Romans 16 - Wesley's Explanatory Notes vs Calvin John vs Coke Thomas

Romans 16

Romans 16

1. I commend to you, etc. The greater part of this chapter is taken up with salutations; and as they contain no difficulties, it would be useless to dwell long on them. I shall only touch on those things which require some light by an explanation.

He first commends to them Phoebe, to whom he gave this Epistle to be brought to them; and, in the first place, he commends her on account of her office, for she performed a most honorable and a most holy function in the Church; and then he adduces another reason why they ought to receive her and to show her every kindness, for she had always been a helper to all the godly. As then she was an assistant (469) of the Cenchrean Church, he bids that on that account she should be received in the Lord; and by adding as it is meet for saints, he intimates that it would be unbecoming the servants of Christ not to show her honor and kindness. And since it behooves us to embrace in love all the members of Christ, we ought surely to regard and especially to love and honor those who perform a public office in the Church. And besides, as she had always been full of kindness to all, so he bids that help and assistance should now be given to her in all her concerns; for it is what courtesy requires, that he who is naturally disposed to kindness should not be forsaken when in need of aid, and to incline their minds the more, he numbers himself among those whom she had assisted.

But this service, of which he speaks as to what it was, he teaches us in another place, in 1. i 5:9, for as the poor were supported from the public treasury of the Church, so they were taken care of by those in public offices, and for this charge widows were chosen, who being free from domestic concerns, and cumbered by no children, wished to consecrate themselves wholly to God by religious duties, they were therefore received into this office as those who had wholly given up themselves, and became bound to their charge in a manner like him, who having hired out his own labors, ceases to be free and to be his own master. Hence the Apostle accuses them of having violated their faith, who renounced the office which they had once undertaken, and as it behooved them to live in widowhood, he forbade them to be chosen under sixty years of age, (1. i 5:9,) because he foresaw that under that age the vow of perpetual celibacy was dangerous, yea, liable to prove ruinous. This most sacred function, and very useful to the Church, when the state of things had become worse, degenerated into the idle order of Nuns; which, though corrupt at its beginning, and contrary to the word of God, has yet so fallen away from what it was at its commencement, that there is no difference between some of the sanctuaries of chastity and a common brothel.



(469) “Ministra,” διάκονος — minister, or servant, or deaconess, one who ministers. [Origen ] and [Chrysostom ] considered her to be a deaconess, but the word does not necessarily prove this; for it is used often to designate generally one who does service and contributes to the help and assistance of others. She was evidently a person of wealth and influence, and was no doubt a great support and help to the Cenchrean Church. Those spoken of by Paul in 1. i 5:10, and Titus 2:3, were widows and aged, and they are not calledαἱ διὰκονοι, deaconesses. There arose, as it appears, an order of this kind in the early Church, and [Grotius ] says that they were ordained by imposition of hands before the Laodicean Council, which forbade the practice. Their office was, according to Bingham and Suicer, referred to by [Schleusner ], to baptize women, to teach female catechumens, to visit the sick, and to perform other inferior offices in the Church. But this was the state of things after the apostolic times, and there is no reason to believe that Phoebe was of this order. She was evidently a great helper of the Christian cause, as some other women also are mentioned in this chapter, and she had been the helper of many, (Rom 16:2,) and not of one Church, and also of Paul himself; and from what is said in Rom 16:2, it appears probable that she was a woman carrying on some business or traffic, and that she went to Rome partly at least on this account. — Ed.



3. Salute Prisca (470) and Aquila The testimonies which he brings here in favor of some individuals, were partly intended for this end, that by honoring those who were faithful and worthy, faithfulness itself might be honored, and that they who could and would do more good than others, might have authority; and partly that they themselves might study to act in a manner corresponding to their past life, and not fail in their religious course, nor ever grow languid in their pious ardor.

It is a singular honor which he ascribes here to Prisca and Aquila, especially with regard to a woman. The modesty of the holy man does on this account more clearly shine forth; for he disdained not to have a woman as his associate in the work of the Lord; nor was he ashamed to confess this. She was the wife of Aquila, and Luke calls her Priscilla. (Act 18:2.) (471)



(470) So reads [Griesbach ]; it is the same with Priscilla. See Act 18:2, and 2. i 4:19, where she is also called Prisca. Names in former times, as well as now, were sometimes used in a abbreviated form. — Ed.

(471) Whether Aquila was a laymen or not, the Apostle connects his wife with him in the work of cooperation with him in his ministerial work; and we see by Act 18:26, that they both taught Apollos. It is somewhat singular, that the wife, not only here but in several other instances, though not in all, is mentioned before the husband. — Ed.



4. To whom not only I, etc. As Prisca and Aquila had not spared their life for preserving the life of Paul, he testifies that he himself was individually thankful to them: he however adds, that thanks were given them by all the Churches of Christ; and he added this that he might, by such an example, influence the Romans. And deservedly dear and precious to all the Gentiles was the life of such a man, as it was an incomparable treasure: it was therefore no wonder that all the Churches of the Gentiles thought themselves to be under obligations to his preservers. (472)

What he adds respecting the Church in their house is worthy of being observed; for he could not have more splendidly adorned their household than by giving it the title of a Church. The word congregation, which [Erasmus ] has adopted, I do not approve; for it is plainly evident, that Paul, by way of honor, had used the sacred name of Church. (473)



(472) The occasion is not mentioned. It was probably at Corinth, according to the account given in Act 18:0.

(473) Some of the Fathers considered that the family, being all religious, was the Church; but this is wholly inconsistent with the mode of expression that is used, and with the state of things at that time. They had no churches or temples to meet in; private houses were their churches. Superstitious ideas as to places of worship no doubt led men to seek such following, if he meant only the family, — “Aquila and Priscilla salute you much in the Lord, with (σὺν — together with) the Church that is in their house,” 1. o 16:19. — Ed.



5. Who is the first-fruit, etc. This is an allusion to the rites of the law; for as men are sanctified to God by faith, they who first offer themselves are fitly called the first-fruit. Whosoever then is called first in time to the faith, Paul allows him the prerogative of honor: yet he retains this eminence only when the end corresponds with the beginning. And doubtless it is no common honor when God chooses some for first-fruits: and there is in addition a greater and an ampler trial of faith, through a longer space of time, provided they who have first begun are not wearied in their course. (474)



(474) Epaenetus, who is here called the first-fruit of Achaia, may have been off the family of Stephanas, who is said to have been the first-fruit in 1. o 16:15. But the majority of copies has Asia, Ασίας, here, instead of Achaia, Αχαίας. By Asia is often meant Asia Minor, and so here, no doubt, if it be the right reading. — Ed.



