With these two important thoughts St. Paul closes his Epistle.

I. THE CHURCH'S OBJECT. The Epistle ends with an ascription of glory to God (vers. 25-27). This was the great end the apostle had in view in writing his Epistle. And he would have his readers remember that this, too, is the great end for which a Church of Christ exists. "Man's chief end is to glorify God and enjoy him for ever." We should glorify the love of the Father. This is the potent influence to draw men's hearts from sin. "God so loved the world;" "Behold, what manner of love the Father hath bestowed upon us!" We should glorify the saving power of Jesus Christ the Son. This gives the sinner confidence to come to him. "Believe on the Lord Jesus Christ, and thou shalt be saved;" "I give unto them eternal life; and they shall never perish." We should glorify the sanctifying power of the Holy Spirit. "Ye shall receive power after that the Holy Ghost is come upon you;" "When he, the Spirit of truth is come, he shall guide you into all truth."

II. THE CHURCH'S STRENGTH. "The God of peace shall bruise Satan under your feet shortly" (ver. 20); "Now to him that is of power to stablish you" (ver. 25). The Church's strength is not necessarily in its numbers. Gideon's army was at one time too numerous. "The People that are with thee are too many" (Judges 7:2, 4). Nor in its wealth. Wealth has often been the weakness rather than the strength of the Christian Church. Our strength is in having God in the midst of us, and in our living near to him. This truth is wonderfully verified in the history of the little Church of the Vandois. Through seven centuries of almost incessant persecution, that faithful and primitive little band - sometimes not exceeding a thousand in number - withstood the attacks of popes and princes, defied and defeated mighty armies, "out of weakness were made strong." Their strength was unquestionably in the presence of God with them, and in their unfaltering fidelity to the truth of the gospel. "God hath chosen the weak things of the world to confound the things which are mighty." - C.H.I.

I. WHAT CO-OPERATION IN THE CAUSE OF CHRIST IMPLIES.

1. One faith.

2. One spirit.

3. One aim.

4. One effort.

II. WHAT IT SECURES.

1. Peace.

2. Love.

3. Success.

4. Honour.

(J. Lyth, D.D.)

1. Paul and Timothy.

2. Paul and his kinsmen.

(J. Lyth, D. D.)

Either Luke, now with Paul (Acts 20:5), or Lucius of Cyrene (Acts 13:1), or both. One name often appears under different forms. Jason: — A convert of Thessalonica (Acts 17:5, 7), who entertained Paul at much risk, and accompanied him to Corinth, as usual in those times (Romans 15:24; Acts 20:4). Sosipater of Berea (Acts 20:4). These were Paul's kinsmen, relations both by nature and grace. The holy lives of relatives a joy to believers. Yet note that Timothy a workfellow is named before them.

(T. Robinson, D.D.)

I. FROM THE CHARACTER OF THOSE WHO SEND THEM.

1. They are God's children.

2. Love us for Christ's sake.

3. Seek our truest happiness.

4. Hence their good-will is better than that of the most distinguished children of this world.

II. FROM THEIR IMPORT.

1. They are not mere formalities.

2. But heartfelt wishes — and silent intercessions.

3. Whose essential meaning is expressed in ver. 24.

(J. Lyth, D.D.)

1. Are not only courteous, but Christian.

2. Should be the symbol of heartfelt love, and unity in Christ.

3. Should be accompanied with earnest prayer.

4. Are then of real and essential value.

(J. Lyth, D. D.)

We often see in old religious pictures a small portrait of the artist on his knees in a corner. This is such a picture of the man who had the humble task of writing this Epistle from Paul's burning lips. We never hear of him before or after; just one little gleam of a light falls upon him, as sometimes you may see a star peep out for a moment, with a great bank of blackness on either side of it — but one gleam of light and one word makes this man immortal. "I Tertius, who wrote this Epistle," will last as long as the Bible, and longer too. Note here: —

I. A VERY REMARKABLE, BECAUSE UNCONSCIOUS EXAMPLE OF THE STRANGE UNITING POWER OF COMMON FAITH. The Church in Rome knew nothing about Tertius; so it was needful to introduce himself.

