Romans 15-16

Corinth. Christ's resurrection rests on the evidence of many eye-witnesses, including Paul himself, and is the great fact preached as the groundwork of the Gospel: they who deny the resurrection in general, must deny that of Christ, and the consequence of the latter will be, that Christian preaching and faith are vain.

Moreover--"Now" [Alford and Ellicott]. I declare--literally, "I make known": it implies some degree of reproach that it should be now necessary to make it known to them afresh, owing to some of them "not having the knowledge of God" (1Co 15:34). Compare Ga 1:11. wherein ye stand--wherein ye now take your stand. This is your present actual privilege, if ye suffer not yourselves to fall from your high standing.

We then that are strong--on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. See on Ro 14:14; Ro 14:20. ought ... not to please ourselves--ought to think less of what we may lawfully do than of how our conduct will affect others.

Circumcision for the Gentile Converts.

certain men--See the description of them in Ga 2:4.

ye are saved--rather, "ye are being saved." if ye keep in memory what I preached unto you--Able critics, Bengel and others, prefer connecting the words thus, "I declare unto you the Gospel (1Co 15:1) in what words I preached it unto you." Paul reminds them, or rather makes known to them, as if anew, not only the fact of the Gospel, but also with what words, and by what arguments, he preached it to them. Translate in that case, "if ye hold it fast." I prefer arranging as English Version, "By which ye are saved, if ye hold fast (in memory and personal appropriation) with what speech I preached it unto you." unless--which is impossible, your faith is vain, in resting on Christ's resurrection as an objective reality.

Let every one of us--lay himself out to please his neighbour--not indeed for his mere gratification, but for his good--with a view to his edification.

Paul and Barnabas--now the recognized heads of the Church at Antioch. had no small dissension and disputation with them, they determined--that is, the church did. that Paul and Barnabas, and certain others of them--Titus was one (Ga 2:1); probably as an uncircumcised Gentile convert endowed with the gifts of the Spirit. He is not mentioned in the Acts, but only in Second Corinthians, Galatians, Second Timothy, and the Epistle addressed to him [Alford]. should go up to Jerusalem ... about this question--That such a deputation should be formally despatched by the Church of Antioch was natural, as it might be called the mother church of Gentile Christianity. 3-6. being brought on their way by the church--a kind of official escort. they passed through Phenice--(See on Ac 11:19). and Samaria, declaring the conversion of the Gentiles, and they caused great joy to the brethren--As the converts in those parts were Jewish (Ac 11:19), their spirit contrasts favorably with that of others of their nation.

I delivered unto you--A short creed, or summary of articles of faith, was probably even then existing; and a profession in accordance with it was required of candidates for baptism (Ac 8:37). first of all--literally, "among the foremost points" (Heb 6:2). The atonement is, in Paul's view, of primary importance. which I ... received--from Christ Himself by special revelation (compare 1Co 11:23). died for our sins--that is, to atone FOR them; for taking away our sins (1Jo 3:5; compare Ga 1:4): "gave Himself for our sins" (Isa 53:5; 2Co 5:15; Tit 2:14). The "for" here does not, as in some passages, imply vicarious substitution, but "in behalf of" (Heb 5:3; 1Pe 2:24). It does not, however, mean merely "on account of," which is expressed by a different Greek word (Ro 4:25), (though in English Version translated similarly, "for"). according to the scriptures--which "cannot be broken." Paul puts the testimony of Scripture above that of those who saw the Lord after His resurrection [Bengel]. So our Lord quotes Isa 53:12, in Lu 22:37; compare Ps 22:15, &c.; Da 9:26.

For even Christ pleased not--lived not to please himself; but, as it is written--(Ps 69:9). The reproaches, &c.--see Mr 10:42-45.

buried ... rose again--His burial is more closely connected with His resurrection than His death. At the moment of His death, the power of His inextinguishable life exerted itself (Mt 27:52). The grave was to Him not the destined receptacle of corruption, but an apartment fitted for entering into life (Ac 2:26-28) [Bengel]. rose again--Greek, "hath risen": the state thus begun, and its consequences, still continue.

For whatsoever things were written aforetime were written for our learning--"instruction" through, &c.--"through the comfort and the patience of the Scriptures" might have hope--that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work--self-sacrifice for the good of others--furnish our most perfect and beautiful model; and so all Scripture relating to these is for our instruction; and since the duty of forbearance, the strong with the weak, requires 'patience,' and this again needs 'comfort,' all those Scriptures which tell of patience and consolation, particularly of the patience of Christ, and of the consolation which sustained Him under it, are our appointed and appropriate nutriment, ministering to us 'hope' of that blessed day when these shall no more be needed." See on Ro 4:7, Note 7. (For the same connection between "patience and hope" see on Ro 12:12, and 1Th 1:3).

And when they were come to Jerusalem--This was Paul's Third Visit to Jerusalem after his conversion, and on this occasion took place what is related in Ga 2:1-10. (See there). were received of the church, and the apostles and elders--evidently at a meeting formally convened for this purpose: the deputation being one so influential, and from a church of such note. they declared all things that God had done with them--(See on Ac 14:14-27).

seen of Cephas--Peter (Lu 24:34). the twelve--The round number for "the Eleven" (Lu 24:33, 36). "The Twelve" was their ordinary appellation, even when their number was not full. However, very possibly Matthias was present (Ac 1:22, 23). Some of the oldest manuscripts and versions read, "the Eleven": but the best on the whole, "the Twelve."

Now the God of patience and consolation--Such beautiful names of God are taken from the graces which He inspires: as "the God of hope" (Ro 15:13), "the God of peace" (Ro 15:33). grant you to be likeminded--"of the same mind" according to Christ Jesus--It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"--after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him" (Joh 6:38).

five hundred--This appearance was probably on the mountain (Tabor, according to tradition), in Galilee, when His most solemn and public appearance, according to His special promise, was vouchsafed (Mt 26:32; 28:7, 10, 16). He "appointed" this place, as one remote from Jerusalem, so that believers might assemble there more freely and securely. Alford's theory of Jerusalem being the scene, is improbable; as such a multitude of believers could not, with any safety, have met in one place in the metropolis, after His crucifixion there. The number of disciples (Ac 1:15) at Jerusalem shortly after, was one hundred and twenty, those in Galilee and elsewhere not being reckoned. Andronicus and Junius were, perhaps, of the number (Ro 16:7): they are said to be "among the apostles" (who all were witnesses of the resurrection, Ac 1:22). remain unto this present--and, therefore, may be sifted thoroughly to ascertain the trustworthiness of their testimony. fallen asleep--in the sure hope of awaking at the resurrection (Ac 7:60).

That, &c.--rather, "that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ"; the mind and the mouth of all giving harmonious glory to His name. What a prayer! And shall this never be realized on earth?

the apostles and elders came together to consider of this--but in presence, as would seem, of the people (Ac 15:12, 22, 23).

seen of James--the Less, the brother of our Lord (Ga 1:19). The Gospel according to the Hebrews, quoted by Jerome [On Illustrious Men, p. 170 D.], records that "James swore he would not eat bread from the hour that he drank the cup of the Lord, till he should see Him rising again from the dead." all the apostles--The term here includes many others besides "the Twelve" already enumerated (1Co 15:5): perhaps the seventy disciples (Lu 10:1) [Chrysostom].

Wherefore--returning to the point receive ye one another ... to the glory of God--If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified. 8-12. Now--"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance. I say that Jesus Christ was--"hath become" a minister of the circumcision--a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)." for the truth of God--to make good the veracity of God towards His ancient people. to confirm the--Messianic promises made unto the fathers--To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.

Peter, &c.--This is the last mention of him in the Acts, and one worthy of his standing, as formally pronouncing, from the divine decision of the matter already in his own case, in favor of the views which all of Paul's labors were devoted to establishing. a good while ago--probably about fifteen years before this. made choice ... that the Gentiles by my mouth--(See on Ac 11:21).

One born out of due time--Greek, "the one abortively born": the abortion in the family of the apostles. As a child born before the due time is puny, and though born alive, yet not of the proper size, and scarcely worthy of the name of man, so "I am the least of the apostles," scarcely "meet to be called an apostle"; a supernumerary taken into the college of apostles out of regular course, not led to Christ by long instruction, like a natural birth, but by a sudden power, as those prematurely born [Grotius]. Compare the similar image from childbirth, and by the same spiritual power, the resurrection of Christ (1Pe 1:3). "Begotten again by the resurrection of Jesus." Jesus' appearance to Paul, on the way to Damascus, is the one here referred to.

God, which knoweth the hearts--implying that the real question for admission to full standing in the visible Church is the state of the heart. Hence, though that cannot be known by men, no principle of admission to church privileges which reverses this can be sound.

least--The name, "Paulus," in Latin, means "least." I persecuted the church--Though God has forgiven him, Paul can hardly forgive himself at the remembrance of his past sin.

that the Gentiles might glorify God for his mercy--A number of quotations from the Old Testament here follow, to show that God's plan of mercy embraced, from the first, the Gentiles along with the Jews. as it is written--(Ps 18:49). I will confess to--that is, glorify thee among the Gentiles.

put no difference between us and them: purifying their hearts by faith--"Purification" here refers to "sprinkling (of the conscience by the blood of Jesus) from dead works to serve the living God." (See on 1Co 6:11). How rich is this brief description of the inward revolution wrought upon the genuine disciples of the Lord Jesus!

by ... grace ... and his grace--The repetition implies the prominence which God's grace had in his mind, as the sole cause of his marvellous conversion and subsequent labors. Though "not meet to be called an apostle," grace has given him, in Christ, the meetness needed for the office. Translate as the Greek, "His grace which was (showed) towards me." what I am--occupying the honorable office of an apostle. Contrast with this the self-sufficient prayer of another Pharisee (Lu 18:11). but I laboured--by God's grace (Php 2:16). than they all--than any of the apostles (1Co 15:7). grace of God ... with me--Compare "the Lord working with them" (Mr 16:20). The oldest manuscripts omit "which was." The "not I, but grace," implies, that though the human will concurred with God when brought by His Spirit into conformity with His will, yet "grace" so preponderated in the work, that his own co-operation is regarded as nothing, and grace as virtually the sole agent. (Compare 1Co 3:9; Mt 10:20; 2Co 6:1; Php 2:12, 13).

And again--(De 32:43, though there is some difficulty in the Hebrew). Rejoice, ye Gentiles--along with his people--Israel.

why tempt--"try," "provoke" ye God--by standing in the way of His declared purpose. to put a yoke upon the neck of the disciples, &c.--He that was circumcised became thereby bound to keep the whole law. (See Ga 5:1-6). It was not then the mere yoke of burdensome ceremonies, but of an obligation which the more earnest and spiritual men became, the more impossible they felt it to fulfil. (See Ro 3:5; Ga 2:4, &c.).

whether it were I or they--(the apostles) who "labored more abundantly" (1Co 15:10) in preaching, such was the substance of our preaching, namely, the truths stated in 1Co 15:3, 4.

And again--(Ps 117:1). Praise the Lord, all ye Gentiles; and laud him, all ye people--"peoples"--the various nations outside the pale of Judaism.

through the grace of the Lord Jesus--that is, by that only. we shall be saved, even as they--circumcision in our case being no advantage, and in their case uncircumcision no loss; but grace doing all for both, and the same for each.

if--Seeing that it is an admitted fact that Christ is announced by us eye-witnesses as having risen from the dead, how is it that some of you deny that which is a necessary consequence of Christ's resurrection, namely, the general resurrection? some--Gentile reasoners (Ac 17:32; 26:8) who would not believe it because they did not see "how" it could be (1Co 15:35, 36).

And again, Esaias saith--(Isa 11:10). There shall be a--"the" root of Jesse--meaning, not "He from whom Jesse sprang," but "He that is sprung from Jesse" (that is, Jesse's son David)--see Re 22:16. and he that shall rise, &c.--So the Septuagint in substantial, though not verbal, agreement with the original.

Then all ... gave audience to Barnabas and Paul--On this order of the names here, see on Ac 15:25. declaring what miracles and signs God wrought among the Gentiles by them--This detail of facts, immediately following up those which Peter had recalled to mind, would lead all who waited only for divine teaching to see that God had Himself pronounced the Gentile converts to be disciples in as full standing as the Jews, without circumcision; and the attesting miracles to which Paul here refers would tend, in such an assembly to silence opposition.

If there be no general resurrection, which is the consequent, then there can have been no resurrection of Christ, which is the antecedent. The head and the members of the body stand on the same footing: what does not hold good of them, does not hold good of Him either: His resurrection and theirs are inseparably joined (compare 1Co 15:20-22; Joh 14:19).

Now, &c.--This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle. the God of hope--(See on Ro 15:5). fill you with all joy and peace in believing--the native truth of that faith which is the great theme of this epistle (compare Ga 5:22). that ye may abound in hope--"of the glory of God." (See on Ro 5:1). through the power of the Holy Ghost--to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections. On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in "the common salvation" (Ro 15:1, 2). (2) Of this unselfishness Christ is the perfect model of all Christians (Ro 15:3). (3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (Ro 15:4). (4) The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it (Ro 15:5-7).

James answered, saying, &c.--Whoever this James was (see on Ga 1:19), he was the acknowledged head of the church at Jerusalem, and here, as president of the assembly, speaks last, winding up the debate. His decision, though given as his own judgment only, could not be of great weight with the opposing party, from his conservative reverence for all Jewish usages within the circle of Israelitish Christianity. 14-17. Simeon--a Hebrew variation of Simon, as in 2Pe 1:1; (Greek), the Jewish and family name of Peter. hath declared how God at the first--answering to Peter's own expression "a good while ago" (Ac 15:7). did visit the Gentiles to take out of them--in the exercise of His adorable sovereignty. a people for his name--the honor of his name, or for His glory.

your faith ... vain--(1Co 15:11). The Greek for "vain" here is, empty, unreal: in 1Co 15:17, on the other hand, it is, without use, frustrated. The principal argument of the first preachers in support of Christianity was that God had raised Christ from the dead (Ac 1:22; 2:32; 4:10, 33; 13:37; Ro 1:4). If this fact were false, the faith built on it must be false too.

Writing to the Roman Christians, Explains Why He Had Not Yet Visited Them, Announces His Future Plans, and Asks Their Prayers for the Completion of Them.

And, &c.--rather, "Now I am persuaded, my brethren, even I myself, concerning you" that ye also yourselves are full of goodness--of inclination to all I have been enjoining on you filled with all knowledge--of the truth expounded and able--without my intervention. to admonish one another.

testified of God--that is, concerning God. The rendering of others is, "against God" [Vulgate, Estius, Grotius]: the Greek preposition with the genitive implies, not direct antagonism (as the accusative would mean), but indirect to the dishonor of God. English Version is probably better. if so be--as they assert. It is not right to tell untrue stories, though they are told and seem for the glory of God (Job 13:7).

Nevertheless, I have written the more boldly unto you in some sort--"measure" as putting you in mind, because of the grace that is given to me of God--as an apostle of Jesus Christ.

to this agree the words of the prophets--generally; but those of Amos (Am 9:11) are specified (nearly as in the Septuagint version). The point of the passage lies in the predicted purpose of God, under the new economy, that "the heathen" or "Gentiles" should be "called by His name," or have "His name called upon them." By the "building again of the fallen tabernacle of David," or restoring its decayed splendor, is meant that only and glorious recovery which it was to experience under David's "son and Lord."