6. He again testifies his gratitude, in recording the kindness of Mary to him. Nor is there any doubt but that he commemorates these praises, in order to recommend those whom he praised to the Romans. (475)



(475) It is said of Mary, that she “labored much,” εἰς ἡμᾶς, towards us, or among us; “inter nos — among us,” [Beza ]; “pro nobis — for us,” [Grotius ]. The readingεἰς ὑμᾶς, towards you, has many MSS. in its favor, and alsoἐν ὑμῖν, among you. — Ed.



7. Salute Andronicus Though Paul is not wont to make much of kindred, and of other things belonging to the flesh, yet as the relationship which Junia and Andronicus bore to him, might avail somewhat to make them more fully known, he neglected not this commendation. There is more weight in the second eulogy, when he calls them his fellow-prisoners; (476) for among the honors belonging to the warfare of Christ, bonds are not to be counted the least. In the third place, he calls them Apostles: he uses not this word in its proper and common meaning, but extends it wider, even to all those who not only teach in one Church, but also spend their labor in promulgating the gospel everywhere. He then, in a general way, calls those in this place Apostles, who planted Churches by carrying here and there the doctrine of salvation; for elsewhere he confines this title to that first order which Christ at the beginning established, when he appointed the twelve disciples. It would have been otherwise strange, that this dignity should be only ascribed to them, and to a few others. But as they had embraced the gospel by faith before Paul, he hesitates not to set them on this account before himself. (477)



(476) It is not certain to what the Apostle refers; for we have no particular account of him hitherto as a prisoner, except for a short time at Philippi, Act 16:23; and it is probable, that it was on that occasion that they had been his fellow-prisoners; for it appears from the narrative, that there were more prisoners than Paul and Silas, as it is said that the “prisoners” heard them singing, Act 16:25; and Paul’s saying to the jailer, in Act 16:28, “we are all here,” clearly implies that he had some with him besides Silas. — Ed.

(477) The wordsἐπίσημοι ἐν τοῖς ἀποστόλοις, noted among the Apostles, can hardly admit of a meaning different from what is here given, though some have explained the sense to be, that they were much esteemed by Apostles, or that they were “distinguished in the Apostles’ judgment,” or that they were well known to the Apostles. But as “Apostles” in some other instances mean teachers, as Barnabas was, (Act 14:14,) the explanation here given is most to be approved. — Ed.



11. Who are of the family of Narcissus It would have been unbecoming to have passed by Peter in so long a catalogue, if he was then at Rome: yet he must have been there, if we believe the Romanists. But since in doubtful things nothing is better than to follow probable conjecture, no one, who judges impartially, will be persuaded that what they affirm is true; for he could not surely have been omitted by Paul.

It is further to be noticed, that we hear nothing here of splendid and magnificent titles, by which we might conclude that men high in rank were Christians; for all those whom Paul mentions were the obscure and the ignoble at Rome. Narcissus, whom he here names, was, I think, the freeman of Claudius, a man notorious for many crimes and vices. The more wonderful was the goodness of God, which penetrated into that impure house, abounding in all kinds of wickedness; not that Narcissus himself had been converted to Christ, but it was a great thing that a house, which was like hell, should be visited by the grace of Christ. And as they, who lived under a foul pander, the most voracious robber, and the most corrupt of men, worshipped Christ in purity, there is no reason that servants should wait for their masters, but every one ought to follow Christ for himself. Yea, the exception added by Paul shows that the family was divided, so that the faithful were only a few.



16. Salute one another with a holy kiss It is clear from many parts of Scripture, that a kiss was a usual and common symbol of friendship among the Jews; it was perhaps less used by the Romans, though not unfrequent, only it was not lawful to kiss women, except those only who were relatives. It became however a custom among the ancients for Christians to kiss one another before partaking of the Supper, to testify by that sign their friendship; and then they bestowed their alms, that they might in reality and by the effect confirm what they had represented by the kiss: all this appears evident from one of the homilies of [Chrysostom ] (478) Hence has arisen that practice among the Papists at this day, of kissing the paten, and of bestowing an offering: the former of which is nothing but superstition without any benefit, the other serves no other purpose but to satisfy the avariciousness of the priests, if indeed it can be satisfied.

Paul however seems not here positively to have enjoined a ceremony, but only exhorts them to cherish brotherly love; and he distinguishes it from the profane friendships of the world, which, for the most part, are either disguised or attained by vices, or retained by wicked arts, and never tend to any good. By sending salutations from the Churches, (479) he was endeavoring, as much as he could, to bind all the members of Christ by the mutual bond of love.

(478) It appears from [Justin Martyr ] and [Tertullian ], that the early Christians kissed one another always after prayers, or at the end of the service. They did so, says [Grotius ], to “show that they were all equal; for the Persians and the orientals kissed the mouth of those only of the same rank, and gave their hands to be kissed by their inferiors.” It was evidently a custom among the Jews. See 2. a 20:9; Luk 7:45; Mat 26:49. This “holy kiss” is mentioned in 1. o 16:20; 2. o 13:12; 1. h 5:26. It is called the kiss of love, or charity, by Peter, 1. e 5:14. It was one of those things which arose from peculiar habits, and is not be considered as binding on all nations, any more than the washing of feet. The Apostle’s object seems to have been, not to enjoin a rite, but to regulate a practice, already existing, and to preserve it from abuse: it was to be a holy kiss. — Ed.

(479) [Griesbach ] approves ofτάσαι, “all,” after Churches: then it would be “all the Churches;” that is, of Greece, says [Grotius ], but of Corinth, says [Wolfius ], even those which assembled at different private houses: and this is a more likely supposition, than that Paul, according to [Origen ] and others, took it as granted that all the Churches which he had founded wished well to the Church of Rome. That they wished well to it there can be no doubt; but it is not probable that Paul acted on such a supposition. — Ed.



