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英文原文
Paul is now concluding this long and excellent epistle, and he does it with a great deal of affection. As in the main body of the epistle he appears to have been a very knowing man, so in these appurtenances of it he appears to have been a very loving man. So much knowledge and so much love are a very rare, but (where they exist) a very excellent and amiable—composition; for what is heaven but knowledge and love made perfect? It is observable how often Paul speaks as if he were concluding, and yet takes fresh hold again. One would have thought that solemn benediction which closed the foregoing chapter should have ended the epistle; and yet here he begins again, and in this chapter he repeats the blessing (Ro 16:20), "The grace of our Lord Jesus Christ be with you, Amen." And yet he has something more to say; nay, again he repeats the blessing (Ro 16:24), and yet has not done; an expression of his tender love. These repeated benedictions, which stand for valedictions, speak Paul loth to part. Now, in this closing chapter, we may observe, I. His recommendation of one friend to the Roman Christians, and his particular salutation of several among them, Ro 16:1-16. II. A caution to take heed of those who caused divisions, Ro 16:17-20. III. Salutations added from some who were with Paul, Ro 16:21-24. IV. He concludes with a solemn celebration of the glory of God, Ro 16:25-27.
1-16
Friendly Salutations; Apostolic Salutations (58 AD)
友愛的問安；使徒的問安（主後五十八年）
¹ 我對你們舉薦我們的姊妹非比，她是堅革哩教會中的女執事。
² 請你們為主接待她，合乎聖徒的體統。她在何事上要你們幫助，你們就幫助她；因她素來幫助許多人，也幫助了我。
³ 問百基拉和亞居拉安。他們在基督耶穌裏與我同工，
⁴ 也為我的命將自己的頸項置之度外。不但我感謝他們，就是外邦的眾教會也感謝他們。
⁵ 又問在他們家中的教會安。問我所親愛的以拜尼土安；他在亞細亞是歸基督初結的果子。
⁶ 又問馬利亞安；她為你們多受勞苦。
⁷ 又問我親屬與我一同坐監的安多尼古和猶尼亞安；他們在使徒中是有名望的，也是比我先在基督裏的。
⁸ 又問我在主裏面所親愛的暗伯利安。
⁹ 又問我們在基督裏的同工耳巴奴，並我所親愛的士大古安。
¹⁰ 又問在基督裏經過試驗的亞比利安。問亞利多布家裏的人安。
¹¹ 又問我親屬希羅天安。問拿其數家在主裏的人安。
¹² 又問為主勞苦的土非拿氏和土富撒氏安。問可親愛為主多受勞苦的彼息氏安。
¹³ 又問在主蒙揀選的魯孚和他母親安；他的母親就是我的母親。
¹⁴ 又問亞遜其土、弗勒干、黑米、八羅巴、黑馬，並與他們同在的弟兄們安。
¹⁵ 又問非羅羅古和猶利亞、尼利亞和他姊妹、同林帕，並與他們同在的眾聖徒安。
¹⁶ 你們要以聖潔的親嘴彼此問安。基督的眾教會都問你們安。
這樣的記念在朋友通信中原是常有的；然而保羅藉他言辭的馨香，使這些尋常的客套成為聖潔。
I. 此處有一位朋友的推薦——有人認為這封信正是藉她送達的，就是非比，Ro 16:1,2。看來她是一位有身分和財產的女子，因事務需要前往羅馬，在那裏她是客旅；所以保羅將她推薦給當地基督徒的認識：這是對她真友情的表示。保羅精通討人喜悅的藝術，不亞於任何人。真宗教若正確領受，從未使任何人粗魯無禮。禮貌與基督信仰是相合的。他對她的稱讚不是出於客套，而是出於真誠，