The repetition implies the unanswerable force of the argument.

that I should be the--rather, "a" minister--The word here used is commonly employed to express the office of the priesthood, from which accordingly the figurative language of the rest of the verse is taken. of Jesus Christ--"Christ Jesus," according to the true reading. to the Gentiles--a further proof that the Epistle was addressed to a Gentile church. (See on Ro 1:13). ministering the gospel of God--As the word here is a still more priestly one, it should be rendered, "ministering as a priest in the Gospel of God." that the offering up of the Gentiles--as an oblation to God, in their converted character. might be acceptable, being sanctified by the Holy Ghost--the end to which the ancient offerings typically looked.

vain--Ye are, by the very fact (supposing the case to be as the skeptics maintained), frustrated of all which "your faith" appropriates: Ye are still under the everlasting condemnation of your sins (even in the disembodied state which is here referred to), from which Christ's resurrection is our justification (Ro 4:25): "saved by his life" (Ro 5:10).

I have therefore whereof I may glory--or (adding the article, as the reading seems to be), "I have my glorying." through--"in" Christ Jesus in those things which pertain to God--the things of the ministry committed to me of God. 18-22. For I will not dare to speak of any--"to speak aught" of those things which Christ hath not wrought by me--a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"--in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him. by word and deed--by preaching and working; which latter he explains in the next clause.

fallen asleep in Christ--in communion with Christ as His members. "In Christ's case the term used is death, to assure us of the reality of His suffering; in our case, sleep, to give us consolation: In His case, His resurrection having actually taken place, Paul shrinks not from the term death; in ours, the resurrection being still only a matter of hope, he uses the term falling asleep" [Photius, Quæstiones Amphilochiæ, 197]. perished--Their souls are lost; they are in misery in the unseen world.

Known unto God are all his works from the beginning--He who announced these things so long before, and He who had now brought them to pass, were one and the same; so that they were no novelty.

If our hopes in Christ were limited to this life only, we should be, of all men, most to be pitied; namely, because, while others live unmolested, we are exposed to every trial and persecution, and, after all, are doomed to bitter disappointment in our most cherished hope; for all our hope of salvation, even of the soul (not merely of the body), hangs on the resurrection of Christ, without which His death would be of no avail to us (Eph 1:19, 20; 1Pe 1:3). The heathen are "without hope" (Eph 2:12; 1Th 4:13). We should be even worse, for we should be also without present enjoyment (1Co 4:9).

Through mighty--literally, "in the power of" signs and wonders--that is, glorious miracles. by the power of the Spirit of God--"the Holy Ghost," as the true reading seems to be. This seems intended to explain the efficacy of the word preached, as well as the working of the miracles which attested it. so that from Jerusalem, and round about unto--"as far as" Illyricum--to the extreme northwestern boundary of Greece. It corresponds to the modern Croatia and Dalmatia (2Ti 4:10). See Ac 20:1, 2. I have fully preached the gospel of Christ.

Wherefore, my sentence--or "judgment." is, that we trouble not--with Jewish obligations. them which from among the Gentiles are turned to God--rather, "are turning." The work is regarded as in progress, and indeed was rapidly advancing.

now--as the case really is. and become--omitted in the oldest manuscripts. the first-fruits--the earnest or pledge, that the whole resurrection harvest will follow, so that our faith is not vain, nor our hope limited to this life. The time of writing this Epistle was probably about the Passover (1Co 5:7); the day after the Passover sabbath was that for offering the first-fruits (Le 23:10, 11), and the same was the day of Christ's resurrection: whence appears the appropriateness of the image.

Yea, &c.--rather, "Yet making it my study (compare 2Co 5:9; 1Th 4:11, Greek) so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written, To whom no tidings of Him came, they shall see," &c.

But ... that they abstain from pollutions of idols--that is, things polluted by having been offered in sacrifice to idols. The heathen were accustomed to give away or sell portions of such animals. From such food James would enjoin the Gentile converts to abstain, lest it should seem to the Jews that they were not entirely weaned from idolatry. and from fornication--The characteristic sin of heathendom, unblushingly practiced by all ranks and classes, and the indulgence of which on the part of the Gentile converts would to Jews, whose Scriptures branded it as an abomination of the heathen, proclaim them to be yet joined to their old idols. and from things strangled--which had the blood in them. and from blood--in every form, as peremptorily forbidden to the Jews, and the eating of which, therefore, on the part of the Gentile converts, would shock their prejudices. See on Ac 15:28.

by man ... by man--The first-fruits are of the same nature as the rest of the harvest; so Christ, the bringer of life, is of the same nature as the race of men to whom He brings it; just as Adam, the bringer of death, was of the same nature as the men on whom he brought it.

For Moses of old time hath in every city them that preach him ... every sabbath day--thus keeping alive in every Jew those feelings which such practices would shock, and which, therefore, the Gentile converts must carefully respect if the oneness of both classes in Christ was to be practically preserved. The wisdom of these suggestions commended itself to all present.

in Adam all--in union of nature with Adam, as representative head of mankind in their fall. in Christ ... all--in union of nature with Christ, the representative head of mankind in their recovery. The life brought in by Christ is co-extensive with the death brought in by Adam.

For which cause--"Being so long occupied with this missionary work, I have been much (or, 'for the most part') hindered," &c. (See on Ro 1:9-11.)

Judas surnamed Barsabas--therefore not the apostle "Judas the brother of James" (Ac 1:13), surnamed "Thaddeus" (Mt 10:3); nor can it be shown that he was a brother of "Joseph called Barsabas" (Ac 1:23). But nothing is known of him beyond what is here said. and Silas--the same as "Silvanus" in the Epistles. He became Paul's companion on his second missionary journey (Ac 15:40). chief men among the brethren--selected purposely as such, to express the honor in which they held the church at Antioch, and the deputies they had sent to the council, and, as the matter affected all Gentile converts, to give weight to the written decision of this important assembly. They were "prophets," Ac 15:32 (and see on Ac 11:27), and as such doubtless their eminence in the church at Jerusalem had been obtained.

But every man in his own order--rather, "rank": the Greek is not in the abstract, but concrete: image from troops, "each in his own regiment." Though all shall rise again, let not any think all shall be saved; nay, each shall have his proper place, Christ first (Col 1:18), and after Him the godly who die in Christ (1Th 4:16), in a separate band from the ungodly, and then "the end," that is, the resurrection of the rest of the dead. Christian churches, ministers, and individuals seem about to be judged first "at His coming" (Mt 25:1-30); then "all the nations" (Mt 25:31-46). Christ's own flock shall share His glory "at His coming," which is not to be confounded with "the end," or general judgment (Re 20:4-6, 11-15). The latter is not in this chapter specially discussed, but only the first resurrection, namely, that of the saints: not even the judgment of Christian hollow professors (Mt 25:1-30) at His coming, is handled, but only the glory of them "that are Christ's," who alone in the highest sense "obtain the resurrection from the dead" (Lu 14:14; 20:35, 36; Php 3:11; see on Php 3:11). The second coming of Christ is not a mere point of time, but a period beginning with the resurrection of the just at His appearing, and ending with the general judgment. The ground of the universal resurrection is the union of all mankind in nature with Christ, their representative Head, who has done away with death, by His own death in their stead: the ground of the resurrection of believers is not merely this, but their personal union with Him as their "Life" (Col 3:4), effected causatively by the Holy Spirit, and instrumentally by faith as the subjective, and by ordinances as the objective means.

But now having no more place--"no longer having place"--that is, unbroken ground, where Christ has not been preached. and having a great desire--"a longing" these many years to come unto you--(as before, see on Ro 1:9-11).

And they wrote ... by them--This is the first mention in the New Testament history of writing as an element in its development. And the combination here of written and oral transmission of an important decision reminds us of the first occasion of writing mentioned in the Old Testament, where a similar combination occurs (Ex 17:14). But whereas there it is the deep difference between Israel and the Gentiles which is proclaimed, here it is the obliteration of that difference through faith in the Lord Jesus [Baumgarten]. greeting--The only other place in the New Testament where this word occurs (except in the letter of Lysias, Ac 23:26) is Jas 1:1, which seems to show that both letters were drawn up by the same hand [Bengel]. the Gentiles in Antioch, and Syria, and Cilicia--showing that churches then existed in Cilicia as well as Syria, which owed their existence, in all likelihood, to Paul's labors during the interval between his return to Tarsus (Ac 9:30) and his departure in company with Barnabas for Antioch (see on Ac 11:25). 24-27. Forasmuch as we have heard that certain which went out from us have troubled you with words--without authority or even knowledge of the church at Jerusalem, though they belonged to it, and probably pretended to represent its views. subverting your souls--Such strong language is evidently designed to express indignation at this attempt, by an unauthorized party, to bring the whole Christian Church under judicial and legal bondage.

Then--after that: next in the succession of "orders" or "ranks." the end--the general resurrection, and final judgment and consummation (Mt 25:46). delivered up ... kingdom to ... Father--(Compare Joh 13:3). Seeming at variance with Da 7:14, "His dominion is an everlasting dominion which shall not pass away." Really, His giving up of the mediatorial kingdom to the Father, when the end for which the mediatorial economy was established has been accomplished, is altogether in harmony with its continuing everlastingly. The change which shall then take place, shall be in the manner of administration, not in the kingdom itself; God shall then come into direct connection with the earth, instead of mediatorially, when Christ shall have fully and finally removed everything that severs asunder the holy God and a sinful earth (Col 1:20). The glory of God is the final end of Christ's mediatorial office (Php 2:10, 11). His co-equality with the Father is independent of the latter, and prior to it, and shall, therefore, continue when its function shall have ceased. His manhood, too, shall everlastingly continue, though, as now, subordinate to the Father. The throne of the Lamb (but no longer mediatorial) as well as of God, shall be in the heavenly city (Re 22:3; compare Re 3:21). The unity of the Godhead, and the unity of the Church, shall be simultaneously manifested at Christ's second coming. Compare Zep 3:9; Zec 14:9; Joh 17:21-24. The oldest manuscripts for "shall have delivered up," read, "delivereth up," which suits the sense better. It is "when He shall have put down all rule," that "He delivereth up the kingdom to the Father." shall have put down all rule--the effect produced during the millennary reign of Himself and His saints (Ps 110:1; 8:6; 2:6-9), to which passages Paul refers, resting his argument on the two words, "all" and "until," of the Psalmist: a proof of verbal inspiration of Scripture (compare Re 2:26, 27). Meanwhile, He "rules in the midst of His enemies" (Ps 110:2). He is styled "the King" when He takes His great power (Mt 25:34; Re 11:15, 17). The Greek for "put down" is, "done away with," or "brought to naught." "All" must be subject to Him, whether openly opposed powers, as Satan and his angels, or kings and angelic principalities (Eph 1:21).

whensoever I take my journey into Spain--Whether this purpose was ever accomplished has been much disputed, as no record of it nor allusion to it anywhere occurs. Those who think our apostle was never at large after his first imprisonment at Rome will of course hold that it never was; while those who are persuaded, as we are, that he underwent a second imprisonment, prior to which he was at large for a considerable time after his first, incline naturally to the other opinion. I will come to you--If these words were not originally in the text, and there is weighty evidence against them, they must at least be inserted as a necessary supplement. in my journey, &c.--"as I pass through by you, to be set forward on my journey thither, if first I be somewhat filled with your company": that is, "I should indeed like to stay longer with you than I can hope to do, but I must, to some extent at least, have my fill of your company." 25-27. But now I go to Jerusalem to minister--"ministering" to the saints--in the sense immediately to be explained.

must--because Scripture foretells it. till--There will be no further need of His mediatorial kingdom, its object having been realized. enemies under his feet--(Lu 19:27; Eph 1:22).

our beloved Barnabas and Paul--Barnabas is put first here, and in Ac 15:12, on account of his former superior position in the church at Jerusalem (see Ac 9:27; 11:22)--an evidence this that we have the document precisely as written, as also of the credibility of this precious history.

shall be--Greek, "is done away with" (Re 20:14; compare Re 1:18). It is to believers especially this applies (1Co 15:55-57); even in the case of unbelievers, death is done away with by the general resurrection. Satan brought in sin, and sin brought in death! So they shall be destroyed (rendered utterly powerless) in the same order (1Co 15:56; Heb 2:14; Re 19:20; 20:10, 14).

For, &c.--better, "For Macedonia and Achaia have thought good to make a certain contribution for the poor of the saints which are at Jerusalem." (See Ac 24:17). "They have thought it good; and their debtors verily they are"; that is, "And well they may, considering what the Gentile believers owe to their Jewish brethren."

Men that have hazarded--literally, "rendered up," as in will they did. their lives for the name of our Lord Jesus Christ--Noble testimony to those beloved men! It was doubtless prompted more immediately by the narrative they had just listened to from their own lips (Ac 15:12), and judiciously inserted in this letter, to give them the highest weight as the bearers of it, along with their own deputies. Judas and Silas ... shall tell you the same ... by mouth--Mark here how considerate and tender it was to send men who would be able to say of Barnabas and Paul what could not be expected to come from themselves.

all things--including death (compare Eph 1:22; Php 3:21; Heb 2:8; 1Pe 3:22). It is said, "hath put," for what God has said is the same as if it were already done, so sure is it. Paul here quotes Ps 8:6 in proof of his previous declaration, "For (it is written), 'He hath put all things under His feet.'" under his feet--as His footstool (Ps 110:1). In perfect and lasting subjection. when he--namely, God, who by His Spirit inspired the Psalmist.

For if the Gentiles have been made partakers of their spiritual things, their duty is also--"they owe it also" to minister unto them in carnal things--(Compare 1Co 9:11; Ga 6:6; and see Lu 7:4; Ac 10:2).

Son ... himself ... subject--not as the creatures are, but as a Son voluntarily subordinate to, though co-equal with, the Father. In the mediatorial kingdom, the Son had been, in a manner, distinct from the Father. Now, His kingdom shall merge in the Father's, with whom He is one; not that there is thus any derogation from His honor; for the Father Himself wills "that all should honor the Son, as they honor the Father" (Joh 5:22, 23; Heb 1:6). God ... all in all--as Christ is all in all (Col 3:11; compare Zec 14:9). Then, and not till then, "all things," without the least infringement of the divine prerogative, shall be subject to the Son, and the Son subordinate to the Father, while co-equally sharing His glory. Contrast Ps 10:4; 14:1. Even the saints do not fully realize God as their "all" (Ps 73:25) now, through desiring it; then each shall feel, God is all to me.

When therefore I have ... sealed--that is, delivered over safely to them this fruit--of the faith and love of the Gentile converts I will come--"come back," or "return" by you into Spain--(See on Ro 15:24).

