King James Version
Romans 16
27 verses with commentary
Personal Greetings
I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
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<strong>I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea</strong>—<em>Synistēmi de hymin Phoibēn tēn adelphēn hēmōn, ousan kai diakonon tēs ekklēsias tēs en Kenchreais</em> (συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν καὶ διάκονον τῆς ἐκκλησίας τῆς ἐν Κεγχρεαῖς). <em>Synistēmi</em> (συνίστημι, commend/introduce) is formal recommendation language, comm...
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(1) **Phebe.**—As the Roman Church is especially exhorted to receive Phebe, it has been inferred that she was one of the party to which St. Paul entrusted his Epistle, if not the actual bearer of it herself.
**Our sister**—*i.e.,* in a spiritual sense—a fellow-Christian.
**Servant.**—Rather, *a deaconess,* keeping the technical term. Deacons were originally appointed to attend to the wants of the ...
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14-15. How then shall they call on him in whom they have not believed? **and ... believe in him of whom they have not heard? and ... hear without a preacher? and ... preach except ... sent?--**that is, "True, the same Lord over all is rich unto all alike that call upon Him. But this calling implies believing, and believing hearing, and hearing preaching, and preaching a mission to preach: Why, the...
Read full commentary →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.
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<strong>That ye receive her in the Lord, as becometh saints</strong>—<em>Hina prosdexēsthe autēn en kyriō axiōs tōn hagiōn</em> (ἵνα προσδέξησθε αὐτὴν ἐν κυρίῳ ἀξίως τῶν ἁγίων). <em>Prosdechomai</em> (προσδέχομαι, receive/welcome) implies hospitality—provide lodging, resources, assistance. <em>En kyriō</em> (in the Lord) means as fellow believer, recognizing shared identity in Christ. <em>Axiōs t...
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(2) **In the Lord.**—With the consciousness that you are performing a Christian act, subject to all those serious obligations implied in the name.
**As becometh saints.**—As Christians ought to receive a fellow-Christian.
**Succourer.**—Patroness or protectress, in the exercise of her office as deaconess.
**Of myself also.**—Perhaps in illness.
Jamieson-Fausset-Brown Bible Commentary
14-15. How then shall they call on him in whom they have not believed? **and ... believe in him of whom they have not heard? and ... hear without a preacher? and ... preach except ... sent?--**that is, "True, the same Lord over all is rich unto all alike that call upon Him. But this calling implies believing, and believing hearing, and hearing preaching, and preaching a mission to preach: Why, the...
Read full commentary →Greet Priscilla and Aquila my helpers in Christ Jesus:
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<strong>Greet Priscilla and Aquila my helpers in Christ Jesus</strong>—<em>Aspasasthe Priskan kai Akylan tous synergous mou en Christō Iēsou</em> (ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ). <em>Aspasasthe</em> (ἀσπάζομαι, greet) was formal greeting, often with holy kiss (v. 16). Priscilla (diminutive Prisca) and Aquila were Paul's co-workers—<em>synergous</em> (συνεργός, fel...
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(3) **Priscilla.**—The correct reading here is Prisca, of which form Priscilla is the diminutive. It is rather remarkable that the wife should be mentioned first. Perhaps it may be inferred that she was the more active and conspicuous of the two.
Aquila was a Jew of Pontus, whom St. Paul had found with his wife at Corinth (Acts 18:1). They had there been converted by him, and afterwards appear in ...
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**16-17. But they have not all obeyed the gospel--**that is, the Scripture hath prepared us to expect this sad result.
**For Esaias saith, Lord, who hath believed our report?--**that is,"Where shall one find a believer?" The prophet speaks as if next to none would believe: The apostle softens this into "They have not all believed."
Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.
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<strong>Who have for my life laid down their own necks</strong>—<em>Hoitines hyper tēs psychēs mou ton heautōn trachēlon hypethēkan</em> (οἵτινες ὑπὲρ τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν). <em>Hypethēkan ton trachēlon</em> (ὑποτίθημι τὸν τράχηλον, laid down the neck) is vivid—risked execution. <em>Hyper tēs psychēs mou</em> (ὑπὲρ τῆς ψυχῆς μου, for my life) indicates they endangered themsel...
