Romans 16:21

Rom_16:21-24

Timotheus my workfellow, and Lucius and Jason, and Sosipater, my kinsmen, salute you.

Timotheus the workfellow

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.)

Natural and spiritual relationships

1. Paul and Timothy.

2. Paul and his kinsmen. (J. Lyth, D. D.)

Lucius

Either Luke, now with Paul (Act_20:5), or Lucius of Cyrene (Act_13:1), or both. One name often appears under different forms. Jason:--A convert of Thessalonica (Act_17:5; Act_17:7), who entertained Paul at much risk, and accompanied him to Corinth, as usual in those times (Rom_15:24; Act_20:4). Sosipater of Berea (Act_20:4). These were Pauls 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.)

The greetings of the saints derive value

I. From the character of those who send them.

1. They are Gods children.

2. Love us for Christs 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 verse 24. (J. Lyth, D.D.)

Mutual salutations

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.)

I Tertius, who wrote this epistle, salute you in the Lord.

Tertius

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 Pauls 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 brothers 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 Christs 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 Christs 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 Gods 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 mans mind there was evidently present the desire to live in the affections of those to whom he had been the means of bringing Gods 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 loves 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.)

Tertius the scribe

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 (1Co_16:21; Col_4:18; 2Th_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 Glatians 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 Gal_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.)

Gaius mine host, and of the whole Church, saluteth you.--

Gaius the host

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 Pauls helpers, etc. Yet he did what he could, and in the Masters 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 apostles 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.)

Hospitality,

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 (Rom_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.)

Erastus, the chamberlain of the city.--Perhaps the apostles helper in Ephesus (Act_19:22). Mentioned in connection with his own city, Corinth (2Ti_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 (1Co_1:26). Grace is compatible with high position and manifold avocations. Christians may hold office under heathen rulers (Neh_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 Pauls 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 Romes 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.)

Distinctions even in the Church

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 grace of our Lord Jesus Christ be with you all.--

The pastors 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. 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 1Co_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.)

The grace of our Lord Jesus Christ

1. What it supposes.

2. What it includes.

3. For whom it is desired.

4. How it is secured. (J. Lyth, D.D.)

Grace for all

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.)

Fellowship with Christ

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 16:21. Timotheus my work-fellow — Or fellow labourer, and Lucius, &c., salute you — Desire that their sincere love and Christian friendship may be testified to you. As Timothy had never been at Rome, he is not named in the beginning of the epistle. Of Paul’s first acquaintance with Timothy, see on Act 16:1-3. We find a person of the name of Lucius, spoken of Act 13:1, as one of the prophets of the church at Antioch; but that Lucius, being nowhere mentioned as Paul’s companion in travel, Origen was of opinion that the Lucius here mentioned was Luke the evangelist, whom the apostle called Lucius after the Roman manner, as he called Silas, Silvanus. But we have no proof that Luke was with the apostle at Corinth when he wrote this epistle. Jason is probably the person so called, with whom Paul lodged at Thessalonica, Act 17:7; and who, on that account, was accused to the magistrates of harbouring seditious persons. Sosipater is the person called Sopater of Berea, Act 20:4 : he and Jason are probably called the apostle’s kinsmen, merely because they were Jews.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Rom_16:21.—Timothy and Sosipater with St. Paul at Corinth, where he wrote this epistle. Lucius perhaps St. Luke.

Rom_16:22.—Tertius, a secretary with a Roman name to write to Romans.

Rom_16:23.—Gains, said to be the first bishop of Thessalonica; but it is a recurring name like Lucius. We need not attempt to attach it to any person, nor make it a cause of perplexity. Quartus a Roman name. Erastus the quæstor of the city, probably Corinth.

MAIN HOMILETICS OF THE PARAGRAPH.—Rom_16:21-24

St. Paul’s honesty.—Rom_16:20 concludes with a benediction, and Rom_16:24 repeats the same benediction. This is not according to the usual style of this epistle; therefore, apart from manuscript evidence, we may conclude that Rom_16:24 is spurious. If not, the repetition shows the intensity of St. Paul’s affection and his high estimate of the need of the grace of our Lord Jesus Christ. We should recognise the need of divine grace. Theophylact says as he began so he ends with prayer. Let all our works be begun, continued, and ended in prayer, that thus we may glorify God’s holy name, and finally by His mercy obtain everlasting life.

I. St. Paul’s honesty.—Some people’s conception of honesty is simply that of rendering legal dues. The man who is honest under compulsion is not honest. Opportunity makes the thief; and the man who does not steal simply because there is not an opportunity, or because he is afraid of consequent disclosures, is not honest. There are many so-called Christians whose conception of honesty is erroneous, at least the conception judged by the practice. What shall we make of the honesty of him who arrogates to himself all the glory of some religious or philanthropic enterprise, and has no meed of praise for his “workfellow”? “Timotheus my workfellow” would by many be passed over in silence. “Timotheus my workfellow!” Quite true; but what could he have done without Paul? I have the pluck and the genius! Timotheus—well, a good sort of fellow enough in his way. Sufficient honour to him that he worked under my leadership. St. Paul’s honesty is to give honour to whom honour is due, to bestow praise where it is due with unsparing hand. He is honest in his fair dealing with the amanuensis. Tertius, who wrote this epistle, is allowed an honourable place. Tertius could not expect much from his writings. It was not a lucrative profession in those days. In fact, theological literature seldom pays even in these Christian times. St. Paul, who dictated the finest epistle of time, and Tertius who wrote, did not receive any emolument: their reward is on high; their treasure is in the heavens. Noble Paul! Worthy Tertius! Better to have written the Epistle to the Romans than the best-paying production of modern literature. Neither St. Paul nor Tertius would have been able to form a successful literary syndicate. They had too many brains to trade on the brains of others. Their moral purpose was too high to let them be mere intellectual sweaters. Neither Paul nor Tertius found a literary Mæcenas. The strains of Virgil and of Horace secured the recovery of lands and a fruitful farm in the Sabine country. The strains of St. Paul secured martyrdom. If Tertius had lived in the Augustine age of Roman literature, he would not have been welcomed at the Roman court. What matters it if Augustus despise, if Mæcenas ignore, if Nero persecute, if moderns scorn, so long as conscience approves. The age is benefited, and the plaudit of heaven is secured.

II. St. Paul’s acknowledgment of hospitality.—“Gaius mine host, and of the whole Church, saluteth you.” St. Paul did not think that his moral life and courteous demeanour were a sufficient compensation for the hospitality of Gaius. It is amusing how much some people take for granted. They appear to think that the world is made for them, and cannot do too much for their selfish individualism. “Gaius mine host.” When they were to depart, Gaius made them (the Christian pilgrims) a feast, and they did eat and drink and were merry. Now the hour was come that they must be gone, wherefore Mr. Greatheart called for a reckoning; but Gaius told him that at his house it was not the custom for pilgrims to pay for their entertainment. He boarded them by the year, but looked for his pay from the good Samaritan, who had promised him at his return whatsoever charge he was at with them faithfully to repay him. Then said Mr. Greatheart to him: “Beloved, thou dost faithfully whatsoever thou dost to the brethren and to strangers, which have borne witness of thy charity before the Church, whom if thou yet bring forward on their journey after a godly sort, thou shalt do well.” The Greatheart of St. Paul was gladdened by the hospitality of “Gaius mine host,” and he has been amply repaid by the good Samaritan.

III. St. Paul’s estimate of officialism.—Adulation is not Paul’s characteristic. He is not seen running after and bowing down to the city chamberlain. The gold chains and the purple garments of a state official do not exert an irresistible influence over St. Paul’s nature. Imagine St. Paul preparing a great sermon to be delivered before the mayor and corporation of Corinth! St. Paul respectfully acknowledges Erastus as the chamberlain of the city, but he uses no flattering adjectival epithets. Erastus the chamberlain stands on the same plane as Quartus, a brother. Erastus the chamberlain does not stand so high as “the beloved Persis, which laboured much in the Lord.” Erastus the chamberlain perhaps laboured much in the state, and was made a state dignitary. The Guildhall was open for his reception. But St. Paul does not enlarge on the great honour conferred on the new Christian religion by the adherence of Erastus the chamberlain. It is not Erastus who confers honour on Christianity, but Christianity confers honour on Erastus. The honour that cometh from God is the highest and only enduring. Let us seek to labour much in the Lord.

“Work on, work on, nor doubt, nor fear,

From age to age this voice shall cheer:

Whate’er may die or be forgot,

Work done for God it dieth not.”

