem.

27 It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.

out unto Jerusalem, ministering to the saints." In contrast to the hope of a future visit to Rome the Apostle's present and immediate duty is taking him away in the opposite direction. See Acts xx. 3, and note on i. 9.

"ministering." The Present Participle implies that the journey in charge of the collected alms of the Churches was itself a part of the ministration to the poor saints at Jerusalem: see 1 Cor. xvi. 4, 15; 2 Cor. ix. 1; and Introduction, § 2.

26. For it hath pleased them of Macedonia and Achaia.] "For Macedonia and Achaia have been pleased." Cp. Luke xii. 32; 1 Thess. ii. 8. The word (núdóknσav) expresses the benevolent pleasure of a cheerful giver.

to make a certain contribution for the poor saints.] Read, “to make some contribution for the poor among the saints." See note on xii. 13. "The contributor enters into fellowship with the person aided, inasmuch as he shares his necessities': Kowwvia is hence the characteristic expression for almsgiving, without however having changed its proper sense communion into the active one of communication" (Meyer).

The indefinite word "some" corresponds to the fact that the contribution might be more or less according to the ability and good will of the givers (1 Cor. xvi. 2; 2 Cor. ix. 7). 27. It bath pleased them verily; and their debtors they are.] "They pleased, I say, and are their debtors." The yap not only resumes the previous statement, but confirms it by a further explanation.

have been

The

For if the Gentiles have been made partakers of their spiritual things.] "For if the Gentiles shared in their spiritual things." Gospel, with all its spiritual blessings, which are the gifts of the Holy Ghost, was at first the possession of the Mother Church in Jerusalem, and from thence was communicated to the Gentiles. In return for these greater gifts the Gentiles owe a debt (opeiNovo) to the saints at Jerusalem "to minister unto them in carnal things,” i. e. in things

formed this, and have sealed to them this fruit, I will come by you into Spain.

29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

30 Now I beseech you, brethren,

which belong to man's bodily life, such as food and raiment. For this sense of “carnal” things as contrasted with spiritual, see I Cor. ix. II. Observe that St. Paul applies to this "ministry of the body” the same honourable title Xetroupyia which he has used above of preaching the Gospel (v. 16).

Observe also in proof of the Pauline authorship of this chapter (most unreasonably questioned by Baur) the delicate and unobtrusive coincidence with Gal. ii. 10.

28. and have sealed to them this fruit.] Compare Phil. iv. 17; the contribution (Kowvwvía, v. 26) is as fruit brought forth by the Gentile Churches. By going himself with those who conveyed it, St. Paul would assure and certify to the saints at Jerusalem the faithful delivery of the gift by the seal, as it were, of Apostolic authority, more especially because the pillars of the Church at Jerusalem had expressly laid on him the duty of remembering the poor (Gal. ii. 10).

I will come by you into Spain.] Read, “I will come back," &c., Plato 'Symp.' 193, c.

29. And I am sure that, when I come unto you, I shall come in the fulness of the blessing, &c.] "And I know that in coming to you, I shall come," &c. There is an emphasis on the pronoun. Thus the repetition of the word "come" is no empty tautology: the reason of the Apostles' confidence lies in the character of those to whom he is coming: he knows that in them there will be nothing to diminish the fulness of the blessing which he brings. Compare i. 8, 12. I came to you, came not with excellency of So in 1 Cor. ii. 1, “And I, brethren, when speech or of wisdom," the reason of the simplicity of the Apostle's preaching lay in the self-sufficiency of those to whom he came, and in their conceit of superior wisdom.

the blessing of the gospel of Corist.] Read, "the blessing of Christ."

Godet rightly asks, "Would a forger writing under the name of the Apostle in the 2nd century, have drawn a picture of the future so opposite to the way in which things really came to pass?”

30. Now I beseech you, brethren, for the

Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me.] Read, "And I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, to strive together with me in your prayers for me to God" (Five Clergymen). This urgent request for his brethren's prayers springs from the same confidence in their faith, which has been already shown in v. 29. Thus dé is simply continuative, “And,” not adversative, "But."

"by our Lord Jesus Christ." Compare xii. 1," by the mercies of God." Christ is the motive by which the Apostle beseeches his brethren, 2 Cor. x. 1.

"the love of the Spirit" is the love which is "the fruit of the Spirit," Gal. v. 22; as to the mode in which the Spirit produces this love towards God and man, see note on v. 5.

to strive.] "Fervent prayer is a striving of the inner man against the hostile or dangerous powers which it is sought to avert or overcome, and for the aims which it is sought to attain" (Meyer).

31. that do not believe.] "that are disobedient" (Margin, after Geneva). See note on xi. 30.