1. 他給了她極好的品格評價。(1.) 作為保羅的姊妹：非比我們的姊妹；不是在血統上，而是在恩典中；不是在親屬關係上，而是在純粹的基督信仰裏：在基督的信仰中他自己的姊妹——愛保羅，也為保羅所愛，以純潔、貞潔、屬靈的愛如姊妹一般；因為在基督耶穌裏並不分男女，在基督裏都成為一了，Ga 3:28。基督和他的使徒們最好的朋友中，有些就是那些虔誠（因而可敬的）婦女。(2.) 作為堅革哩教會的女執事：diakonon——按職分作執事，常設的執事，不是為傳道（那是禁止婦女作的），而是在慈善和款待的事上。有人認為她是那些事奉病人、被納入教會名冊的寡婦之一，1Ti 5:9。但那些寡婦年老貧窮，而非比似乎是一位有相當身分的人；然而作教會的執事對她並無損體面。他們可能常在她家聚會，她承擔款待傳道人、特別是客旅的責任。各人當在自己的位置上竭力服事教會，因為如此行就是服事基督，到那日必有好結果。堅革哩是鄰近哥林多的一個小海港，相距約十二弗隆。有人認為那裏有一個有別於哥林多的教會，但因相距如此之近，哥林多的教會很可能是被稱為堅革哩教會，因為他們的聚會地點可能在那裏——因城中反對甚大（Ac 18:12），正如在腓立比他們在城外河邊聚會，Ac 16:13。如此，巴黎的改革宗教會可被稱為夏朗東教會——他們從前在那裏聚會，是在城外。(3.) 作為許多人的幫助者，特別是保羅的幫助者，Ro 16:2。她周濟了許多窮乏困苦的人——這是有能力的婦女當效法的好榜樣。她對需要恩慈的人施恩慈，這由她「幫助」他們一語暗示出來；她的慷慨是廣泛的，她是「許多人」的幫助者。當留意保羅在此提及她特別對他的恩慈時所顯的感恩：*也幫助了我。*承認所領受的恩惠是我們所能盡的最小的回報。保羅將此事記錄下來，對她是極大的尊榮；因為無論這封信在何處被誦讀，她對保羅的恩慈就作了她的記念。
2. 他將她推薦給他們的關懷和恩慈，作為一位配以特別尊重予以關注的人。(1.) 「為主接待她。款待她；歡迎她。」保羅手書的這通行證，必定能將她推薦給任何基督教會。「為主接待她」，即「為主的緣故接待她；當她為基督的僕人和朋友而接待。」正如合乎聖徒的體統去接待——聖徒愛基督，因此為他的緣故愛一切屬他的；或，正如合乎聖徒的體統被接待——帶著愛、尊榮和最溫柔的情意。有時我們可以利用我們在朋友中的影響力，不僅為自己，也為別人；影響力是行善手中的一個價碼。(2.) *她在何事上要你們幫助，你們就幫助她。*無論她有貿易上的事務，還是在法庭上的法律事務，都無關緊要；然而作為女子、客旅、基督徒，她需要幫助：保羅囑咐他們協助她。基督徒當彼此在事務上互相幫助，特別是幫助客旅；因為我們彼此為肢體，也不知道自己何時可能需要幫助。當留意，保羅為一位曾如此幫助許多人的人請求幫助；滋潤人的必得滋潤。
II. 此處有對寫信對象中幾位特別朋友的稱讚，比其他任何書信都多。雖然眾教會的掛慮每日壓在保羅身上，足以使常人精神混亂，他卻能記住這許多人；他的心充滿了愛和情意，向每人一一問安，附上他們的特別品格，以及對他們的愛和關懷的表達。問他們安，請安；這是同一個詞，aspasasthe。「讓他們知道我記念他們，愛他們，並祝他們安好。」這些問安中有幾處值得留意。
1. 關於亞居拉和百基拉——一對著名的夫婦，保羅對他們有特別的好感。他們原本是羅馬人，卻被革老丟的諭旨從那裏驅逐，Ac 18:2。在哥林多，保羅認識了他們，與他們一起作帳棚；過了些時候，那諭旨的鋒芒減退後，他們回到羅馬，如今他向他們致意。他稱他們為他在基督耶穌裏的同工——藉私下的教導和交談促進了保羅公開講道的成功，這方面的一個例子可見於他們對亞波羅的教導，Ac 18:26。那些在自己的家庭和鄰舍中竭力向人的靈魂行善的人，就是忠心傳道人的幫助者。他們不僅為保羅作了許多，更為保羅冒了險：他們為我的命將自己的頸項置之度外。他們冒著自己的性命危險來保全保羅，認定他比他們更不可或缺。保羅在哥林多與他們同住時處於極大危險之中；但他們庇護了他，雖然這使他們自己暴露在被激怒的群眾的攻擊之下，Ac 18:12,17。他們為保羅作的這件恩慈事是許久以前的事；然而他說得如此真切，彷彿就在昨日。他說：不但我感謝他們，就是外邦的眾教會也感謝他們——他們都虧欠這些好人，因為他們幫助拯救了外邦人使者的性命。保羅提及此事，是要使羅馬的基督徒對亞居拉和百基拉更加恩慈。他也照樣向他們家中的教會問安，Ro 16:5。如此看來，家中的教會並非如某些人所說的那樣荒謬。也許有一群基督徒常在他們家中按時聚會；若是如此，無疑那房子因約櫃的緣故得福，正如俄別以東的家一樣。另有人認為那教會不過是一個敬虔、虔誠、治理井然的家庭，持守對神的敬拜。宗教若在其大能中治理一個家庭，必將一個家變成教會。無疑，百基拉作為那家中賢德的妻子在信仰上如此傑出和熱心，對此大有助益——她如此傑出，以致常被列在前面。一個賢德的婦女好好管理家務，能在家庭中大大促進宗教的發展。當百基拉和亞居拉在以弗所時，雖然只是寄居的，在那裏他們也有家中的教會，1Co 16:19。一個真正敬虔的人必小心，無論往哪裏去，都帶著信仰同去。亞伯拉罕遷移帳棚時，必重築祭壇，Ge 13:18。
2. 關於以拜尼土，Ro 16:5。他稱他為我所親愛的。愛的律法在哪裏存在於心中，那裏恩慈的言語就必存在於口中。基督徒之間當用親暱的言語來表達愛、並激發愛。如此他稱暗伯利為在主裏面所親愛的——為基督的緣故以真基督徒的愛愛他；並稱士大古為他的親愛的：這表明保羅曾到過第三層天上，他如此充滿愛。關於以拜尼土，更進一步說他是亞細亞歸基督初結的果子；不僅是那地區最傑出的信徒之一，更是首批歸信基督的人之一：是保羅在那裏事奉的初果子獻給神；是豐收的憑據；因為在亞細亞的首城哥林多，神有許多百姓，Ac 18:10。當特別尊重那些及早出發、在頭一個時辰、在初次呼召時就來葡萄園作工的人。司提反家也同樣被稱為亞細亞初結的果子，1Co 16:15。也許以拜尼土是那家裏的一員；或至少他是頭三個之一；不是唯一的第一個，而是亞細亞地區所提供的頭一批基督徒中的一個。