1. Here, then, is an utter stranger to a body of people in Rome, possibly separated from them by race, nationality, education, and all the deep clefts which split humanity up into so many uncommunicating or hostile forces. And he stretches out his hand across all this, and says, "Here is a brother's hand. God has made us of one family." And look how beautifully he pushes himself in: "I salute you in the Lord. If you want to know why I speak to you, I point to Christ's name. You and I are one in Him, and so we can salute each other." The world was all broken up by great deep clefts frowning against each other, and Christianity threw across what seemed to be mere gossamer threads, but what has drawn the frowning precipices together, and of the twain has made one.

2. These early Christians loved each other all the more because the world hated them. The pressure of antagonism forced them together, as loosely compacted substances are squeezed together by the hydraulic press. Christianity is a great deal more loosely compacted than when the world sat upon it; but take this lesson — do not put your experience within any little ring fence. You are tall enough to look over it, however high it is; and though you may talk about "our Church," do not fancy that that is the same as Christ's Church, and that you are to keep all your sympathy for your own Church. Put your hand out, be sure that your brother there will grasp it; and make the effort after the pattern of this voice from Corinth, that shouted across the water to the people in the mother-city. Do not let our faith have less of a uniting power than the infantile faith of those early Christians.

II. THE DIGNITY OF SUBORDINATE WORK.

1. The man was very little more than a machine; he sat there to put down whatever Paul told him. Yes! But he is evidently proud of his work, with the kind of pride that a true man may have, not that it has been done well, but that God has given it to him to do at all. "I have not done much in the world, but I have done that, at any rate. If it had not been for me you Roman Christians would not have had this in your hand."

2. And Tertius was quite as necessary as Paul, before the letter could get finished. All the hits of a machine are equally important, because if the smallest screw drops out, the whole thing stops. However minute a link of a chain may be, if it drops out, the whole thing is at an end. And so in God's work there is no such thing as "great" and "small." Besides, nobody can tell what is big and what is little. If it had not been for Tertius you would not have had your New Testament, as you have it. He did not know what he was doing, and none of us know what we are doing when we are working for the Master. "The eye cannot say to the hand, I have no need of thee." The wise and seeing people in the Church, the clever, and educated people, cannot say to the people with no views or insight to speak of, but can do the work that they are directed to do — "I have no need of thee." Every note in the great score is needed for the total effect, and the Master foresaw its power. Every instrument in the orchestra is needed.

III. WHAT IS THE BEST THING TO BE REMEMBERED BY? Very beautiful to see how in this good man's mind there was evidently present the desire to live in the affections of those to whom he had been the means of bringing God's truth. And there is no such sacred tie as that. And it is right that he who has helped you in any way to feel Christ nearer or more precious to you, should seek to have and to keep a place in your hearts. Only, let us remember that it was "in the Lord" that Tertius wanted the Roman Christians to love him. And it is not mere admiratory esteem, affection of an earthly sort that a true minister seeks from his flock.

IV. "I wrote this Epistle." That is all his life that we know anything about. All the rest of it has shrunk away and been forgotten. INTO HOW LITTLE A SPACE THE IMPORTANT FACTS OF A LIFE CAN BE CONDENSED. It takes acres of roses to make a phial of essence of roses. And it takes days and years to be, and do, that which can he spoken in a line. Well! Tertius did not care what of his life was known or unknown by other people; but he did want that other people should know that he had written this Epistle. Will it be an epitaph of that sort, in five or six words, that will do for us? This is my ambition, that this at least may be engraven on my tomb: "A servant of Christ, who helped some people to know His will, and to do it for His love's sake"? If so, all the rest may well go. If so, it matters very little what may become of our names or reputation. He has said, "Surely I will never forget any of their works."

(A. Maclaren, D. D.)

Why Paul employed an amanuensis we cannot certainly tell. That he did so usually is undoubted, and only wrote the concluding sentence to show that the Epistle was genuine (1 Corinthians 16:21; Colossians 4:18; 2 Thessalonians 3:17). It has been supposed that he laboured under a chronic defect of sight, arising from the effect of "the light from heaven above the brightness of the sun" which fell on his astonished eyes on the way to Damascus, and to which it has been supposed that there are various references in his writings, especially Galatians 4:13-15. It is not unlikely that, like many literary men, he did not write a very legible hand. Some have supposed there is a reference to this in Galatians 6:11. Every man has his own gift, and, in the employment of it may be useful. Tertius could not have composed this Epistle; but he could probably write it better than its author. The greatest of men has not every qualification, and may be much the better for the assistance of those who are immeasurably his inferiors.

(J. Brown, D.D.)