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(4) **Laid down their own necks.**—Whether this expression is to be taken literally or figuratively we do not know, neither can we do more than guess at the event to which it refers. It may have something to do with the tumult at Ephesus, and with that “fighting with beasts” mentioned in 1Corinthians 15:32.
Jamieson-Fausset-Brown Bible Commentary
**16-17. But they have not all obeyed the gospel--**that is, the Scripture hath prepared us to expect this sad result.
**For Esaias saith, Lord, who hath believed our report?--**that is,"Where shall one find a believer?" The prophet speaks as if next to none would believe: The apostle softens this into "They have not all believed."
Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.
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<strong>Likewise greet the church that is in their house</strong>—<em>Kai tēn kat' oikon autōn ekklēsian</em> (καὶ τὴν κατ' οἶκον αὐτῶν ἐκκλησίαν). <em>Kat' oikon ekklēsian</em> (κατ' οἶκον ἐκκλησία, church in their house) describes the house church model—believers met in homes (no church buildings until 3rd century). Priscilla and Aquila hosted house churches wherever they lived: Corinth (implied...
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(5) **The church that is in their house.**—A party of Christians seem to have been in the habit of meeting in the house of Aquila and Priscilla for purposes of worship at Rome, as previously at Ephesus (1Corinthians 16:19). Similar instances may be found in Acts 12:12; Colossians 4:15; Philemon 1:2.
**Salute.**—The same word in the Greek is translated indifferently by “salute” and “greet,” an unne...
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**18. But I say, Have they not heard?--**"Did they not hear?" Can Israel, through any region of his dispersion, plead ignorance of these glad tidings?
**Yes, verily, their sound went--**"their voice went out"
**into all the earth, and their words unto the end of the world--**These beautiful words are from Psa 19:4. Whether the apostle quoted them as in their primary intention applicable to his...
Read full commentary →Greet Mary, who bestowed much labour on us.
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<strong>Greet Mary, who bestowed much labour on us</strong>—The name Μαριάμ (Mariam) is the Hebrew form, suggesting Jewish heritage, though the variant Μαρία (Maria) was common among Greeks. The verb ἐκοπίασεν (ekopiasen, 'bestowed labour') is aorist tense, pointing to specific past service, and derives from κόπος (kopos)—exhausting toil, not casual help. Paul uses this term elsewhere for apostoli...
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(6) **On us.**—The true reading seems to be, *on you.* The readers would know to what the Apostle referred. It is useless for us to attempt to conjecture.
Jamieson-Fausset-Brown Bible Commentary
**19. But I say, Did not Israel know?--**know, from their own Scriptures, of God's intention to bring in the Gentiles?
**First--**that is First in the prophetic line [De Wette].
**Moses saith, &c.--**"I will provoke you to jealousy ('against') [them that are] not a nation, and against a nation without understanding will I anger you" (De 32:21). In this verse God warns His ancient people th...
Read full commentary →Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
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<strong>Salute Andronicus and Junia, my kinsmen, and my fellowprisoners</strong>—<em>Aspasasthe Andronikon kai Iounian tous syngeneis mou kai synaichmalōtous mou</em> (ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου). <em>Syngeneis</em> (συγγενής, kinsmen) likely means fellow Jews, not blood relatives. <em>Synaichmalōtous</em> (συναιχμάλωτος, fellow prisoners) indicates ...
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(7) **Junia.**—Or, possibly, “Junias” (for Junianus), a man’s name.
**My kinsmen.**—From the number of persons (six in all, and those not only in Rome but also in Greece and Macedonia) to whom the title is given in this chapter, it would seem as if the word “kinsmen” was to be taken in a wider sense than that which it usually bears. It probably means members of the same nation—Jew like myself.
**F...
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**20. But Esaias is very bold, and saith--**that is, is still plainer, and goes even the length of saying.