3. 關於馬利亞和其他幾位在善事上勤勞的、殷勤的基督徒：馬利亞，她*為你們多受勞苦。*真愛從不畏勞，反以之為樂；哪裏有豐富的愛，那裏就必有豐富的勞苦。有人認為這位馬利亞曾到過保羅所在的一些地方，雖然如今遷到羅馬，曾親自服事他；另有人認為保羅說她所受的勞苦是施於他身上，因為是施於他的朋友和同工身上的，他將對他們所作的視為對他作的。他說到土非拿氏和土富撒氏——兩位在自己的位置上有用的女子——她們在主裏勞苦（Ro 16:12），又說到可親愛的彼息氏——另一位好女子——她在主裏多受勞苦，比別人更豐富，在主的工作上更豐盛。
4. 關於安多尼古和猶尼亞，Ro 16:7。有人認為他們是夫婦，原文也足能支持此說；考量到後者的名字，這比他們是兩個男人（如另有人所想）更為可能，並且他們是弟兄。當留意，(1.) 他們是保羅的親屬，與他有親戚關係；希羅天也是如此，Ro 16:11。宗教並不奪去，反而糾正、潔淨並增進我們對親屬的尊重，使我們更為他們的益處而竭力擺上，當我們發現他們因信與基督聯合時更為他們歡喜。(2.) 他們是他的同囚。在受苦上的同伴有時大大促進靈魂的聯合和情意的緊密。我們在使徒行傳的記載中找不到保羅在寫這封信之前有任何監禁，除了在腓立比那次，Ac 16:23。但保羅下監更屢次（2Co 11:23），在其中幾次，看來他遇見了他的朋友安多尼古和猶尼亞——如同在其他事上同負一軛，在為基督受苦並負他的軛上也是如此。(3.) 他們在使徒中是有名望的，或許不是因為他們在世上有身分和地位，而是因為他們在知識、恩賜和恩典上傑出，使他在使徒中出名——使徒是那些事的勝任判斷者，並蒙賜分辨的靈，不僅辨明基督徒的真誠，更辨明其傑出。(4.) 也是比我先在基督裏的，即已歸信基督信仰。在時間上他們比保羅領先，雖然保羅是在基督升天後次年歸信的。保羅何等樂意承認別人任何方面的優先！
5. 關於亞比利，此處說他是在基督裏經過試驗的（Ro 16:10），極高的評價！他是在信仰上為人所知正直真誠的人，是被試驗過的；朋友和敵人都試驗過他，他如金子一般。他有經過試驗的知識和判斷、經過試驗的勇氣和堅定；是一個可以信賴、可以委以信任的人。
6. 關於亞利多布和拿其數；注意到了他們的家屬，Ro 16:10,11。他們家中在主裏的人（如 Ro 16:11 所限定的），就是作基督徒的人。保羅何等殷勤，凡他所知道或認識的，沒有一個被遺漏在他的問安之外！亞利多布和拿其數本人，有人認為是外出的或最近去世的；另有人認為他們是不信的，並未自己接受基督信仰；帕雷烏斯（Pareus）如此說。有人認為這位拿其數與革老丟生平中常提到的那個同名的人相同——一個極富有的人，有龐大的家屬，卻非常邪惡有害。如此看來，在一個惡人家中也有一些好僕人或別的依附者——這是常見的情形，1Ti 6:1，Ro 16:2。貧窮的僕人蒙召、蒙揀選、並忠心，而富有的主人卻被略過，任其在不信中滅亡。父啊，是的，因為你的美意本是如此。
7. 關於魯孚（Ro 16:13），*在主蒙揀選的。他是一位精選的基督徒，他的恩賜和恩典證明他在基督耶穌裏被永遠揀選了。他是千人中正直聖潔的一個。——又問他母親和我的母親安。*他按血統是魯孚的母親，按基督徒的愛和屬靈的情意也是保羅的母親；正如他稱非比為姊妹，又教導提摩太待老年婦女如同母親，1Ti 5:2。這位好婦女在某種場合曾如母親般照顧保羅、安慰他；保羅在此感恩地承認，稱她為母親。
8. 關於其餘的人，有一點值得留意：他向與他們同在的弟兄們（Ro 16:14）和與他們同在的眾聖徒（Ro 16:15）問安——在家庭關係中同在，在基督徒相交的聯結中同在。聖徒的特質是喜愛彼此同聚；保羅如此在問安中將他們聯在一起，是要使他們彼此更加親愛。免得有人覺得被冒犯，好像保羅忘記了他們，他以記念其餘的人作為結束——雖未提名，卻稱他們為弟兄和聖徒。基督徒的會眾中當有較小的團契，在愛和交談中聯合，並把握機會常常同聚。在保羅所問安的這一切人中，對彼得沒有一字提及，這使人懷疑他並非如教皇派所說是羅馬主教；因為他若是，我們不能不假定他是常駐的，或至少保羅怎能寫如此長的信給那裏的基督徒，卻對他一字不提？
最後，他以將他們推薦給彼此的愛和擁抱作為結束：*你們要以聖潔的親嘴彼此問安。*彼此的問安既表達愛，也增進並堅固愛，使基督徒彼此更加親愛：所以保羅在此鼓勵使用它們，只指示它們當是聖潔的——貞潔的親嘴，與放蕩淫穢的相反；真誠的親嘴，與詭詐虛偽的相反，如猶大的親嘴——他出賣基督時用親嘴為記號。他在結尾加上以基督的眾教會的名義對他們全體的總問安（Ro 16:16）：「基督的眾教會都問你們安；即我所同在的、我所慣常親自探訪的教會，作為在共同基督信仰的聯結中緊密相連的，託我向你們見證他們對你們的情意和好願。」這是維持聖徒相通的一種方式。
英文原文
Friendly Salutations; Apostolic Salutations (58 AD)
¹ I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
² That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.