I. A MAN CHARACTERISED BY A SINGLE VIRTUE. It is noteworthy that most of the saints immortalised in this chapter have just one distinguishing mark. Doubtless they were not wanting in other qualities necessary to the symmetry of Christian character, but one excellence seems to be prominent.

1. It is better to use one talent well than to neglect or imperfectly employ five talents. One ripe apple on a bough is worth more than twenty green ones. Many Christians richly endowed are far less useful than those poorer furnished, but who do what they can with all their might. Gaius may have been no eloquent preacher, no sagacious administrator, no zealous evangelist; but his means enabled him to dispense hospitality, and he did this well,

2. Gaius' excellence at first sight shows at a disadvantage beside those who were "beloved," who "laboured in the Lord," who were Paul's "helpers," etc. Yet he did what he could, and in the Master's estimation to give a cup of cold water in the name of a disciple is sometimes better than to do many mighty works in His name. But —

II. THIS VIRTUE INCLUDED A VAST NUMBER OF OTHER VIRTUES. Probably no virtue stands alone; certainly hospitality does not. Apart from the fuller portrait of Gaius in 3 John we can gather from the text —

1. His devotion to the apostle. "Mine host." And he who was devoted to the apostle was devoted to the apostle's Master. "Inasmuch as ye have done," etc.

2. His courage. It required no small amount of moral heroism to shelter the leader and members of a sect everywhere spoken against.

3. Disinterestedness. "Not many noble," etc. There was nothing to gain, but everything to lose.

4. Large-hearted Christian love. He was not a "boon companion," but "the host of the whole Church." If charity be a distinguishing Christian grace surely Gaius must have been an eminent Christian.

III. THIS VIRTUE WAS WORTH RECORDING, AND IS WORTHY OF IMITATION; because of —

1. Its usefulness. How much Christianity was indebted to this good man only the day will declare. Think what it must have been to the apostle and the Church to have had one house that was always open, one table always spread, one heart always ready to sympathise, one hand always ready to help.

2. Its neglect. "Given to hospitality" was a common and required mark of the early Christians, which has largely dropped from the modern Christian ethics. Yet how much good might be done if more of our rich men were to invite Church workers, particularly the humble ones, to their homes.

(J. W. Burn.)

in its widest significance, is a form of sympathetic relation to other men, by which we open to them our house, our family circle, and let outsiders share the advantages of our own family life. In ancient and mediaeval times this virtue was practised to a wider extent than at present, because the state of the law was then imperfect, the roads insecure, and public houses of entertainment, where refreshment might be had for money, were few. A certain character of sacredness and individuality was attributed to a stranger thus received, and this feeling has been maintained among all nations. And however past and present circumstances may differ, hospitality, both in its broader and narrower meanings, should be continually exercised (Romans 12:13), partly by entertaining strangers, partly by affording access to our domestic circle to the stranger who has inspired us with confidence; now by collecting about us those who are deprived of the advantages of family life, now by inviting friends who have families of their own, in exhilarating social meetings.

(Bp. Martensen.)

Perhaps the apostle's helper in Ephesus (Acts 19:22). Mentioned in connection with his own city, Corinth (2 Timothy 4:20). An undesigned coincidence. Probably on receiving he accompanied Paul for a time. He was the public steward or treasurer, town clerk or recorder — an office of high respectability — mentioned by Josephus. The gospel suits and gains all classes. Yet not many noble called (1 Corinthians 1:26). Grace is compatible with high position and manifold avocations. Christians may hold office under heathen rulers (Nehemiah 1:1). To serve Christ we need not abandon worldly business.

(T. Robinson, D.D.)

Erastus the chamberlain: — "Not many wise after the flesh, not many mighty, not many noble, are called," but there were exceptions; and in some places not a few. If, when a Christian, Erastus retained office, the fact speaks highly of his reputation as a citizen and a functionary. The disciples of Jesus are still members of society; and if on any occasion their fellow-citizens call them to any situation of authority and influence, not requiring anything inconsistent with their Christian principles, it may even become an imperative duty for them to obey. Whatever station we are called in providence to fill, let us see to it that we never act the part of a trimming worldly policy. In every situation "let your light shine." There is danger, when Christians are placed in situations of worldly honour and influence, of their getting secularised: sad is it when this is the case; for it is alike injurious to the spiritual interests of the individual and to the cause of Christ. Oh, for grace according to our situation — that God in all things may be glorified!