17. And I beseech you, etc. He now adds an exhortation, by which all Churches have often need of being stirred up; for the ministers of Satan are ever ready to take occasion to disturb the kingdom of Christ: and they attempt to make disturbances in two ways; for they either sow discord, by which the minds of men are drawn away from the unity of truth, or they occasion offenses, by which men are alienated from the love of the gospel. (480) The former evil is done when the truth of God is mixed with new dogmas devised by men; and the latter takes place, when by various arts it is made odious and contemptible. He therefore bids all, who did either of these two things, to be observed, lest they should deceive and catch the unwary; and also to be shunned, for they were injurious. Nor was it without reason that he required this attention from the faithful; for it often happens through our neglect or want of care, that such wicked men do great harm to the Church, before they are opposed; and they also creep in, with astonishing subtlety, for the purpose of doing mischief, except they be carefully watched.

But observe, that he speaks of those who had been taught the pure truth of God. It is indeed an impious and sacrilegious attempt to divide those who agree in the truth of Christ: but yet it is a shameful sophistry to defend, under the pretext of peace and unity, a union in lies and impious doctrines. There is therefore no ground for the Papists to seek countenance from this passage, in order to raise ill-will against us; for we do not impugn and tear asunder the gospel of Christ, but the falsehoods of the devil, by which it has been hitherto obscured: nay, Paul clearly shows, that he did not condemn all kinds of discords, but those which destroyed consent in the orthodox faith; for the force of the passage is in the words, which ye have learnt; for it was the duty of the Romans, before they were rightly taught, to depart from the habits of their fathers and the institutions of their ancestors.



(480) The two words areδιχοστασίαι and σκάνδαλα, divisions and offenses, or hindrances. He had, no doubt, in view, what he noticed in chapter 14, about eating and observing of days; and according to his usual manner he mentions first the effect — “divisions,” and then the cause — “offenses.” The Gentile Christians, by eating, gave offense to the believing Jews, and this offense led to a division or separation. The evils which he had previously attempted to correct were doubtless those referred to here. “Serving their own belly,” in the next verse, has in this respect an emphatic meaning. Instead of denying themselves in the use of meats for the sake of Christ, and for the peace of his Church, they preferred to gratify their own appetites. And being led away by their lust, they covered their real motive by kindly or plausibly addressing (χρηστολογία) and eulogizing (εὐλογία) those who joined them, imitating in this respect the arts of all false professors and zealots, whatever be the false principle by which they may be guided. — Ed.



18. For they who are such, etc. He mentions an unvarying mark, by which false prophets are to be distinguished from the servants of Christ; for they have no care for the glory of Christ, but seek the benefit of their stomach. As, however, they deceitfully crept in, and by assuming another character, concealed their own wickedness, he at the same time pointed out, in order that no one might be deceived, the arts which they adopted — that they ingratiated themselves by a bland address. The preachers of the gospel have also their courtesy and their pleasing manner, but joined with honesty, so that they neither soothe men with vain praises, nor flatter their vices: but impostors allure men by flattery, and spare and indulge their vices, that they may keep them attached to themselves. He calls those simple who are not cautious enough to avoid deceptions.



19. Your obedience, (481) etc. This is said to anticipate an objection; for he shows that he did not warn them, as though he thought unfavorably of them, but because a fall in their case was such as might have easily happened; as if he had said, — “Your obedience is indeed commended everywhere, and for this reason I rejoice on your account: yet since it often happens, that a fall occurs through simplicity, I would have you to be harmless and simple as to the doing of evil; but in doing good, to be most prudent, whenever it may be necessary, so that you may preserve your integrity.”

We here see what that simplicity is which is commended in Christians; so that they have no reason to claim this distinction, who at this day count as a high virtue their stupid ignorance of the word of God. For though he approves in the Romans, that they were obedient and teachable, yet he would have them to exercise wisdom and judgment, lest their readiness to believe exposed them to impositions. So then he congratulates them, because they were free from a wicked disposition; he yet wished them to be wise, so as to exercise caution. (482)



(481) This he calls “faith” in Rom 1:8 : so that obedience to the gospel is faith in what it declares. To believe is the special command of the gospel: hence to believe is the special act of obedience that is required; and he who believes is he who shall be saved. But this faith is that of the heart, and not of the lips; and a faith which works by love and overcomes the world, the mighty power of which we learn from Heb 11:0. — Ed.

(482) “Good” and “evil” in this clause, is beneficence and mischief. To be wise as to good, is to be wise in acts of kindness, in promoting good, as [Beza ] seems to take it; and to be harmless or guileless, or simple as to evil, is to exercise no arts, by plausible speeches and flatteries, as was done by those referred to in Rom 16:17, in order to do mischief, to create divisions. The Apostle’s object throughout seems to have been to produce unanimity between the Jews and Gentiles. Hence in the next verse he speaks of God as “the God of peace,” the author of peace among his people; and he says that this God of peace would soon tread down Satan, the author of discord, the promoter of divisions and offenses; or, as most consider the passage, he prays that God would do this; for the future, after the manner of the Hebrew, is sometimes used by the Apostle as an optative. And indeed the verb is found in some copies in this mood (συντρίψαι) and in the Syriac, Ethiopic, and Vulgate versions. — Ed.



20. What follows, God shall bruise Satan, etc., is a promise to confirm them, rather than a prayer. He indeed exhorts them to fight manfully against Satan, and promises that they should shortly be victorious. He was indeed once conquered by Christ, but not in such a way but that he renews the war continually. He then promises ultimate defeat, which does not appear in the midst of the contest. At the same time he does not speak only of the last day, when Satan shall be completely bruised; but as Satan was then confounding all things, raging, as it were, with loose or broken reins, he promises that the Lord would shortly subdue him, and cause him to be trodden, as it were, under foot. Immediately a prayer follows, — that the grace of Christ would be with them, that is, that they might enjoy all the blessings which had been procured for them by Christ.



21. Timothy, etc. The salutations which he records, served in part to foster union between those who were far asunder, and in part to make the Romans know that their brethren subscribed to the Epistle; not that Paul had need of the testimony of others, but because the consent of the godly is not of small importance.

The Epistle closes, as we see, with praise and thanksgiving to God. It indeed records the remarkable kindness of God in favoring the Gentiles with the light of the gospel, by which his infinite and unspeakable goodness has been made evident. The conclusion has, at the same time, this to recommend it, — that it serves to raise up and strengthen the confidence of the godly, so that with hearts lifted up to God they may fully expect all those things which are here ascribed to him, and may also confirm their hope as to what is to come by considering his former benefits. (483) But as he has made a long period, by collecting many things into one passage, the different clauses, implicated by being transposed, must be considered apart.