Already on the eve of his departure from Corinth St. Paul feels the same anxious forebodings of what should befall him at Jerusalem, which he expressed so strongly during his journey thither, Acts xx. 22, 23; xxi. 13. Thus the Lord was fulfilling the promise made through Ananias to Saul at the time of his conversion, "I will shew him how great things he must suffer for my name's sake" (Acts ix. 16).

and that my service which I have for Jerusalem may be accepted of the saints.] "and that my ministration which is for Jerusalem may prove acceptable to the saints" (Five Clergymen). See 2 Cor. viii. 4; ix. I. In this anxiety concerning his re

ception by the Jewish Church we see another undesigned. yet strong proof that the epistle was written by the Apostle whose mission to the Gentiles was so invidiously regarded at Jerusalem. Compare Acts xxi. 21.

The various reading (dwpopopia) “bringing a gift" instead of "ministration" (takovía), though found in the Vatican and a few other MSS, is probably an explanatory gloss.

32. That I may come unto you with joy by the will of God, and may with you be refreshed.] Or, "That having come unto you in joy by the will of God, I may with you find rest." (The reading Ov adopted by

*

Tisch. 8 with AC does not affect the sense.)

"in joy." Compare 1 Cor. iv. 21; 2 Cor.

ii. 1.

by the will of God.] The necessity of this submission of the Apostle's will to the will of God was shown in the result: he came to Rome, but not "in joy," nor to "find rest." Compare i. 10, 12.

"

66

The Vatican MS. reads "by the will of the Lord Jesus," and other MSS have "Christ Jesus or Jesus Christ" "It has been observed that St. Paul's constant expression is, by the will of God (1 Cor. i. 1; 2 Cor. i. 1; viii. 5; Eph. i. 1; Col. i. 1; 2 Tim. i. 1; Rom. i. 10; Gal. i. 4). He has never written "according to the will of Christ," or any similar phrase (Tisch. 8). In Eph. v. 17, "the will of the Lord" is Christ's moral will: the will which directs the dispensations of Divine Providence is called "the will of God."

33. Now the God of peace be with you all.] "And the God of peace," &c. This concluding prayer arises so naturally out of the preceding thoughts, that it is quite unnecessary to assume that the Apostle's mind returns to the dissensions among the Christians at Rome (xiv.). Compare 2 Cor. xiii. 11; Phil. iv. 9; i Thess. v. 23.

CHAPTER XVI.

3 Paul willeth the brethren to greet many, 17 and adviseth them to take heed of those which cause dissension and offences, 21 and after sundry salutations endeth with praise

and thanks to God.

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

I, 2. COMMENDATION OF PHOBE. 1. I commend.] "Now I commend": comp. 2 Cor. iii. 1; v. 12; &c.; Xen. Mem. I. vi. 14; Anab. III. i. 8. That Phobe was the bearer of the Epistle, is very probable; it is clear from . 2, that the occasion of her journey was some business in which she might require the help which this introduction was intended to secure for her.

our sister.] I.e. my sister in Christ and yours also: compare v. 23 adeλþós.

which is a servant of the church which is at Cenchrea.] Second and more special ground of commendation. The Feminine diákovos (Demosth. 762, 4) occurs only here in the N. T. The proposed rendering "deaconess" (Five Clergymen), is open to the objection that it introduces into the N. T. the technical name (diaкóviσσa) which is of later origin. The office was, no doubt, the same, namely, that of ministering to the sick, the poor, and the stranger. Even after the introduction of the technical name, the more general form (diákovos) remained in use, as in Ignatius ad Antiochenos,' p. 96; Theodoret also, in the 5th century, calls a deaconess diákovos. See Suicer's Thesaurus."

Cenchrea, or more correctly "Cenchreæ," was the eastern part of Corinth on the Saronic Gulf; distant about nine miles from the city. It was important as a fortress commanding one of the passes over the Isthmus, and as having an excellent harbour, which made it the emporium of trade with the East. The Church there was probably founded and organised by St. Paul himself.

2. as becometh saints.] "in a manner worthy of saints," ie. with such kindness and hospitality as "saints," or Christian believers, ought to show to a sister in the Lord.

and that ye assist her.] Lit. "stand by her," as in 2 Tim. iv. 17. Both words (παρίστασθαι and πράγμα) often refer to legal proceedings, and occur together in this sense Demosth. 1120, 26. It is probable therefore

"business." On the conjecture that Phoebe's destination was Ephesus, not Rome, see Introduction, § 8.

for she hath been a succourer of many.] "for she herself also." The legal representative of a foreigner or provincial was called in Latin "patronus," in Greek προστάτης. In allusion to the latter name and to the word naраσтnтe, St. Paul calls Phoebe 2 προστάτις, i. e. a protectress" or "helper " of many and of himself among them. Wiclif preserves the play on words, "and that ye help her in whatever cause she shall need of you, for she helped many."

and of myself also] It is not improbable that Phoebe may have rendered service to St. Paul at Cenchreæ on the occasion mentioned in Acts xviii. 18. His vow seems to point to a deliverance from danger or sickness.