(R. Wardlaw, D. D.)

Quartus a brother. — It is easy to make a little picture of this brother. He is a stranger to the Church in Rome, and is evidently a man of no especial reputation in the Church at Corinth. He has no wealth like Gaius, nor civil position like Erastus, nor wide reputation like Timothy. But he would like the Romans to know that he thought lovingly of them, and to be lovingly thought of by them. So he begs a little corner in Paul's letter, and gets it; and there, in his little niche, like some statue of a forgotten saint, scarce seen amidst the glories of a great cathedral, "Quartus a brother" stands to all time. Note —

I. HOW DEEP AND REAL THESE WORDS SHOW THE NEW BOND OF CHRISTIAN LOVE TO HAVE BEEN. A little incident of this sort is more impressive than any amount of talk about the uniting influence of the gospel. Quartus was a Corinthian, and there was little love lost between Rome and Corinth. The world then was like some great field of cooled lava on the slopes of a volcano, all broken up by a labyrinth of clefts and cracks, at the bottom of which one can see the flicker of sulphurous flames. Great gulfs of race, language, religion, and social condition, far profounder than anything of the sort which we know, split mankind into fragments. And all these disintegrating forces were bound together into an artificial unity by the iron clamp of Rome's power, holding up the bulging walls that were ready to fall — the unity of the slave-gang manacled together for easier driving. Into this hideous condition of things the gospel comes, and silently flings its clasping tendrils over the wide gaps, and binds the crumbling structure of human society with a new bond, real and living. And we see the very process going on before our eyes in this message from "Quartus a brother."

1. It reminds us that the very notion of humanity, and of the brotherhood of man, is purely Christian. A world-embracing society, held together by love, was not dreamt of before the gospel came; and if you wrench away the idea from its foundation, as people do who talk about fraternity, and seek to bring it to pass without Christ, it is a mere piece of Utopian sentiment — a fine dream. But in Christianity it worked. The gospel first of all produced the thing and the practice, and then the theory came afterwards. The Church did not talk much about the brotherhood of man, or the unity of the race; but simply ignored all distinctions, and gathered into the fold the slave and his master, the Roman and his subject, fair-haired Goths and swarthy Arabians, the worshippers of Odin and of Zeus, the Jew and the Gentile.

2. And before this simple word of greeting could have been sent some profound new impulse must have been given to the world. What was that? What should it be but the story of One who gave Himself for the whole world, who binds men into a unity because of His common relation to them all, and through whom the great proclamation can be made: "There is neither Jew nor Greek," etc. Brother Quartus' message, like some tiny flower above-ground which tells of a spreading root beneath, is a modest witness to that mighty revolution, and presupposes the preaching of a Saviour in whom he and his unseen friends in Rome are one.

3. So let us learn not to confine the play of our Christian affection within the limits of our personal knowledge. Like this man, let us sometimes send our thoughts across mountains and sea. He and the Romans were strangers, but he wished to feel, as it were, the pressure of their fingers in his palm.

II. QUARTUS BELONGED TO A CHURCH WHICH WAS REMARKABLE FOR ITS DISSENSIONS. One "said, I am of Paul," etc. I wonder if Qaartus belonged to any of these parties. It is quite likely that he had far more love to the brethren in Rome than to those who sat on the same bench with him in the upper room at Corinth. For sometimes it is true about people, as well as about scenery, that "distance lends enchantment to the view." A great many of us have much keener sympathies with "brethren" who are well out of our reach than with those who are nearest. Do not let your Christian love go wandering away abroad only, but keep some for home consumption.

III. HOW SIMPLY, AND WITH WHAT UNCONSCIOUS BEAUTY, THE DEEP REASON FOR OUR CHRISTIAN UNITY IS GIVEN IN THAT ONE WORD, A "BROTHER." "Never mind telling them anything about what I am, tell them I am a brother, that will be enough." We are brethren because we are sons of one Father. The great Christian truth of regeneration is the foundation of Christian brotherhood. That is the true ground of our unity, and of our obligation to love all who are begotten of God. All else — identity of opinion, practice, and ceremonial, local or national ties, and the like — all else is insufficient. It may be necessary for Christian communities to require a general identity of opinion and form of worship; but if ever they fancy that such are the grounds of their spiritual unity, they are slipping off the real foundation, and are perilling their character as Churches of Christ.