He ascribes first all the glory to God alone; and then, in order to show that it is rightly due to him, he by the way mentions some of his attributes; whence it appears that he alone is worthy of all praise. He says that he only is wise; which praise, being claimed for him alone, is taken away from all creatures. Paul, at the same time, after having spoken of the secret counsel of God, seems to have designedly annexed this eulogy, in order that he might draw all men to reverence and adore the wisdom of God: for we know how inclined men are to raise a clamor, when they can find out no reason for the works of God.

By adding, that God was able to confirm the Romans, he made them more certain of their final perseverance. And that they might acquiesce more fully in his power, he adds, that a testimony is borne to it in the gospel. Here you see, that the gospel not only promises to us present grace, but also brings to us an assurance of that grace which is to endure for ever; for God declares in it that he is our Father, not only at present,but that he will be so to the end: nay, his adoption extends beyond death, for it will conduct us to an eternal inheritance.

The other things are mentioned to commend the power and dignity of the gospel. He calls the gospel the preaching of Jesus Christ; inasmuch as the whole sum and substance of it is no doubt included in the knowledge of Christ. Its doctrine is the revelation of the mystery; and this its character ought not only to make us more attentive to hear it, but also to impress on our minds the highest veneration for it: and he intimates how sublime a secret it is, by adding that it was hid for many ages, from the beginning of the world. (484)

It does not indeed contain a turgid and proud wisdom, such as the children of this world seek; and by whom it is held on this account in contempt: but it unfolds the ineffable treasures of celestial wisdom, much higher than all human learning; and since the very angels regard them with wonder, surely none of us can sufficiently admire them. But this wisdom ought not to be less esteemed, because it is conveyed in an humble, plain, and simple style; for thus it has pleased the Lord to bring down the arrogance of the flesh.

And as it might have created some doubt how this mystery, concealed for so many ages, could have so suddenly emerged, he teaches us, that this has not happened through the hasty doings of men, or through chance, but through the eternal ordination of God. Here, also, he closes up the door against all those curious questions which the waywardness of the human mind is wont to raise; for whatever happens suddenly and unexpectedly, they think, happens at random; and hence they absurdly conclude, that the works of God are unreasonable; or at least they entangle themselves in many perplexing doubts. Paul therefore reminds us, that what appeared then suddenly had been decreed by God before the foundation of the world.

But that no one might raise a dispute on the subject, and charge the gospel with being a new thing, and thus defame it, he refers to the prophetic Scriptures, in which we now see, that what is fulfilled had been foretold; for all the Prophets have rendered to the gospel so clear a testimony, that it can in no other way be so fully confirmed. And God thus duly prepared the minds of his people, lest the novelty of what they were not accustomed to should too much astonish them. (485)

If any one objects and says, that there is an inconsistency in the words of Paul, because he says that the mystery, of which God had testified by his Prophets, was hid throughout all the ages; — the solution of this knot is plainly given by Peter, — that the Prophets, when they sedulously inquired of the salvation made known to us, ministered, not to themselves, but to us. (1. e 1:12.) God then was at that time silent, though he spoke; for he held in suspense the revelation of those things concerning which he designed that his servants should prophesy.

Though it is not agreed among the learned in what sense he calls the gospel a hidden mystery in this place, and in Eph 3:9, and in Col 1:26; yet their opinion has most in its favor, who apply it to the calling of the Gentiles, to which Paul himself expressly refers in his Epistle to the Colossians. Now, though I allow this to be one reason, I yet cannot be brought to believe that it is the only reason. It seems to me more probable that Paul had also a regard to some other differences between the Old and the New Testament. For though the Prophets formerly taught all those things which have been explained by Christ and his Apostles, yet they taught them with so much obscurity, that in comparison with the clear brightness of gospel light, it is no wonder that those things are said to have been hidden which are now made manifest. Nor was it indeed to no purpose that Malachi declared that the Sun of righteousness would arise, (Mal 4:2;) or that Isaiah had beforehand so highly eulogized the embassy of the Messiah. And lastly, it is not without reason that the gospel is called the kingdom of God: but we may conclude from the event itself, that then only were opened the treasures of celestial wisdom, when God appeared to his ancient people through his only-begotten Son, as it were face to face, all shadows having been done away. He again refers to the end, mentioned at the beginning of the first chapter, for which the gospel is to be preached, — that God may lead all nations to the obedience of faith

PRAISE FOR EVER TO

THE ONLY WISE GOD:

AMEN.

(483) This conclusion bears an evident reference to the point the Apostle had especially in view — the reconciling of the Jews and Gentiles. He connects the gospel with the ancient Scriptures, and mentions the gospel as being in unison with them. Then the Jews had no reason to complain. As in Rom 16:17. to 20. inclusive, he reproved the Gentiles who caused divisions; so in these verses his special object is to put an end to the objections of the Jews. — Ed.

(484) The words areχρόνοις αἰωνίοις , rendered improperly by [Hammond ] and others, from the eternal ages, or eternity. We find them preceded byπρὸ before, in 2. i 1:9, and in Titus 1:2: “before the eternal ages,” could not be right rendering; nor is “before the world began,” as in our version, correct; for a reference in Titus is made to God’s promise. “In the times of the ages” is the rendering of Deza and of [Macknight ] ; and, in “ancient times,” is that of [Doddridge ] and [Stuart ] The same subject is handled in two other places, Eph 3:5, and Col 1:26 : and the words used by him are “in other ages,” ἑτεραις γενεαῖς, and, “from ages and generations,” ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν [Theodoret ] explained the terms byἄνωθεν —-in past times; and [Theophylact ] byπάλαι— formerly; and [Schleusner ] by a similar word, olim. —Ed.

(485) This clause is differently construed: some connect “prophetic Scriptures” with “manifested,” or made manifest. So Doddridqe and [Stuart ] ; but [Beza ] , [Pareus ] , and [Macknight ] agree with [Calvin ] , and connect the words with “made known” or proclaimed. The conjunetiveτε after διὰ favors this construction; andδιὰ means here “by the means,” or by the aid and sanction, “of the prophetic Scriptures.” Then the meaning is—”that the mystery, hid for ages, is now manifest, that is, by the gospel, and by means of the prophetic Scriptures, and consistently with the decree (ἐπιταγὴν) or ordination of the eternal God, is made known to all nations for the obedience of faith.” According to this view is the exposition of [Calvin ] , which is no doubt correct.

But it is more consistent with the tenor of the latter part of this epistle, and with the other passages, such as Eph 3:4, and Col 1:26, where he mentions the same mystery, to consider the reference here to be exclusively to the union of Jews and Gentiles, and not generally to the gospel, as [Calvin ] and others have thought.