3-16. APOSTOLIC GREETINGS.

On this whole section in its relation to the rest of the Epistle, see Introduction, § 8.

3. Greet Priscilla.] "Prisca." See note on Acts xviii. 2. On the objection that Aquila and Priscilla were not likely to have

been at Rome at the time when St. Paul wrote to that Church, see Introduction, § 8.

my helpers in Christ Jesus.] " My fellowworkers," &c. "Labour for the Gospel lives and moves in Christ as its very element (Meyer). For the fact see Acts xviii. 26; I Cor. xvi. 19. They were also fellowworkers in the trade of tent-making (Acts xviii. 2).

66

4. Who have for my life laid down their own necks.] Omit "have." The fact thus stated as a special reason for greeting them (οἵτινες, quippe qui") is otherwise unknown, and the exact meaning of the statement is therefore somewhat obscure to us, though it must have been clear to the readers. In the assault of the Jews at Corinth (Acts xviii. 6-18), and again in the tumult at Ephesus (Acts xix.), Aquila and Priscilla were with St. Paul, but are not specially mentioned as incurring any danger for his

their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.

5 Likewise greet the church that is in their house. Salute my wellbeloved Epænetus, 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

laid down their own necks.] Read, "neck." The Singular implies that the expression is figurative, as does the converse use of the Plural unrépas in Mark x. 30, if the reading be retained. The most likely meaning therefore is that Aquila and Priscilla risked their lives, not that they literally put down their necks under the executioner's sword, nor that they pledged (vnéŋkav) their lives to the magistrate for the safe custody of Paul.

unto whom not only I give thanks, but also all the churches of the Gentiles.] St. Paul speaks with emotion as of an event comparatively recent yet sufficient time had elapsed for the matter to have become generally known among the Gentiles. These two circumstances correspond well with the supposition that the event had occurred at Ephesus in the tuinult, and that St. Paul had recently heard of the arrival of his friends at Rome. It would be natural that he should thus commend them to his readers on the first opportunity, and should mention the thanksgiving of the Gentile Churches, which he had since been visiting.

5. Likewise greet the church that is in their house.] See Acts xii. 12; 1 Cor. xvi. 19; Col. iv. 15; Philem. 2. "The Church in the house" was not merely the Christian household itself, but a body of believers meeting for worship in the house of some leading member of the community.

It appears from the Martyrdom of Justin," 3, that as late at least as the middle of the 2nd century there was no fixed place of general assembly for the whole Church at Rome, but several small assemblies like this Church in the house of Aquila and Priscilla. See Bp. Lightfoot, Col. iv. 15; and Bingham, Antiquities,' VIII. i. 13. Salute my well-beloved Epænetus.] The word rendered "salute" or 66 greet "is the same throughout the chapter. Of "Epanetus my well-beloved," nothing is known except from this passage.

6

who is the first-fruits of Achaia.] For "Achaia," introduced from 1 Cor. xvi. 15,

ing see note on Acts ii. 9. Epænetus, St. Paul means, was one of the first converts in Asia, “the first-fruits" of the "offering of the Gentiles" XV. 16.

In the spurious list of "the Seventy Apostles" ascribed to Hippolytus, Epænetus figures as Bishop of Carthage.

6. Mary.] Variations of the text make it uncertain whether Mariam or Maria was of

Jewish or Roman origin, and whether the labours which gained her a special greeting were spent on the Apostle (uâs) or on his readers (vμâs).

7. my kinsmen.] Since other Jews are mentioned in the context, e.g. Aquila and Priscilla (v. 3), it is thought that the persons distinguished by St. Paul as his "kinsmen here, and in vv. 11, 21, were members of his family, not merely fellow-countrymen (as in ix. 3). On the other hand it may be said that in writing to a Gentile Church the Apostle might naturally speak of Jewish Christians as his fellow-countrymen or "kinsmen according to the flesh" (ix. 3): and the great number of persons to whom the term (ovyyevns) is applied in this chapter makes it improbable that they were all of the Apostle's family.

fellow-prisoners.] "fellow-captives." Andronicus and Junia (or Junias, if the name be a man's) are mentioned with especial honour; as soldiers of Christ they had shared at some time in St. Paul's captivity (see 2 Cor. vi. 5; xi. 23; and Col. iv. 10): though not themselves here styled "Apostles," as Chrysostom and others have thought (see note at end) they were well known to the Apostles, and had been among the earliest disciples (cf. Acts xxi. 16), having become Christians before St. Paul himself.

8, 9. Amplias.] A contraction of Ampliatus, which fuller form is common in the sepulchral inscriptions of persons connected with Cæsar's household (see Introd. § 8).

The next name "Urbanus," (or “Urban,” not "Urbane") is found, as here, in juxtaposition with Ampliatus in a list of imperial freedmen, on an inscription A.D. 115.