Rom_16:22. Tertius, the amanuensis.—“One Paul, a travelling preacher, has written a treatise which will never perish”: such an assertion made in Corinth in the year 58 of our era would have provoked incredulous laughter. Even the apostle himself would have smiled at the suggestion that countless ordinary folk and many scholars in distant ages would study his writings. Although Phœbe, who carried the letter, regarded it as sacred, she knew not that she ministered to the nineteenth century. The Christian faith is enveloped in miracle. Our holy books have had fortunes almost as extraordinary as their contents, for though they were composed to meet some need that was then pressing, their interest is perennial, and they have been copied word by word and letter by letter by innumerable scribes who passed them on and on until they came into our hands. This “passing on” is characteristic of the true religion itself. And further, this gospel of universal importance—this onward marching thing—is always accompanied by illustrations of its beneficent might. There is a Tertius always at hand. Deliverance is proclaimed by freedmen: in truth the gospel is the unfolding of the experience of those who have welcomed Christ. Paul and Tertius write, and Phœbe carries, truths inscribed on the tablets of their hearts. The epistle was a life before it was a record. It is God’s method to make converts by means of converts, and always to ensure that His messages concerning the Physician shall be conveyed by such as can give personal testimony to the Physician’s kindliness and skill, for Christ’s truth cannot be effectually disseminated apart from the presence of Christ’s men. Is Tertius to be censured as intrusive for making mention of himself? The appearance of the personal element is valuable, and sometimes it may even be conspicuous without offence to humility. As a witness, it is never impertinent. It is proper for Tertius, the scribe, to show himself, for he is an instance in point, and has something to say which is important to a right decision. He has a right to lift his head and say, “Amen!”

I. The dwelling-place.—Tertius dwelt “in the Lord.” A careless glance at a man catches only the sight of a material frame and physical relations, but looking with a little more attention you see a soul encompassed by sorrows, joys, doubts, convictions, and busied perhaps with the interests of family, church, nation. Ambitions, lusts, ideals, make many kinds of worlds. How diverse, and in some cases how small, the spheres in which men live! “Where dwellest thou?” is a cardinal question; where the treasure is there will the heart be also. Living in a luxurious and vicious city, it is quite likely that some six years before he sat writing at Paul’s dictation Tertius may have known only the swine’s world; so that afterwards he understood very vividly those sentences read in the congregation to which he belonged—those sentences referring to revelry and devilry, which close with the congratulation, “But ye are washed, but ye are sanctified.” There had been a resurrection unto Christ. I am “in the Lord.” Although the statement has a mystic sound, there should be no complaint on that account, seeing that the true religion must include all noble elements, and must create conditions which need a novel dress as well as some that can be fitly clad in familiar raiment. We sit at Christ’s feet, and yet we are more than pupils, for we are “in Him.” He sends us on errands, and yet we “abide in Him.” Yes, He drew us up into Himself—into His great life. Tertius has found refuge and home in Him who is eternal love. Individuality, instead of being absorbed and lost, becomes more definite and complicated as intellect, conscience, and heart are nourished by the Life indeed. To be in Christ is to begin to realise the significance of the union of the branches with the Vine. It is to be in safety and peace though in the world there may be tribulation. It is to be in fellowship with that compassion which cared for the poor, that wrath which scathed hypocrisy, that prayerfulness which was ever mindful of God, that truth and justice and love which once were condensed into the divine manful history which struck the true keynote for humanity’s song. Christ—what a realm of redeeming and educating forces the capacious name suggests! “It hath pleased the Father that in Him all fulness should dwell.” Tertius, living in the vast world called Christ, dates his work from that abode. The poor man, who a short time since was a Corinthian heathen dwelling in some foul night on which God could look only with condemnation and painful pity, gives us this description of his residence—“in the Lord.” This honour have all the saints, for the phrase on which we dwell occurs scores of times elsewhere in connection with Christians widely apart so far as nationality, character, and knowledge were concerned. Tertius was admitted to some of Christ’s aims and plans, and there ran through the convert’s mind, feeling, and will a current of Christ’s life.

II. Reflect upon the service Tertius rendered.—It might have been irksome to occupy hour after hour in putting down those separate strokes and curves, but the persons for whom we labour, and the objects to be secured, may charm drudgery into a delight. The mood is a magician. Common sounds were music on the day that love was reciprocated, and no cloud could hide the shining sun. We were fenced round from annoyances and saw good in everything. While intrinsically noble engagements are a weariness unless coloured by some affection, tasks otherwise dreary are invested with beauty when associated with persons that are dear. For Paul—beloved for his own sake and for the heaven which was opened by his gospel—it was pleasant to leave ordinary business and to write all day. In the great day there will be wonderful surprise to countless helpers of mankind who have never seen Jesus at the head of their philanthropic enterprises, and to kindly hearts that have never supposed Him to be in the hungry whom they have fed and the oppressed whom they have delivered. They will make a wondrous discovery as they hear Christ’s generous commendations. Tertius writes “in the Lord,” and aids an apostle to get his thoughts circulated throughout the world. The dependence of the great upon the small, how common that is, and how impressive! The artist asks the guidance of a rustic; poets, philosophers, statesmen, are indebted to lowly craftsmen for the publication of their fancies, speculations, and plans. The great admiral is rowed by a common sailor to the ship which is to lead the fleet to victory. The soul of Paul utilises the skill Tertius acquired in his pre-Christian days, a fact reminding us that the employment of common powers is almost or quite as necessary as the exercise of distinguished ability. How often it happens that men who could be public benefactors are chained by circumstances which men of a different order could easily break if they possessed public spirit! What a glorification of lower powers and persons is here exhibited! Penmanship is caught up into the service of Paul’s Spirit-instructed mind: what honour for the simple acquirement! We wonder at the dignity conferred on the brain substances when they are used as the instruments of a soul that shapes far-reaching plans, and is alive with human and divine love; spirit admitting matter to partnership endows it with new virtues, gives it wider influence, and dyes the temporal thing with eternal colours; similarly a holy cause sanctifies and lifts into nobler realms of power men and talents that without it would be of poor account. Tertius becomes a clerk in God’s office, and writes despatches from the heaven in which he dwells. “Did the amanuensis get any blessing in the task he performed?” is not an inquiry which will be made by you who have found God’s truths to open up their preciousness to your own hearts whilst you have striven to make them known. Though he made no bargain, doubtless Tertius was blessed in his deed, for he heard the music that he played for the ears of strangers. Tertius was scarcely the same man after climbing the mountains of truth with Paul. To see those thoughts taking shape was like being present at the creation of a planet. We linger a little longer to note the love of Tertius for men far away. “I, Tertius, greet you.” The love of God is mingled with the love of man, and God’s Bible truths come rich with human sympathies. The Lord’s servants are neither machines nor postmen, seeing that they bring in friendliness a divinely friendly gospel; nor can the message of the living God of love be uttered by unloving lips. Tertius puts the thread of his own love into the cord that binds man to God and man to man. We greet the children of God far away—our kin who should know our Saviour, shelter beneath His cross, and receive the gifts of the Holy Ghost. They belong to us. If they are saints, we greet them as fellow-heirs of the grace of Christ; if they are ignorant, cruel, deceived, hopeless, befouled, we greet them still, and entreat them to receive redemptive advantages. We are their debtors, and owe to them the glad tidings. If God wills to communicate with them, we will write the letter and inscribe therein the testimony of our own good-will, assured that the Father will not erase the greeting. The things of least intrinsic worth involve few incentives to brotherly beneficence, whereas those of highest value invoke all generous sympathies. God’s noblest benefactions are never dumb, nor can they be selfishly entertained, for they refuse to stay with any recipient who will not ask for company in listening to their strains. If we would keep the sounds from passing to other ears, the music ceases.—W. J. Henderson.

Rom_16:20-24. A fortifying and enduring force.—As we read St. Paul’s not infrequent form of benediction, “The grace of our Lord Jesus Christ be with you all,” we have about it a feeling of reality. If some men were to use the form, we should feel that it was inappropriate, because it did not seem to harmonise with their nature. We cannot use such expressions gracefully and fittingly, because we have not a deep, true feeling of religion. What is the religion of most but a mere surface affair? Is there any depth about it? In any practical sense does it appear to us to be the real good for life? Do we feel that to have the good-will of Christ towards us is better than to have the good-will of the great and noble of this world? How much trouble we take to obtain the good-will of those who occupy influential positions; and yet how languid is our zeal, how scanty our efforts, when the good-will of Jesus Christ is concerned?

I. The good-will of Christ is a fortifying force.—Surely not without good reason does St. Paul pray for the favour of Christ to be with His people at the close of his reference to the great adversary Satan, and in connection with his warning against those who wrongfully cause divisions. The grace of Christ only can successfully strengthen. Those in whom the grace of Christ effectually dwells, those who inhabit this strong tower of divine grace, are blessedly safe. Satan may hurl his missiles against the tower, but they only rebound. False teachers may try their delusive words, but gracious souls cling to the true doctrine. They are wise and strong unto that which is good, but simple, innocent, and pure concerning evil. If we would be strong, it must be in and by the grace of Jesus Christ our Lord.

II. The grace of Christ is a uniting force.—It is by the love and favour of Christ that we are united to Christ; and it is as we are united to Christ that we are united to one another. All the branches united to the vine constitute one plant. They are one with the vine and with one another. And so the members of Christ are members of one another. Salutations are abundantly scattered through this closing chapter. The love and favour of Paul run through every verse; but he seems to feel that this is not sufficient, and says all must be united by the grace of Christ. Shall we be surprised at the appearance of these forms so close together? Shall we say there is some error? Shall we not rather say that St. Paul strongly felt the necessity of Christ’s favour? And if we are to be firmly and sweetly united, it must be by the binding power of the favour of our Lord Jesus Christ.