³ Greet Priscilla and Aquila my helpers in Christ Jesus:
⁴ Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.
⁵ Likewise greet the church that is in their house. Salute my wellbeloved Epenetus, who is the firstfruits of Achaia unto Christ.
⁶ Greet Mary, who bestowed much labour on us.
⁷ Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
⁸ Greet Amplias my beloved in the Lord.
⁹ Salute Urbane, our helper in Christ, and Stachys my beloved.
¹⁰ Salute Apelles approved in Christ. Salute them which are of Aristobulus' household.
¹¹ Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.
¹² Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.
¹³ Salute Rufus chosen in the Lord, and his mother and mine.
¹⁴ Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
¹⁵ Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
¹⁶ Salute one another with a holy kiss. The churches of Christ salute you.
Such remembrances as these are usual in letters between friends; and yet Paul, by the savouriness of his expressions, sanctifies these common compliments.
I. Here is the recommendation of a friend, by whom (as some think) this epistle was sent—one Phebe, Ro 16:1,2. It should seem that she was a person of quality and estate, who had business which called her to Rome, where she was a stranger; and therefore Paul recommends her to the acquaintance of the Christians there: an expression of his true friendship to her. Paul was as well skilled in the art of obliging as most men. True religion, rightly received, never made any man uncivil. Courtesy and Christianity agree well together. It is not in compliment to her, but in sincerity, that,
1. He gives a very good character of her. (1.) As a sister to Paul: Phebe our sister; not in nature, but in grace; not in affinity or consanguinity, but in pure Christianity: his own sister in the faith of Christ, loving Paul, and beloved of him, with a pure and chaste and spiritual love, as a sister; for there is neither male nor female, but all are one in Christ Jesus, Ga 3:28. Both Christ and his apostles had some of their best friends among the devout (and upon that account honourable) women. (2.) As a servant to the church at Cenchrea: diakonon, a servant by office, a stated servant, not to preach the word (that was forbidden to women), but in acts of charity and hospitality. Some think she was one of the widows that ministered to the sick and were taken into the church's number, 1Ti 5:9. But those were old and poor, whereas Phebe seems to have been a person of some account; and yet it was no disparagement to her to be a servant to the church. Probably they used to meet at her house, and she undertook the care of entertaining the ministers, especially strangers. Every one in his place should strive to serve the church, for therein he serves Christ, and it will turn to a good account another day. Cenchrea was a small sea-port town adjoining to Corinth, about twelve furlongs distant. Some think there was a church there, distinct from that at Corinth, though, being so near, it is very probable that the church of Corinth is called the church of Cenchrea, because their place of meeting might be there, on account of the great opposition to them in the city (Ac 18:12), as at Philippi they met out of the city by the water-side, Ac 16:13. So the reformed church of Paris might be called the church at Charenton, where they formerly met, out of the city. (3.) As a succourer of many, and particularly of Paul, Ro 16:2. She relieved many that were in want and distress—a good copy for women to write after that have ability. she was kind to those that needed kindness, intimated in her succouring them; and her bounty was extensive, she was a succourer of many. Observe the gratitude of Paul in mentioning her particular kindness to him: And to myself also. Acknowledgment of favours is the least return we can make. It was much to her honour that Paul left this upon record; for wherever this epistle is read her kindness to Paul is told for a memorial of her.
2. He recommends her to their care and kindness, as one worthy to be taken notice of with peculiar respect. (1.) "Receive her in the Lord. Entertain her; bid her welcome." This pass, under Paul's hand, could not but recommend her to any Christian church. "Receive her in the Lord," that is, "for the Lord's sake; receive her as a servant and friend of Christ." As it becometh saints to receive, who love Christ, and therefore love all that are his for his sake; or, as becometh saints to be received, with love and honour and the tenderest affection. There may be occasion sometimes to improve our interest in our friends, not only for ourselves, but for others also, interest being a price in the hand for doing good. (2.) Assist her in whatsoever business she has need of you. Whether she had business of trade, or law-business at the court, is not material; however being a woman, a stranger, a Christian, she had need of help: and Paul engaged them to be assistant to her. It becomes Christians to be helpful one to another in their affairs, especially to be helpful to strangers; for we are members one of another and we know not what need of help we may have ourselves. Observe, Paul bespeaks help for one that had been so helpful to many; he that watereth shall be watered also himself.
II. Here are commendations to some particular friends among those to whom he wrote, more than in any other of the epistles. Though the care of all the churches came upon Paul daily, enough to distract an ordinary head, yet he could retain the remembrance of so many; and his heart was so full of love and affection as to send salutations to each of them with particular characters of them, and expressions of love to them and concern for them. Greet them, salute them; it is the same word, aspasasthe. "Let them know that I remember them, and love them, and wish them well." There is something observable in several of these salutations.