There is a grammatical difficulty in the last verse: the relativeᾦ is found before “glory.” [Beza ] and others considered it redundant. The verse is literally as follows,—

27. To the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.

It is omitted in a few copies; several copies haveαὐτῷ, which would read better: but its genuineness is rejected by [Griesbach ] and others. The ascription of praise is evidently given to God, as one who has contrived and arranged his dispensation of grace and mercy: and his wisdom here refers to the same thing, as in Rom 11:33. However mysterious may his dispensation appear to us with regard to the Jews and Gentiles, in leaving the latter for so long a time in ignorance, in favoring the former only in the first instance with a revelation of himself, and then in showing favor to the Gentiles, and in rejecting the Jews for a time, and afterwards restoring them — however mysterious all these things may appear, the Apostle assures us that they are the arrangements of the only wise God. — Ed.

Romans 16

Rom 16:1. I commend unto you, &c.- This chapter consists chiefly of salutations. Throughout the whole Epistle the Apostle has demonstrated his affectionate regards to the whole society of Christians at Rome. But it was still more engaging to take a friendly notice of the principal persons by name, adding to several of them the honourable character whichthey deserved, or some special mark of his esteem. In the midst of these expressions of his love, the great design of writing the Epistle, and establishing their happiness, recurs to his thoughts. The Jewish converts were exceeding zealous to reduce all professors of Christianity to a submission to the law of Moses; and on this account not only propagated bad principles of religion, but almost every where broke in upon the peace and unity of the Gentile churches. This was the case of the churches in Galatia; but was not yet the unhappy case of the church at Rome. But the Apostle fearing it might, after all that he has done in this Epistle to settle them upon the principles of pure Gospel, throws in here a very pathetic caution against such authors and fomenters of divisions, Rom 16:17-20. He concludes, after repeated benedictions, (like one who with his whole soul wished their highest felicity,) with a doxology to the only-wise God.

I commend Phebe-which is a servant, &c.- It might be translated, who is a deaconess of the church at Cenchrea, a port belonging to the city of Corinth, whence St. Paul wrote this letter. It is agreed that the deacons were officers employed in distributing the church's stock among the necessitous. They were to be persons of an eminent character, 1Ti 3:8-11 and therefore their service in the church might not consist only in relieving the poor, but in visiting the sick, in exhorting, comforting, and teaching, as occasion required. Corinth was a city of Greece, and, according to the customs of that country, men could not well be allowed to perform those good offices to the women: for men to have visited and conversed with women, would have been counted a very great indecency, and must have brought a scandal upon the Christian profession; as in Greece the women were treated in a manner very different from the usages of the western parts of Europe. This appears from Cornelius Nepos, who observes in his preface, "A great many things in our customs are decent, which are thought scandalous among them: for which of the Romans thinks it a shame to take his spouse to a feast? Or whose wife keeps not in the first room of the house, and converses with company? Which is quite otherwise in Greece, where she is never admitted to a feast, unless of relations, and always keeps in a retired part of the house, which is called the woman's apartment, whither nobody comes, unless allied to her bynear relation." This being the case, it is not improbable that some women of probity and good understanding might be chosen to attend as deaconesses upon their own sex. And this custom of keeping the women in a state of separation might occasion, in Greece, other allowable peculiarities in religious affairs. It is certain that they sometimes exercised their devotions apart from their husbands (1Co 7:5.); and that they had separate assemblies for religious worship will appear probable, if we consider that the Apostle, when he is giving rules about prophesying, absolutely enjoins silence to the women in the church, or public assembly; 1Co 14:34-35. They were not allowed to speak or prophesy there, by the commandment of the Lord, 1Co 14:37 or so much as to ask any question in the public assembly about what was taught, but directed to consult their husbands at home: much less were they allowed to teach or usurp authority over the men, but are expressly ordered to learn in silence, with all subjection, 1Ti 2:11-12. And yet the Apostle supposes, 1Co 11:3-16 without any mark of disapprobation, that the woman might pray and prophesy, that is, speak unto others to edification, exhortation, and comfort; for that is here the meaning of prophesying, as the Apostle informs us, 1Co 14:3 therefore prophesying is an address to others, or to a company of persons. Here then the Apostle gives directions about the woman's praying and prophesying in an assembly, or where others were present, and yet, in the above-quoted places, he expressly enjoins silence, and forbids her speaking, and consequently prophesying, in the churches.-How shall we bring these things to a consistency?-Thus: the prohibitions and injunctions, 1Co 14:34-35, 1Ti 2:11-12 expressly relate to those assemblies, in which the whole church, men and women, met for the worship of God. In such assemblies the women were to be in silence; consequently (unless the Apostle contradicted himself in the same Epistle, and in a matter upon which he discourses largely and expressly) those assemblies in which women are supposed and allowed to pray and prophesy, were separate meetings, which consisted of none but women. Of the decent appearance of women at such meetings, he discourses, 1Co 11:3-16 where we may observe there is not one word of the church;-of praying or prophesying in the church;-for he did not consider those assemblies of women as proper churches. Then at 1Co 11:17 he begins to correct disorders in their proper assemblies, when they came together in the church, men and women (1Co 11:28); and discourses upon this subject to the end of ch. 14. In favour of this opinion, Grotius, on the verse before us, remarks, "that in Greece there were Πρεσβυτιδες, female presbyters, as well as deacons, for the instruction of their own sex; which female presbyters were ordained by the laying on of hands; till the council of Laodicea;" and for this he appeals to the eleventh canon of that council. This order of priestesses must grow out of the custom of women's holding separate assemblies for their mutual instruction and edification. In those assemblies theysupposed that they might lay aside the veil, the token of inferiority and subjection, and perform their religious exercises uncovered, as if they were upon a par with the men. This the Apostle opposes, and gives his reasons, 1Co 11:3-9. "But,-the women might object,-we have no men among us; why should we wear the badge of subjection, when we are among ourselves, and therefore are to be considered only in relation to ourselves?" The Apostle answers, Rom 16:10. You ought to have power (that is, a veil, the sign of the man's power or authority upon your head, because or on account of the MESSENGERS; for so the word Αγγελους, which we translate Angels, most naturally and properly signifies; and so it is rendered, Mat 11:10, Luk 7:24; Luk 7:27; Luk 9:52; Jam 2:25. This furnishes a hint of what the reason of the case plainly suggests, that the men, upon sundry occasions, especially to inspect their conduct, sent messengers to those female assemblies. If we duly reflect upon the general custom of confining and restraining the women, even at home, in their own houses, we need not doubt but those meetings were under particular regulations; and that care would be taken to send proper persons to see how they behaved in them; not to mention that a woman might be wanted at home, and a messenger might be sent to require her attendance. However, it is very probable, that access to messengers was one of the conditions upon which the women held these religious assemblies; and these messengers, coming in the name of their husbands, brought, in a sense, their authority along with them; on which account the women ought to observe a just decorum, as if their husbands were present, seeing that they were in effect still under their eye:-The woman ought to have power upon her head, on account of the messengers. Mr. Locke, in his note on 1Co 11:3 supposes women were allowed to prophesy in public assemblies, where men were present; not indeed as ordinary doctors and teachers, but when their "prophesying was a spiritual gift, performed by the immediate and extraordinary motion and impulse of the Holy Ghost." But this great commentator did not observe, that women are expressly and absolutely enjoined silence in the churches, by the commandment of the Lord, among the rules relative to speaking in this very kind of prophesying, by revelation. See 1Co 14:29-37. Whence, particularly from 1Co 14:32-33 we may conclude, that a revelation given by the Spirit of God was not, at least in general, attended with any such extraordinary motion or impulse, as constrained the person to speak to whom it was given. With regard to the time of speaking, he might use his discretion;-when he thought proper, he might begin to speak; and when he pleased, he might hold his speech, as decency and good order should require. Therefore, though the Spirit of prophesy might be poured out upon a Christian woman in the church; or though some truth might be revealed to her, yet she might keep it to herself, and was obliged to keep it to herself, among the Christian men, and to confer only with her husband about it, who, it seems likely, might communicate it to the church, if he thought fit.