For it seemed good to the Holy Ghost and to us, &c.--The One, inwardly guiding to and setting His seal on the decision come to: the other, the external ecclesiastical authority devoutly embracing, expressing, and conveying to the churches that decision:--a great principle this for the Church in all time. to lay upon you no greater burden than these necessary things ... from which if ye keep yourselves, ye shall do well--The whole language of these prohibitions, and of Ac 15:20, 21, implies that they were designed as concessions to Jewish feelings on the part of the Gentile converts, and not as things which were all of unchanging obligation. The only cause for hesitation arises from "fornication" being mixed up with the other three things; which has led many to regard the whole as permanently prohibited. But the remarks on Ac 15:20 may clear this (see on Ac 15:20). The then state of heathen society in respect of all the four things seems the reason for so mixing them up. 31-33. they rejoiced for the consolation--As the same word is in Ac 15:31 properly rendered "exhorted," the meaning probably is "rejoiced for the exhortation" (Margin), or advice; so wise in itself and so contrary to the imposition attempted to be practiced upon them by the Judaizers.

Else--if there be no resurrection. what shall they do?--How wretched is their lot! they ... which are baptized for the dead--third person; a class distinct from that in which the apostle places himself, "we" (1Co 15:30); first person. Alford thinks there is an allusion to a practice at Corinth of baptizing a living person in behalf of a friend who died unbaptized; thus Paul, without giving the least sanction to the practice, uses an ad hominem argument from it against its practicers, some of whom, though using it, denied the resurrection: "What account can they give of their practice; why are they at the trouble of it, if the dead rise not?" [So Jesus used an ad hominem argument, Mt 12:27]. But if so, it is strange there is no direct censure of it. Some Marcionites adopted the practice at a later period, probably from taking this passage, as Alford does; but, generally, it was unknown in the Church. Bengel translates, "over (immediately upon) the dead," that is, who will be gathered to the dead immediately after baptism. Compare Job 17:1, "the graves are ready for me." The price they get for their trouble is, that they should be gathered to the dead for ever (1Co 15:13, 16). Many in the ancient Church put off baptism till near death. This seems the better view; though there may have been some rites of symbolical baptism at Corinth, now unknown, perhaps grounded on Jesus' words (Mt 20:22, 23), which Paul here alludes to. The best punctuation is, "If the dead rise not at all, why are they then baptized for them" (so the oldest manuscripts read the last words, instead of "for the dead")?

And I am sure--"I know" that ... I shall come in the fulness of the blessing of Christ--Such, beyond all doubts, is the true reading, the words "of the gospel" being in hardly any manuscripts of antiquity and authority. Nor was the apostle mistaken in this confidence, though his visit to Rome was in very different circumstances from what he expected. See Ac 28:16-31.

we--apostles (1Co 15:9; 1Co 4:9). A gradation from those who could only for a little time enjoy this life (that is, those baptized at the point of death), to us, who could enjoy it longer, if we had not renounced the world for Christ [Bengel].

Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit--or, "by the Lord Jesus Christ, and by the love of the Spirit"--not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards each other; that is "By that Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and by that love one to another which the blessed Spirit diffuses through all the brotherhood, making the labors of Christ's servants a matter of common interest to all--I beseech you." that ye strive together with me in your prayers to God for me--implying that he had his grounds for anxious fear in this matter.

by your rejoicing--by the glorying which I have concerning you, as the fruit of my labors in the Lord. Some of the earliest manuscripts and fathers read "our," with the same sense. Bengel understands "your rejoicing," to be the enjoyable state of the Corinthians, as contrasted with his dying daily to give his converts rejoicing or glorying (1Co 4:8; 2Co 4:12, 15; Eph 3:13; Php 1:26). But the words, "which I have," favor the explanation--"the rejoicing which I have over you." Many of the oldest manuscripts and Vulgate insert "brethren" here. I die daily--This ought to stand first in the sentence, as it is so put prominently forward in the Greek. I am day by day in sight of death, exposed to it, and expecting it (2Co 4:11, 12; 1:8, 9; 11:23).

That I may be delivered from them that do not believe--"that do not obey," that is, the truth, by believing it; as in Ro 2:8. in Judea--He saw the storm that was gathering over him in Judea, which, if at all, would certainly burst upon his head when he reached the capital; and the event too clearly showed the correctness of these apprehensions. and that my service which I have for Jerusalem--(See on Ro 15:25-28). may be accepted of--"prove acceptable to" the saints--Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome than it ought to be. He would have the Romans therefore to join him in wrestling with God that this gift might be gratefully received, and prove a cement between the two parties. But further.

Punctuate thus: "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me? If the dead rise not, let us eat and drink," &c. [Bengel]. If "merely as a man" (with the mere human hope of the present life; not with the Christian's hope of the resurrection; answering to "If the dead rise not," the parallel clause in the next sentence), I have fought with men resembling savage beasts. Heraclitus, of Ephesus, had termed his countrymen "wild beasts" four hundred years before. So Epimenides called the Cretians (Tit 1:12). Paul was still at Ephesus (1Co 16:8), and there his life was daily in danger (1Co 4:9; compare 2Co 1:8). Though the tumult (Ac 19:29, 30) had not yet taken place (for after it he set out immediately for Macedonia), this Epistle was written evidently just before it, when the storm was gathering; "many adversaries" (1Co 16:9) were already menacing him. what advantageth it me?--seeing I have renounced all that, "as a mere man," might compensate me for such sufferings, gain, fame, &c. let us eat, &c.--Quoted from the Septuagint, (Isa 22:13), where the prophet describes the reckless self-indulgence of the despisers of God's call to mourning, Let us enjoy the good things of life now, for it soon will end. Paul imitates the language of such skeptics, to reprove both their theory and practice. "If men but persuade themselves that they shall die like the beasts, they soon will live like beasts too" [South].

That I may come unto you with--"in" joy by the will of God--(Ac 18:21; 1Co 4:19; 16:7; Heb 6:3; Jas 4:15) and may with you be refreshed--rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.

Judas and Silas, being prophets themselves--that is, inspired teachers. exhorted the brethren with many words--"much discourse." and confirmed them--opening up, no doubt, the great principle involved in the controversy now settled, of gratuitous salvation, or the purification of the heart by faith alone (as expressed by Peter, Ac 15:9, 11), and dwelling on the necessity of harmony in principle and affection between the Gentile disciples and their Jewish brethren.

evil communications corrupt good manners--a current saying, forming a verse in Menander, the comic poet, who probably took it from Euripides [Socrates, Ecclesiastical History, 3.16]. "Evil communications" refer to intercourse with those who deny the resurrection. Their notion seems to have been that the resurrection is merely spiritual, that sin has its seat solely in the body, and will be left behind when the soul leaves it, if, indeed, the soul survive death at all. good--not only good-natured, but pliant. Intimacy with the profligate society around was apt to corrupt the principles of the Corinthians.

Now the God of peace be with you all. Amen--The peace here sought is to be taken in its widest sense: the peace of reconciliation to God, first, "through the blood of the everlasting covenant" (Heb 13:20; 1Th 5:23; 2Th 3:16; Php 4:9); then the peace which that reconciliation diffuses among all the partakers of it (1Co 14:33; 2Co 13:11; and see on Ro 16:20); more widely still, that peace which the children of God, in beautiful imitation of their Father in Heaven, are called and privileged to diffuse far and wide through this sin-distracted and divided world (Ro 12:18; Mt 5:9; Heb 12:14; Jas 3:18). Note, (1) Did "the chiefest of the apostles" apologize for writing to a Christian church which he had never seen, and a church that he was persuaded was above the need of it, save to "stir up their pure minds by way of remembrance" (2Pe 1:13; 3:1); and did he put even this upon the sole plea of apostolic responsibility (Ro 15:14-16)? What a contrast is thus presented to hierarchical pride, and in particular to the affected humility of the bishop of this very Rome! How close the bond which the one spirit draws between ministers and people--how wide the separation produced by the other! (2) There is in the Christian Church no real priesthood, and none but figurative sacrifices. Had it been otherwise, it is inconceivable that Ro 15:16 should have been expressed as it is. Paul's only priesthood and sacrificial offerings lay, first, in ministering to them as "the apostle of the Gentiles," not the sacrament with the "real presence" of Christ in it, or the sacrifice of the mass, but "the Gospel of God," and then, when gathered under the wing of Christ, presenting them to God as a grateful offering, "being sanctified [not by sacrificial gifts, but] by the Holy Ghost." (See Heb 13:9-16). (3) Though the debt we owe to those by whom we have been brought to Christ can never be discharged, we should feel it a privilege when we render them any lower benefit in return (Ro 15:26, 27). (4) Formidable designs against the truth and the servants of Christ should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls all events; and the darker the cloud, the more resolutely should all to whom Christ's cause is dear "strive together in their prayers to God" for the removal of it (Ro 15:30, 31). (5) Christian fellowship is so precious that the most eminent servants of Christ, amid the toils and trials of their work, find it refreshing and invigorating; and it is no good sign of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the humblest saints in the Church of Christ (Ro 15:24, 32).

were let go in peace--with peace, as the customary parting salutation.

Awake--literally, "out of the sleep" of carnal intoxication into which ye are thrown by the influence of these skeptics (1Co 15:32; Joe 1:5). to righteousness--in contrast with "sin" in this verse, and corrupt manners (1Co 15:33). sin not--Do not give yourselves up to sinful pleasures. The Greek expresses a continued state of abstinence from sin. Thus, Paul implies that they who live in sinful pleasures readily persuade themselves of what they wish, namely, that there is to be no resurrection. some--the same as in 1Co 15:12. have not the knowledge of God--and so know not His power in the resurrection (Mt 22:29). Stronger than "are ignorant of God." An habitual ignorance: wilful, in that they prefer to keep their sins, rather than part with them, in order to know God (compare Joh 7:17; 1Pe 2:15). to your shame--that you Corinthian Christians, who boast of your knowledge, should have among you, and maintain intercourse with, those so practically ignorant of God, as to deny the resurrection.

it pleased Silas--Silas determined. to abide there still--(The authorities against the insertion of this verse are strong. It may have been afterwards added to explain Ac 15:40). Doubtless the attraction to Antioch for Silas was Paul's presence there, to whom he seems to have now formed that permanent attachment which the sequel of this book and Paul's Epistles show to have existed.

How--It is folly to deny a fact of REVELATION, because we do not know the "how." Some measure God's power by their petty intelligence, and won't admit, even on His assurance, anything which they cannot explain. Ezekiel's answer of faith to the question is the truly wise one (Eze 37:3). So Jesus argues not on principles of philosophy, but wholly from "the power of God," as declared by the Word of God (Mt 19:26; Mr 10:27; 12:23; Lu 18:27). come--The dead are said to depart, or to be deceased: those rising again to come. The objector could not understand how the dead are to rise, and with what kind of a body they are to come. Is it to be the same body? If so, how is this, since the resurrection bodies will not eat or drink, or beget children, as the natural bodies do? Besides, the latter have mouldered into dust. How then can they rise again? If it be a different body, how can the personal identity be preserved? Paul answers, In one sense it will be the same body, in another, a distinct body. It will be a body, but a spiritual, not a natural, body.

Paul ... and Barnabas continued in Antioch, teaching--to the disciples. and preaching--to those without. the word of the Lord, with many others--other laborers. also--How rich must Antioch at this time have been in the ministrations of the Gospel! (For a painful scene on this occasion between Paul and Peter, see Ga 2:11-14).

fool--with all thy boasted philosophy (Ps 14:1). that which thou--"thou," emphatical: appeal to the objector's own experience: "The seed which thou thyself sowest." Paul, in this verse and in 1Co 15:42, answers the question of 1Co 15:35, "How?" and in 1Co 15:37-41, 43, the question, "With what kind of body?" He converts the very objection (the death of the natural body) into an argument. Death, so far from preventing quickening, is the necessary prelude and prognostication of it, just as the seed "is not quickened" into a new sprout with increased produce, "except it die" (except a dissolution of its previous organization takes place). Christ by His death for us has not given us a reprieve from death as to the life which we have from Adam; nay, He permits the law to take its course on our fleshly nature; but He brings from Himself new spiritual and heavenly life out of death (1Co 15:37).

Prosecute Separate Missionary Tours.

And some days after--How long is a matter of conjecture. Paul said to Barnabas, Let us go again and visit our brethren--the true reading is, "the brethren." in every city where we have preached ... and see how they do--whether they were advancing or declining, &c.: a pattern for churches and successful missionaries in every age. ("Reader, how stands it with thee?") [Bengel]. "Paul felt that he was not called to spend a peaceful, though laborious life at Antioch, but that his true work was far off among the Gentiles." We notice here, for the first time, a trace of that tender solicitude for his converts, that earnest longing to see their faces, which appears in the letters which he wrote afterwards, as one of the most remarkable and attractive features of his character. He thought, doubtless, of the Pisidians and Lycaonians, as he thought afterwards at Athens and Corinth of the Thessalonians, from whom he had been lately "taken in presence, not in heart, night and day praying exceedingly that he might see their face and perfect that which was lacking in their faith" [Howson].

not that body that shall be--a body beautiful and no longer a "bare grain" [Bengel]. No longer without stalk or ear, but clothed with blade and ears, and yielding many grains instead of only one [Grotius]. There is not an identity of all the particles of the old and the new body. For the perpetual transmutation of matter is inconsistent with this. But there is a hidden germ which constitutes the identity of body amidst all outward changes: the outward accretions fall off in its development, while the germ remains the same. Every such germ ("seed," 1Co 15:38) "shall have its own body," and be instantly recognized, just as each plant now is known from the seed that was sown (see on 1Co 6:13). So Christ by the same image illustrated the truth that His death was the necessary prelude of His putting on His glorified body, which is the ground of the regeneration of the many who believe (Joh 12:24). Progress is the law of the spiritual, as of the natural world. Death is the avenue not to mere revivification or reanimation, but to resurrection and regeneration (Mt 19:28; Php 3:21). Compare "planted," &c., Ro 6:5.

Barnabas determined to take with them John ... Mark--his nephew (Col 4:10).

as it hath pleased him--at creation, when He gave to each of the (kinds of) seeds (so the Greek is for "to every seed") a body of its own (Ge 1:11, "after its kind," suited to its species). So God can and will give to the blessed at the resurrection their own appropriate body, such as it pleases Him, and such as is suitable to their glorified state: a body peculiar to the individual, substantially the same as the body sown. 39-41. Illustrations of the suitability of bodies, however various, to their species: the flesh of the several species of animals; bodies celestial and terrestrial; the various kinds of light in the sun, moon, and stars, respectively. flesh--animal organism [De Wette]. He implies by the word that our resurrection bodies shall be in some sense really flesh, not mere phantoms of air [Estius]. So some of the oldest creeds expressed it, "I believe in the resurrection of the flesh." Compare as to Jesus' own resurrection body, Lu 24:39; Joh 20:27; to which ours shall be made like, and therefore shall be flesh, but not of animal organism (Php 3:21) and liable to corruption. But 1Co 15:50 below implies, it is not "flesh and blood" in the animal sense we now understand them; for these "shall not inherit the kingdom of God." not the same--not flesh of the same nature and excellency. As the kinds of flesh, however widely differing from one another, do not cease to be flesh, so the kinds of bodies, however differing from one another, are still bodies. All this is to illustrate the difference of the new celestial body from its terrestrial seed, while retaining a substantial identity. beasts--quadrupeds. another of fishes ... another of birds--Most of the oldest manuscripts read thus, "another FLESH of birds ... another of fishes": the order of nature.