IV. HOW STRANGELY AND UNWITTINGLY THIS GOOD MAN HAS GOT HIMSELF AN IMMORTALITY BY THAT PASSING THOUGHT OF HIS. One loving message has won for him the prize for which men have joyfully given life itself-an eternal place in history. How much surprised he would have been if, as he leaned forward to Tertius and said, "Send my love too," anybody had told him that that one act of his would last as long as the world! And how much ashamed some of the other people in the New Testament would have been if they had known that their passing faults — the quarrel of Euodia and Syntyche for instance — were to be gibbeted for ever in the same fashion! When a speaker sees the reporters in front of him he weighs his words.

(A. Maclaren, D. D.)

Here is —

I. GAIUS the respectable.

1. Known of all.

2. Hospitable to all.

3. Beloved and well reported of all.

II. ERASTUS the official.

1. Esteemed and honoured by those without.

2. Not many wise, not many noble, are called.

III. QUARTUS a brother. Unknown, yet well known; "prized and loved by God alone."

(J. Lyth, D.D.)

The Christian is a man of generous actions, but his wishes go far beyond his deeds. Where he cannot be beneficent he is benevolent. Thus the great heart of the apostle relieved itself; though he would have been willing to lay down his life for the brethren, yet he did not think it idle to give them his blessing. Long has the benediction lain in the Epistle like the wheat in the Egyptian cathomb, but there is a vitality in it yet; lo, it buds and brings forth good to us after the lapse of eighteen centuries.

I. WHAT IS MEANT BY THE GRACE OF OUR LORD JESUS CHRIST?

1. The grace which was revealed in Christ

2. The grace which comes to us through Christ. Our Lord, as it were, took out of the river-bed of grace the great rock which blocked up the water-courses.

3. The grace which comes to us with Christ. Those peculiar blessings which come to souls who abide in Christ, who are not drowning men barely landed on the shore, but have life abundantly.

4. All the grace that is in anyway connected with Christ. Elsewhere he extends the benediction to the love of God and the communion of the Holy Ghost. But the shorter form is intended to comprehend all the rest. In many of his epistles the apostle sums up with "grace be with you all," without mentioning any person of the Godhead. So that "the grace of our Lord Jesus Christ" is synonymous with grace as such; and comprehends all the various displays of grace. He wishes the saints all the grace they need, or can desire, and that the Infinite God can give.

5. When the text is the desire of our heart, we mean —

(1)May the love of Jesus Christ be with you, and may you know that you have it.

(2)May His mercy be with you, as shown by the full pardon of all your sins, and your knowledge of it.

(3)May you be the subjects of His work constantly.

(4)May you have His peace.

(5)May you exhibit the grace which shone so brightly in Him, and was seen by men and angels to the glory of God the Father.

II. WITH WHOM IS THIS GRACE TO BE?

1. With all the saints.

(1)You all need it.

(2)You all may have it.

(3)There is no grace which you may not have, and which you ought to be content to go without. It is grievous to see how we stunt ourselves, and appear content with a poor form of spiritual life.

2. All the saints, i.e., —

(1)Church officers.

(2)Church workers.

(3)Church members, poor, rich, young, and old.

3. This benediction is limited to the saints. In Philemon and Galatians the apostle says, "The grace of our Lord Jesus Christ be with your spirit." It is only meant for spiritual-minded men, for such as have been born again of the Holy Spirit. In 1 Corinthians 16:21-24 he pronounces a solemn curse upon those whom he feels he cannot bless, because they are so base as not to love the infinitely loving Jesus.

III. WHAT WILL BE THE RESULT IF THIS GRACE BE WITH YOU ALL? Blessed consequences will accrue to —

1. Yourselves.

(1)You will love God better.

(2)You will be much in prayer, for this eminently distinguished his character.

(3)You will walk with God, even as he did.

2. Your fellow Church-members.

(1)You will love each other with a pure heart fervently.

(2)Your speech will be to edification.

3. Your families. The servants will find the house a home, and the children will become children of God, when the master and mistress are filled with the grace of our Lord Jesus.

4. The world.

(C. H. Spurgeon.)

1. What it supposes.

2. What it includes.

3. For whom it is desired.

4. How it is secured.

(J. Lyth, D.D.)

Grace —

1. Is needed by all.

2. Is provided for all.

3. Is offered to all.

4. Is supplicated for all

5. May be enjoyed by all.

(J. Lyth, D. D.)