Rom 16:3. Greet Priscilla and Aquila- This excellent couple appear by this passage to have returned to Rome on the ceasing of that edict against the Jews, which had driven them thence in the reign of Claudius; Act 18:2. Priscilla seems to have been a woman of great note, and probably of distinguished genius and influence; which appears, not only from the manner in which she is here named, but also from the edification which the eloquent Apollos received from her instructions, in concurrence with those of her husband. See Doddridge, and Calmet.

Rom 16:5. Who is the first-fruits of Achaia- It is probable that Epenetus might be converted at the same time with Stephanas, called also the first-fruits of Achaia; 1Co 16:15 for there is no manner of necessity to understand by that expression the veryfirst Christian convert. Epenetus possibly might be one of that happy family, to whom this appellation is given.

Rom 16:7. Andronicus and Junia- Or, Junias. Diodati thinks that by apostles in this verse are meant the evangelists; and that the meaning is, that these persons were noted messengers of the churches; but it is more probable that they were some early converts, who had been known and much esteemed by the apostles before the dispersion occasioned by the death of Stephen: and if so, St. Paul perhaps might once have been active in persecuting them, and have learned their names at first with an hostile intent of hunting them down to destruction. See Craddock's Apostol. Hist. Diodati, and Doddridge.

Rom 16:10. Them-of Aristobulus' household- There is no certain evidence that either Aristobulus, or Narcissus, Rom 16:11 were Christians. It seems most probable that they were persons of high rank, who had each a large family of slaves or domestics; some of whom being Christian converts, the Apostle would not forget them, low as their rank was in life, when he was saluting his brethren in so particular a manner. We may observe what a regard the Apostle had for foreign churches, when he informed himself of the names, circumstances, and abode of so many of them in Rome. See Doddridge.

Rom 16:11. In the Lord- From this and the following verse we may observe, that when the whole family was converted, the Apostle writes to the church in such a house; when not, the salutation is directed to as many as were in the Lord in that fami

Rom 16:13. And his mother and mine- Hence some have thought, that Rufus was at least half-brother to St. Paul; but perhaps he might in this expression refer to the maternal care which this good woman had taken of him.

Rom 16:15. And all the saints, &c.- Dr. Calvin and many others observe, as before hinted, that had St. Peter been now at Rome, he would undoubtedly have been named, since no one in this numerous catalogue was of a dignity and eminence by any means comparable to him;-and yet if he were not there at this time, the whole tradition of the Romish bishops, as that church delivers it, fails in the most fundamental article of all.

Rom 16:18. And fair speeches- 'Ευλογιας, flattering forms of address. We hence learn what were the weapons which these false apostles opposed to the miracles of the true. See Tit 1:10-11.

Rom 16:20. Shall bruise Satan, &c.- Satan is here put for his instruments;-the troublers of the church's peace. See 2Co 11:15. "God shall break the force and attempts of Satan upon your peace, by those his instruments, who would engage you in quarrels and discords." See Locke. At the same time, the words may be taken in the most spiritual sense, as implying that all the spiritual enemies of every faithful soul among them should soon be destroyed.

Rom 16:22. I Tertius, who wrote this Epistle, &c.- It was the general custom of those times to dictate to an amanuensis;-especially with men of learningand business. An anonymous critic would read this verse, I Tertius, who wrote this Epistle, for the glory of the Lord, salute you. It seems that Tertius, who was St. Paul's secretary or amanuensis, was well known to the Roman brethren. From his name he may be supposed to have been a Roman. Others think that this is Silas, because his name is of the same signification with Tertius.