III. The favour of Christ is an exalting force.—Sometimes we seek the favour of great men, that by their influence we may be raised, in our turn, to positions of honour and influence. We play the toady, and our acting meets with neither applause nor emolument. We are something like those poor actors that are hissed from the stage; and the sadness of it is that the hissing comes from our own disappointed hearts. Christ’s favour is life; and life in this sense means, not mere existence, but plenitude of existence, fulness of blessing, exaltation in the largest sense. Oh, what vastness of significance in the prayer, “The grace of our Lord Jesus Christ be with you all”!

IV. The favour of Christ is an enduring quality.—Does St. Paul repeat the prayer because he is afraid that the grace may be withdrawn? By no means. “Christ is the same yesterday and to day and for ever.” His grace is continuous. We may withdraw ourselves from its benign influence. The sweet sun of the Saviour’s grace is shining through the clouds we have formed by our unbelief, or our sins envelop us in dismal darkness. Let us abide in the sunlight. Let us answer apostolic prayers, our own prayers, by keeping our natures open to the reception of Christ’s grace. Oh to be in the grace of Jesus Christ! Oh to feel the fortifying, uniting, exalting, and enduring qualities of our Saviour’s condescending favour!

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

CONCLUSION

THE GREETINGS OF THE PAULINE CIRCLE TO THE CHURCH AT ROME, AND THE INVOCATION OF BLESSINGS BY PAUL HIMSELF. HIS DOXOLOGICAL SEALING OF THE GOSPEL FOR ALL TIME BY A REAL ANTIPHONICAL AMEN

Rom_16:21-27

A

21Timotheus my workfellow [saluteth you],18 and Lucius, and Jason, and Sosipater, my kinsmen, salute you [omit salute you]. 22I Tertius, who wrote this23[the] epistle, salute you in the Lord. Gaius mine host, and [the host] of thewhole church, saluteth you. Erastus the chamberlain [treasurer] of the city 24saluteth you, and Quartus a [our] brother. The19 grace of our Lord Jesus Christ be with you all. Amen.

B

25Now to him that is of power [who is able]20 to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret [in silence] since the world began [during eternalages], 26But now is made manifest, and by [through] the Scriptures of the prophets, according to the commandment of the everlasting God, [is] made known to all nations for [unto] the obedience of faith: 27To God only wise, be glory through Jesus Christ for ever [To the only wise God, through Jesus Christ; to whom be the glory for ever].21 Amen.

[To The Romans.]22

EXEGETICAL AND CRITICAL

A. The salutations.—B. The doxology, in conformity with the fundamental thought of the Epistle, in the form of a liturgical antiphony. The everlasting Amen of the Church as a response to the everlasting gospel of God, as an Amen: 1. To the proclamation of the. gospel in general; 2. To Paul’s proclamation of the call of the Gentiles; 3. T God's command to bear the gospel forth unto all nations, for the consummation of which our Epistle is designed.

A. Rom_16:21-24.

Rom_16:21. Timotheus. See Act_20:4; also the Encyclopædias.23—Lucius. Not Luke (Origen, and others). “It is uncertain whether this is the Lucius of Cyrene in Act_13:1.”—Jason. Comp. Act_17:5.—Sosipater. Act_20:4. The identity is, at least, by no means improbable. [In regard to these three persons commentators differ. All three may be identical with those mentioned in the Acts, yet all the names were common, while Sosipater and Sopater (Act_20:4) may be the same name, without the identity of persons being thereby established.—My kinsmen, συγγενεῖς μου. See Rom_16:7; Rom_16:11. It seems probable that some relationship more close than that of fellow-Jew is here referred to.—R.]

Rom_16:22. Tertius. Probably an Italian (he has, without any ground, been identified with Silas;24 see Meyer). The writer of this Epistle, which Paul dictated to him. On other untenable hypotheses (a clean copy; a translation into Greek), see Meyer. It was natural that he should present his own salutation. [Tholuck considers this irregularity a corroboration of the genuineness of the chapter.—R.] Groundless suppositions: 1. Paul wrote from Rom_16:23 with his own hand (Rambach); 2. From Rom_16:23, Tertius wrote in his own name (Glöckler). [“Entirely groundless also is the view of Olshausen: Paul wrote the doxology immediately after Rom_16:20, but on a special and small parchment, the vacant side of which was used by the amanuensis, Tertius, in order to write Rom_16:21-24 in his own name;” Meyer. The internal evidence is altogether against this.—In the Lord, ἐν κυρίω. Wordsworth follows Origen in joining these words with what immediately precedes, as implying that the work of an amanuensis, not less than that of an apostle, is done “in the Lord.” Most commentators connect it with ἀσπάζομαι, which is preferable.—R.]

Rom_16:23. Gaius. Caius. See the Lexicons on the frequent occurrence of the name. The identity with the Caius in 1Co_1:14 is very probable; perhaps he is also the same person as the Caius in Act_20:4. Paul was now lodging with him, as he had already done with others.—Probably also a household congregation gathered in his house. [Or he may have been universal in his hospitality to Christians (Alford).—R.]

Erastus. The city treasurer. The same name in Act_19:22 and 2Ti_4:20 does not seem to denote the same person, unless, as Meyer remarks, Erastus had given up his position.—Quartus [Κούαρτος. This shows how the Greeks transferred the sound of the Latin Qu into their language.—R.] A brother in a general Christian sense.

B. Rom_16:25-27.

Rom_16:25. Now to him who is able to stablish you [Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι. To this dative, that of Rom_16:27 corresponds, all that intervenes being dependent in some way upon δυναμένῳ. The real grammatical difficulty is therefore in Rom_16:27.—R.] Στηρίξαι. See Rom_1:11; 1Th_3:2; 2Th_2:17. He is very solicitous that the Church in Rome be steadfast and faithful. He clothes his solicitude in the form of a liturgical antiphony, in which he again takes up the first Amen, in order to say Amen to the three solemn representations of the gospel of God, in the name of the Roman Church, and of all God’s churches in general. Comp. the liturgical meaning of the Amen in 1Co_14:16.

According to my gospel [κατὰ τὸ εὐαγγέλιόν μον]. According to this view of the doxology, we do not explain κατά in reference to my gospel, but according to my gospel, as an antiphony to my gospel—and, mentally, for the first, second, and third time. If we mistake this liturgical form, this doxology becomes a network of exegetical difficulties. The first κατά is explained by Meyer: may He establish you in relation to my gospel, that you may remain perseveringly true to my gospel. For other explanations, see the same author, p. 551 f. [Philippi, Alford, and others, agree, in the main, with Meyer: in reference to—i. e., in my gospel; He can establish you, or, “in subordination to, and according to the requirements of” (Alford), my gospel. Dr. Hodge prefers through, which is scarcely defensible lexically. Dr. Lange’s view of the preposition depends on his view of the doxology as a whole.—R.]

And the preaching of Jesus Christ [καὶτὸ κήρυγμα Ἰησαῦ χριστοῦ]. As it is not only spread abroad in his gospel, but also outside of it, in all the world. Explanations: 1. The preaching concerning Christ (Luther, Calvin, Tholuck, and Philippi); 2. The preaching which Christ causes to be promulgated through him (Meyer, and others); 3. The preaching of Christ during His stay on earth (Grotius).25

According to the revelation [κατὰ ἀποκάλυψιν. The κατά is taken by Meyer, and others, as coördinate to the former one, and dependent on στηρίξαι; by Tholuck, and others, as dependent on the whole opening clause, in the sense of in consequence of; by Alford, and others, as subordinate to κήρυγμα.—R.] This is the specific designation of the universality of the gospel according to Paul’s view; Eph_3:3; Eph_3:9; Col_1:26, &c.—The mystery relates particularly to the freedom or national enlargement of the gospel. [Philippi, and others, unnecessarily limit mystery here to this enlargement of the gospel. It seems best to take it in its full meaning. See Rom_11:25.—R:]

Rom_16:26. [But now is made manifest, φανερωθέντος δὲ νῦν. This is obviously in antithesis to the latter part of the preceding verse. The question respecting the relation of the clauses is, however, a difficult one. Beza, Flatt, Meyer, De Wette, and others, join these words closely with Rom_16:25, making the rest of this verse subordinate to γνωρισθέντος. They render somewhat thus: “But which is made manifest in the present age, and by means of the prophetic Scriptures, according to the command of the everlasting God, is made known unto all nations, in order to lead them to the obedience of the faith.” Hodge, Alford, and others, join together the first part of the verse as far as “the everlasting God;” while Dr. Lange takes the third as coordinate to the first and second. Besides, there is room for a great variety of opinion in regard to the relation of the different phrases.—R.]