But Paul thought not good to take him with them who departed from them--that is, who had departed; but the word is stronger than this--"who stood aloof" or "turned away" from them. from Pamphylia, and went not with them to the work--the work yet before them. The allusion is to what is recorded in Ac 13:13 (see on Ac 13:13).

And the contention was so sharp between them--such was the "irritation," or "exacerbation." that they departed asunder one from the other--Said they not truly to the Lystrians that they were "men of like passions with them"; (Ac 14:15). But who was to blame? (1) That John Mark had either tired of the work or shrunk from the dangers and fatigues that yet lay before them, was undeniable; and Paul concluded that what he had done he might, and probably would, do again. Was he wrong in this? (See Pr 25:19). But (2) To this Barnabas might reply that no rule was without exception; that one failure, in a young Christian, was not enough to condemn him for life; that if near relationship might be thought to warp his judgment, it also gave him opportunities of knowing the man better than others; and that as he was himself anxious to be allowed another trial (and the result makes this next to certain), in order that he might wipe out the effect of his former failure and show what "hardness he could now endure as a good soldier of Jesus Christ," his petition ought not to be rejected. Now, since John Mark did retrieve his character in these respects, and a reconciliation took place between Paul and him, so cordial that the apostle expresses more than once the confidence he had in him and the value he set upon his services (Col 4:10, 11; 2Ti 4:11), it may seem that events showed Barnabas to be in the right, and Paul too harsh and hasty in his judgment. But, in behalf of Paul, it may well be answered, that not being able to see into the future he had only the unfavorable past to judge by; that the gentleness of Barnabas (Ac 4:36; 11:24) had already laid him open to imposition (see on Ga 2:13), to which near relationship would in this case make him more liable; and that in refusing to take John Mark on this missionary journey he was not judging his Christian character nor pronouncing on his fitness for future service, but merely providing in the meantime against being again put to serious inconvenience and having their hands weakened by a possible second desertion. On the whole, then, it seems clear that each of these great servants of--Christ had something to say for himself, in defense of the position which they respectively took up; that while Barnabas was quite able to appreciate the grounds on which Paul proceeded, Paul was not so competent to judge of the considerations which Barnabas probably urged; that while Paul had but one object in view, to see that the companion of their arduous work was one of thoroughly congenial spirit and sufficient nerve, Barnabas, over and above the same desire, might not unreasonably be afraid for the soul of his nephew, lest the refusal to allow him to accompany them on their journey might injure his Christian character and deprive the Church of a true servant of Jesus Christ; and that while both sought only the glory of their common Master, each looked at the question at issue, to some extent, through the medium of his own temperament, which grace sanctifies and refines, but does not destroy--Paul, through the medium of absolute devotion to the cause and kingdom of Christ, which, warm and womanly as his affections were, gave a tinge of lofty sternness to his resolves where that seemed to be affected; Barnabas, through the medium of the same singleness of heart in Christ's service, though probably not in equal strength (Ga 2:13), but also of a certain natural gentleness which, where a Christian relative was concerned, led him to attach more weight to what seemed for his spiritual good than Paul could be supposed to do. In these circumstances, it seems quite possible that they might have amicably "agreed to differ," each taking his own companion, as they actually did. But the "paroxysm" (as the word is), the "exacerbation" which is expressly given as the cause of their parting, shows but too plainly, that human infirmity amidst the great labors of the Church at Antioch at length sundered those who had sweetly and lovingly borne together the heat and burden of the day during a protracted tour in the service of Christ. "Therefore let no man glory in men" (1Co 3:21). As for John Mark, although through his uncle's warm advocacy of his cause he was put in a condition to dissipate the cloud that hung over him, how bitter to him must have ever afterwards been the reflection that it was his culpable conduct which gave occasion to whatever was sinful in the strife between Paul and Barnabas, and to a separation in action, though no doubt with a mutual Christian regard, between those who had till then wrought nobly together! How watchful does all this teach Christians, and especially Christian ministers and missionaries, to be against giving way to rash judgment and hot temper towards each other, especially where on both sides the glory of Christ is the ground of difference! How possible is it that in such cases both parties may, on the question at issue, be more or less in the right! How difficult is it even for the most faithful and devoted servants of Christ, differing as they do in their natural temperament even under the commanding influence of grace, to see even important questions precisely in the same light! And if, with every disposition to yield what is unimportant, they still feel it a duty each to stand to his own point, how careful should they be to do it lovingly, each pursuing his own course without disparagement of his Christian brother! And how affectingly does the Lord overrule such difference of judgment and such manifestations of human infirmity, by making them "turn out rather unto the furtherance of the Gospel"; as in this case is eminently seen in the two missionary parties instead of one, not travelling over the same ground and carrying their dispute over all the regions of their former loving labors, but dividing the field between them! and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas--(See on Ac 15:34)--going two and two, as the Twelve and the Seventy (Mr 6:7; Lu 10:1).

celestial bodies--not the sun, moon, and stars, which are first introduced in 1Co 15:41, but the bodies of angels, as distinguished from the bodies of earthly creatures. the glory of the celestial--(Lu 9:26). glory of ... terrestrial--(Mt 6:28, 29; 1Pe 1:24).

and departed, being recommended ... to the grace of God--(No doubt by some solemn service; see Ac 13:3), as in Ac 14:26. It does not follow from the historian's silence that Barnabas was not so recommended, too; for this is the last mention of Barnabas in the history, whose sole object now is to relate the proceedings of Paul. Nor does it seem quite fair (with De Wette, Meyer, Howson, Alford, Hacket, Webster and Wilkinson, &c.) to conclude from this that the Church at Antioch took that marked way of showing their sympathy with Paul in opposition to Barnabas.

one glory of ... sun ... another ... of ... moon--The analogy is not to prove different degrees of glory among the blessed (whether this may be, or not, indirectly hinted at), but this: As the various fountains of light, which is so similar in its aspect and properties, differ (the sun from the moon, and the moon from the stars; and even one star from another star, though all seem so much alike); so there is nothing unreasonable in the doctrine that our present bodies differ from our resurrection bodies, though still continuing bodies. Compare the same simile, appropriate especially in the clear Eastern skies (Da 12:3; Mt 13:43). Also that of seed in the same parable (Mt 13:24; Ga 6:7, 8).

and he went through Syria and Cilicia, confirming the churches--"It is very likely that Paul and Barnabas made a deliberate and amicable arrangement to divide the region of their first mission between them; Paul taking the continental, and Barnabas the insular, part of the proposed visitation. If Barnabas visited Salamis and Paphos, and if Paul (travelling westward), after passing through Derbe, Lystra, and Iconium, went as far as Antioch in Pisidia, the whole circuit of the proposed visitation was actually accomplished, for it does not appear that any converts had been made at Perga and Attalia" [Howson]. "This second missionary tour appears to have proceeded at first solely from the desire of visiting the churches already planted. In the end, however, it took a much wider sweep, for it brought the apostle to Europe" [Olshausen].

sown--Following up the image of seed. A delightful word instead of burial. in corruption--liable to corruption: corruptible: not merely a prey when dead to corruption; as the contrast shows, "raised in incorruption," that is, not liable to corruption: incorruptible.

in dishonour--answering to "our vile body" (Php 3:21); literally, "our body of humiliation": liable to various humiliations of disease, injury, and decay at last. in glory--the garment of incorruption (1Co 15:42, 43) like His glorious body (Php 4:21), which we shall put on (1Co 15:49, 53; 2Co 5:2-4). in weakness--liable to infirmities (2Co 13:4). in power--answering to a "spiritual body" (1Co 15:44; compare Lu 1:17, "Spirit and power"). Not liable to the weaknesses of our present frail bodies (Isa 33:24; Re 21:4).

a natural body--literally, "an animal body," a body moulded in its organism of "flesh and blood" (1Co 15:50) to suit the animal soul which predominates in it. The Holy Spirit in the spirit of believers, indeed, is an earnest of a superior state (Ro 8:11), but meanwhile in the body the animal soul preponderates; hereafter the Spirit shall predominate, and the animal soul be duly subordinate. spiritual body--a body wholly moulded by the Spirit, and its organism not conformed to the lower and animal (Lu 20:35, 36), but to the higher and spiritual, life (compare 1Co 2:14; 1Th 5:23). There is, &c.--The oldest manuscripts read, "IF there is a natural (or animal-souled) body, there is also a spiritual body." It is no more wonderful a thing, that there should be a body fitted to the capacities and want of man's highest part, his spirit (which we see to be the case), than that there should be one fitted to the capacities and wants of his subordinate part, the animal soul [Alford].

so--in accordance with the distinction just mentioned between the natural or animal-souled body and the spiritual body. it is written--(Ge 2:7); "Man became (was made to become) a living soul," that is, endowed with an animal soul, the living principle of his body. the last Adam--the LAST Head of humanity, who is to be fully manifested in the last day, which is His day (Joh 6:39). He is so called in Job 19:25; see on Job 19:25 (compare Ro 5:14). In contrast to "the last," Paul calls "man" (Ge 2:7) "the FIRST Adam." quickening--not only living, but making alive (Joh 5:21; 6:33, 39, 40, 54, 57, 62, 63; Ro 8:11). As the natural or animal-souled body (1Co 15:44) is the fruit of our union with the first Adam, an animal-souled man, so the spiritual body is the fruit of our union with the second Adam, who is the quickening Spirit (2Co 3:17). As He became representative of the whole of humanity in His union of the two natures, He exhausted in His own person the sentence of death passed on all men, and giveth spiritual and everlasting life to whom He will.

afterward--Adam had a soul not necessarily mortal, as it afterwards became by sin, but "a living soul," and destined to live for ever, if he had eaten of the tree of life (Ge 3:22); still his body was but an animal-souled body, not a spiritual body, such as believers shall have; much less was he a "life-giving spirit," as Christ. His soul had the germ of the Spirit, rather than the fulness of it, such as man shall have when restored "body, soul, and spirit," by the second Adam (1Th 5:23). As the first and lower Adam came before the second and heavenly Adam, so the animal-souled body comes first, and must die before it be changed into the spiritual body (that is, that in which the Spirit predominates over the animal soul).

of the earth--inasmuch as being sprung from the earth, he is "earthy" (Ge 2:7; 3:19, "dust thou art"); that is, not merely earthly or born upon the earth, but terrene, or of earth; literally, "of heaped earth" or clay. "Adam" means red earth. the Lord--omitted in the oldest manuscripts and versions. from heaven--(Joh 3:13, 31). Humanity in Christ is generic. In Him man is impersonated in his true ideal as God originally designed him. Christ is the representative man, the federal head of redeemed man.

As is the earthy--namely, Adam. they ... that are earthy--All Adam's posterity in their natural state (Joh 3:6, 7). the heavenly--Christ. they ... that are heavenly--His people in their regenerate state (Php 3:20, 21). As the former precedes the latter state, so the natural bodies precede the spiritual bodies.

as--Greek, "even as" (see Ge 5:3). we shall also bear--or wear as a garment [Bengel]. The oldest manuscripts and versions read, "We must also bear," or "let us also bear." It implies the divine appointment (compare "must," 1Co 15:53) and faith assenting to it. An exhortation, and yet implying a promise (so Ro 8:29). The conformity to the image of the heavenly Representative man is to be begun here in our souls, in part, and shall be perfected at the resurrection in both bodies and souls.

(See on 1Co 15:37; 1Co 15:39). "Flesh and blood" of the same animal and corruptible nature as our present (1Co 15:44) animal-souled bodies, cannot inherit the kingdom of God. Therefore the believer acquiesces gladly in the unrepealed sentence of the holy law, which appoints the death of the present body as the necessary preliminary to the resurrection body of glory. Hence he "dies daily" to the flesh and to the world, as the necessary condition to his regeneration here and hereafter (Joh 3:6; Ga 2:20). As the being born of the flesh constitutes a child of Adam, so the being born of the Spirit constitutes a child of God. cannot--Not merely is the change of body possible, but it is necessary. The spirit extracted from the dregs of wine does not so much differ from them, as the glorified man does from the mortal man [Bengel] of mere animal flesh and blood (Ga 1:16). The resurrection body will be still a body though spiritual, and substantially retaining the personal identity; as is proved by Lu 24:39; Joh 20:27, compared with Php 3:21. the kingdom of God--which is not at all merely animal, but altogether spiritual. Corruption doth not inherit, though it is the way to, incorruption (1Co 15:36, 52, 53).

Behold--Calling attention to the "mystery" heretofore hidden in God's purposes, but now revealed. you--emphatical in the Greek; I show (Greek, "tell," namely, by the word of the Lord, 1Th 4:15) YOU, who think you have so much knowledge, "a mystery" (compare Ro 11:25) which your reason could never have discovered. Many of the old manuscripts and Fathers read, "We shall all sleep, but we shall not all be changed"; but this is plainly a corrupt reading, inconsistent with 1Th 4:15, 17, and with the apostle's argument here, which is that a change is necessary (1Co 15:53). English Version is supported by some of the oldest manuscripts and Fathers. The Greek is literally "We all shall not sleep, but," &c. The putting off of the corruptible body for an incorruptible by an instantaneous change will, in the case of "the quick," stand as equivalent to death, appointed to all men (Heb 9:27); of this Enoch and Elijah are types and forerunners. The "we" implies that Christians in that age and every successive age since and hereafter were designed to stand waiting, as if Christ might come again in their time, and as if they might be found among "the quick."

the last trump--at the sounding of the trumpet on the last day [Vatablus] (Mt 24:31; 1Th 4:16). Or the Spirit by Paul hints that the other trumpets mentioned subsequently in the Apocalypse shall precede, and that this shall be the last of all (compare Isa 27:13; Zec 9:14). As the law was given with the sound of a trumpet, so the final judgment according to it (Heb 12:19; compare Ex 19:16). As the Lord ascended "with the sound of a trumpet" (Ps 47:5), so He shall descend (Re 11:15). The trumpet was sounded to convoke the people on solemn feasts, especially on the first day of the seventh month (the type of the completion of time; seven being the number for perfection; on the tenth of the same month was the atonement, and on the fifteenth the feast of tabernacles, commemorative of completed salvation out of the spiritual Egypt, compare Zec 14:18, 19); compare Ps 50:1-7. Compare His calling forth of Lazarus from the grave "with a loud voice," Joh 11:43, with Joh 5:25, 28. and--immediately, in consequence.

this--pointing to his own body and that of those whom he addresses. put on--as a garment (2Co 5:2, 3). immortality--Here only, besides 1Ti 6:16, the word "immortality" is found. Nowhere is the immortality of the soul, distinct from the body, taught; a notion which many erroneously have derived from heathen philosophers. Scripture does not contemplate the anomalous state brought about by death, as the consummation to be earnestly looked for (2Co 5:4), but the resurrection.

then--not before. Death has as yet a sting even to the believer, in that his body is to be under its power till the resurrection. But then the sting and power of death shall cease for ever. Death is swallowed up in victory--In Hebrew of Isa 25:8, from which it is quoted, "He (Jehovah) will swallow up death in victory"; that is, for ever: as "in victory" often means in Hebrew idiom (Jer 3:5; La 5:20). Christ will swallow it up so altogether victoriously that it shall never more regain its power (compare Ho 6:2; 13:14; 2Co 5:4; Heb 2:14, 15; Re 20:14; 21:4).