1. Concerning Aquila and Priscilla, a famous couple, that Paul had a special kindness for. They were originally of Rome, but were banished thence by the edict of Claudius, Ac 18:2. At Corinth, Paul became acquainted with them, wrought with them at the trade of tent-making; after some time, when the edge of that edict was rebated, they returned to Rome, and thither he now sends commendations to them. He calls them his helpers in Christ Jesus, by private instructions and converse furthering the success of Paul's public preaching, one instance of which we have in their instructing Apollos, Ac 18:26. Those are helpers to faithful ministers that lay out themselves in their families and among their neighbours to do good to souls. Nay, they did not only do much, but they ventured much, for Paul: They have for my life laid down their own necks. They exposed themselves to secure Paul, hazarded their own lives for the preservation of his, considering how much better they might be spared than he. Paul was in a great deal of danger at Corinth, while he sojourned with them; but they sheltered him, though they thereby made themselves obnoxious to the enraged multitudes, Ac 18:12,17. It was a good while ago that they had done Paul this kindness; and yet he speaks as feelingly of it as if it had been but yesterday. To whom (says he) not only I give thanks, but also all the churches of the Gentiles; who were all beholden to these good people for helping to save the life of him that was the apostle of the Gentiles. Paul mentions this, to engage the Christians at Rome to be the more kind to Aquila and Priscilla. He sends likewise greeting to the church in their house, Ro 16:5. It seems then, a church in a house is no such absurd thing as some make it to be. Perhaps there was a congregation of Christians that used to meet at their house at stated times; and then, no doubt, it was, like the house of Obed-Edom, blessed for the ark's sake. Others think that the church was no more than a religious, pious, well-governed family, that kept up the worship of God. Religion, in the power of it, reigning in a family, will turn a house into a church. And doubtless it had a good influence upon this that Priscilla the good wife of the family was so very eminent and forward in religion, so eminent that she is often named first. A virtuous woman, that looks well to the ways of her household, may do much towards the advancement of religion in a family. When Priscilla and Aquila were at Ephesus, though but sojourners there, yet there also they had a church in their house, 1Co 16:19. A truly godly man will be careful to take religion along with him wherever he goes. When Abraham removed his tent, he renewed his altar, Ge 13:18.
2. Concerning Epenetus, Ro 16:5. He calls him his well-beloved. Where the law of love is in the heart the law of kindness will be in the tongue. Endearing language should pass among Christians to express love, and to engage love. So he calls Amplias, beloved in the Lord, with true Christian love for Christ's sake; and Stachys, his beloved: a sign that Paul had been in the third heaven, he was so much made up of love. Of Epenetus it is further said that he was the first-fruit of Achaia unto Christ; not only one of the most eminent believers in that country, but one of the first that was converted to the faith of Christ: one that was offered up to God by Paul, as the first-fruits of his ministry there; an earnest of a great harvest; for in Corinth, the chief city of Achaia, God had much people, Ac 18:10. Special respect is to be paid to those that set out early, and come to work in the vineyard at the first hour, at the first call. The household of Stephanas is likewise said to be the first-fruits of Achaia, 1Co 16:15. Perhaps Epenetus was one of that household; or, at least, he was one of the first three; not the first alone, but one of the first fleece of Christians, that the region of Achaia afforded.
3. Concerning Mary, and some others who were laborious in that which is good, industrious Christians: Mary, who bestowed much labour on us. True love never sticks at labour, but rather takes a pleasure in it; where there is much love there will be much labour. Some think this Mary had been at some of those places where Paul was, though now removed to Rome, and had personally ministered to him; others think Paul speaks of her labour as bestowed upon him because it was bestowed upon his friends and fellow-labourers, and he took what was done to them as done to himself. He says of Tryphena and Tryphosa, two useful women in their places, that they laboured in the Lord (Ro 16:12), and of the beloved Persis, another good woman, that she laboured much in the Lord, more than others, abounding more in the work of the Lord.
4. Concerning Andronicus and Junia, Ro 16:7. Some take them for a man and his wife, and the original will well enough bear it; and, considering the name of the latter, this is more probable than that they should be two men, as others think, and brethren. Observe, (1.) They were Paul's cousins, akin to him; so was Herodion, Ro 16:11. Religion does not take away, but rectifies, sanctifies, and improves, our respect to our kindred, engaging us to lay out ourselves most for their good, and to rejoice in them the more, when we find them related to Christ by faith. (2.) They were his fellow-prisoners. Partnership in suffering sometimes does much towards the union of souls and the knitting of affections. We do not find in the story of the Acts any imprisonment of Paul before the writing of this epistle, but that at Philippi, Ac 16:23. But Paul was in prisons more frequent (2Co 11:23), in some of which, it seems, he met with his friends Andronicus and Junia, yoke-fellows, as in other things, so in suffering for Christ and bearing his yoke. (3.) They were of note among the apostles, not so much perhaps because they were persons of estate and quality in the world as because they were eminent for knowledge, and gifts, and graces, which made them famous among the apostles, who were competent judges of those things, and were endued with a spirit of discerning not only the sincerity, but the eminency, of Christians. (4.) Who also were in Christ before me, that is, were converted to the Christian faith. In time they had the start of Paul, though he was converted the next year after Christ's ascension. How ready was Paul to acknowledge in others any kind of precedency!
5. Concerning Apelles, who is here said to be approved in Christ (Ro 16:10), a high character! He was one of known integrity and sincerity in his religion, one that had been tried; his friends and enemies had tried him, and he was as gold. He was of approved knowledge and judgment, approved courage and constancy; a man that one might trust and repose a confidence in.