**I was found of them that sought me not--**until I sought them.
**I was made--**"became"
**manifest unto them that asked not after me--**until the invitation from Me came to them. That the calling of the Gentiles was meant by these words of the prophet (Is 65:1) is manifest from what i...
Read full commentary →Greet Amplias my beloved in the Lord.
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<strong>Greet Amplias my beloved in the Lord</strong>—<em>Aspasasthe Ampliaton ton agapēton mou en kyriō</em> (ἀσπάσασθε Ἀμπλιᾶτον τὸν ἀγαπητόν μου ἐν κυρίῳ). <em>Agapēton</em> (ἀγαπητός, beloved) indicates deep affection—Paul reserves this for close co-workers (Epaphras, Colossians 1:7; Onesimus, Philemon 16; Timothy, 1 Corinthians 4:17). <em>En kyriō</em> (in the Lord) qualifies the love—not mer...
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(8) **Amplias.**—The three oldest MSS. have “Ampliatus,” for which “Amplias” would be in any case a contracted form. The name is a common one, in several instances found in connection with the imperial household.
Jamieson-Fausset-Brown Bible Commentary
**21. But to--**rather, "with regard to"
**Israel he saith, All day--**"All the day"
**long I have stretched out my hands--**"did I stretch forth"
**my hands--**the attitude of gracious entreaty.
**unto a disobedient and gainsaying people--**These words, which immediately follow the announcement just quoted of the calling of the Gentiles, were enough to forewarn the Jews both of God's purp...
Read full commentary →Salute Urbane, our helper in Christ, and Stachys my beloved.
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<strong>Salute Urbane, our helper in Christ, and Stachys my beloved</strong>—<em>Aspasasthe Ourbanon ton synergon hēmōn en Christō kai Stachyn ton agapēton mou</em> (ἀσπάσασθε Οὐρβανὸν τὸν συνεργὸν ἡμῶν ἐν Χριστῷ καὶ Στάχυν τὸν ἀγαπητόν μου). Urbanus is <em>synergon</em> (συνεργός, co-worker)—same word used for Priscilla-Aquila (v. 3), Titus (2 Corinthians 8:23), Timothy (Romans 16:21), and even G...
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(9) **Urbane.**—Urbanus, or Urban; the final “e” should not be sounded. Like Ampliatus, a common name found among members of the household.
**Our helper in Christ.**—The “helper,” that is, both of St. Paul and of the Roman Church by her efforts in spreading the gospel.
**Stachys.**—A rarer name than the last two; it appears as that of a court physician in the inscriptions of about the date of this...
Read full commentary →Salute Apelles approved in Christ. Salute them which are of Aristobulus' household. household: or, friends
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<strong>Salute Apelles approved in Christ</strong>—<em>Aspasasthe Apellēn ton dokimon en Christō</em> (ἀσπάσασθε Ἀπελλῆν τὸν δόκιμον ἐν Χριστῷ). <em>Dokimon</em> (δόκιμος, approved/tested) means proven genuine through trial—like refined metal passing assay (1 Peter 1:7). <em>En Christō</em> (in Christ) qualifies: he's proven faithful <em>in</em> Christ, not merely morally upright. This implies Ape...
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(10) **Apelles.**—This name is also found among the dependents of the emperor. Horace, in the well-known phrase, “Credat Judæas Apella” (*Ep. *1, v. 100) takes it as a typical Jewish name.
**Approved in Christ.**—Whose fidelity to Christ has been tried, and has stood the test.
**Aristobulus’ household.**—Aristobulus, a grandson of Herod the Great, was educated and lived in a private station at Rom...
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CHAPTER 11 Ro 11:1-36. Same Subject Continued and Concluded--The Ultimate Inbringing of All Israel, to Be, with the Gentiles, One Kingdom of God on the Earth.
**1. I say then, Hath--**"Did"
**God cast away his people? God forbid--**Our Lord did indeed announce that "the kingdom of God should be taken from Israel" (Mt 21:41); and when asked by the Eleven, after His resurrection, if He would at t...