Quoted from Ho 13:14, substantially; but freely used by the warrant of the Spirit by which Paul wrote. The Hebrew may be translated, "O death, where are thy plagues? Where, O Hades, is thy destruction?" The Septuagint, "Where is thy victory (literally, in a lawsuit), O death? Where is thy sting, O Hades? ... Sting" answers to the Hebrew "plagues," namely, a poisoned sting causing plagues. Appropriate, as to the old serpent (Ge 3:14, 15; Nu 21:6). "Victory" answers to the Hebrew "destruction." Compare Isa 25:7, "destroy ... veil ... over all nations," namely, victoriously destroy it; and to "in victory" (1Co 15:54), which he triumphantly repeats. The "where" implies their past victorious destroying power and sting, now gone for ever; obtained through Satan's triumph over man in Eden, which enlisted God's law on the side of Satan and death against man (Ro 5:12, 17, 21). The souls in Hades being freed by the resurrection, death's sting and victory are gone. For "O grave," the oldest manuscripts and versions read, "O death," the second time.

If there were no sin, there would be no death. Man's transgression of the law gives death its lawful power. strength of sin is the law--Without the law sin is not perceived or imputed (Ro 3:20; 4:15; 5:13). The law makes sin the more grievous by making God's will the clearer (Ro 7:8-10). Christ's people are no longer "under the law" (Ro 6:14).

to God--The victory was in no way due to ourselves (Ps 98:1). giveth--a present certainty. the victory--which death and Hades ("the grave") had aimed at, but which, notwithstanding the opposition of them, as well as of the law and sin, we have gained. The repetition of the word (1Co 15:54, 55) is appropriate to the triumph gained.

beloved--Sound doctrine kindles Christian love. steadfast--not turning aside from the faith of the resurrection of yourselves. unmovable--not turned aside by others (1Co 15:12; Col 1:23). the work of the Lord--the promotion of Christ's kingdom (Php 2:30). not in vain--as the deniers of the resurrection would make it (1Co 15:14, 17). in the Lord--applying to the whole sentence and its several clauses: Ye, as being in the Lord by faith, know that your labor in the Lord (that is, labor according to His will) is not to be without its reward in the Lord (through His merits and according to His gracious appointment).

Paul's Future Plans: He Commends to Them Timothy, Apollos, &C. Salutations and Conclusions.

collection for the saints--at Jerusalem (Ro 15:26) and in Judea (Ac 11:29, 30; 24:17; compare 2Co 8:4; 9:1, 12). He says "saints" rather than "the poor," to remind the Corinthians that in giving, it is to the Lord's people, their own brethren in the faith. Towards the close of the national existence of the Jews, Judea and Jerusalem were harassed with various troubles, which in part affected the Jewish Christians. The community of goods which existed among them for a time gave temporary relief but tended ultimately to impoverish all by paralyzing individual exertion (Ac 2:44), and hence was soon discontinued. A beautiful fruit of grace it was, that he who had by persecutions robbed many of their all (Ac 26:10), should become the foremost in exertions for their relief. as I have given--rather, "gave order," namely, during my journey through Galatia, that mentioned in Ac 18:23. The churches of Galatia and Phrygia were the last which Paul visited before writing this Epistle. He was now at Ephesus, and came thither immediately from visiting them (Ac 18:23; 19:1). That he had not been silent in Galatia on contributions for the poor, appears from the hint let fall in his Epistle to that church (Ga 2:10): an undesigned coincidence and mark of genuineness [Paley, Horæ Paulinæ]. He proposes the Galatians as an example to the Corinthians, the Corinthians to the Macedonians, the Corinthians and Macedonians to the Romans (Ro 15:26, 27; 2Co 9:2). There is great force in example.

and a Closing Prayer.

I commend unto you Phoebebe our sister, which is a servant--or "deaconess" of the church which is at Cenchrea--The word is "Cenchreæ," the eastern part of Corinth (Ac 18:18). That in the earliest churches there were deaconesses, to attend to the wants of the female members, there is no good reason to doubt. So early at least as the reign of Trajan, we learn from Pliny's celebrated letter to that emperor--A.D. 110, or 111--that they existed in the Eastern churches. Indeed, from the relation in which the sexes then stood to each other, something of this sort would seem to have been a necessity. Modern attempts, however, to revive this office have seldom found favor; either from the altered state of society, or the abuse of the office, or both.

first day of ... week--already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations: it gradually superseded the Jewish sabbath on the seventh day (Ps 118:22-24; Joh 20:19, 26; Ac 20:7; Re 1:10). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave offering of the first sheaf, answering to the Lord's resurrection; Pentecost, or the feast of weeks, typical of the fruits of the resurrection in the Christian Church (Le 23:11, 15, 16, 36); the feast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. Easter was directed to be kept as a holy sabbath (Ex 12:16). The Christian Sabbath commemorates the respective works of the Three Persons of the Triune God--creation, redemption (the resurrection), and sanctification (on Pentecost the Holy Ghost being poured out). Jesus came to fulfil the Spirit of the Law, not to cancel it, or to lower its standard. The primary object of the sabbath is holiness, not merely rest: "Remember that thou keep holy the sabbath day." Compare Ge 2:3, "God blessed and sanctified it, because ... in it He had rested," &c. The word "Remember" implies that it was in existence before the giving of the law from Sinai, and refers to its institution in Paradise (compare Ex 16:22, 23, 26, 30). "Six days shalt thou labor": the spirit of the command is fulfilled whether the six days' labor be on the last six days or on the first. A perpetual sabbath would doubtless be the highest Christian ideal; but living in a world of business where the Christian ideal is not yet realized, if a law of definite times was necessary in Paradise, it is still more so now. every one of yon--even those in limited circumstances. lay by him--though there be not a weekly public collection, each is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity. in store--abundantly: the earnest of a better store laid up for the giver (1Ti 6:19). as God hath prospered him--literally, "whatsoever he may be prospered in," or "may by prosperity have acquired" [Alford], (Mt 25:15-29; 2Co 8:12). that there be no gatherings when I come--that they may not then have to be made, when your and my time ought to be employed m more directly spiritual things. When men give once for all, not so much is given. But when each lays by something every Lord's day, more is collected than one would have given at once [Bengel].

Receive her in the Lord--that is, as a genuine disciple of the Lord Jesus. as--"so as" becometh saints--so as saints should receive saints. assist her in whatsoever business she hath--"may have" need of you--some private business of her own. for she hath been a succourer of many, and of myself also--(See Ps 41:1-3; 2Ti 1:16-18). 3-5. Salute Priscilla--The true reading here is "Prisca" (as in 2Ti 4:19), a contracted form of Priscilla, as "Silas" of "Silvanus." and Aquila my helpers--The wife is here named before the husband (as in Ac 18:18, and Ro 16:26, according to the true reading; also in 2Ti 4:19), probably as being the more prominent and helpful to the Church.

approve by your letters--rather translate, "Whomsoever ye shall approve, them will I send with letters": namely, letters to several persons at Jerusalem, which would be their credentials. There could be no need of letters from them before Paul's coming, if the persons recommended were not to be sent off before it. Literally, "by letters"; an abbreviated expression for "I will send, recommending them by letters" [Grotius]. If English Version be retained, the sense will be, "When I come, I will send those whom by your letters, then to be given them, ye shall approve." But the antithesis (opposition or contrast) to Paul himself (1Co 16:4) favors Grotius' view. So "by" means with (Ro 2:27); and the Greek for "by" is translated, with (2Co 2:4). liberality--literally, gracious or free gift (2Co 8:4).

Him would Paul have to go forth with him--This is in harmony with all we read in the Acts and Epistles of Paul's affectionate and confiding disposition. He had no relative ties which were of service to him in his work; his companions were few and changing; and though Silas would supply the place of Barnabas, it was no weakness to yearn for the society of one who might become, what Mark once appeared to be, a son in the Gospel [Howson]. And such he indeed proved to be, the most attached and serviceable of his associates (Php 2:19-23; 1Co 4:17; 16:10, 11; 1Th 3:1-6). His double connection, with the Jews by the mother's side and the Gentiles by the father's, would strike the apostle as a peculiar qualification for his own sphere of labor. "So far as appears, Timothy is the first Gentile who after his conversion comes before us as a regular missionary; for what is said of Titus (Ga 2:3) refers to a later period" [Wies]. But before his departure, Paul took and circumcised him--a rite which every Israelite might perform. because of the Jews ... for they knew all that his father was a Greek--This seems to imply that the father was no proselyte. Against the wishes of a Gentile father no Jewish mother was, as the Jews themselves say, permitted to circumcise her son. We thus see why all the religion of Timothy is traced to the female side of the family (2Ti 1:5). "Had Timothy not been circumcised, a storm would have gathered round the apostle in his farther progress. His fixed line of procedure was to act on the cities through the synagogues; and to preach the Gospel to the Jew first and then to the Gentile. But such a course would have been impossible had not Timothy been circumcised. He must necessarily have been repelled by that people who endeavored once to murder Paul because they imagined he had taken a Greek into the temple (Ac 21:29). The very intercourse of social life would have been almost impossible, for it was still "an abomination" for the circumcised to eat with the uncircumcised" [Howson]. In refusing to compel Titus afterwards to be circumcised (Ga 2:3) at the bidding of Judaizing Christians, as necessary to salvation, he only vindicated "the truth of the Gospel" (Ga 2:5); in circumcising Timothy, "to the Jews he became as a Jew that he might gain the Jews." Probably Timothy's ordination took place now (1Ti 4:14; 2Ti 1:6); and it was a service, apparently, of much solemnity--"before many witnesses" (1Ti 6:12).

meet--"worth while." If your collections be large enough to be worth an apostle's journey (a stimulus to their liberality), I will accompany them myself instead of giving them letters credential (1Co 16:3; compare Ac 20:1-4). with me--to guard against all possible suspicion of evil (2Co 8:4, 19-21). 5-7. His first intention had been (2Co 1:15, 16) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (1Co 5:9); now having laid aside this intention (for which he was charged with levity, 2Co 1:17, &c., whereas it was through lenity, 2Co 1:23; 2:1), he announces his second plan of "not seeing them now by the way," but "passing through Macedonia" first on his way to them, and then "tarrying a while," and even "abiding and wintering with them." for I do pass--as much as to say, "This is what I at last resolve upon" (not as the erroneous subscription of the Epistle represents it, as if he was THEN at Philippi, on his way through Macedonia); implying that there had been some previous communication upon the subject of the journey, and also that there had been some indecisiveness in the apostle's plan [Paley]. In accordance with his second plan, we find him in Macedonia when Second Corinthians was written (2Co 2:13; 8:1; 9:2, 4), and on his way to Corinth (2Co 12:14; 13:1; compare Ac 20:1, 2). "Pass through" is opposed to "abide" (1Co 16:6). He was not yet in Macedonia (as 1Co 16:8 shows), but at Ephesus; but he was thinking of passing through it (not abiding as he purposed to do at Corinth).

who have for my life laid down--"who did for my life lay down" their own necks--that is, risked their lives; either at Corinth (Ac 18:6, 9, 10), or more probably at Ephesus (Ac 19:30, 31; and compare 1Co 15:32). They must have returned from Ephesus (where we last find them in the history of the Acts) to Rome, whence the edict of Claudius had banished them (Ac 18:2); and doubtless, if not the principal members of that Christian community, they were at least the most endeared to our apostle. unto whom not only I give thanks, but also all the churches of the Gentiles--whose special apostle this dear couple had rescued from imminent danger.

And as they went through the cities, they delivered ... the decrees ... And so were the churches established in the faith, and increased in number daily--not the churches, but the number of their members, by this visit and the written evidence laid before them of the triumph of Christian liberty at Jerusalem, and the wise measures there taken to preserve the unity of the Jewish and Gentile converts.

Likewise the church that is in their house--The Christian assembly that statedly met there for worship. "From his occupation as tent-maker, he had probably better accommodations for the meetings of the church than most other Christians" [Hodge]. Probably this devoted couple had written to the apostle such an account of the stated meetings at their house, as made him feel at home with them, and include them in this salutation, which doubtless would be read at their meetings with peculiar interest. Salute my well beloved Epænetus, who is the first-fruits--that is, the first convert of Achaia unto Christ--The true reading here, as appears by the manuscripts, is, "the first-fruits of Asia unto Christ"--that is, Proconsular Asia (see Ac 16:6). In 1Co 16:15 it is said that "the household of Stephanas was the first-fruit of Achaia"; and though if Epænetus was one of that family, the two statements might be reconciled according to the received text, there is no need to resort to this supposition, as that text is in this instance without authority. Epænetus, as the first believer in that region called Proconsular Asia, was dear to the apostle. (See Ho 9:10; Mic 7:1). None of the names mentioned from Ro 16:5-15 are otherwise known. One wonders at the number of them, considering that the writer had never been at Rome. But as Rome was then the center of the civilized world, to and from which journeys were continually taken to the remotest parts, there is no great difficulty in supposing that so active a travelling missionary as Paul would, in course of time, make the acquaintance of a considerable number of the Christians then residing at Rome.

He did "abide and even winter" for the three WINTER months in Greece (Corinth), Ac 20:3, 6; from which passage it seems that Paul probably left Corinth about a month before the "days of unleavened bread" or the Passover (so as to allow time to touch at Thessalonica and Berea, from which cities two of his companions were; as we read he did at Philippi); so that thus the three months at Corinth would be December, January, and February [Birks, Horæ Apostolicæ]. ye--emphatical in the Greek. whithersoever I go--He purposed to go to Judea (2Co 1:16) from Corinth, but his plans were not positively fixed as yet (see on 1Co 16:4; compare Ac 19:21).

Greet--or "salute" Mary, who bestowed much labour on us--labor, no doubt, of a womanly kind.

in That Direction Being Mysteriously Hedged Up, They Travel Westward to Troas, Where They Are Divinely Directed to Macedonia--The Historian Himself Here Joining the Missionary Party, They Embark for Neapolis, and Reach Philippi. 6-8. Now when they had gone throughout Phrygia and the region of Galatia--proceeding in a northwesterly direction. At this time must have been formed "the churches of Galatia" (Ga 1:2; 1Co 16:1); founded, as we learn from the Epistle to the Galatians (particularly Ga 4:19), by the apostle Paul, and which were already in existence when he was on his third missionary journey, as we learn from Ac 18:23, where it appears that he was no less successful in Phrygia. Why these proceedings, so interesting as we should suppose, are not here detailed, it is not easy to say; for the various reasons suggested are not very satisfactory: for example, that the historian had not joined the party [Alford]; that he was in haste to bring the apostle to Europe [Olshausen]; that the main stream of the Church's development was from Jerusalem to Rome, and the apostle's labors in Phrygia and Galatia lay quite out of the line of that direction [Baumgarten]. and were forbidden of the Holy Ghost--speaking by some prophet, see on Ac 11:27. to preach the word in Asia--not the great Asiatic continent, nor even the rich peninsula now called Asia Minor, but only so much of its western coast as constituted the Roman province of Asia.