On Christ faith feeds. I saw a group of lovely ferns the other day in a grotto, from the roof of which continually distilled a cool, clear, crystal rain: these ferns were perpetually fresh and beautiful, because their leaves were continually bathed in the refreshing drops. Although it was at a season when verdure was scant, these lovely ferns were as verdant as possible. I observed to my friend that I would wish to live in the everlasting drip of grace, perpetually laved, and bathed, and baptized in the overflowing of Divine fellowship. This makes a man full of faith. If Moses had faith you do not wonder, for he had been forty days upon the mount. If we have communed with God it shall be a marvel if we doubt, and not that we believe. Feed faith with the truth of God, but especially with Him who is the truth.

(C. H. Spurgeon.)

Amplias, Andronicus, Apelles, Aquila, Aristobulus, Asyncritus, Christians, Epaenetus, Erastus, Gaius, Hermas, Hermes, Herodion, Jason, Julia, Junia, Lucius, Mary, Narcissus, Nereus, Olympas, Patrobas, Paul, Persis, Phebe, Philologus, Phlegon, Prisca, Priscilla, Quartus, Romans, Rufus, Sosipater, Stachys, Tertius, Timotheus, Timothy, Tryphena, Tryphosa, UrbaneAsia, Cenchreae, RomeChristian, Epistle, Greet, Greetings, Letter, Love, Salute, Tertius, Writer, Writing, Written, Wrote1. Paul wills the brothers to greet many;
17. and advises them to take heed of those which cause dissension and offenses;
21. and after various salutations ends with praise and thanks to God.

Romans 16:22

     5156   hand
     5391   letters
     5393   literacy
     5519   secretary
     5638   writing

Romans 16:3-27

     5328   greeting

July 29. "My Helpers in Christ Jesus" (Rom. xvi. 3).
"My helpers in Christ Jesus" (Rom. xvi. 3). Christ's Church is overrun with captains. She is in great need of a few more privates. A few rivers run into the sea, but a larger number run into other rivers. We cannot all be pioneers, but we can all be helpers, and no man is fitted to go in the front until he has learned well how to go second. A spirit of self-importance is fatal to all work for Christ. The biggest enemy of true spiritual power is spiritual self-consciousness. Joshua must die before …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Tryphena and Tryphosa
'Salute Tryphena and Tryphosa, who labour in the Lord.'--ROMANS xvi. 12. The number of salutations to members of the Roman Church is remarkable when we take into account that Paul had never visited it. The capital drew all sorts of people to it, and probably there had been personal intercourse between most of the persons here mentioned and the Apostle in some part of his wandering life. He not only displays his intimate knowledge of the persons saluted, but his beautiful delicacy and ingenuity in …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Persis
'Salute the beloved Persis, who laboured much in the Lord.'--ROMANS xvi. 12. There are a great number of otherwise unknown Christians who pass for a moment before our view in this chapter. Their characterisations are like the slight outlines in the background of some great artist's canvas: a touch of the brush is all that is spared for each, and yet, if we like to look sympathetically, they live before us. Now, this good woman, about whom we never hear again, and for whom these few words are all …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