Rom 16:24-27. The grace of our Lord, &c.- All the other epistles of St. Paul end with a similar benediction. When St. Paul says my Gospel, Rom 16:25 he cannot be supposed, says Mr. Locke, to have used such an expression, unless he knew that what he preached had something in it which distinguished it from what was preached by others: which was plainly the mystery, as he every where calls it, of God's purpose of taking in the Gentiles to be his people under the Messiah, and that without subjecting them to circumcision, or the law of Moses. This is that mystery which he is so much concerned that the Ephesians should understand and adhere to firmly, and which was revealed to him according to that Gospel whereof he was made the minister, as may be seen at large in that Epistle. The same thing he declares to the Colossians, particularly ch. Rom 1:27-29 and Rom 2:6-8. For that he preached this doctrine, in a fuller manner than any of the other apostles did, may be seen Act 21:18-25. For though the other apostles and elders of the church at Jerusalem had determined that the Gentiles should only keep themselves from things offered to idols, and from blood, &c. &c. yet it is plain enough from what they say, Act 21:20-24 that they taught not fully, what St. Paul openly declares to the Ephesians,-that the law of Moses was abolished by the death of Christ: (Eph 2:15.) so that St. Paul might in an eminent degree be termed the Apostle of the Gentiles. And in all this may be seen the goodness of God both to Jews and Gentiles. See Eph 2:15. A commentator observes, that the Apostle calls it his Gospel, because he was the man especially singled out and commissioned to preach it. He might also call it his Gospel, to distinguish it from that which was preached by some others, who mixed law and gospel together. But I cannot think, with Mr. Locke, that the Apostle intended to distinguish it from that which St. Peter and St. James taught; who, though they were apostles of the circumcision, do not appear from either of their epistles, to have held any sentiments inconsistent with what St. Paul taught. St. Peter particularly wrote his epistles to Gentile converts; and is as clear in giving them a full place in the church, and all the honours of the people of God, upon their faith in Christ, as St. Paul himself: nor can we form any argument as to his sentiments, from his blameable conduct, Gal 2:12 for that was an error of infirmity, not of judgment. By the revelation of the mystery, the Apostle means the calling of the Gentiles, as appears from the next verse; Now is made known to all nations, or, to all the nations,-for the obedience of faith. The original, rendered since the world began, is χρονοις αιωνιοις ; that is, in the secular times, or the times under the law. Why the times under the law were called χρονοι αιωνιοι, we may find a reason in their jubilees, which were αιωνες, saecula, or ages; by which all the time under the law was measured; and so χρονοι αιωνιοι, are used, 2Ti 1:9, Tit 1:2. And αιωνες are put for the times of the law, or the jubilees, Luk 1:70, Act 3:21, 1Co 2:7, and 1Co 10:11, Eph 3:9, Col 1:26, Heb 9:26. So Exo 21:6. εις τον αιωνα, signifies not as we translate it, for ever, but "to the jubilee:" which will appear, if we compare Lev 25:39-41 and Exo 21:2. Now that the times of the law, were the times here spoken of by St. Paul, seems plain from that which he declares to have continued a mystery during all those times; namely, God's purpose of taking in the Gentiles to be his people under the Messiah: for this could not be said to be mystery at any other time than that, when the Jews were separated to be the peculiar people of God: before that time there was no such name or idea of distinction as Gentiles; before the days of Abraham, Isaac, and Jacob, the calling of the Israelites to be God's peculiar people was as much a mystery, as the calling of the Gentiles was a mystery afterwards. All thatSt. Paul insists upon here, and in all the places where he mentions this mystery, is to shew, that, though God had declared this his purpose to the Jews, by the predictions of his prophets among them, yet it lay concealed from their knowledge; it was a mystery to them; they understood no such thing: there was not any where the least suspicion or thought of it; till, the Messiah being come, it was openly declared by St. Paul to the Jews and Gentiles, and made out by the writings of the prophets, which were now understood. See Locke, and Burthogge's excellent pamphlet, intitled, "Christianity a revealed Mystery."

Written to the Romans, &c.- The first verse of this chapter justifies part of this note; but as the most ancient manuscripts have not these notes, and some of them are plainly contrary to passages in the epistles to which they are affixed, they are not to be esteemed of any authority. See Wetstein.

Inferences.-What an advantage is the Christian religion to friendship and good manners! It teaches us to pay civil respect to all ranks and degrees of persons, in such chaste and decent modes of salutation, as are customary in the age and country in which we live; it obliges us to be grateful for benefits, and to make the best returns of love and kindness that we are capable of; it gives a holy turn to civility and genteel behaviour, and makes us sincere in wishing the spiritual and eternal, as well as temporal prosperity of our friends; and it disposes one Gospel church to receive the members of another, when duly recommended to their holy fellowship. How concerned should Christians, whether men or women, be to excel in piety, to enter into Christian communion, and to be serviceable in their respective spheres, to the whole body! How amiable are those families which resemble a church of Christ in their worship, order, and conversation! And, Oh! what an honour is it to be first and eminent in the faith and profession of the Gospel! How careful should private Christians, as well as others, be, to judge for themselves in matters of religion, according to the doctrine which they have learnt from Christ and his apostles; and to guard against and avoid those who would cause divisions and offences, by broaching errors among them! Whatever may be the plausible pretences, fair shews, and flattering speeches of seducers, they are secretly carrying on some selfish and carnal views to deceive weak, though sincere souls. But it behoves us to be so wise as to know the truth, and not to be imposed upon by others; and so honest as to act up to our knowledge, and not impose upon them. What a busy adversary is the devil in promoting pernicious principles and practices, to the disturbance and corruption of the church! But it is the comfort and encouragement of all the faithful saints, that the God of peace will entirely subdue him under their feet shortly. How excellent is the Gospel of the grace of God! It is of ancient date, and of divine original; it harmonizes with the Old Testament Scriptures; and is now made known in all its light and glory, according to the commandment of the eternal God: the great subject of this Gospel is Jesus Christ, and salvation through him; it extends its blessings to sinners of all nations; and wherever it is sent by an overruling Providence, it ought to be received with a divine faith, that we may subject our consciences to the authority of God in it, and yield all holy obedience to him, from a principle of faith in Christ, according to it; and that we may ascribe all possible honour to the only-wise God, who is able to establish us in it; to whom be glory, through Jesus Christ, both now and for ever. Amen.

REFLECTIONS.-1st, The Apostle now takes his leave of them:

1. With commending to them the bearer. I commend unto you Phebe our sister in the Lord, which is a servant, or a deaconness, of the church which is at Cenchrea, in the neighbourhood of Corinth. She was one of those who devoted her time and substance to the service of the cause of Christ: probably her house served for the assemblies of the church, and she entertained those who came to preach the Gospel among them. Therefore he desires, That they would receive her in the Lord, with all holy affection, in the Redeemer's name and for his sake, as becometh saints, such as ye profess yourselves to be; and that ye assist her in whatsoever business she hath need of you, shewing her every mark of kindness and respect: for she hath been a succourer of many, and has most hospitably received and entertained them; and of myself also; and with gratitude therefore I desire to acknowledge her kindness and generosity. Note; The least return that we can make for favours, is to testify our gratitude to our kind benefactors.

2. He sends his affectionate salutations to many at Rome.

[1.] To Priscilla and Aquila, of whom he speaks with the deepest regard as his helpers in Christ Jesus, who had been particularly assistant to him in labours at Corinth, and had for his life laid down their own necks, and, when he was in danger, rescued him at the hazard of their lives, Act 18:12-17. For which noble instance of generous love, says he, not only I give thanks, but also all the churches of the Gentiles, who owe the continuance of my ministry to their zeal and interposition. Likewise greet the church that is in their house; either their family, who were all professors of the faith; or the saints who usually assembled there for public worship.