Read full commentary →Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. household: or, friends
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<strong>Salute Herodion my kinsman</strong>—<em>Aspasasthe Hērōdiōna ton syngenē mou</em> (ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆ μου). <em>Syngenē</em> (συγγενής, kinsman) likely means fellow Jew, not blood relative (same term used for Andronicus-Junia, v. 7). Herodion's name suggests connection to Herod's household—possibly a slave or freedman from Herod's family who came to faith. This would be remarka...
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(11) **My kinsman.**—See the Note on Romans 16:7.
**Them that be of the household of Narcissus.**—A phrase similar to that which is translated, “Them which are of Aristobulus’ household,” above. Narcissus, too, is an historical name. There had been a famous Narcissus, a freed-man and favourite of Claudius, who had been put to death three or four years before this Epistle was written. His household...
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**2-4. God hath--**"did"
**not cast away his people--**that is, wholly
**which he foreknew--**On the word "foreknew," see on Ro 8:29.
**Wot--**that is, "Know"
**ye not that the scripture saith of--**literally, "in," that is, in the section which relates to
**Elias? how he maketh intercession--**"pleadeth"
**against Israel--**(The word "saying," which follows, as also the particle "and"...
Read full commentary →Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.
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<strong>Salute Tryphena and Tryphosa, who labour in the Lord</strong>—<em>Aspasasthe Tryphainan kai Tryphōsan tas kopiōsas en kyriō</em> (ἀσπάσασθε Τρύφαιναν καὶ Τρυφῶσαν τὰς κοπιώσας ἐν κυρίῳ). <em>Kopiōsas</em> (κοπιάω, labor/toil) is present participle—continuous, exhausting work. Paul uses <em>kopiaō</em> for apostolic ministry (1 Corinthians 15:10, 'I labored more abundantly'), manual work (E...
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(12) **Tryphena and Tryphosa.**—Probably sisters or near relatives. They, too, may have been attached to the court.
Jamieson-Fausset-Brown Bible Commentary
**2-4. God hath--**"did"
**not cast away his people--**that is, wholly
**which he foreknew--**On the word "foreknew," see on Ro 8:29.
**Wot--**that is, "Know"
**ye not that the scripture saith of--**literally, "in," that is, in the section which relates to
**Elias? how he maketh intercession--**"pleadeth"
**against Israel--**(The word "saying," which follows, as also the particle "and"...
Read full commentary →Salute Rufus chosen in the Lord, and his mother and mine.
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<strong>Salute Rufus chosen in the Lord, and his mother and mine</strong>—<em>Aspasasthe Rhoupphon ton eklekton en kyriō kai tēn mētera autou kai emou</em> (ἀσπάσασθε Ῥοῦφον τὸν ἐκλεκτὸν ἐν κυρίῳ καὶ τὴν μητέρα αὐτοῦ καὶ ἐμοῦ). <em>Eklekton en kyriō</em> (ἐκλεκτός ἐν κυρίῳ, chosen in the Lord) could mean 'excellent' or 'elect'—likely both. Rufus is distinguished, set apart for service. Mark 15:21 ...
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(13) **Rufus.**—Simon of Cyrene is described in St. Mark’s Gospel (Mark 15:21) as “the father of Alexander and Rufus,” and as there is a substantial tradition, favoured by some internal indications, that this Gospel was written at Rome, it is not unlikely that the same Rufus may be meant.
**Chosen in the Lord.**—An eminent Christian.
**His mother and mine.**—His mother, who has also been like a mo...
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**2-4. God hath--**"did"
**not cast away his people--**that is, wholly
**which he foreknew--**On the word "foreknew," see on Ro 8:29.
**Wot--**that is, "Know"
**ye not that the scripture saith of--**literally, "in," that is, in the section which relates to
**Elias? how he maketh intercession--**"pleadeth"
**against Israel--**(The word "saying," which follows, as also the particle "and"...
Read full commentary →Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
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<strong>Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them</strong>—<em>Aspasasthe Asynkriton, Phlegonta, Hermēn, Patroban, Hermān, kai tous syn autois adelphous</em> (ἀσπάσασθε Ἀσύγκριτον, Φλέγοντα, Ἑρμῆν, Πατροβᾶν, Ἑρμᾶν, καὶ τοὺς σὺν αὐτοῖς ἀδελφούς). Five men grouped together suggest a house church: <em>tous syn autois adelphous</em> (the brothers with t...