Through the Scriptures of the prophets [διά τε γραφῶν προφητικῶν. The presence of τε seems to favor the connection with what follows, but Dr. Lange renders “as through,” &c., thus adopting the other view.—R.] By this addition, Paul proves that this present revelation, whose special organ is Paul himself, is not neologically new, but according to the analogy of faith. Through the Scriptures of the prophets means, that their sense has now become fully clear.26

According to the commandment of the everlasting God [κατ̓ ἐπιταγὴν τοῦ αἰωνίον Θεοῦ. See Textual Note3, on Dr. Lange’s rendering.—R.] Here Meyer’s view of the construction of κατά scarce does not hold good any longer, and therefore he makes the third principal proposition as a supplement to the second: and by means of the prophetic writings according to the commandment of the everlasting God, &c. This commandment is the last form, the last word, because it brings very near to the Church at Borne the obligatory duty of interesting itself in the work of the world’s conversion. The commandment of the eternal God should, as an injunction continually resounding, find an eternal reëcho in the Amen of the Church.27

Rom_16:27. To the only wise God, &c. [μόνω̣σοφῷ Θεῷ, κ.τ.λ.] Meyer: “To the only wise God through Jesus Christ.”28 Curious words! Better: To the only wise God be the glory through Christ (Luther, Beza [E. V.] ). Yet the ᾦ opposes this view, if we refer it to Christ. The ᾦ, indeed, has been cancelled by Beza and Grotius, according to cursives 33, 72, and Rufinus; but it stands firm, and is also no obstruction to the proper construction of this doxology. For by all means there belongs to Christ, or the Lamb, the honor of unsealing the book of God’s mysteries, and in eternity the Church can utter thanksgiving and praise to Him for it in the Amen of the Church. Comp. Rev_5:12. [It must be added, however, that while the glory may be very properly ascribed to Christ, it is grammatically harsh to refer the relative ᾦ to Christ, since Θεᾦ is the leading word in this verse, and by implication throughout.—R].

Because the force of the last Amen was mistaken, many supposed that the Apostle was gradually led, by the parentheses, from the doxology to God, to the doxology to Christ (Tholuck, Philippi). Such a great obscurity would be a bad crown to his grand and clear work. Besides, the previous repetition μόνω̣ σοφῷ Θεῷ is against it. Other suppositions—that the ᾦ is a pleonasm, standing for αὐτῷ29—as well as the proposed supplements, prove only that there must be a mistake in the whole conception of the doxology. We may regard it as removed by the liturgical construction of the conclusion corresponding to the fundamental liturgical thought of the Epistle. The Amen of eternity shall again ascend to God through Christ, just as the eternal gospel has come from God to man through Him. But we do not read τὸ ἀμήν, because the conclusion is not didactic, but a prayer.

[Dr. Lange thus avoids an anacoluthon, by making a double doxology, as it were—to God an eternally accordant Amen, to Christ the glory. It must be confessed that this view is novel, with scarcely an analogy in the New Testament or elsewhere; yet it is beautiful, poetic, and appropriate. For the Apostle, in closing such an Epistle as this, must have been filled with thoughts not less grand than these. Still, should we accept the view of Meyer, the thought remains grand, Pauline, and appropriate. (See Winer, p. 528, on the anacoluthon.) For he who had dived so deeply into the riches of the knowledge of God in Jesus Christ, might well close by declaring that God was revealed as absolute wisdom in Jesus Christ, and ascribe to Him, as such, the glory forever. And when, through the preaching of Jesus Christ, according to this gospel, the mystery of God’s love in Jesus Christ shall be made known to all nations, and they, through the knowledge of the revealed Scriptures, become obedient in faith, then to Him, whose wisdom shall be thus revealed, be all the glory. The true antiphonical Amen is pronounced by those who labor for and await that glory, who to-day, with uplifted heads, expect the final triumph, not less than he who closes his great Epistle in such confidence.—R.]

DOCTRINAL AND ETHICAL

1. See the Exeg. Notes.

2. The doxology is presented to God, as the only wise, in the same sense as His wisdom, in the economy of salvation, is glorified at the conclusion of chap. xi.

3. On the liturgical meaning of the Amen, comp. Deu_27:15 ff.; Psa_106:48; 1Ch_16:36; 1Co_14:16; but especially Eph_3:21.

HOMILETICAL AND PRACTICAL

Rom_16:1-16

The abundance of apostolic salutations (Rom_16:1-16).—The Apostle’s good memory of his friends (Rom_16:1-16).—Phebe, a pattern for every Christian deaconess. 1. Every one, like her, should minister to the poor and sick in the Church of the Lord; 2. Every one, like her, should not teach God’s word, but bring it over, as Phebe brought the Epistle to the Romans to Rome (Rom_16:1-2).—The evangelical office of the deaconess arose from living faith: 1. In the apostolic Church; 2. In the Middle Ages; 3. At the present time.—How should our churches act toward the deaconesses?—He who exercises love may also lay claim to love (Rom_16:2).—Aquila and Priscilla, a Christian couple of the apostolic age; comp. Act_18:2; Act_18:26 (vers 3, 4).—Aquila and Priscilla contrasted with Ananias and Sapphira; comp. Act_5:1 ff.—The Christian Church originally a household church (Rom_16:5).—The family, the birthplace of Christian service in the Gentile world; comp. Act_10:17; Act_16:34; Act_16:40; Act_18:7; 1Co_16:19 (Rom_16:5).—The Marys of the New Testament. 1. Mary, the mother of our Lord; 2. Mary, the sister of the mother of Jesus; 3. Mary of Bethany; 4. Mary Magdalene; 5. Mary, the mother of John Mark 6. The Roman Mary (Rom_16:6).—See the Concordance.

The Marys of the New Testament grouped in pairs. 1. Two of them belong to the immediate family of Jesus; 2. Two are friends of our Lord; 3. Two are protectresses of His apostles (Rom_16:6).—The various yet well-considered designations of the individuals saluted by the Apostle: Helpers in Christ (Rom_16:3); well-beloved, my beloved, beloved (Rom_16:5; Rom_16:9; Rom_16:12); beloved in the Lord (Rom_16:8); approved in Christ (Rom_16:10); chosen in the Lord (Rom_16:13); sister (Rom_16:1).—The salutation with a holy kiss (Rom_16:16).—The holy kiss of fraternal fellowship, and the Judas-kiss of the betrayer (Rom_16:16).

Luther, on Rom_16:17 : This is said against all doctrines of men.

Starke: Christianity does not abrogate worldly transactions and external business, but rather directs them aright, and brings a blessing upon them (Rom_16:2).—Hedinger: How beautiful! Pious women in the service of the Church, taking care of widows, children, the poor, and the sick! Oh, how sadly has this zeal died out in the Church; every one is for himself in his own house! Yet who does not see the footprints of a God still living? (Rom_16:2.)

Spener: We see, at least, that women are prohibited from no spiritual employment, with the exception of the public office of the ministry (Rom_16:2).—With a holy kiss, without any wantonness, actual or imagined (Rom_16:16).

Heubner: Commendations of the Christian are very different from merely worldly ones, for they have a holy cause and a holy purpose (Rom_16:1-2).—Natural weakness, strengthened by grace, accomplishes much (Rom_16:6 ff.).—The true Christian must read all these names with hearty interest, even though we know but little or nothing of their works. Their names stand in the Book of Life.—Celebrity, so called, is something very ambiguous; the lowest faithful servant of Christ is more than the most admired worldly hero.—Pious souls can even wish to remain concealed, λαθεῖν (Rom_16:5-6 ff.).—The kiss can be most unholy and most holy (Rom_16:16).

[Burkitt, on Rom_16:5-7 : O happy houses, and thrice happy householders, whose families are little churches for piety and devotion!—Observe: 1. That seniority in grace is a very great honor: and to be in Christ before others, is a transcendent prerogative. 2. That God will have the good works of all His saints, and the services especially which are done to His ministers and ambassadors by any of His people, to be applauded, valued, and recorded.—Henry: In Christian congregations there should be lesser societies, linked together in love and converse, and taking opportunities of being often together.—Doddridge: Many women have been eminently useful. The most valuable ministers have often been assisted by them in the success of their work, while their pious care, under the restraint of the strictest modesty and decorum, has happily and effectually influenced children, servants, and young friends; yea, has been the means of sowing the seeds of religion in tender minds, before they have been capable of coming under ministerial care.—Scott: We should hope the best of others, and commend what is good in their conduct.—Hodge: The social relations in which Christians stand to each other as relatives, countrymen, friends, should not be allowed to give character to their feelings and conduct to the exclusion of the more important relation which they bear to Christ. It is as friends, helpers, fellow-laborers in the Lord, that they are to be recognized.—Barnes: Religion binds the hearts of all who embrace it tenderly together. It makes them feel that they are one great family, united by tender ties, and joined by peculiar attachments.—J. F. H.]

Rom_16:17-27

Warning against disturbers of the Church. The Apostle pronounces against them: 1. With all frankness, designating them, a. as those who cause divisions and offences; b. whom the others should avoid, because they are not in Christ, but serve themselves, and deceive simple hearts by honeyed words and false speeches. 2. With all confidence in the members of the Church at Rome; because, a. their obedience is come abroad unto all men; b. he himself is glad on their behalf; c. but desires that they be very careful, wise unto that which is good, and simple concerning evil. 3. With the strongest hope in the God of peace, who he expects will shortly bruise Satan under the feet of believers (Rom_16:17-20).—On divisions and offences in the Church (Rom_16:17).—We can cause offence, not only by a bad life, but also by bad teaching (Rom_16:17).—Good words and fair speeches very easily deceive simple hearts (Rom_16:18).—Not every thing which tastes sweet is healthy, nor is every thing which has a pleasing sound true (Rom_16:18).