[2.] To Epenetus, whom he entitles his well-beloved. So tenderly affectionate was the Apostle's heart towards his spiritual children, and especially to Epenetus, as being the first-fruits of his ministry in Achaia unto Christ and the earnest of that plenteous harvest which followed.

[3.] To Mary, whom he distinguishes as having bestowed much labour on us, peculiarly assiduous in every kind office of love towards me and my fellow-labourers.

[4.] To Andronicus and Junia, whom some suppose to be husband and wife, but others more probably to be brothers. They were Jews, near kinsmen probably to the Apostle, had been endeared to him by confinement in the same prison for Christ, were persons eminent for their gifts, graces, sufferings, and services; and he adds to their honour, who were in Christ before me, called among the earliest converts, and preaching the faith while he destroyed it.

[5.] To divers others, the most of whom he mentions with some note of distinction. Greet Amplias, my beloved in the Lord, who bears his image, and is most amiable in the relation wherein he stands to the same divine Master. Salute Urbane, our helper in Christ, and fellow-labourer in the glorious Gospel; and Stachys my beloved. Salute Apelles, approved in Christ, whose constancy and fidelity have appeared in many trials. Salute them which are of Aristobulus' household. Salute Herodion, my kinsman both in the flesh and in the Spirit. Greet them that be of the household of Narcissus, which are in the Lord, vitally united by faith unto him. Salute Tryphena and Tryphosa, those excellent women who labour in the Lord, in their place and station indefatigable to serve the interests of the Gospel. Salute the beloved Persis, which laboured much in the Lord, remarkably diligent in her sphere to advance the cause of God. Salute Rufus, chosen in the Lord, eminent for gifts and graces; and his mother and mine, whose kindness to me lays me under such obligations of filial love as if I were by birth her son. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them, and belong to their families, from the highest to the lowest. Salute Philologus and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them, of their respective households. Salute one another with an holy kiss, loving one another out of a pure heart fervently. The churches of Christ salute you, joining me in the most affectionate remembrances, prayers, and good wishes.

2nd, Having testified his own warm affection towards them, and sought to unite them in mutual love, he adds,

1. A solemn caution. Now I beseech you, brethren, mark them which cause divisions and offences, so opposite to the spirit of vital Christianity, and so contrary to the doctrine which ye have learned. Mark with holy jealousy those deceivers, who, under plausible presences of greater purity of worship, rend the peace of the church, and avoid them, join not with them in communion, and shun, as the greatest evil, whatever would introduce or perpetuate needless divisions.

2. He discovers to them the true character of these pretenders, as the strongest argument to avoid them. For they that are such serve not our Lord Jesus Christ; whatever plausible presences and professions they make, they have not really his glory and interest at heart, but their own belly, designing some mean, selfish, sinister, worldly advantage; and by good words and fair speeches deceive the hearts of the simple, who credulously follow them in their destructive ways. Of you I know better things; for your obedience is come abroad unto all men, and, to your honour, mention is made through all the churches of your professed and exemplary subjection to the Gospel of Christ. I am glad therefore on your behalf, that you are so well established, and have not been beguiled by these false teachers: but yet, knowing the weakness of human nature, and the subtilty of deceivers, I warn you to watch against their first efforts; for I would have you wise unto that which is good, and simple concerning evil, cautious to discern truth from error, and joining the wisdom of the serpent to the harmlessness of the dove.

3. He expresses his confidence in the Lord's preservation of them from all their enemies and seducers. Now the God of peace, to whose blessing and protection I have recommended you, shall bruise Satan under your feet shortly, and all his instruments, though never so crafty. The grace of our Lord Jesus Christ be with you, to strengthen, stablish, settle you, and make you more than conquerors. Amen! Note; (1.) None do the devil's work more effectually than those who foment needless divisions among the people of God. (2.) The time is short; if faith and patience hold out, we shall be placed for ever out of the reach of sin and Satan, and reign triumphant with Him who shall make our foes become our footstool.

3rdly, As the Apostle had before saluted many of the saints by name, he adds,

1. The affectionate remembrances of some of those who were at present his companions, Timotheus my work-fellow, as a son with a father, serving with me in the Gospel, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. I Tertius, who wrote this Epistle, as the Apostle's amanuensis, salute you in the Lord. Gaius mine host, and of the whole church, whose hospitable doors are ever open to the saints, saluteth you. Erastus the chamberlain of the city saluteth you; such had been his high office, and perhaps he still continued in his post, though converted to the faith; and Quartus a brother in Christ Jesus; for all who have him for their Saviour, have one Father, even God.

2. He repeats his fervent prayers for their spiritual prosperity. The grace of our Lord Jesus Christ be with you all. May you experience his pardoning, comforting, strengthening, sanctifying grace below, and come to his complete and eternal glory above. Amen! I pray that it may be so.

4thly, Once and again, when he seemed to have closed his Epistle, some new matter arose to his mind; here he solemnly takes his leave of them.

1. He commends them to God and the word of his grace. Now I commend you to him that is of power to stablish you, according to my Gospel, which, by divine authority commissioned, I here declare unto you, and according to the preaching of Jesus Christ, agreeably to what he himself taught, and I speak in his name, pointing him out as the great sum and substance of the Gospel, the hope and help of his believing people; according to the revelation of the mystery which was kept secret since the world began, wholly hid from the Gentiles, and but obscurely intimated to the Jews in types and dark prophesies; but now is made manifest by the ministry of the divinely illuminated servants of Jesus, and by the Scriptures of the prophets, which, having received their accomplishment, are unveiled, and clearly understood; according to the commandment of the everlasting God, who has given his ministers an express commission to declare the purposes of his grace, that they might be made known to all nations, Gentiles as well as Jews; for this glorious end that they might be brought to the obedience of faith, receiving the testimony of his word, and from the divine principle of faith, which worketh by love, engaged to walk before him in righteousness and true holiness.

2. He concludes with a doxology. To God only wise, essentially wise in himself, and seen especially to be so in the amazing contrivance of the Gospel method of salvation, be glory and honour ascribed, through Jesus Christ the only Mediator, for ever. Amen. May his saints on earth perpetuate with their latest breath his praises! and in heaven he shall for ever be to all his hosts the glorious object of their unceasing adorations. Amen and Amen.