A Crushed Snake
'The God of peace shall bruise Satan under your feet shortly.'--ROMANS xvi. 20. There are three other Scriptural sayings which may have been floating in the Apostle's mind when he penned this triumphant assurance. 'Thou shalt bruise his head'; the great first Evangel--we are to be endowed with Christ's power; 'The lion and the adder thou shalt trample under foot'--all the strength that was given to ancient saints is ours; 'Behold! I give you power to tread on serpents and scorpions, and over all …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Tertius
'I, Tertius, who write the epistle, salute you in the Lord.'--ROMANS xvi. 22 (R.V.). One sometimes sees in old religious pictures, in some obscure corner, a tiny kneeling figure, the portrait of the artist. So Tertius here gets leave to hold the pen for a moment on his own account, and from Corinth sends his greeting to his unknown brethren in Rome. Apparently he was a stranger to them, and needed to introduce himself. He is never heard of before or since. For one brief moment he is visible, like …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Quartus a Brother
'Quartus a brother.'--ROMANS xvi. 23. I am afraid very few of us read often, or with much interest, those long lists of names at the end of Paul's letters. And yet there are plenty of lessons in them, if anybody will look at them lovingly and carefully. There does not seem much in these three words; but I am very much mistaken if they will not prove to be full of beauty and pathos, and to open out into a wonderful revelation of what Christianity is and does, as soon as we try to freshen them up …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Phoebe
'I commend unto you Phoebe our sister, who is a servant of the Church that is at Cenchrea: 2. That ye receive her in the Lord, worthily of the Saints, and that ye assist her in whatsover matter she may have need of you: for she herself hath been a succourer of many, and of mine own self.'--ROMANS xvi. 1, 2 (R.V.). This is an outline picture of an else wholly unknown person. She, like most of the other names mentioned in the salutations in this chapter, has had a singular fate. Every name, shadowy …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Two Households
'... Salute them which are of Aristobulus' household. 11. ... Greet them that be of the household of Narcissus, which are in the Lord.'--ROMANS xvi. 10, 11. There does not seem much to be got out of these two sets of salutations to two households in Rome; but if we look at them with eyes in our heads, and some sympathy in our hearts, I think we shall get lessons worth the treasuring. In the first place, here are two sets of people, members of two different households, and that means mainly, if not …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Priscilla and Aquila
'Greet Priscilla and Aquila my helpers in Christ Jesus; 4. (Who have for my life laid down their own necks: unto whom not only I give thanks, but so all the churches of the Gentiles:) 5. Likewise greet the church that is in their house.'--ROMANS xvi. 3-5. It has struck me that this wedded couple present, even in the scanty notices that we have of them, some interesting points which may be worth while gathering together. Now, to begin with, we are told that Aquila was a Jew. We are not told whether …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Pastor's Parting Blessing
THE CHRISTIAN IS A MAN of generous actions, but his wishes go far beyond his deeds. Where he cannot be beneficent he is benevolent. If he cannot actually accomplish good for all, yet he anxiously desires it. If it be not in his power to confer grace upon any, yet he prays that God would give his grace to all the brotherhood. His heart entertains thousands, though his house might be overfull with ten; his liberal desires feed nations, even though his purse be so scant that he cannot afford more than …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Of this Weakness of His, He Saith in Another Place...
13. Of this weakness of his, he saith in another place, "We made ourselves small among you, even as a nurse cherisheth her children." [2510] For in that passage the context indicates this: "For neither at any time," saith he, "used we flattering words, as ye know, nor an occasion of covetousness; God is witness: nor of men sought we glory, neither of you, nor yet of others when we might have been burdensome to you as the Apostles of Christ: but we made ourselves small among you, even as a nurse cherisheth …
St. Augustine—Of the Work of Monks.

Purity and Peace in the Present Lord
PHILIPPIANS iv. 1-9 Euodia and Syntyche--Conditions to unanimity--Great uses of small occasions--Connexion to the paragraphs--The fortress and the sentinel--A golden chain of truths--Joy in the Lord--Yieldingness--Prayer in everything--Activities of a heart at rest Ver. 1. +So, my brethren beloved and longed for+, missed indeed, at this long distance from you, +my joy and crown+ of victory (stephanos), +thus+, as having such certainties and such aims, with such a Saviour, and looking for such …
Handley C. G. Moule—Philippian Studies

Whether it is Lawful for a Bishop to have Property of his Own?
Objection 1: It would seem that it is not lawful for a bishop to have property of his own. For our Lord said (Mat. 19:21): "If thou wilt be perfect, go sell all [Vulg.: 'what] thou hast, and give to the poor . . . and come, follow Me"; whence it would seem to follow that voluntary poverty is requisite for perfection. Now bishops are in the state of perfection. Therefore it would seem unlawful for them to possess anything as their own. Objection 2: Further, bishops take the place of the apostles in …
Saint Thomas Aquinas—Summa Theologica

Always Abounding in the Work of the Lord
Wherefore, my beloved brethren, be ye stedfast, , unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.'--1 Cor. 15:58 We all know the fifteenth chapter of 1st Corinthians, in its Divine revelation of the meaning of Christ's resurrection, with all the blessings of which it is the source. It gives us a living Saviour, who revealed Himself to His disciples on earth, and to Paul from heaven. It secures to us the complete deliverance from …
Andrew Murray—Working For God!