Wise unto that which is good, and simple concerning evil! Comp. Mat_10:16; 1Co_14:20 (Rom_16:19).—The God of peace conquers, Satan is trodden upon (Rom_16:20).—To God alone be glory through Jesus Christ forever! Amen (Rom_16:25-27).

Starke, Hedinger: Christians are not dumb blocks (Psa_119:100; Psa_119:104); but industrious, wise, zealous in that which is good, full of excellent counsel and wise execution. But it is owing to their godly simplicity and love that they do not understand wickedness, intrigues, and all kinds of low tricks (especially when men make themselves pleasant, according to the flesh, by shifting about, talking politics, and flattering with the cross of Christ), and are often deceived (Rom_16:19).

Spener: A lie cannot stand long, but must finally be exposed (Rom_16:20).

Bengel: In this whole Epistle the Apostle mentions the enemy but once; in all his Epistles he mentions Satan nine times, and the devil six times (Rom_16:20).

Lisco: Warning against deceiRomans Rom_16:1. Import; 2. Description of false teachers; 3. Ground of warning; 4. Comfort (Rom_16:17-24).—The ascription of praise to God, and the wish for His blessing. 1. The subject of the ascription of praise; 2. Its ground (Rom_16:25-27).

Heubner: The holiest union can be dissolved by evil desire and unbelief; the purpose of the evil spirit is always separation and destruction (Divide et impera!). This takes place especially by means of false teachers (Rom_16:17-18).—The world is wise in doing evil, and unskilful in doing good (Rom_16:19).—By God and His Spirit we can conquer Satan and his works. Christ has begun to destroy the works of Satan, though the task is not yet finished (Rom_16:20).

[Farindon: on Rom_16:20 : If the devil inspire evil thoughts, God is both able and willing to inspire good; and in all our trials, in all time of our tribulation, and in all time of our wealth, in the hour of death and in the day of judgment, His “grace is sufficient for” us.

[Jeremy Taylor: All people who desire the benefit of the gospel are bound to have a fellowship and society with these saints, and communicate with them in their holy things, in their faith, and in their hope, and in their sacraments, and in their prayers, and in their public assemblies, and in their government; and must do to them all the acts of charity and mutual help which they can and are required to; and without this communion of saints, and a conjunction with them who believe in God through Jesus Christ, there is no salvation to be expected: which communion must be kept in inward things always, and by all persons, and testified by outward acts always, when it is possible, and may be done upon just and holy conditions.

[Burkitt: God is only wise, because all wisdom is derived from Him; all the wisdom of angels and men is but a ray from His light, a drop from His ocean. Let the wisdom of God, in all His dealings with us and ours, be admired and adored by us; for all His works of providence are as orderly and perfect as His works of creation, though we perceive it not.

[Henry: Mark those that cause divisions; mark the method they take, the end they drive at; there is no need of a piercing, watchful eye, to discern the danger we are in from such people; for commonly the pretences are plausible, when the projects are very pernicious. Do not look only at the divisions and offences, but run up those streams to the fountain, and mark those that cause them; and especially that in them which causes these divisions and offences; those lusts on each side, whence come these wars and fightings. A danger discovered is half prevented.

[Scott: In order to maintain communion with the Lord and with His saints uninterrupted, avoid, with decided disapprobation, those persons who aim to prejudice believers against each other, to draw them off from faithful pastors, or to seduce them into strange doctrines, contrary to the simple truths of God’s word.

[Clarke: The Church of God has ever been troubled with pretended pastors, men who feed themselves, and not the flock; men who are too proud to beg, and too lazy to work; who have neither grace nor gifts to plant the standard of the cross on the devil’s territories, and, by the power of Christ, make inroads upon his kingdom, and spoil him of his subjects. By sowing the seeds of dissensions, by means of doubtful disputations, and the propagation of scandals; by glaring and insinuating speeches—for they affect elegance and good breeding—they rend Christian congregations, form a party for themselves, and thus live on the spoils of the Church of God.

[Hodge: However much the Church may be distracted and troubled, error and its advocates cannot finally prevail. Satan is a conquered enemy with a lengthened chain.

[Barnes: Let men make peace their prime object, resolve to love all who are Christians, and it will be an infallible gauge by which to measure the arguments of those who seek to promote alienations and contentions.

[M’Clintock: There is nothing in religion incompatible with the natural affections. Nay, you will find that he who loves God most, has the strongest and most trustworthy love for kindred and friends. The human affections are purged of all dross by the fire of love to God. A heart full of charity prompts to all good and kind actions, just when they are called for. It will give tears, when tears and sympathy can bless or save; it will give sacrifice, when sacrifice can help or save some suffering soul. Earnest love to God must display itself in tender attributes, in good, kind, and gentle ministrations—in all forms of benevolence and personal sacrifice. And these things become the more easy, the more we know of the love of God.

[Homiletical Literature on Rom_16:17 : John Reading, Serm. (London, 1642); G. Croft, The Evils of Separation, Bampton Lect., 163; Johnson Grant, The Primitive Church, Disc. (1843), 204.—On Rom_16:19 : John Jortin, Religious Wisdom, Serm., vol. 1:300; Bishop Hurd, Sermons, Works, vol. 6:215; John Morley, Disc., 99; Joseph Hordern, The Christian’s Wisdom and Simplicity, Serm., 199; A. N. Darnell, Serm., 247; C. Simeon, Practical Wisdom Recommended, Works, vol. 15:592.—On Rom_16:27 : Charnock, The Wisdom of God, Works, vol. 2:146; Daniel Whitby, The Wisdom of God, Sermon on the Attributes of God, vol. 1:226; G. Burder, The Wisdom of God, Village Sermons, vi.—J. F. H.]

Footnotes:

[18]Rom_16:21.—[The Rec., with D3. L., and a few minor authorities, reads: ἀσπάζονται. א. A. B. C. D1. F.: ἀσπάζεται; adopted by Lachmann, Tischendorf, Meyer, Alford, &c, since the alteration to the plural (from the number of persons named) was so likely to occur.—The E. V. must therefore be emended as above.

[19]Rom_16:24.—[This verse is wanting in א. A. B. C., and in other important authorities. In some cursives, and in some copies of the Peshito, it is found after Rom_16:27. D. F. L., Greek and Latin fathers, insert it here. It is rejected by Lachmann, Koppe, Reiche, Tregelles; bracketted by Alford; accepted by Meyer and Lange (Tischendorf varies). It wan not inserted to form a proper ending to the Epistle, since the authorities which omit it have the concluding doxology; but was probably omitted on account of the unusual combination of the benediction and doxology. So Dr. Lange, who makes the doxology a liturgical antiphony, expanding the “Amen” of this verse, and of course retains Rom_16:24-27 in this place.

[20] Rom_16:25.—[The emendations are from the revisions of the Amer. Bible Union, Five Ang. Clergymen, and Noyes. Dr. Lange’s rendering is, in some respects peculiar: “But to Him, who can make you strong (Rom_1:11): According to (as an antiphony to) my gospel and the preaching of Jesus Christ,—according to the revelation of the mystery; that was kept in silence since eternal ages; but that has been now made manifest, as through the prophetical Scriptures;—according to the command of the everlasting God, made known among all nations for the purpose of their obedience of faith:

To the only wise God—

Through Jesus Christ, whose is the glory—

Into eternity an (accordant) Amen.”

It will be noticed that this differs from the usual view, in some of its details as well as in the liturgical view it presents. See further the Exeg. Notes.

[21] Rom_16:27.—[On the concluding Doxology. (1) Rom_16:25-27 are found here, in א. B. C. D., Vulgate, Peshito, and other versions, in some fathers. So the Rec., Erasmus, Beza (eds. 3–5), Bengel, Koppe, Lachmann, Scholz, Fritzsche, De Wette, Rückert, Philippi, Tischendorf, Tholuck, Ewald, Meyer, Alford, Tregelles, Lange, and many others. (2) The stand after Rom_14:23 in L., nearly all cursives (Alford says 192), in the Greek lectionaries, in Chrysostom, Theodoret, Theophylact, &c. This position is accepted by Beza (eds. 1, 2), Grotius, Mill, Wetstein, Paulus, Eichhorn (and most of those who deny the integrity of the Epistle), but not by the latest critical editors. (3) They are found in both places in A. and a few cursives, which is indefensible. (4) They are omitted in D3. (or rather marked for erasure by the corrector) F. G. (both, however, leaving a space in chap. 14, as if intending to insert there), Marcion, some manuscripts in Jerome. Schmidt, Reiche, Krehl reject them as not genuine.—We inquire, then:

I. Is this Doxology genuine? A careful scrutiny of the external authorities as given above justifies the opinion of Alford: “Its genuineness as a part of the Epistle is placed beyond all reasonable doubt.” The few authorities which omit it altogether, seem to have done so with no intention of rejecting it. The variation in position is so readily accounted for, as to east little doubt on the genuineness. Nor is the internal evidence against it. The style is Pauline. Though the other Pauline doxologies are simpler, this was the close of the greatest Epistle. Reiche thinks that, owing to the personal character of chaps. 15, 16, the public reading closed with chap. 14; that then a doxology was spoken, which crept into the text at that point, and afterward was transferred to the close. But this is mere conjecture. (See Meyer.)