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(14) Of the names in this and the next verse, Hermas, Patrobas, Hermes, Philologus, Julia, Nereus (with the corresponding female name Nereis) all occur with more or less frequency in inscriptions relating to the household. Hernias and Hermes are very common. The first is a contraction from several longer forms. Patrobas is contracted from Patrobius. We find that a freed-man of Nero’s who bore this...
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**5. Even so at this present time--**"in this present season"; this period of Israel's rejection. (See Ac 1:7, Greek).
**there is--**"there obtains," or "hath remained"
**a remnant according to the election of grace--**"As in Elijah's time the apostasy of Israel was not so universal as it seemed to be, and as he in his despondency concluded it to be, so now, the rejection of Christ by Israel i...
Read full commentary →Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
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<strong>Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them</strong>—<em>Aspasasthe Philologon kai Ioulian, Nērea kai tēn adelphēn autou, kai Olympan, kai tous syn autois pantas hagious</em> (ἀσπάσασθε Φιλόλογον καὶ Ἰουλίαν, Νηρέα καὶ τὴν ἀδελφὴν αὐτοῦ, καὶ Ὀλυμπᾶν, καὶ τοὺς σὺν αὐτοῖς πάντας ἁγίους). Five believers plus <em>tous syn autois pan...
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**6. And, &c.--**better, "Now if it (the election) be by grace, it is no more of works; for [then] grace becomes no more grace: but if it be of works," &c. (The authority of ancient manuscripts against this latter clause, as superfluous and not originally in the text, though strong, is not sufficient, we think, to justify its exclusion. Such seeming redundancies are not unusual with our ap...
Read full commentary →Salute one another with an holy kiss. The churches of Christ salute you.
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<strong>Salute one another with an holy kiss</strong>—<em>Aspasasthe allēlous en philēmati hagiō</em> (ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ). <em>Philēmati hagiō</em> (φίλημα ἅγιος, holy kiss) was cultural greeting (Middle Eastern custom), but Paul sanctifies it—<em>hagiō</em> (holy) means set apart for God. The kiss expressed familial affection, covenant bond, equality (rich-poor, slave-free, male...
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(16) **Salute one another.**—As a mark of brotherly feeling among themselves, St. Paul desires those who are assembled at the reading of his Epistle to greet each other in a Christian way. It is to be their own act and not a salutation coming from him.
**With an holy kiss.**—A common Eastern and Jewish custom specially consecrated in Christianity. (Comp. 1Corinthians 16:20; 2Corinthians 13:12; 1Th...
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**7-10. What then?--**How stands the fact?
**Israel hath not obtained that which he seeketh for--**better, "What Israel is in search of (that is, Justification, or acceptance with God--see on Ro 9:31); this he found not; but the election (the elect remnant of Israel) found it, and the rest were hardened," or judicially given over to the "hardness of their own hearts."
Final Instructions and Greetings
Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them .
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<strong>Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them</strong>—<em>Parakalō de hymas, adelphoi, skopein tous tas dichostasias kai ta skandala para tēn didachēn hēn hymeis emathete poiountas, kai ekklinete ap' autōn</em> (παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν...
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(17-20) Here the Epistle would naturally end, but an afterthought occurs to the Apostle, His experience of other churches, especially those at Corinth and in Galatia, suggests to him that he should warn his readers against false teachers, though such had not as yet obtained any great hold among them.
(17) **Cause divisions and offences.**—Set traps in the way of the unwary, so as to entice them in...
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**7-10. What then?--**How stands the fact?