I will not see you now by the way--literally, "I do not wish to see you this time in passing"; that is, to pay you now what would have to be a merely passing visit as I did in the second visit (2Co 12:14). In contrast to "a while," that is, some time, as the Greek might better be translated. but--The oldest manuscripts read "for."

Andronicus and Junia--or, as it might be, "Junias," a contracted form of "Junianus"; in this case, it is a man's name. But if, as is more probable, the word be, as in our version, "Junia," the person meant was no doubt either the wife or the sister of Andronicus. my kinsmen--or, "relatives." and my fellow prisoners--on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more frequent" (2Co 11:23). which are of note among the apostles--Those who think the word "apostle" is used in a lax sense, in the Acts and Epistles, take this to mean "noted apostles" [Chrysostom, Luther, Calvin, Bengel, Olshausen, Tholuck, Alford, Jowett]; others, who are not clear that the word "apostle" is applied to any without the circle of the Twelve, save where the connection or some qualifying words show that the literal meaning of "one sent" is the thing intended, understand by the expression used here, "persons esteemed by the apostles" [Beza, Grotius, De Wette, Meyer, Fritzsche, Stuart, Philippi, Hodge]. And of course, if "Junia" is to be taken for a woman, this latter must be the meaning. who also were in Christ before me--The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labors, gained to Christ either on the day of Pentecost or on some of the succeeding days. In that case they may have attracted the special esteem of those apostles who for some time resided chiefly at Jerusalem and its neighborhood; and our apostle, though he came late in contact with the other apostles, if he was aware of this fact, would have pleasure in alluding to it.

After they were come to Mysia--where, as being part of Roman Asia, they were forbidden to labor (Ac 16:8). they assayed--or attempted to go into--or, towards. Bithynia--to the northeast. but the Spirit--speaking as before. suffered them not--probably because, (1) Europe was ripe for the labors of this missionary party; and (2) other instruments were to be honored to establish the Gospel in the eastern regions of Asia Minor, especially the apostle Peter (see 1Pe 1:1). By the end of the first century, as testified by Pliny the governor, Bithynia was filled with Christians. "This is the first time that the Holy Ghost is expressly spoken of as determining the course they were to follow in their efforts to evangelize the nations, and it was evidently designed to show that whereas hitherto the diffusion of the Gospel had been carried on in unbroken course, connected by natural points of junction, it was now to take a leap to which it could not be impelled but by an immediate and independent operation of the Spirit; and though primarily, this intimation of the Spirit was only negative, and referred but to the immediate neighborhood, we may certainly conclude that Paul took it for a sign that a new epoch was now to commence in his apostolic labors" [Baumgarten].

at Ephesus--whence Paul writes this Epistle. Compare 1Co 16:19, "Asia," wherein Ephesus was. until Pentecost--He seems to have stayed as he here purposes: for just when the tumult which drove him away broke out, he was already intending to leave Ephesus (Ac 19:21, 22). Combined with 1Co 5:7, 8, this verse fixes the date of this Epistle to a few weeks before Pentecost, and very soon after the Passover.

Amplias--a contracted form of "Ampliatus." my beloved in the Lord--an expression of dear Christian affection.

came down to Troas--a city on the northeast coast of the Ægean Sea, the boundary of Asia Minor on the west; the region of which was the scene of the great Trojan war.

door--(2Co 2:12). An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. So "door of hope," Ho 2:15. "Door of faith," Ac 14:27. "An open door," Re 3:8. "A door of utterance," Col 4:3. "Great," that is, extensive. "Effectual," that is, requiring great labors [Estius]; or opportune for effecting great results [Beza]. many adversaries--who would block up the way and prevent us from entering the open door. Not here false teachers, but open adversaries: both Jews and heathen. After Paul, by his now long-continued labors at Ephesus, had produced effects which threatened the interests of those whose gains were derived from idolatry, "many adversaries" arose (Ac 19:9-23). Where great good is, there evil is sure to start up as its antagonist.

Urbane--rather, "Urbanus." It is a man's name. our helper--"fellow labourer" in Christ.

a vision appeared to Paul in the night--while awake, for it is not called a dream. There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us--Stretching his eye across the Ægean Sea, from Troas on the northeast, to the Macedonian hills, visible on the northwest, the apostle could hardly fail to think this the destined scene of his future labors; and, if he retired to rest with this thought, he would be thoroughly prepared for the remarkable intimation of the divine will now to be given him. This visional Macedonian discovered himself by what he said. But it was a cry not of conscious desire for the Gospel, but of deep need of it and unconscious preparedness to receive it, not only in that region, but, we may well say, throughout all that western empire which Macedonia might be said to represent. It was a virtual confession "that the highest splendor of heathendom, which we must recognize in the arts of Greece and in the polity and imperial power of Rome, had arrived at the end of all its resources. God had left the Gentile peoples to walk in their own ways (Ac 14:2). They had sought to gain salvation for themselves; but those who had carried it farthest along the paths of natural development were now pervaded by the feeling that all had indeed been vanity. This feeling is the simple, pure result of all the history of heathendom. And Israel, going along the way which God had marked out for him, had likewise arrived at his end. At last he is in a condition to realize his original vocation, by becoming the guide who is to lead the Gentiles unto God, the only Author and Creator of man's redemption; and Paul is in truth the very person in whom this vocation of Israel is now a present divine reality, and to whom, by this nocturnal apparition of the Macedonian, the preparedness of the heathen world to receive the ministry of Israel towards the Gentiles is confirmed" [Baumgarten]. This voice cries from heathendom still to the Christian Church, and never does the Church undertake the work of missions, nor any missionary go forth from it, in the right spirit, save in obedience to this cry.

Now--rather, "But." Therefore Timothy was not the bearer of the Epistle; for it would not then be said, "IF Timothy come." He must therefore have been sent by Paul from Ephesus before this Epistle was written, to accord with 1Co 4:17-19; and yet the passage here implies that Paul did not expect him to arrive at Corinth till after the letter was received. He tells them how to treat him "if" he should arrive. Ac 19:21, 22 clears up the difficulty: Timothy, when sent from Ephesus, where this Epistle was written, did not proceed direct to Corinth, but went first to Macedonia; thus though sent before the letter, he might not reach Corinth till after it was received in that city. The undesigned coincidence between the Epistle and the history, and the clearing up of the meaning of the former (which does not mention the journey to Macedonia at all) by the latter, is a sure mark of genuineness [Paley, Horæ Paulinæ]. It is not certain that Timothy actually reached Corinth; for in Ac 19:22 only Macedonia is mentioned; but it does not follow that though Macedonia was the immediate object of his mission, Corinth was not the ultimate object. The "IF Timothy come," implies uncertainty. 2Co 1:1 represents him with Paul in Macedonia; and 2Co 12:18, speaking of Titus and others sent to Corinth, does not mention Timothy, which it would have probably done, had one so closely connected with the apostle as Timothy was, stayed as his delegate at Corinth. The mission of Titus then took place, when it became uncertain whether Timothy could go forward from Macedonia to Corinth, Paul being anxious for immediate tidings of the state of the Corinthian Church. Alford argues that if so, Paul's adversaries would have charged him with fickleness in this case also (2Co 1:17), as in the case of his own change of purpose. But Titus was sent directly to Corinth, so as to arrive there before Timothy could by the route through Macedonia. Titus' presence would thus make amends for the disappointment as to the intended visit of Timothy and would disarm adversaries of a charge in this respect (2Co 7:6, 7). without fear--Referring perhaps to a nervous timidity in Timothy's character (1Ti 3:15; 5:22, 24). His youth would add to this feeling, as well as his country, Lystra, likely to be despised in refined Corinth.

Salute Apelles approved--"the approved" in Christ--or, as we should say, "that tried Christian"; a noble commendation. Salute them which are of Aristobulus' household--It would seem, from what is said of Narcissus in Ro 16:11, that this Aristobulus himself had not been a Christian; but that the Christians of his household simply were meant; very possibly some of his slaves.

And after he had seen the vision, immediately we endeavoured to go into Macedonia--The "we," here first introduced, is a modest intimation that the historian himself had now joined the missionary party. (The modern objections to this are quite frivolous). Whether Paul's broken health had anything to do with this arrangement for having "the beloved physician" with him [Wies], can never be known with certainty; but that he would deem himself honored in taking care of so precious a life, there can be no doubt.

despise--This charge is not given concerning any other of the many messengers whom Paul sent. 1Ti 4:12 accounts for it (compare Ps 119:141). He was a young man, younger probably than those usually employed in the Christian missions; whence Paul apprehending lest he should, on that account, be exposed to contempt, cautions him, "Let no man despise thy youth" [Paley, Horæ Paulinæ]. conduct--set him on his way with every mark of respect, and with whatever he needs (Tit 3:13). in peace--(Ac 15:33; Heb 11:31). "Peace" is the salutation of kindness and respect in the East; and so it stands for every blessing. Perhaps here there is too a contrast between "peace" and the "contentions" prevalent at Corinth (1Co 1:11). I look for him--He and Titus were appointed to meet Paul in Troas, whither the apostle purposed proceeding from Ephesus (2Co 2:12, 13). Paul thus claims their respect for Timothy as one whom he felt so necessary to himself as "look for" to him [Theophylact]. with the brethren--Others besides Erastus accompanied Timothy to Macedonia (compare 1Co 16:12; Ac 19:22).

Salute Herodion, my kinsman--(See on Ro 16:7). Greet them that be of the household of Narcissus, which are in the Lord--which implies that others in his house, including probably himself, were not Christians.

Therefore loosing from Troas, we came--literally, "ran." with a straight course--that is, "ran before the wind." to Samothracia--a lofty island on the Thracian coast, north from Troas, with an inclination westward. The wind must have set in strong from the south or south-southeast to bring them there so soon, as the current is strong in the opposite direction, and they afterwards took five days to what they now did in two (Ac 20:6) [Howson]. next day to Neapolis--on the Macedonian, or rather Thracian, coast, about sixty-five miles from Samothracia, and ten from Philippi, of which it is the harbor.

Apollos, I greatly desired ... to come unto you--He says this lest they should suspect that he from jealousy prevented Apollos' coming to them; perhaps they had expressly requested Apollos to be sent to them. Apollos was not at Ephesus when Paul wrote (compare 1Co 16:19, and 1Co 1:1). Probably Apollos' unwillingness to go to Corinth at this time was because, being aware of the undue admiration of his rhetorical style which led astray many at Corinth, he did not wish to sanction it (1Co 1:12; 3:4). Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and, on the other hand, Apollos, having heard of the abuse of his name at Corinth to party purposes, perseveringly refused to go. Paul, of course, could not state in his letter particularly these reasons in the existing state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two. with the brethren--who bear this letter (1Co 16:17). (See 1Co 16:24, subscription added to the Epistle). Conybeare thinks Titus was one of the bearers of this first letter (2Co 8:6, 16-24; 12:18). Alford thinks "the brethren" here may be the same as in 1Co 16:11. convenient time--Apollos did return to Corinth when their divisions were moderated [Jerome], and so it was a more seasonable time.

Salute Tryphena and Tryphosa, who labour in the Lord--two active women. Salute the beloved Persis--another woman. which laboured much in the Lord--referring probably, not to official services, such as would fall to the deaconesses, but to such higher Christian labors--yet within the sphere competent to woman--as Priscilla bestowed on Apollos and others (Ac 18:18).

Philippi ... the chief--rather, perhaps, "the first" city of that part of Macedonia--The meaning appears to be--the first city one comes to, proceeding from Neapolis. The sense given in our version hardly consists with fact. a colony--that is, possessing all the privileges of Roman citizenship, and, as such, both exempted from scourging and (in ordinary cases) from arrest, and entitled to appeal from the local magistrate to the emperor. Though the Pisidian Antioch and Troas were also "colonies," the fact is mentioned in this history of Philippi only on account of the frequent references to Roman privileges and duties in the sequel of the chapter.

Baptized--An Evil Spirit Is Expelled, Paul and Silas Are Scourged, Imprisoned, and Manacled, but Miraculously Set Free, and the Jailer with All His Household Converted and Baptized.

we were in that city abiding certain days--waiting till the sabbath came round: their whole stay must have extended to some weeks. As their rule was to begin with the Jews and proselytes, they did nothing till the time when they knew that they would convene for worship.

He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests with themselves. "Watch ye": for ye are slumbering. "Stand": for ye are like men tottering. "Quit you like men; be strong": for ye are effeminate (1Co 16:14). "Let all your things be done with charity" (1Co 8:1; 13:1): not with strifes as at present [Chrysostom]. "In the faith" which was assailed by some (1Co 15:1, 2, 12-17).

Salute Rufus, chosen--"the chosen" in the Lord--meaning, not "who is one of the elect," as every believer is, but "the choice" or "precious one" in the Lord. (See 1Pe 2:4; 2Jo 13). We read in Mr 15:21 that Simon of Cyrene, who was compelled to bear our Lord's cross, was "the father of Alexander and Rufus." From this we naturally conclude that when Mark wrote his Gospel, Alexander and Rufus must have been well known as Christians among those by whom he expected his Gospel to be first read; and, in all likelihood, this was that very "Rufus"; in which case our interest is deepened by what immediately follows about his mother. and--salute. his mother and mine--The apostle calls her "his own mother," not so much as our Lord calls every elderly woman believer His mother (Mt 12:49, 50), but in grateful acknowledgment of her motherly attentions to himself, bestowed no doubt for his Master's sake, and the love she bore to his honored servants. To us it seems altogether likely that the conversion of Simon the Cyrenian dated from that memorable day when "passing [casually] by, as he came from the country" (Mr 15:21), "they compelled him to bear the" Saviour's cross. Sweet compulsion, if what he thus beheld issued in his voluntarily taking up his own cross! Through him it is natural to suppose that his wife would be brought in, and that this believing couple, now "heirs together of the grace of life" (1Pe 3:7), as they told their two sons, Alexander and Rufus, what honor had unwittingly been put upon their father at that hour of deepest and dearest moment to all Christians, might be blessed to the inbringing of both of them to Christ. In this case, supposing the elder of the two to have departed to be with Christ ere this letter was written, or to have been residing in some other place, and Rufus left alone with his mother, how instructive and beautiful is the testimony here borne to her!

on the sabbath day--the first after their arrival, as the words imply. we went out of the city--rather, as the true reading is, "outside of the (city) gate." by a river-side--one of the small streams which gave name to the place ere the city was founded by Philip of Macedon. where prayer was wont to be made--or a prayer-meeting held. It is plain there was no synagogue at Philippi (contrast Ac 17:1), the number of the Jews being small. The meeting appears to have consisted wholly of women, and these not all Jewish. The neighborhood of streams was preferred, on account of the ceremonial washings used on such occasions. we sat down and spake unto the women, &c.--a humble congregation, and simple manner of preaching. But here and thus were gathered the first-fruits of Europe unto Christ, and they were of the female sex, of whose accession and services honorable mention will again and again be made.