6. Concerning Aristobulus and Narcissus; notice is taken of their household, Ro 16:10,11. Those of their household who are in the Lord (as it is limited, Ro 16:11), that were Christians. How studious was Paul to leave none out of his salutations that he had any knowledge of or acquaintance with! Aristobulus and Narcissus themselves, some think, were absent, or lately dead; others think they were unbelievers, and such as did not themselves embrace Christianity; so Pareus: and some think this Narcissus was the same with one of that name who is frequently mentioned in the life of Claudius, as a very rich man that had a great family, but was very wicked and mischievous. It seems, then, there were some good servants, or other retainers, even in the family of a wicked man, a common case, 1Ti 6:1, Ro 16:2. The poor servant is called, and chosen, and faithful, while the rich master is passed by, and left to perish in unbelief. Even so, Father, because it seemed good unto thee.
7. Concerning Rufus (Ro 16:13), chosen in the Lord. He was a choice Christian, whose gifts and graces evinced that he was eternally chosen in Christ Jesus. He was one of a thousand for integrity and holiness.—And his mother and mine, his mother by nature and mine by Christian love and spiritual affection; as he calls Phebe his sister, and teaches Timothy to treat the elder women as mothers, 1Ti 5:2. This good woman, upon some occasion or other, had been as a mother to Paul, in caring for him, and comforting him; and Paul here gratefully owns it, and calls her mother.
8. Concerning the rest this is observable, that he salutes the brethren who are with them (Ro 16:14), and the saints who are with them (Ro 16:15), with them in family-relations, with them in the bond of Christian communion. It is the good property of saints to delight in being together; and Paul thus joins them together in his salutations to endear them one to another. Lest any should find themselves aggrieved, as if Paul had forgotten them, he concludes with the remembrance of the rest, as brethren and saints, though not named. In Christian congregations there should be smaller societies linked together in love and converse, and taking opportunities of being often together. Among all those to whom Paul sends greeting here is not a word of Peter, which gives occasion to suspect that he was not bishop of Rome, as the Papists say he was; for, if he was, we cannot but suppose him resident, or at least how could Paul write so long an epistle to the Christians there, and take no notice of him?
Lastly, He concludes with the recommendation of them to the love and embraces one of another: Salute one another with a holy kiss. Mutual salutations, as they express love, so they increase and strengthen love, and endear Christians one to another: therefore Paul here encourages the use of them, and only directs that they may be holy—a chaste kiss, in opposition to that which is wanton and lascivious; a sincere kiss, in opposition to that which is treacherous and dissembling, as Judas's, when he betrayed Christ with a kiss. He adds, in the close, a general salutation to them all, in the name of the churches of Christ (Ro 16:16): "The churches of Christ salute you; that is, the churches which I am with, and which I am accustomed to visit personally, as knit together in the bonds of the common Christianity, desire me to testify their affection to you and good wishes for you." This is one way of maintaining the communion of saints.