**Israel hath not obtained that which he seeketh for--**better, "What Israel is in search of (that is, Justification, or acceptance with God--see on Ro 9:31); this he found not; but the election (the elect remnant of Israel) found it, and the rest were hardened," or judicially given over to the "hardness of their own hearts."
For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.
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<strong>For they that are such serve not our Lord Jesus Christ, but their own belly</strong>—<em>Hoi gar toioutoi tō kyriō hēmōn Christō ou douleuousin alla tē heautōn koilia</em> (οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ). <em>Tō kyriō ou douleuousin</em> (οὐ δουλεύω τῷ κυρίῳ, do not serve the Lord) exposes false motive. <em>Tē koilia</em> (τῇ κοιλίᾳ, the belly) s...
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(18) **Their own belly.**—Compare the description in Philippians 3:18-19, where the Apostle is also denouncing certain persons who made “a god of their belly.” It is not, however, quite clear that the class of persons intended is precisely the same. There the Apostle is condemning Antinomian extravagances which professed to be based on his own teaching; here he would seem to have in view some more...
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**7-10. What then?--**How stands the fact?
**Israel hath not obtained that which he seeketh for--**better, "What Israel is in search of (that is, Justification, or acceptance with God--see on Ro 9:31); this he found not; but the election (the elect remnant of Israel) found it, and the rest were hardened," or judicially given over to the "hardness of their own hearts."
For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good , and simple concerning evil. simple: or, harmless
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<strong>For your obedience is come abroad unto all men</strong>—<em>Hē gar hymōn hypakoē eis pantas aphiketo</em> (ἡ γὰρ ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο). <em>Hypakoē</em> (ὑπακοή, obedience) refers to the Roman believers' response to the gospel (1:5, 'obedience of faith'). <em>Eis pantas aphiketo</em> (εἰς πάντας ἀφίκομαι, came to all) means their reputation spread throughout the Christian world. ...
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(19) No harm has been done as yet. Still it is well to be upon your guard.
**Simple concerning evil.**—This is not at all the same word as that which is translated “simple” above. The first is that freedom from dishonest motives which makes a man an unsuspecting and easy prey for designing persons, and applies rather to natural bent and disposition. The second refers rather to the confirmed habit ...
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**7-10. What then?--**How stands the fact?
**Israel hath not obtained that which he seeketh for--**better, "What Israel is in search of (that is, Justification, or acceptance with God--see on Ro 9:31); this he found not; but the election (the elect remnant of Israel) found it, and the rest were hardened," or judicially given over to the "hardness of their own hearts."
And the God of peace shall bruise Satan under your feet shortly . The grace of our Lord Jesus Christ be with you. Amen. bruise: or, tread
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<strong>And the God of peace shall bruise Satan under your feet shortly</strong>—<em>Ho de theos tēs eirēnēs syntripsei ton satanan hypo tous podas hymōn en tachei</em> (ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει). <em>Theos tēs eirēnēs</em> (θεὸς τῆς εἰρήνης, God of peace) is Paul's favorite benediction title—God who makes peace through Christ's blood (Colossians 1:2...
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(20) **The God of peace.**—We can well understand how the Apostle, in the midst of “fightings without and fears within,” should look forward with joyous confidence to the time when both for him and his readers all this turmoil and conflict would give way to “peace.” The reference seems to be to his near expectation of the Messiah’s return, and with it the final victory of the faith. The Romans hav...
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**11. I say then, Have they stumbled--**"Did they stumble"
**that they should fall? God forbid; but--**the supplement "rather" is better omitted.
**through their fall--**literally, "trespass," but here best rendered "false step" [De Wette]; not "fall," as in our version.
**salvation is come to the Gentiles, to provoke them to jealousy--**Here, as also in Ro 10:19 (quoted from De 32:21), we s...
Read full commentary →Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
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<strong>Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you</strong>—<em>Aspazetai hymas Timotheos ho synergos mou, kai Loukios kai Iasōn kai Sōsipatros hoi syngeneis mou</em> (ἀσπάζεται ὑμᾶς Τιμόθεος ὁ συνεργός μου, καὶ Λούκιος καὶ Ἰάσων καὶ Σωσίπατρος οἱ συγγενεῖς μου). Timothy is <em>synergos</em> (συνεργός, co-worker), Paul's closest associate (Philippians 2:2...