Salute Asyncritus, &c.--These have been thought to be the names of ten less notable Christians than those already named. But this will hardly be supposed if it be observed that they are divided into two pairs of five each, and that after the first of these pairs it is added, "and the brethren which are with them," while after the second pair we have the words, "and all the saints which are with them." This perhaps hardly means that each of the five in both pairs had "a church at his house," else probably this would have been more expressly said. But at least it would seem to indicate that they were each a center of some few Christians who met at his house--it may be for further instruction, for prayer, for missionary purposes, or for some other Christian objects. These little peeps into the rudimental forms which Christian fellowship first took in the great cities, though too indistinct for more than conjecture, are singularly interesting. Our apostle would seem to have been kept minutely informed as to the state of the church at Rome, both as to its membership and its varied activities, probably by Priscilla and Aquila.

Lydia--a common name among the Greeks and Romans. a seller of purple, of the city of Thyatira--on the confines of Lydia and Phrygia. The Lydians, particularly the inhabitants of Thyatira, were celebrated for their dyeing, in which they inherited the reputation of the Tyrians. Inscriptions to this effect, yet remaining, confirm the accuracy of our historian. This woman appears to have been in good circumstances, having an establishment at Philippi large enough to accommodate the missionary party (Ac 16:15), and receiving her goods from her native town. which worshipped God--that is, was a proselyte to the Jewish faith, and as such present at this meeting. whose heart the Lord opened--that is, the Lord Jesus (see Ac 16:15; and compare Lu 24:45; Mt 11:27). that she attended to the things ... spoken by Paul--"showing that the inclination of the heart towards the truth originates not in the will of man. The first disposition to turn to the Gospel is a work of grace" [Olshausen]. Observe here the place assigned to "giving attention" or "heed" to the truth--that species of attention which consists in having the whole mind engrossed with it, and in apprehending and drinking it in, in its vital and saving character.

first-fruits of Achaia--the first Achæan converts (compare Ro 16:5). The image is from the first-fruits offered to the Lord (Le 23:10; compare 1Co 15:20). The members of this family had been baptized by Paul himself (1Co 1:16). addicted themselves to the ministry of the saints--Translate, "Set themselves, (that is, voluntarily) to minister unto the saints" (compare 2Co 8:4).

And when ... baptized ... and her household--probably without much delay. The mention of baptism here for the first time in connection with the labors of Paul, while it was doubtless performed on all his former converts, indicates a special importance in this first European baptism. Here also is the first mention of a Christian household. Whether it included children, also in that case baptized, is not explicitly stated; but the presumption, as in other cases of household baptism, is that it did. Yet the question of infant baptism must be determined on other grounds; and such incidental allusions form only part of the historical materials for ascertaining the practice of the Church. she besought us, saying, If ye have judged me to be faithful to the Lord--the Lord Jesus; that is, "By the faith on Him which ye have recognized in me by baptism." There is a beautiful modesty in the expression. And she constrained us--The word seems to imply that they were reluctant, but were overborne. 16-18. as we went to prayer--The words imply that it was on their way to the usual place of public prayer, by the river-side, that this took place; therefore not on the same day with what had just occurred. a ... damsel--a female servant, and in this case a slave (Ac 16:19). possessed of a spirit of divination--or, of Python, that is, a spirit supposed to be inspired by the Pythian Apollo, or of the same nature. The reality of this demoniacal possession is as undeniable as that of any in the Gospel history.

That ye--Translate, "That ye also," namely, in your turn ... in return for their self-devotion [Alford]. helpeth with--them. laboureth--by himself.

Salute one another with an holy kiss--So 1Co 16:20; 1Th 5:26; 1Pe 5:14. The custom prevailed among the Jews, and doubtless came from the East, where it still obtains. Its adoption into the Christian churches, as the symbol of a higher fellowship than it had ever expressed before, was probably as immediate as it was natural. In this case the apostle's desire seems to be that on receipt of his epistle, with its salutations, they should in this manner expressly testify their Christian affection. It afterwards came to have a fixed place in the church service, immediately after the celebration of the Supper, and continued long in use. In such matters, however, the state of society and the peculiarities of different places require to be studied. The churches of Christ salute you--The true reading is, "All the churches"; the word "all" gradually falling out, as seeming probably to express more than the apostle would venture to affirm. But no more seems meant than to assure the Romans in what affectionate esteem they were held by the churches generally; all that knew he was writing to Rome having expressly asked their own salutations to be sent to them. (See Ro 16:19).

Fortunatus ... Achaicus--probably of Stephanas' household. that ... lacking on your part--So far as you were unable yourselves to "refresh my spirit," in that you are absent from me, "they have supplied" by coming to me from you, and so supplying the means of intercourse between you and me. They seem to have carried this letter back; see the subscription below: hence the exhortations, 1Co 16:16, 18, as though they would be at Corinth when the Epistle arrived.

Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned--"which ye learned." and avoid them--The fomentors of "divisions" here referred to are probably those who were unfriendly to the truths taught in this epistle, while those who caused "offenses" were probably those referred to in Ro 14:15 as haughtily disregarding the prejudices of the weak. The direction as to both is, first, to "mark" such, lest the evil should be done ere it was fully discovered; and next, to "avoid" them (compare 2Th 3:6, 14), so as neither to bear any responsibility for their procedure, nor seem to give them the least countenance.

These men are servants of the most high God, &c.--Glorious testimony! But see on Lu 4:41. this did she many days--that is, on many successive occasions when on their way to their usual place of meeting, or when engaged in religious services.

refreshed my spirit and yours--"yours" will be refreshed on receiving this letter, by knowing that "my spirit is refreshed" by their having come to me from you; and (perhaps) by the good report they gave of many of you (1Co 1:4-8); my refreshment of spirit redounds to yours, as being my disciples (2Co 7:13; compare Zec 6:8). acknowledge--render them due acknowledgments by a kind reception of them: 1Th 5:12, "know" them in their true worth and treat them accordingly.

For they that are such serve not our Lord Jesus Christ--"our Lord Christ" appears to be the true reading. but their own belly--not in the grosset sense, but as "living for low ends of their own" (compare Php 3:19). and by good words and fair speeches deceive the simple--the unwary, the unsuspecting. (See Pr 14:15).

Paul being grieved--for the poor victim; grieved to see such power possessed by the enemy of man's salvation, and grieved to observe the malignant design with which this high testimony was borne to Christ.

Asia--not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital. much--with especial affection. Aquila ... Priscilla--(Compare Ac 18:2; Ro 16:3, 4). Originally driven out of Italy by Claudius, they had come to Corinth (whence their salutation of the Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (Ac 18:2, 18, 19, 26); here, as at Rome subsequently, they set up a Church (or assembly of believers) at their house (Ro 16:3, 5). A pattern to Christian husbands and wives. Their Christian self-devoting love appears wherever they were (Ro 16:3, 4). Even the gifted Apollos, so highly admired at Corinth, owed much of his knowledge to them (Ac 18:24-26). In 1Co 16:20, "All the brethren" (that is, the whole Church) seem to be distinguished from "the church that is in their house," which was but a partial and private assembly out of the general Church at Corinth. Neander thinks Ro 16:23 refers to "the whole Church" meeting at the house of Gaius (compare Col 4:15). "Synagogue" implies an assembly in general, without reference to the character or motives of its members. "Church," like the Hebrew Kahal, implies an assembly legally convened; as, for instance, the Jews met as a body politic to receive the law (hence Stephen calls it "the Church in the wilderness," Ac 7:38), and having a legal bond of union. Christ's followers when dispersed from one another cease to be a congregation (synagogue), but still are a Church, having the common bond of union to the same Head by the same faith and hope [Vitringa, Synagogue and Temple]. From this we may explain Paul's entering "into every house and haling men and women": he would in searching for Christians go to their several "houses"' of prayer. in the Lord--They pray for all blessings on you from the Lord, the source of every good [Grotius]. Alford explains, "in a Christian manner," as mindful of your common Lord. "In the Lord" seems to me to refer to their union together in Christ, their prayers for one another's good being in virtue of that union.

For your obedience--that is, tractableness is come abroad unto all. I am glad therefore on your behalf--"I rejoice therefore over you," seems the true reading. but yet I would have you wise unto that which is good, and simple--"harmless," as in Mt 10:16, from which the warning is taken. concerning--"unto" evil--"Your reputation among the churches for subjection to the teaching ye have received is to me sufficient ground of confidence in you; but ye need the serpent's wisdom to discriminate between transparent truth and plausible error, with that guileless simplicity which instinctively cleaves to the one and rejects the other."

when her masters saw that the hope of their gains was gone, they caught Paul and Silas--as the leading persons. and drew them into the market-place--or Forum, where the courts were. to the magistrates, saying, &c.--We have here a full and independent confirmation of the reality of this supernatural cure, since on any other supposition such conduct would be senseless.

holy kiss--the token of the mutual love of Christians, especially at the Lord's Supper (compare Ro 16:16; 1Th 5:26), "in which all the dissensions of the Corinthians would be swallowed up" [Bengel].

And the God of peace shall bruise Satan under your feet shortly--The apostle encourages the Romans to persevere in resisting the wiles of the devil with the assurance that, as good soldiers of Jesus Christ, they are "shortly" to receive their discharge, and have the satisfaction of "putting their feet upon the neck" of that formidable enemy--symbol familiar, probably, in all languages to express not only the completeness of the defeat, but the abject humiliation of the conquered foe. (See Jos 10:24; 2Sa 22:41; Eze 21:29; Ps 91:13). Though the apostle here styles Him who is thus to bruise Satan, the God of peace," with special reference to the "divisions" (Ro 16:17) by which the church at Rome was in danger of being disturbed, this sublime appellation of God has here a wider sense, pointing to the whole "purpose for which the Son of God was manifested, to destroy the works of the devil" (1Jo 3:8); and indeed this assurance is but a reproduction of the first great promise, that the Seed of the woman should bruise the Serpent's head (Ge 3:15). The grace of our Lord Jesus Christ be with you. Amen--The "Amen" here has no manuscript authority. What comes after this, where one would have expected the epistle to close, has its parallel in Php 4:20, &c., and being in fact common in epistolary writings, is simply a mark of genuineness.

These men, being Jews--objects of dislike, contempt, and suspicion by the Romans, and at this time of more than usual prejudice. do exceedingly trouble our city--See similar charges, Ac 17:6; 24:5;

salutation ... with mine own hand--He therefore dictated all the rest of the Epistle.

Timotheus, my work-fellow--"my fellow labourer"; see Ac 16:1-5. The apostle mentions him here rather than in the opening address to this church, as he had not been at Rome [Bengel]. and Lucius--not Luke, for the fuller form of "Lucas" is not "Lucius" but "Lucanus." The person meant seems to be "Lucius of Cyrene," who was among the "prophets and teachers" at Antioch with our apostle, before he was summoned into the missionary field (Ac 13:1). and Jason--See Ac 17:5. He had probably accompanied or followed the apostle from Thessalonica to Corinth. Sosipater--See Ac 20:4.

A solemn closing warning added in his own hand as in Eph 6:24; Col 4:18. the Lord--who ought to be "loved" above Paul, Apollos, and all other teachers. Love to one another is to be in connection with love to Him above all. Ignatius [Epistle to the Romans, 7] writes of Christ, "My love, has been crucified" (compare So 2:7). Jesus Christ--omitted in the oldest manuscripts. let him be Anathema--accursed with that curse which the Jews who call Jesus "accursed" (1Co 12:3) are bringing righteously on their own heads [Bengel]. So far from "saluting" him, I bid him be accursed. Maranatha--Syriac for, "the Lord cometh." A motto or watchword to urge them to preparedness for the Lord's coming; as in Php 4:5, "The Lord is at hand."

I, Tertius, who wrote this--"the" epistle--as the apostle's amanuensis, or penman. salute you in the Lord--So usually did the apostle dictate his epistles, that he calls the attention of the Galatians to the fact that to them he wrote with his own hand (Ga 6:11). But this Tertius would have the Romans to know that, far from being a mere scribe, his heart went out to them in Christian affection; and the apostle, by giving his salutation a place here, would show what sort of assistants he employed.

The grace, &c.--This is the salutation meant in 1Co 16:21; and from which unbelievers (1Co 16:22; compare 2Jo 10:11) are excluded [Bengel].

Gaius mine host, and--the host of the whole church--(See Ac 20:4). It would appear that he was one of only two persons whom Paul baptized with his own hand (compare 3Jo 1). His Christian hospitality appears to have been something uncommon. Erastus the chamberlain--"treasurer." of the city--doubtless of Corinth. (See Ac 19:22; 2Ti 4:20). and Quartus a brother--rather, "the" or "our brother"; as Sosthenes and Timothy are called (1Co 1:1; 2Co 1:1, Greek). Nothing more is known of this Quartus.

My love, &c.--After having administered some severe rebukes, he closes with expressions of "love": his very rebukes were prompted by love, and therefore are altogether in harmony with the profession of love here made: it was love in Christ Jesus, and therefore embraced "all" who loved Him. The subscription represents the Epistle as written from Philippi. 1Co 16:8 shows it was written at Ephesus. Bengel conjectures that perhaps, however, it was sent from Philippi (1Co 16:5), because the deputies of the Corinthians had accompanied Paul thither. From Ephesus there was a road to Corinth above Philippi. THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS Commentary by A. R. Faussett INTRODUCTION The following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1Co 4:19; 2Co 1:15, 16; compare 1Co 16:5); and so that he might set forth to them his apostolic walk in general (2Co 1:12, 24; 6:3-13; 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (2Co 2:1-11; 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (2Co 8:1-9, 15). (4) That he might maintain his apostolic authority and reprove gainsayers. The external testimonies for its genuineness are Irenæus [Against Heresies, 3,7,1]; Athenagoras [Of the Resurrection of the Dead]; Clement of Alexandria [Miscellanies, 3, p. 94; 4, p. 101]; Tertullian [On Modesty, 13]. The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (2Co 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (2Co 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Ac 20:1-6). So that this Epistle must have been written about autumn, A.D. 57. Macedonia was THE PLACE from which it was written (2Co 9:2, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (2Co 1:8, 9), whether the reference be [Paley] to the tumult at Ephesus (Ac 19:23-41), or, as Alford thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (2Co 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from 2Co 7:6, compared with 2Co 7:5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2Co 11:9, as is proved by comparison with Php 4:15, 16. So it is probably used here (2Co 7:5). Alford argues from 2Co 8:1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (2Co 8:6). The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (2Co 4:7; 5:1-4; 12:7-9; compare Note, see on 2Co 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (1Co 15:12, 32-36). These were the "fightings without," and "fears within" (2Co 7:5, 6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (2Co 10:8-16; 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from 2Co 11:22. They seem to have been headed by an emissary from Judea ("he that cometh," 2Co 11:4), who had brought "letters of commendation" (2Co 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (2Co 11:13, 23). His partisans contrasted his high pretensions with the timid humility of Paul (1Co 2:3); and his rhetoric with the apostle's plain and unadorned style (2Co 11:6; 10:10, 13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1Co 1:2), but to all the churches also in Achaia (2Co 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (2Co 8:18, 19, 22).

The grace, &c.--a repetition of the benediction precisely as in Ro 16:20, save that it is here invoked on them "all."

Now to him that is of power--more simply, as in Jude 24, "to Him that is able." to stablish--confirm, or uphold you, according to my gospel, and the preaching of Jesus Christ--that is, in conformity with the truths of that Gospel which I preach, and not I only, but all to whom has been committed "the preaching of Jesus Christ." according to the revelation of the mystery--(See on Ro 11:25). which was kept secret since the world began--literally, "which hath been kept in silence during eternal ages."