II. What, then, is its true position? We answer, without hesitation, at the close of chap. 16. (1) The weight, if not the number of diplomatic authorities favors this position. (2) In accounting for the variation, it is much easier to account for the change from this place to chap. 14, than for the reverse. The doxology forms an unusual conclusion; it was preceded by the usual closing benediction; the words ὑμᾶς στηρίξαι would seem to point to the “weak” (chap. 14). Other theories are advanced, but this seems the simplest explanation of the change.—The repetition in some authorities is easily accounted for, since the early criticism could not decide where it properly belonged, and yet feared to reject; the omission arose from the same doubt (since F. G. both have a blank space in chap. 14).—Dr. Lange’s view of the connection renders extended critical discussion unnecessary.—R.]

[22][Subscription. That of the Rec. is probably correct, but not genuine. א. A. B1. C. D. G. have: πρὸς Ῥωμαίους; to this B2. and others add: ἐγράφη ἀπὸ Κορίνθου; G.: ἐτελέσθη.—R.]

[23][Comp. Van Oosterzee (Lange’s Comm.), 1 Timothy Introd., § 1.—R.]

[24][The ground of this supposed identity is that the Hebrew word answering to the Latin Tertius (שְׁלִישִׁי) sounds like Silas. But the latter is a contraction from Silvanus.—R.]

[25][Of these, (3) seems most untenable. (1) makes this phrase an extension of the preceding one; (2) an explanation of it. They are not, however, contradictory of each other. Dr. Lange seems really to combine them.—R.]

[26][The sense is accordingly much the same, whether this phrase limit “made manifest” or “made known.” In the former case, the thought is supplementary: “It is made manifest in these gospel times, and that, too, by means of the prophetic writings;” in the latter, more emphasis would rest upon it. It is objected to the latter, that the writings of the prophets were not actually the means employed in the universal diffusion of the gospel; to the former, that there is an incongruity in thus speaking of a mystery “kept in silence,” and yet made manifest now by writings of the earlier date. Either of these may be readily met. On grammatical grounds the preference should be given to the connection with what follows, unless Dr. Lange’s syntax be adopted, which, by taking the following Kara as coordinate to the previous ones, precludes this view.—R.]

[27][If Dr. Lange’s view be not accepted, then Meyer’s is to be preferred: This general making known took place: (1) By means of the prophetic Scriptures; (2) According to the command of God; (3) For the establishment of the obedience of faith; (4) Among all nations. So most commentators.—The word αἰωνίου, everlasting, has been deemed superfluous; yet it seems specially appropriate.—“The first εἰς indicates the aim—in order to their becoming obedient to the faith: the second, the local extent of the manifestation” (Alford).—R.]

[28][“To God, who through Christ appears as the only wise; so wise, that, in comparison with Him, the predicate wise can be attributed to no other being, the absolutely wise;” Meyer. This view now meets with much favor.—R.]

[29][Hodge: “To the only wise God, through Jesus Christ, to Him, I say, be glory forever.” So Stuart, taking ᾧ in the demonstrative sense.—R.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

16:21 Timothy was one of Paul’s closest ministry associates. Timothy accompanied Paul on his second missionary journey (Acts 16:2-3) and was with Paul in Corinth while Paul wrote this letter to the Roman church (see Acts 20:2-4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 16:21. Συνεργὸς, fellow-labourer) He is placed here before the kinsmen. His name however is not found in ch. Rom 1:1, because he had not been at Rome.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_16:21. Τιμόθ.] It may surprise us that he is not brought forward at the head of the epistle as its joint writer (as in 2Co_1:1; Php_1:1; Col_1:1; 1Th_1:1; 2Th_1:1), since he was at that time with Paul. But it is possible that he was absent just when Paul began to compose the epistle, and hence the apostle availed himself in the writing of it of the hand of a more subordinate person, who had no place in the superscription (Rom_16:22); it is possible also that the matter took this shape for the inward reason, that Paul deemed it suitable to appear with his epistle before the Roman church, to which he was still so strange, in all his unique and undivided apostolic authority.

Λούκιος] Not identical with Luke, as Origen, Semler, and others held;[50] but whether with Lucius of Cyrene, Act_13:1, is uncertain. Just as little can it (even after Luchts attempt) be ascertained, whether Ἰάσων is the same who is mentioned in Act_17:5. ΣΩΣΊΠΑΤΡΟς may be one with ΣΏΠΑΤΡΟς, Act_20:4; yet both names, ΣΩΣΊΠ. And ΣΏΠ., are frequently found in the Greek writers.

ΣΥΓΓΕΝΕῖς] as Rom_16:7; Rom_16:11. Why it should be reckoned more than improbable (Hofmann) that Paul had at that time three kinsmen in Rome (Rom_16:7; Rom_16:11), and three in his neighbourhood at the time of writing, it is not at all easy to see.

[50] Considered probable also by Tiele in the Stud. u. Krit. 1858, p. 753 ff.In the Constitt. ap. vii. 46. 2, Lucius is mentioned as the name of the bishop of Cenchreae appointed by Paul.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 16:21-23 . Greetings of Paul’s companions.

Rom 16:21 . Τιμόθεος . In many of the epistles Timothy’s name is associated with Paul’s in the opening salutation (1 and 2 Thess., 2 Cor., Phil., Col., Philemon). Perhaps when Paul began this letter he was absent, but had come back in time to send his greeting at the close. He was with Paul (Act 20:4 f.) when he started on the journey to Jerusalem mentioned in Rom 15:25 . Lucius, Jason and Sosipater are all Jews, but none of them can be identified. For the names (which may or may not be those of the same persons) see Act 13:1 ; Act 17:5 ; Act 20:4 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 21-23. “Timothy my fellow-worker, saluteth you, and Lucius, and Jason, and Sosipater, my countrymen.I Tertius, who wrote this Epistle, salute you in the Lord. Gaius mine host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and the brother Quartus.”

After the farewell prayer, Rom 16:20, this passage of salutations excites surprise; for usually the salutations of Paul’s fellow-laborers are placed before the final prayer. But there is a circumstance fitted to throw light on this exceptional fact; the mention of Timothy, Rom 16:21. Ordinarily, when Paul has this faithful fellow-laborer beside him, he mentions him in the address of the letter, as if to associate him in the very composition of the writing; comp. 1 and 2 Thess., 2 Cor., Col., Philip., Phil. If he does not do so in 1 Cor., it is because, according to the letter itself, Timothy was absent. In the Epistle to the Galatians, Timothy is embraced no doubt pre-eminently in the general expression: “And all the brethren who are with me” (Rom 16:2). There remain, therefore, only Ephesians and Romans. This conjunction serves exactly to explain the particular fact which we are pointing out. For these two letters have this in common: that Paul wrote them in his capacity of apostle to the Gentiles, a dignity which he shared with no one; for it followed from a personal and special call (Rom 1:1). And hence it is, that though Timothy was with him at the time he composed them (as appears in the case of the Romans from Rom 16:21, and in the case of the Ephesians from the addresses to the Colossians and Philemon written at the same time), he could not associate his disciple with him in an act so solemn, and which had a sort of official character. Now this is also the reason why those salutations from his fellowlaborers have been in this case placed outside of the letter properly so called. The official Epistle must first be closed before a place could be granted to a communication of an entirely private character.

We know that Timothy was at that moment at Corinth with the apostle, ready to join him in the journey to Jerusalem; this appears from Act 20:4. This same passage explains to us the presence in this city, and at the same time, of another of the three fellow-laborers afterward named, Sosipater of Berea, in Macedonia. This name, which is probably identical with that of Sopater, Act 20:4, belonged to one of the deputies delegated by the churches of Macedonia to represent them in the mission which Paul was about to carry out for them at Jerusalem (2Co 8:18 et seq.).

Jason was also of that province; for he is probably identical with Paul’s host at Thessalonica, of whom mention is made, Act 18:1-7. He had accompanied the deputies of Thessalonica and Berea whom Paul had appointed to meet together at Corinth, because he reckoned on embarking there for Palestine (Act 20:3). The third person, Lucius, cannot be, as Origen thought, the evangelist Luke; for the Greek name of the latter (Lucas) is an abbreviation of Lucanus, while Lucius certainly comes from the word lux. But it is not improbable that we have here again the Lucius of Cyrene, who had played an important part as prophet or teacher in the church of Antioch soon after its foundation. He was now fulfilling the same ministry in other churches, and so had come to Corinth. Paul designates these three last as his countrymen; for the meaning kinsmen, which some give to συγγενεῖς, cannot, as we have already seen, apply to so large a number of persons (comp. Rom 16:7; Rom 16:11).