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(21-23) The companions of St. Paul add their own greetings to the Roman Church.
(21) **Timotheus.**—Timothy had been sent on in advance from Ephesus (Acts 20:22). He would seem to have gone on into Greece and to Corinth itself (1Corinthians 4:17; 1Corinthians 16:10). He had thence rejoined St. Paul on his way through Macedonia (2Corinthians 1:1), and he was now with him again in Greece.
In the oth...
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**12. Now if the fall of them--**"But if their trespass," or "false step"
**be the riches of the--**Gentile
**world--**as being the occasion of their accession to Christ.
**and the diminishing of them--**that is, the reduction of the true Israel to so small a remnant.
**the riches of the Gentiles; how much more their fulness!--**that is, their full recovery (see on Ro 11:26); that is, "If ...
Read full commentary →I Tertius, who wrote this epistle, salute you in the Lord.
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<strong>I Tertius, who wrote this epistle, salute you in the Lord</strong>—<em>Aspazomai hymas egō Tertios ho grapsas tēn epistolēn en kyriō</em> (ἀσπάζομαι ὑμᾶς ἐγὼ Τέρτιος ὁ γράψας τὴν ἐπιστολὴν ἐν κυρίῳ). <em>Ho grapsas</em> (ὁ γράφω, the one writing) identifies Tertius as Paul's amanuensis (secretary). <em>En kyriō</em> (in the Lord) shows Tertius isn't mere scribe but fellow believer. Paul ty...
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(22) **Tertius.**—The Apostle’s amanuensis. It was the custom of St. Paul to add a few words of parting benedictory encouragement or admonition in his own handwriting, partly as a mark of his own personal interest in his readers, and partly as a precaution against forgery. (See especially Galatians 6:11, and 2Thessalonians 3:17.) We have observed in the course of this Commentary how frequently the...
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**13-14. I speak--**"am speaking"
**to you Gentiles--**another proof that this Epistle was addressed to Gentile believers. (See on Ro 1:13).
**I magnify--**"glorify"
**mine office--**The clause beginning with "inasmuch" should be read as a parenthesis.
Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
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<strong>Gaius mine host, and of the whole church, saluteth you</strong>—<em>Aspazetai hymas Gaios ho xenos mou kai holēs tēs ekklēsias</em> (ἀσπάζεται ὑμᾶς Γάϊος ὁ ξένος μου καὶ ὅλης τῆς ἐκκλησίας). <em>Xenos</em> (ξένος, host) means one who provides hospitality—Gaius hosted Paul and the Corinthian church in his home. <em>Holēs tēs ekklēsias</em> (ὅλης τῆς ἐκκλησίας, whole church) suggests Gaius' ...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **Gaius.**—Three persons of this name are mentioned, Gains of Corinth (1Corinthians 1:14), Gains, a Macedonian (Acts 19:29), and Gaius of Derbe in Lycaonia (Acts 20:4). The Gaius of the Epistle would probably be identical with the first of these. The name was a common one.
**Mine host, and of the whole church.**—St. Paul was now lodging in the house of Gaius, as on his previous visit, first i...
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**13-14. I speak--**"am speaking"
**to you Gentiles--**another proof that this Epistle was addressed to Gentile believers. (See on Ro 1:13).
**I magnify--**"glorify"
**mine office--**The clause beginning with "inasmuch" should be read as a parenthesis.
The grace of our Lord Jesus Christ be with you all. Amen.
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<strong>The grace of our Lord Jesus Christ be with you all. Amen</strong>—<em>Hē charis tou kyriou hēmōn Iēsou Christou meta pantōn hymōn. Amēn</em> (ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμῶν. ἀμήν). This benediction duplicates 16:20b and is absent from the earliest manuscripts (P46, Codex Sinaiticus, Codex Vaticanus), suggesting scribal addition to match Paul's other letters' conclus...