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Apostolic Salutations (58 AD)
使徒的問安（主後五十八年）
¹⁷ 弟兄們，那些離間你們、叫你們跌倒、背乎所學之道的人，我勸你們要留意躲避他們。
¹⁸ 因為這樣的人不服事我們的主基督，只服事自己的肚腹，用花言巧語誘惑那些老實人的心。
¹⁹ 你們的順服已經傳於眾人，所以我為你們歡喜；但我願意你們在善上聰明，在惡上愚拙。
²⁰ 賜平安的神快要將撒但踐踏在你們腳下。願我主耶穌基督的恩常和你們同在！阿們！
使徒既以他親暱的問安努力使他們聯合，附上一個警告當心那些其原則和實行破壞基督徒之愛的人，並非不恰當。我們可留意，
I. 警告本身，是以所能有的最懇切的方式發出的：弟兄們，我勸你們。他不像轄制神產業的人那樣發號施令，而是為愛的緣故勸。保羅的勸勉何等懇切、何等親暱！他教導他們，1. 看見自己的危險：留意那些離間你們、叫你們跌倒的。我們的主自己曾預言離間和跌倒的事必來到，卻把禍患加在那些使之來到的人身上（Mt 18:7），我們在此受警告當防範這樣的人。那些以分裂和跌倒人的負擔壓在教會身上的人，那些堅持並強制執行這些負擔的人，那些引入並傳播分裂和跌倒人的——是錯誤的或正當可疑的——觀念的人，那些出於驕傲、野心、好新奇等緣故無故與弟兄分離、並以乖僻的爭論、論斷和惡意的猜疑使基督徒彼此疏遠的人——這些人離間和叫人跌倒，是違背、或不同於（因為那也是暗示的，這是para ten didachen）我們所學的道。凡偏離我們在聖經中所有之純正話語之規模的，都為離間和跌倒開了門。真理一旦被離棄，合一和平安就不會持久。如今，留意那些如此造成離間的人，*skopein。*觀察他們——他們所取的方法、他們所推動的目的。需要洞察警醒的眼睛才能辨明我們從這類人所受的危險；因為藉口通常是貌似合理的，而計劃卻是非常有害的。不要只看離間和跌倒，卻要將這些溪流追溯到泉源，留意那些造成它們的人，特別是其中造成這些離間和跌倒的方面——那些在雙方的私慾——這些爭戰鬥毆是從那裏來的。被發現的危險已經防止了一半。2. 避開它：*躲避他們。*避開一切與他們不必要的有分和交往，免得你們被他們所影響和感染。不要捲入任何分裂的利益，也不可接受任何那些破壞基督徒之愛和慈善、或破壞那合乎敬虔之真理的原則或實行。*他們的話如同毒瘡，越爛越大。*有人認為他特別警告他們當心那些猶太化的教師——他們在基督徒的名義下保持摩西的禮儀，並傳講其必要性——他們在各處勤奮地吸引門徒跟從他們，保羅在大多數書信中都告誡教會當防範他們。
II. 強化這警告的理由。
1. 因為這些誘惑者有害的策略，Ro 16:18。他們越壞，我們就越需要防範他們。如今留意他對他們的描述，在兩方面：(1.) 他們所事奉的主：不是我們的主耶穌基督。雖然他們自稱為基督徒，他們卻不事奉基督——不追求他的榮耀、不增進他的利益、不作他的旨意，無論他們如何裝作。有多少人稱基督為主、為夫子，卻遠遠不事奉他！他們只服事自己的肚腹——他們屬肉體的、感官的、世俗的利益。他們所討好的是某種卑劣的私慾：驕傲、野心、貪婪、奢侈、淫亂——這些才是他們真正推動的目的。他們的神就是自己的肚腹，Php 3:19。他們所事奉的主何等卑劣，與基督相比何等不配——他們事奉自己的肚腹，以敬虔為得利的門路，以滿足感官的食慾為生命的全部目標和事業，一切別的目的和計劃都必服從於它。(2.) 他們為達成目的所取的方法：*用花言巧語誘惑那些老實人的心。*他們的言語和講論有聖潔和為神熱心的外表（從牙齒外面裝作敬虔是容易的），並有對那些他們灌輸敗壞教訓之人的恩慈和愛的外表——當他們打算加害他們時卻客氣地招呼。如此蛇以花言巧語誘惑了夏娃。當留意，他們藉欺騙人的心來敗壞人的頭腦——藉狡猾地潛入人的情感來歪曲人的判斷。所以我們極需保守我們的心，特別是當迷惑人的靈出沒時。
2. 因為我們所處的危險——我們易於被引誘和陷入他們的網羅：「因為你們的順服已經傳於眾人——你們在一切教會中以樂意、溫順、隨和的百姓聞名。」而且，(1.) 因此，正因如此，這些誘惑人的教師更會攻擊他們。魔鬼和他的差役對興旺的教會和興旺的靈魂有特別的惡意。那已知為滿載貨物的船最易受私掠船的攻擊。仇敵和敵人垂涎這樣的獵物，所以你們當自己謹慎，約貳 1:8。「那些假教師聽見你們是順從的百姓，所以他們很可能會到你們中間來，看看你們會不會順從他們。」誘惑者的慣常策略是攻擊那些被知罪所軟化、開始尋求當作甚麼的人，因為這樣的人最容易接受他們意見的印象。可悲的經歷見證有多少開始問到錫安之路、面向錫安的人，在這磐石上致命地撞碎——這證明傳道人有極大的責任以雙倍的謹慎餵養群中的小羊、立好根基、溫柔地引導那懷胎的。(2.) 雖是如此，他們仍處於這些誘惑者的危險中。這保羅以極大的謙虛和溫柔暗示；不是作懷疑他們的人，而是作關切他們的人：「你們的順服已經傳於眾人；我們承認這一點並為此歡喜：所以我為你們歡喜。」如此他暗示對他們的稱讚，好為警告開路。對朋友的聖潔警覺可與對他們的聖潔喜樂十分相容。「你們以為自己是很有福的百姓，我也如此認為：但儘管如此，你們不可大意：我願意你們在善上聰明，在惡上愚拙。你們是樂意好性情的百姓，但你們最好當心不要被那些誘惑者所欺騙。」一個柔順的脾氣在好的管治下是好的；否則它可能非常陷入網羅；所以他給了兩條一般規則：[1.] 在善上聰明，即在神的真理和道路上熟練而有見識。「當聰明地試驗諸靈，凡事察驗，然後只持守那善的。」在我們對真理、本分和好人的堅持上，需要極大的智慧，免得我們在其中任何方面被欺騙和蒙蔽。所以你們要靈巧像蛇（Mt 10:16），聰明辨別那真正為善的和那假冒的；聰明分辨有別的事物，善用機會。我們在如此多欺騙者中間時，極需要那精明人的智慧去明白自己的道路，Pr 14:8。[2.] 在惡上愚拙——聰明到不被欺騙，卻單純到不作欺騙者。這是聖潔的單純——不會圖謀、掩飾、或推行任何邪惡的計劃；akeraious——無害的，無攙雜的，無冒犯的。在心志上不要作小孩子，林前 14:20。蛇的智慧適合基督徒，但古蛇的狡猾卻不然。我們還當馴良像鴿子。那不知道如何作任何違背真理之事的人，才是明智而單純的人。如今保羅更加關切羅馬教會要保全其正直，因為它是如此著名；它是造在山上的城，許多眼睛注視著那裏的基督徒，所以那裏流行的錯誤將是壞的先例，並對別的教會有不良影響：事實上也證明如此，末世的大背叛正是從那首城興起的。帶頭教會的錯誤是帶頭的錯誤。當羅馬的主教如一顆大星從天上墜落時（啟 8:10），他的尾巴拖拉著天上星辰的三分之一，啟 12:4。