Very probably these four fellow-laborers of the apostle had come into contact in the East with many of the persons whom Paul had just saluted at Rome in his own name—for example, Aquilas, Epenetus, and the first of those who follow. Delicacy accordingly required Paul to add to his own, the salutations of these brethren who surrounded him.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Rom_16:21-24

These verses contain the salutations of the apostles companions to the Roman Christians, and a repetition of the prayer just mentioned. I Tertius, who wrote this epistle, salute you in the Lord. Tertius was Pauls amanuensis. The apostle seldom wrote his epistles with his own hand; hence he refers to the fact of having himself written the letter to the Galatians as something unusual; Gal_6:11, Ye see how large a letter I have written unto you with my own hand. In order to authenticate his epistles, he generally wrote himself the salutation or benediction at the close; 1Co_16:21, The salutation of me Paul, with mine own hand; 2Th_3:17, The salutation of Paul with mine own hand; which is the token in every epistle: so I write. Gaius mine host, and of the whole church, i.e. Gaius, who not only entertains me, but Christians generally; or, in whose house the congregation is accustomed to assemble. Erastus the chamberlain of the city, (οἰκονόμος) the treasurer of the city, the quaestor.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He annexeth salutations, partly to renew mutual friendship, and partly to the end that this Epistle might be of some weight with the Romans, having the confirmation of so many that subscribed unto it.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

As the Apostle had before sent his own salutations to many of this church, and that of the churches round him to them all, he here adds an affectionate remembrance of them from some particular persons who were now with him, the better to promote acquaintance and fellowship among distant saints, and that the subscribing of these worthy names, known to them, might the more recommend this epistle. He mentions, 1. Some that were his particular friends, and probably known to the Roman Christians: Timotheus my work-fellow. Paul sometimes calls Timothy his son, as an inferior; but here he styles him his work-fellow, as one equal with him, such a respect does he put upon him: and Lucius, probably Lucius of Cyrene, a noted man in the church of Antioch (Act 13:1), as Jason was at Thessalonica, where he suffered for entertaining Paul (Act 17:5, Act 17:6): and Sosipater, supposed to be the same with Sopater of Berea, mentioned Act 20:4. These Paul calls his kinsmen; not only more largely, as they were Jews, but as they were in blood or affinity nearly allied to him. It seems, Paul was of a good family, that he met with so many of his kindred in several places. It is a very great comfort to see the holiness and usefulness of our kindred. 2. One that was Paul's amanuensis (Rom 16:22): I Tertius, who wrote this epistle. Paul made use of a scribe, not out of state nor idleness, but because he wrote a bad hand, which was not very legible, which he excuses, when he writes to the Galatians with his own hand (Gal 6:11): pēlikois grammasi - with what kind of letters. Perhaps this Tertius was the same with Silas; for Silas (as some think) signifies the third in Hebrew, as Tertius in Latin. Tertius either wrote as Paul dictated, or transcribed it fairly over out of Paul's foul copy. The least piece of service done to the church, and the ministers of the church, shall not pass without a remembrance and a recompence. It was an honour to Tertius that he had a hand, though but as a scribe, in writing this epistle. 3. Some others that were of note among the Christians (Rom 16:23): Gaius my host. It is uncertain whether this was Gaius of Derbe (Act 20:4), or Gaius of Macedonia (Act 19:29), or rather Gaius of Corinth (Co1 1:14), and whether any of these was he to whom John wrote his third epistle. However, Paul commends him for his great hospitality; not only my host, but of the whole church - one that entertained them all as there was occasion, opened his doors to their church-meetings, and eased the rest of the church by his readiness to treat all Christian stranger that came to them. Erastus, the chamberlain of the city is another; he means the city of Corinth, whence this epistle was dated. It seems he was a person of honour and account, one in public place, steward or treasurer. Not many mighty, not many noble, are called, but some are. His estate, and honour, and employment, did not take him off from attending on Paul and laying out himself for the good of the church, it should seem, in the work of the ministry; for he is joined with Timothy (Act 19:22), and is mentioned Ti2 4:20. It was no disparagement to the chamberlain of the city to be a preacher of the gospel of Christ. Quartus is likewise mentioned, and called a brother; for as one is our Father, even Christ, so all we are brethren.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Timotheus, my work-fellow--"my fellow labourer"; see Act 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 (Act 13:1).

and Jason--See Act 17:5. He had probably accompanied or followed the apostle from Thessalonica to Corinth.

Sosipater--See Act 20:4.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 21. Timotheus my workfellow] This is on all hands allowed to be the same Timothy to whom St. Paul directs the two epistles which are still extant. See some account of him in the notes on Ac 16:1, &c.

Lucius] This was probably Luke the evangelist, and writer of the book called The Acts of the Apostles. For a short account of him see the Preface to that book.

Jason] It is likely that this is the same person mentioned Ac 17:7, who at Thessalonica received the apostles into his house, and befriended them at the risk both of his property and life.

Sosipater] He was a Berean, the son of one Pyrrhus, a Jew, by birth, and accompanied St. Paul from Greece into Asia, and probably into Judea. See Ac 20:4.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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

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

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

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

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

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

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

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

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

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

PRAISE FOR EVER TO

THE ONLY WISE GOD:

AMEN.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(21) Timotheus.—Timothy had been sent on in advance from Ephesus (Act_20:22). He would seem to have gone on into Greece and to Corinth itself (1Co_4:17; 1Co_16:10). He had thence rejoined St. Paul on his way through Macedonia (2Co_1:1), and he was now with him again in Greece.

In the other Epistles (2 Cor., Phil., Colossians , 1 and 2 Thess., and Philem.), when Timothy was present with St. Paul at the time of his writing, he is joined with him in the salutation at the outset. Why his name does not appear in the heading of the present letter we can hardly say. Perhaps he happened to be away at the time when it was begun; or, St. Paul may have thought it well that a church which was entirely strange to him, and to which Timothy too was a stranger, should be addressed in his own name alone.

Lucius.—This may, perhaps, be the Lucius of Cyrene mentioned in Act_13:1; but the name is too common for anything to be asserted positively.

Jason.—A Jason is mentioned as having received St. Paul and his companions on their first visit to Thessalonica, and getting himself into trouble in consequence (Act_17:5-9). It would be some slight argument for this identification if the word “kinsmen” were taken in its narrower sense; there would then be a reason why St. Paul should have found hospitality in the house of Jason.

Sosipater.—Possibly “Sopater, the son of Pyrrhus, of Berœa,” mentioned in Act_20:4 (corrected reading).

(21-23) The companions of St. Paul add their own greetings to the Roman Church.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21–24. Salutations

21. Timotheus my workfellow] Cp. especially Php_2:19-22 with this brief allusion to this singularly beloved and honoured friend and helper of the Apostle. His name appears in eleven Epistles; Romans , 1 and 2 Cor., Phil., Colossians , 1 and 2 Thessalonians , 1 and 2 Tim., Philem., Hebr.

Lucius] Perhaps the same person as Lucius of Cyrene, (Act_13:1). He is sometimes identified with St Luke (Lucas); but there is no good evidence for this. The names Lucius and Lucas (Lucanus) are quite distinct.

Jason] Perhaps the same as Jason the Thessalonian; Act_17:5-7; Act_17:9.

Sosipãter] Perhaps the same as Sopater the Berœan; Act_20:4. That Sopater perhaps started from Corinth with St Paul on the journey to Asia there mentioned.

my kinsmen] See on Rom_16:7. Lucius bore a Roman name; Jason and Sosipater, Greek names.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I Tertius, who wrote this epistle,.... This name is a Latin one, and perhaps the person might be a Roman, for the names Secundus, Tertius, Quartus, Quintus, &c. were common with the Romans; unless it may be thought, as it is by some, that this man was the same with Silas, who was a constant companion of the apostle; and the Hebrew word is the same as Tertius; he also is numbered among the seventy disciples, and said to be bishop of Iconium; See Gill on Luk 10:1. Whosoever he was, it is certain he was an amanuensis of the apostle, who wrote this letter, either from the apostle's notes, or from his mouth.

Salute you in the Lord. Some connect this phrase, "in the Lord", with the other, "wrote this epistle", and make the sense to be that he wrote this epistle for the Lord's sake, for his honour and glory; which he might do, though he wrote it not by inspiration, being only scribe to the apostle; but it is better connected with the word "salute", and the sense is, that his salutation was not a mere form, nor only concerned their temporal good, but their spiritual welfare; that he wished them well in the Lord, that they might have much communion with him, and larger measures of grace from him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

21 Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.

Ver. 21. Timotheus my workfellow] Of Timothy, read Act 16:1-2. Of Lucius, Act 13:1. Of Jason, Act 17:5. Of Sopater, Act 20:4.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Timotheus - Timothy; to whom the Epistles which bear his name were written. He was long the companion of Paul in his labors; Act 16:1; 1Co 16:10; 2Co 1:1, 2Co 1:19; Phi 2:29; 1Th 3:2; 1Ti 1:2; Heb 13:23.

And Lucius - He is mentioned in Act 13:1, as a prophet and teacher, a native of Cyrene. Nothing more is known of him.