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(24) **The grace of our Lord Jesus Christ.**—This verse is wanting in the oldest group of MSS., and is found chiefly in Græco-Latin Codices and in Antiochene authorities of the fourth and fifth centuries, whose leaning is towards the later text.
If the theory stated in the introduction to chapter 15 is correct, the doxology which follows was added by the Apostle to complete the *shorter* edition o...
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**15. For if the casting away of them--**The apostle had denied that they were east away (Ro 11:1); here he affirms it. But both are true; they were cast away, though neither totally nor finally, and it is of this partial and temporary rejection that the apostle here speaks.
**be the reconciling of the--**Gentile
**world, what shall the receiving of them be, but life from the dead?--**The rece...
Read full commentary →Doxology
Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began ,
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<strong>Now to him that is of power to stablish you according to my gospel</strong>—<em>Tō de dynamenō hymas stērixai kata to euangelion mou</em> (τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου). Paul's doxology (vv. 25-27) crowns Romans with worship. <em>Dynamenō</em> (δύναμαι, being able) emphasizes God's power—He is capable. <em>Stērixai</em> (στηρίζω, establish/strengthen) was Paul's past...
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**16. For--**"But"
**if the first-fruit be holy, the lump is also holy; and if the root ... so the branches--**The Israelites were required to offer to God the first-fruits of the earth--both in their raw state, in a sheaf of newly reaped grain (Le 23:10, 11), and in their prepared state, made into cakes of dough (Nu 15:19-21)--by which the whole produce of that season was regarded as hallowed. ...
Read full commentary →But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
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<strong>Which was kept secret since the world began, but now is made manifest</strong>—<em>Chronois aiōniois sesigēmenou, phanerōthentos de nyn</em> (χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος δὲ νῦν). <em>Chronois aiōniois</em> (χρόνος αἰώνιος, eternal times) means ages past—God's plan existed eternally but was hidden. <em>Sesigēmenou</em> (σιγάω, kept silent) uses perfect participle—having been ...
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(26) **But now is made manifest.**—The first clause of this verse goes with the last clause of the preceding “mystery,” which before was kept secret, but now has been “made manifest.” The rest of the verse all hangs together: “this mystery, through the help of the corroboration which it derives from the prophets of the Old Testament, has, by God’s command to us, the Apostles, been made known.”
**B...
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**17-18. And if--**rather, "But if"; that is, "If notwithstanding this consecration of Abraham's race to God.
**some of the branches--**The mass of the unbelieving and rejected Israelites are here called "some," not, as before, to meet Jewish prejudice (see on Ro 3:3, and on "not all" in Ro 10:16), but with the opposite view of checking Gentile pride.
**and thou, being a wild olive, wert--**"w...
Read full commentary →To God only wise, be glory through Jesus Christ for ever. Amen. Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.
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<strong>To God only wise, be glory through Jesus Christ for ever. Amen</strong>—<em>Monō sophō theō, dia Iēsou Christou, hō hē doxa eis tous aiōnas. Amēn</em> (μόνῳ σοφῷ θεῷ, διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν). <em>Monō sophō theō</em> (μόνος σοφός θεός, to the only wise God) celebrates divine wisdom—God's plan orchestrating sin, law, Israel, Gentiles, Christ, church to display His...
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(27) **To God.**—Our English translation has evaded the difficulty of this verse by leaving out two words. The Greek stands literally thus, “To the only wise God, through Jesus Christ, *to whom* be glory for ever.” “To whom,” if it refers to God, as it is decidedly more probable that it was intended to refer, is ungrammatical. If it is inserted, the words “To him that is able . . . to God, the onl...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**17-18. And if--**rather, "But if"; that is, "If notwithstanding this consecration of Abraham's race to God.
**some of the branches--**The mass of the unbelieving and rejected Israelites are here called "some," not, as before, to meet Jewish prejudice (see on Ro 3:3, and on "not all" in Ro 10:16), but with the opposite view of checking Gentile pride.
**and thou, being a wild olive, wert--**"w...
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