The Death which Gives Life
'And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear His cross. 22. And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull. 23. And they gave Him to drink wine mingled with myrrh: but He received it not. 24. And when they had crucified Him, they parted His garments, casting lots upon them, what every man should take. 25. And it was the third hour, and they crucified Him. 26. And the superscription …
Alexander Maclaren—Expositions of Holy Scripture

After the Wreck
'And when they were escaped, then they knew that the island was called Melita. 2. And the barbarous people showed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. 3. And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. 4. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Ignorance of Evil.
"And the Lord God said, Behold, the man is become as one of Us, to know good and evil."--Gen. iii. 22. It is plain that the temptation under which man fell in paradise was this, an ambitious curiosity after knowledge which was not allowed him: next came the desire of the eyes and the flesh, but the forbidden tree was called the tree of knowledge; the Tempter promised knowledge; and after the fall Almighty God pronounced, as in the text, that man had gained it. "Behold, the man is become as …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Epistle of Saint Jude.
V. 1, 2. Jude, a servant of Jesus Christ, but a brother of James, to those that are called to be holy in God the Father, and preserved in Jesus Christ, mercy unto you and peace and love be multiplied. This Epistle is ascribed to the holy Apostle, St. Jude, brother of the two Apostles, James the Less and Simon, by the sister of the mother of Christ, who is called Mary (wife) of James or Cleopas, as we read in Mark vi. But this Epistle cannot be looked upon as being that of one who was truly an Apostle, …
Martin Luther—The Epistles of St. Peter and St. Jude Preached and Explained

Epistle Xl. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius, &c. The Piety of my Lords in their most serene commands, while set on refuting me on certain matters, in sparing me has by no means spared me. For by the use therein of the term simplicity they politely call me silly. It is true indeed that in Holy Scripture, when simplicity is spoken of in a good sense, it is often carefully associated with prudence and uprightness. Hence it is written of the blessed Job, The man was simple and upright (Job i. 1). …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Christ Crucified
"And they compel one passing by, Simon of Cyrene, coming from the country, the father of Alexander and Rufus, to go with them, that he might bear His cross. And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull. And they offered Him wine mingled with myrrh: but He received it not. And they crucify Him, and part His garments among them, casting lots upon them, what each should take. And it was the third hour, and they crucified Him. And the superscription of …
G. A. Chadwick—The Gospel of St. Mark

How the Simple and the Crafty are to be Admonished.
(Admonition 12.) Differently to be admonished are the simple and the insincere. The simple are to be praised for studying never to say what is false, but to be admonished to know how sometimes to be silent about what is true. For, as falsehood has always harmed him that speaks it, so sometimes the hearing of truth has done harm to some. Wherefore the Lord before His disciples, tempering His speech with silence, says, I have many things to say unto you, but ye cannot bear them now (Joh. xvi. 12). …
Leo the Great—Writings of Leo the Great

Thirty-First Day. Holiness and Heaven.
Seeing that all these things shall be dissolved, what manner of men ought ye to be in all holy living and godliness?'--2 Pet. iii. 11. 'Follow after the sanctification without which no man shall see the Lord.'--Heb. xii. 14. 'He that is holy, let him be made holy still.... The grace of the Lord Jesus be with the holy ones. Amen.'--Rev. xxii. 11, 21. O my brother, we are on our way to see God. We have been invited to meet the Holy One face to face. The infinite mystery of holiness, the …
Andrew Murray—Holy in Christ

The Work of the Holy Spirit
The Holy Scriptures in the New Testament. "But these are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name."--John xx. 31. Having considered the apostolate, we are now to discuss God's gift to the Church, viz. the New Testament Scripture. The apostolate placed a new power in the Church. Surely all power is in heaven; but it has pleased God to let this power descend in the Church by means of organs and instruments, chief …
Abraham Kuyper—The Work of the Holy Spirit

Extracts No. viii.
"In regard to the story reported among the Jews, respecting the body of Jesus, I admit there is a greater probability of there being such a report, especially if the body could not be found, and the apostles affirmed that he was risen from the dead, than there is that the resurrection, should be actually true: hence, perhaps, I was not so much on my guard in the expression as I ought to have been. What I particularly had in my mind was, that I might find it difficult to prove even the existence of …
Hosea Ballou—A Series of Letters In Defence of Divine Revelation

Romans 16:22 NIV
Romans 16:22 NLT
Romans 16:22 ESV
Romans 16:22 NASB
Romans 16:22 KJV

Romans 16:22 Bible Apps
Romans 16:22 Parallel
Romans 16:22 Biblia Paralela
Romans 16:22 Chinese Bible
Romans 16:22 French Bible
Romans 16:22 German Bible

Romans 16:22 Commentaries

Bible Hub