My kinsmen - Rom 16:7.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

As before he saluted divers persons himself, so now he sendeth the salutation of others to the church of Rome. This he doth to show the mutual amity and love that is and ought to be between Christians; though they are divided in respect of place, yet not in respect of affection and goodwill. He begins with

Timotheus, or Timothy, whom he calls his work-fellow, or fellow helper, viz. in preaching and propagating the gospel of Christ. This shows the humility of the apostle, that he dignifies so young a man with this title. This is he to whom he wrote afterwards two Epistles; you may read more of him, Act 16:1-7, and elsewhere.

Lucius: Origen and some others are of opinion that this was Luke the evangelist, who was the inseparable companion of the apostle Paul, and was with him about this very time, as appears by Act 20:5; and here he is called Lucius, according to the Roman inflexion. Others think that this was Lucius of Cyrene, of whom you read, Act 23:1.

Jason; this was Paul’s host at Thessalonica, Act 17:5,7; the same, as some think, that is called Secundus, Act 20:4, the one being his Hebrew, the other his Roman name.

Sosipater; the same that is called Sopater of Berea, in Act 20:4.

My kinsmen: see Rom 16:7.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21-23. Thus far Paul’s own salutations mainly have been given; now we have a paragraph of the salutations of his companions, including his faithful Timothy and his amanuensis Tertius, who is allowed to give his in his own first person.

21. Timotheus—That Timothy was with Paul at this time, and started upon the journey with him mentioned in Rom_15:25, is clear from Act_20:4.

Lucius—(See note on Act_13:1.)

Jason—Probably the Greek form of Joshua or Jesus, and perhaps the same as mentioned in Act_17:5.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 21-24. L. Greetings from Corinth.

Vers. 21, 22. Timotheus my workfellow (Timothy may have joined St. Paul at Corinth before the letter was finally sent, not having been with him when it was begun. For his name is not conjoined with St. Paul"s in the opening salutation, as it is in 2Co_1:1 Php 1:1Co_1:1 1Th_1:1 2Th_1:1. Still, it does not of necessity follow that this would have been so in the case of a doctrinal treatise such as this Epistle mainly is), and Lucius (not to be identified with St. Luke), and Jason, and Sosipater, my kinsmen, salute you, I Tertius, who wrote this Epistle, salute you in the Lord. It was St. Paul"s habit to dictate his letters to an amanuensis. (cf. Gal_6:11Co Gal_4:18 2Th_3:17) Here the amanuensis interposes his own greeting in his own person.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Timotheus my fellowlabourer - Here he is named even before St. Paul's kinsmen. But as he had never been at Rome, he is not named in the beginning of the epistle.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Greetings from companions and friends of Paul:

v. 21. Timotheus, my work-fellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.

v. 22. I, Tertius, who wrote this epistle, salute you in the Lord.

v. 23. Gaius, mine host, and of the whole church, salutes you. Erastus, the chamberlain of the city, salutes you, and Quartus, a brother.

v. 24. The grace of our Lord Jesus Christ be with you all!

Amen. In many of the letters of Paul, Timothy’s name is associated with that of Paul in the opening salutation, especially if he was personally known in the congregation and had rendered valuable services in some way. This was not the case at Rome, but as a fellow-worker of Paul he naturally took a deep interest also in the Roman Christians and sent his regards. Together with his name are mentioned those of Lucius, Jason, Act 17:5, and Sopater, Act 20:4. It is very probable that these men were the delegates of their respective congregations in the matter of the collection for the poor at Jerusalem and had come to Corinth to accompany Paul from this city to Judea. Tertius, the amanuensis, or scribe, that wrote the letter at Paul’s dictation, inserted his own salutation. Then Paul continued dictating, sending greetings from Gaius, in whose house he was lodging, who kept open house for all Christians near and far, 1Co 1:14. Even from Erastus, the quaestor, the treasurer of the city, a salutation was included. Although their number was small from the beginning, 1Co 1:26, there were always some of the richer and more influential people that were won for Christ by the preaching of the Gospel. Paul here repeats his apostolic benediction, for his heart is burning with fervent love toward the Christians of Rome, and he would fain have them assured of the fullness of God’s grace and mercy in Jesus Christ, their Savior.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our apostle had, in the former part of the chapter, saluted divers persons himself; here he sends the salutations of those that were with him to the saints or Christians at Rome: hereby showing that mutual love and amity, that happy concord and unity, which is and ought to be between all the sincere disciples and followers of Jesus; when, though not in body, yet in mind, they should be present with one another, and, though distant in place, yet undivided in affection. The two principal persons here sending joint salutations with the apostle to these Romans, were Timothy and Gaius. The former St. Paul calls his work-fellow, or fellow-labourer; Timotheus my work-fellow.

Where note the great humility of the apostle, in dignifying so young a man as Timothy then was with this title: what greater dignity than to be a fellow-worker with the apostle, in planting and propagating the gospel of Jesus Christ? The latter was Gaius, whom the apostle calls his host, and the host of the whole church: that is, a person employed by the church of Corinth to entertain Christian strangers. To perform the meanest offices of love and service for the persecuted or distressed saints and servants of Jesus Christ, to entertain them in our houses, yea, to wash their feet, is an honourable and acceptable service.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

21. “Timothy, my fellow laborer, and Lucius, and Jason, and Sosipater, my fellow kinsman, salute you.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Timothy [ Act_16:1-4 ; 2Co_1:1 , and Epistles to Timothy] my fellow-worker saluteth you; and Lucius [ Act_13:1 (?)] and Jason [ Act_17:5 ; Act_17:6-7 ; Act_17:9 (?)] and Sosipater [ Act_20:4 (?)], my kinsmen . [If Paul's colaborers were known personally to churches to which he addressed Epistles, he evidently inserted their names with his own at the beginning of the Epistle (see 1 and 2 Corinthians, Philippians, Colossians, 1 and 2 Thessalonians); but where they were only known by reputation, he appears to have merely subjoined their salutations as he has done here.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

21–23. Timothy. We learn from Acts 20:4, that Timothy was with Paul at this time. He joins with other companions of Paul in greetings. Lucius. Possibly, “Lucius of Cyrene” (Acts 13:1). Jason. Possibly the one named in Acts 17:5. Sosipater. The same name as Sopater. See Acts 20:4. Kinsmen. Countrymen; Jews.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul gives greetings from the believers who are with him.

Lucius, Jason, and Sosipater ... Tertius

These are men's names. (See: How to Translate Names)

Tertius, who write this epistle down

Tertius is the man who wrote down what Paul spoke. (See: How to Translate Names)

greet you in the Lord

"greet you as a fellow believer"

translationWords

Timothy

kin

epistle

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

21–23. Greetings from companions of the writer.

21–23. Greetings from companions.

21. Τιμ. ὁ συνεργός μου. Cf. on 3. The last we have heard of Timothy is in 2Co 1:1. He probably accompanied S. Paul to Corinth; unless we detect him in 2Co 8:18.

Λούκιος. Perh. = Act 13:1, not = Luke (Lucanus, Λουκᾶς).

Ἰάσων. Cf. Act 17:5-7; Act 17:9, the host of S. Paul at Thessalonica: he had probably accompanied or preceded S. Paul; cf. 2Co 8:23.

Σωσίπατρος. Cf. Σώπατρος, Act 20:4, of Beroea. Was he in charge of the contribution from Beroea?

οἱ συγγενεῖς μου. Cf. Rom 16:7 n.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

21-24.] Greetings from various persons.

21.] Lucius must not be mistaken for Lucas (= Lucanus),—but was probably Lucius of Cyrene, Act 13:1, see note there.

Jason may be the same who is mentioned Act 17:5, Act 17:7, as the host of Paul and Silas at Thessalonica.

A ‘Sopater (son) of Pyrrhus of Berœa’ occurs Act 20:4, but it is quite uncertain whether this Sosipater is the same person.

οἱ συγγενεῖς, see above, ver. 7. These persons may have been Jews; but we cannot tell whether the expression may not be used in a wider sense.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

21-23. These three verses form a sort of postscript, added after the conclusion of the letter and containing the names of St. Paul’s companions.

21. Τιμόθεος had been with St. Paul in Macedonia (2Co 1:1): of his movements since then we have no knowledge. The μον with συνεργός is omitted by B.

Λούκιος might be the Lucius of Cyrene mentioned Act 13:1. Ἰάσων is probably the one mentioned in Act 17:5-7, Act 17:9 as St. Paul’s host, and Σωσίπατρος may be the same as the Σώπατρος of Act 20:4, who was a native of Berea. If these identifications are correct, two of these three names are connected with Macedonia, and this connexion is by no means improbable. They had attached themselves to St. Paul as his regular companions, or come to visit him from Thessalonica. In any case they were Jews (οἱ συγγενεῖς μου cf. ver. 7). It was natural that St. Paul should ledge with a fellow-countryman.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Lucius and Jason - Sosipater. For Lucius, see on Act 13:1. Jason, possibly the Jason of Act 17:5. Sosipater, possibly the Sopater of Act 20:4. Both names were common.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.