But is now made manifest--The reference here is to that peculiar feature of the Gospel economy which Paul himself was specially employed to carry into practical effect and to unfold by his teaching--the introduction of the Gentile believers to an equality with their Jewish brethren, and the new, and, to the Jews, quite unexpected form which this gave to the whole Kingdom of God (compare Eph 3:1-10, &c.). This the apostle calls here a mystery hitherto undisclosed, in what sense Ro 16:27 will show, but now fully unfolded; and his prayer for the Roman Christians, in the form of a doxology to Him who was able to do what he asked, is that they might be established in the truth of the Gospel, not only in its essential character, but specially in that feature of it which gave themselves, as Gentile believers, their whole standing among the people of God. and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for--in order to the obedience of faith--Lest they should think, from what he had just said, that God had brought in upon his people so vast a change on their condition without giving them any previous notice, the apostle here adds that, on the contrary, "the Scriptures of the prophets" contain all that he and other preachers of the Gospel had to declare on these topics, and indeed that the same "everlasting God," who "from eternal ages" had kept these things hid, had given "commandment" that they should now, according to the tenor of those prophetic Scriptures, be imparted to every nation for their believing acceptance.

To God, &c.--"To the only wise God through Jesus Christ, be"--literally, "to whom be"; that is, "to Him, I say, be the glory for ever. Amen." At its outset, this is an ascription of glory to the power that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," which the reader--if he has followed him with the astonishment and delight of him who pens these words--will fervently echo. On this concluding section of the Epistle, Note, (1) In the minute and delicate manifestations of Christian feeling, and lively interest in the smallest movements of Christian life, love, and zeal, which are here exemplified, combined with the grasp of thought and elevation of soul which this whole Epistle displays, as indeed all the writings of our apostle, we have the secret of much of that grandeur of character which has made the name of Paul stand on an elevation of its own in the estimation of enlightened Christendom in every age, and of that influence which under God, beyond all the other apostles, he has already exercised, and is yet destined to exert, over the religious thinking and feeling of men. Nor can any approach him in these peculiarities without exercising corresponding influence on all with whom they come in contact (Ro 16:1-16). (2) "The wisdom of the serpent and the harmlessness of the dove"--in enjoining which our apostle here only echoes the teaching of his Lord (Mt 10:16)--is a combination of properties the rarity of which among Christians is only equalled by its vast importance. In every age of the Church there have been real Christians whose excessive study of the serpent's wisdom has so sadly trenched upon their guileless simplicity, as at times to excite the distressing apprehension that they were no better than wolves in sheep's clothing. Nor is it to be denied, on the other hand, that, either from inaptitude or indisposition to judge with manly discrimination of character and of measures, many eminently simple, spiritual, devoted Christians, have throughout life exercised little or no influence on any section of society around them. Let the apostle's counsel on this head (Ro 16:19) be taken as a study, especially by young Christians, whose character has yet to be formed, and whose permanent sphere in life is but partially fixed; and let them prayerfully set themselves to the combined exercise of both those qualities. So will their Christian character acquire solidity and elevation, and their influence for good be proportionably extended. (3) Christians should cheer their own and each other's hearts, amidst the toils and trials of their protracted warfare, with the assurance that it will have a speedy and glorious end; they should accustom themselves to regard all opposition to the progress and prosperity of Christ's cause--whether in their own souls, in the churches with which they are connected, or in the world at large--as just "Satan" in conflict, as ever, with Christ their Lord; and they should never allow themselves to doubt that "the God of peace" will "shortly" give them the neck of their Enemy, and make them to bruise the Serpent's head (Ro 16:20). (4) As Christians are held up and carried through solely by divine power, working through the glorious Gospel, so to that power, and to the wisdom that brought that Gospel nigh to them, they should ascribe all the glory of their stability now, as they certainly will of their victory at last (Ro 16:25-27). (5) "Has the everlasting God ... commanded" that the Gospel "mystery," so long kept hid but now fully disclosed, shall be "made known to all nations for the obedience of faith" (Ro 16:26)? Then, what "necessity is laid upon" all the churches and every Christian, to send the Gospel "to every creature!" And we may rest well assured that the prosperity or decline of churches, and of individual Christians, will have not a little to do with their faithfulness or indifference to this imperative duty. The ancient subscription at the end of this epistle--though of course of no authority--appears to be in this case quite correct. THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS Commentary by A. R. Faussett INTRODUCTION The Authenticity of this Epistle is attested by Clement of Rome [First Epistle to the Corinthians, 47], Polycarp [Epistle to the Philippians, 11], and Irenæus [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Ac 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Ac 18:1-17). He had been the instrument of converting many Gentiles (1Co 12:2), and some Jews (Ac 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Ac 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (1Co 1:26, &c.). Crispus (1Co 1:14; Ac 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Ro 16:23). A variety of classes is also implied in 1Co 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Ac 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (1Co 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (1Co 9:1, 2; 2Co 10:1, 7, 8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (1Co 1:12; 2Co 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (2Co 11:5, 13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (1Co 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die" (1Co 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (1Co 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles. In 1Co 5:9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (1Co 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (2Co 1:15, 16), which purpose he changed hearing the unfavorable report from Chloe's household (1Co 16:5-7), for which he was charged with (2Co 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [Alford]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2Co 12:4; 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on 2Co 2:1; 2Co 13:2; also see on 2Co 1:15; 2Co 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare 1Co 16:7); and attended with pain and humiliation (2Co 2:1; 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (1Co 5:9, 12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Ga 1:17-21). The Place of Writing is fixed to be Ephesus (1Co 16:8). The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of 1Co 16:5, "For I am passing through Macedonia." At the time of writing Paul implies (1Co 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Ac 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (1Co 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see Conybeare and Howson's Life and Epistles of St. Paul. The Epistle is written in the name of Sosthenes "[our] brother." Birks supposes he is the same as the Sosthenes, Ac 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (1Co 1:4, &c.) using the first person: so Timothy is introduced, 2Co 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, 1Co 16:24), whom he mentions (1Co 16:17, 18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians.

he went through Syria and Cilicia--(See on Ac 15:23). Taking probably the same route as when despatched in haste from Jerusalem to Tarsus, he then went by land (see on Ac 9:30). 1-5. Then came he to Derbe and Lystra; and, behold, a certain disciple was there--that is, at Lystra (not Derbe, as some conclude from Ac 20:4). named Timotheus--(See on Ac 14:20). As Paul styles him "his own son in the faith" (1Ti 1:2), he must have been gained to Christ at the apostle's first visit; and as Paul says he "had fully known his persecutions which came on him at Lystra" (2Ti 3:10, 11), he may have been in that group of disciples that surrounded the apparently lifeless body of the apostle outside the walls of Lystra, and that at a time of life when the mind receives its deepest impressions from the spectacle of innocent suffering and undaunted courage [Howson]. His would be one of "the souls of the disciples confirmed" at the apostle's second visit, "exhorted to continue in the faith, and" warned "that we must through much tribulation enter into the kingdom of God" (Ac 14:21, 22). the son of a certain ... Jewess--"The unfeigned faith which dwelt first in his grandmother Lois" descended to "his mother Eunice," and thence it passed to this youth (2Ti 1:5), who "from a child knew the Holy Scriptures" (2Ti 3:15). His gifts and destination to the ministry of Christ had already been attested (1Ti 1:18; 4:14); and though some ten years after this Paul speaks of him as still young (1Ti 4:12), "he was already well reported of by the brethren that were at Lystra and Iconium" (Ac 16:2), and consequently must have been well known through all that quarter. but his father was a Greek--Such mixed marriages, though little practiced, and disliked by the stricter Jews in Palestine, must have been very frequent among the Jews of the dispersion, especially in remote districts, where but few of the scattered people were settled [Howson].

Christian liberty was allowed, not for our pleasure, but for the glory of God, and the good of others. We must please our neighbour, for the good of his soul; not by serving his wicked will, and humouring him in a sinful way; if we thus seek to please men, we are not the servants of Christ. Christ's whole life was a self-denying, self-displeasing life. And he is the most advanced Christian, who is the most conformed to Christ. Considering his spotless purity and holiness, nothing could be more contrary to him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him; the just for the unjust. He bore the guilt of sin, and the curse for it; we are only called to bear a little of the trouble of it. He bore the presumptuous sins of the wicked; we are called only to bear the failings of the weak. And should not we be humble, self-denying, and ready to consider one another, who are members one of another? The Scriptures are written for our use and benefit, as much as for those to whom they were first given. Those are most learned who are most mighty in the Scriptures. That comfort which springs from the word of God, is the surest and sweetest, and the greatest stay to hope. The Spirit as a Comforter, is the earnest of our inheritance. This like-mindedness must be according to the precept of Christ, according to his pattern and example. It is the gift of God; and a precious gift it is, for which we must earnestly seek unto him. Our Divine Master invites his disciples, and encourages them by showing himself as meek and lowly in spirit. The same disposition ought to mark the conduct of his servants, especially of the strong towards the weak. The great end in all our actions must be, that God may be glorified; nothing more forwards this, than the mutual love and kindness of those who profess religion. Those that agree in Christ may well agree among themselves.

Christ fulfilled the prophecies and promises relating to the Jews, and the Gentile converts could have no excuse for despising them. The Gentiles, being brought into the church, are companions in patience and tribulation. They should praise God. Calling upon all the nations to praise the Lord, shows that they shall have knowledge of him. We shall never seek to Christ till we trust in him. And the whole plan of redemption is suited to reconcile us to one another, as well as to our gracious God, so that an abiding hope of eternal life, through the sanctifying and comforting power of the Holy Spirit, may be attained. Our own power will never reach this; therefore where this hope is, and is abounding, the blessed Spirit must have all the glory. "All joy and peace;" all sorts of true joy and peace, so as to suppress doubts and fears, through the powerful working of the Holy Spirit.

The apostle was persuaded that the Roman Christians were filled with a kind and affectionate spirit, as well as with knowledge. He had written to remind them of their duties and their dangers, because God had appointed him the minister of Christ to the Gentiles. Paul preached to them; but what made them sacrifices to God, was, their sanctification; not his work, but the work of the Holy Ghost: unholy things can never be pleasing to the holy God. The conversion of souls pertains unto God; therefore it is the matter of Paul's glorying, not the things of the flesh. But though a great preacher, he could not make one soul obedient, further than the Spirit of God accompanied his labours. He principally sought the good of those that sat in darkness. Whatever good we do, it is Christ who does it by us.

The apostle sought the things of Christ more than his own will, and would not leave his work of planting churches to go to Rome. It concerns all to do that first which is most needful. We must not take it ill if our friends prefer work which is pleasing to God, before visits and compliments, which may please us. It is justly expected from all Christians, that they should promote every good work, especially that blessed work, the conversion of souls. Christian society is a heaven upon earth, an earnest of our gathering together unto Christ at the great day. Yet it is but partial, compared with our communion with Christ; for that only will satisfy the soul. The apostle was going to Jerusalem, as the messenger of charity. God loves a cheerful giver. Every thing that passes between Christians should be a proof and instance of the union they have in Jesus Christ. The Gentiles received the gospel of salvation from the Jews; therefore were bound to minister to them in what was needed for the body. Concerning what he expected from them he speaks doubtfully; but concerning what he expected from God he speaks confidently. We cannot expect too little from man, nor too much from God. And how delightful and advantageous it is to have the gospel with the fulness of its blessings! What wonderful and happy effects does it produce, when attended with the power of the Spirit!

Let us learn to value the effectual fervent prayers of the righteous. How careful should we be, lest we forfeit our interest in the love and prayers of God's praying people! If we have experienced the Spirit's love, let us not be wanting in this office of kindness for others. Those that would prevail in prayer, must strive in prayer. Those who beg the prayers of others, must not neglect to pray for themselves. And though Christ knows our state and wants perfectly, he will know them from us. As God must be sought, for restraining the ill-will of our enemies, so also for preserving and increasing the good-will of our friends. All our joy depends upon the will of God. Let us be earnest in prayer with and for each other, that for Christ's sake, and by the love of the Holy Spirit, great blessings may come upon the souls of Christians, and the labours of ministers.

Paul recommends Phebe to the Christians at Rome. It becomes Christians to help one another in their affairs, especially strangers; we know not what help we may need ourselves. Paul asks help for one that had been helpful to many; he that watereth shall be watered also himself. Though the care of all the churches came upon him daily, yet he could remember many persons, and send salutations to each, with particular characters of them, and express concern for them. Lest any should feel themselves hurt, as if Paul had forgotten them, he sends his remembrances to the rest, as brethren and saints, though not named. He adds, in the close, a general salutation to them all, in the name of the churches of Christ.

How earnest, how endearing are these exhortations! Whatever differs from the sound doctrine of the Scriptures, opens a door to divisions and offences. If truth be forsaken, unity and peace will not last long. Many call Christ, Master and Lord, who are far from serving him. But they serve their carnal, sensual, worldly interests. They corrupt the head by deceiving the heart; perverting the judgments by winding themselves into the affections. We have great need to keep our hearts with all diligence. It has been the common policy of seducers to set upon those who are softened by convictions. A pliable temper is good when under good guidance, otherwise it may be easily led astray. Be so wise as not to be deceived, yet so simple as not to be deceivers. The blessing the apostle expects from God, is victory over Satan. This includes all designs and devices of Satan against souls, to defile, disturb, and destroy them; all his attempts to keep us from the peace of heaven here, and the possession of heaven hereafter. When Satan seems to prevail, and we are ready to give up all as lost, then will the God of peace interpose in our behalf. Hold out therefore, faith and patience, yet a little while. If the grace of Christ be with us, who can prevail against us?

The apostle adds affectionate remembrances from persons with him, known to the Roman Christians. It is a great comfort to see the holiness and usefulness of our kindred. Not many mighty, not many noble are called, but some are. It is lawful for believers to bear civil offices; and it were to be wished that all offices in Christian states, and in the church, were bestowed upon prudent and steady Christians.

That which establishes souls, is, the plain preaching of Jesus Christ. Our redemption and salvation by our Lord Jesus Christ, are, without controversy, a great mystery of godliness. And yet, blessed be God, there is as much of this mystery made plain as will bring us to heaven, if we do not wilfully neglect so great salvation. Life and immortality are brought to light by the gospel, and the Sun of Righteousness is risen on the world. The Scriptures of the prophets, what they left in writing, is not only made plain in itself, but by it this mystery is made known to all nations. Christ is salvation to all nations. And the gospel is revealed, not to be talked of and disputed about, but to be submitted to. The obedience of faith is that obedience which is paid to the word of faith, and which comes by the grace of faith. All the glory that passes from fallen man to God, so as to be accepted of him, must go through the Lord Jesus, in whom alone our persons and doings are, or can be, pleasing to God. Of his righteousness we must make mention, even of his only; who, as he is the Mediator of all our prayers, so he is, and will be, to eternity, the Mediator of all our praises. Remembering that we are called to the obedience of faith, and that every degree of wisdom is from the only wise God, we should, by word and deed, render glory to him through Jesus Christ; that so the grace of our Lord Jesus Christ may be with us for ever.