3. 因為神的應許——我們至終必得勝——這應許是為激發和鼓勵我們警醒的關注和殷勤的努力，而非取代之。這是一個非常甘甜的應許（Ro 16:20）：賜平安的神快要將撒但踐踏在你們腳下。
(1.) 他對神的稱呼：賜平安的神——一切善的創始者和賜予者。當我們來到神面前求屬靈的勝利時，我們不僅當仰望他為萬軍之主——一切權柄都屬他——更當仰望他為賜平安的神，一位與我們和好、對我們說平安、在我們裏面作成平安、為我們創造平安的神。勝利從神而來，更多是作為賜平安的神，而非作為戰爭的神；因為在我們一切的衝突中，平安是我們當爭取的。神作為賜平安的神，必約束並勝過那些造成離間和跌倒、因而破壞和擾亂教會平安的人。
(2.) 他從神所期望的福分——勝過撒但。他若首先指那些先前所說的假教訓和迷惑人的靈——撒但是其頭號創始者和作者，那無疑這也包含撒但對靈魂的一切別的計謀和詭計——為要玷污、擾亂和毀滅它們，他一切企圖使我們遠離天堂的純潔、遠離此處天堂的平安、以及將來天堂的產業的作為。撒但的試探和攪擾，他作為欺騙者和毀壞者的作為，賜平安的神必踐踏在我們腳下。他先前曾警告他們防備單純；如今他們既意識到自己的極大軟弱和愚昧，可能想：「我們怎能逃脫為我們所設的網羅呢？這些攻擊我們靈魂的仇敵至終豈不勝過我們嗎？」「不，」他說，「不要怕；雖然你們不能以自己的力量和智慧得勝，賜平安的神卻要為你們成就；藉著那愛我們的主，我們將是得勝有餘。」[1.] 勝利必是完全的：他必將撒但踐踏在你們腳下——明顯暗指在樂園中所賜的頭一個關乎彌賽亞的應許（Ge 3:15），女人的後裔要傷蛇的頭——這應許每天都在應驗，當聖徒被賜能力抵擋和勝過撒但的試探時；並將在所有屬乎揀選之恩的人都得勝被帶入榮耀中時（儘管有黑暗的一切權勢）完全應驗。當約書亞征服了迦南的諸王時，他叫以色列的軍長把腳踏在那些王的頸項上（書 10:24）；如此基督我們的約書亞必使一切他忠心的僕人和士兵把腳踏在撒但的頸項上，踐踏並勝過他們屬靈的仇敵。基督已為我們得勝；解除了那壯士的武裝，打破了他的權勢，我們無事可作，只需追趕勝利和分擄物。讓這激發我們進入屬靈的爭戰，為真道打那美好的仗——我們的對手是已被征服的仇敵，勝利不久必完全。[2.] 勝利必是迅速的：他要快要成就。再過一會兒，那要來的就來。他已說了，*看哪，我必快來。*當撒但似乎已得勝，我們準備放棄一切為失喪時，賜平安的神必以公義施行審判、速速作成這工。當士兵知道戰爭不久就會以如此勝利結束時，這會鼓勵他們。有人將此指為他們在真正的愛和合一中之爭執的圓滿終結；另有人指為教會受逼迫的終結——在帝國的權勢歸信基督時，那時教會流血的仇敵被君士坦丁所制服和踐踏，教會在他的統治下。這更當應用於一切聖徒到達天堂時對撒但的勝利——他們將永遠脫離撒但的觸及，連同他們如今靠恩典所得的勝利作為那勝利的憑據。所以信心和忍耐啊，再堅持一會兒；當我們一旦過了紅海，就要看見我們屬靈的仇敵死在岸上，並凱旋地唱摩西的歌和羔羊的歌。所以他附上祝福：願我主耶穌基督的恩常和你們同在——基督對你們的善意，基督在你們裏面的善工。這是抵禦異端、分黨者和假教師之網羅的最好防腐劑。基督的恩若與我們同在，誰能反對我們而得勝呢？*所以，我兒啊，你要在基督耶穌的恩典上剛強起來。*保羅不僅作為朋友，更作為傳道人和使徒——已領受了恩上加恩——如此以權柄以此福分祝福他們，並重複它，Ro 16:24。
英文原文
Apostolic Salutations (58 AD)
¹⁷ Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
¹⁸ For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.
¹⁹ For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.
²⁰ And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.
The apostle having endeavoured by his endearing salutations to unite them together, it was not improper to subjoin a caution to take heed of those whose principles and practices were destructive to Christian love. And we may observe,
I. The caution itself, which is given in the most obliging manner that could be: I beseech you, brethren. He does not will and command, as one that lorded it over God's heritage, but for love's sake beseeches. How earnest, how endearing, are Paul's exhortations! He teaches them, 1. To see their danger: Mark those who cause divisions and offences. Our Master had himself foretold that divisions and offences would come, but had entailed a woe on those by whom they come (Mt 18:7), and against such we are here cautioned. Those who burden the church with dividing and offending impositions, who uphold and enforce those impositions, who introduce and propagate dividing and offending notions, which are erroneous or justly suspected, who out of pride, ambition, affectation of novelty, or the like, causelessly separate from their brethren, and by perverse disputes, censures, and evil surmisings, alienate the affections of Christians one from another—these cause divisions and offences, contrary to, or different from (for that also is implied, it is para ten didachen), the doctrine which we have learned. Whatever varies from the form of sound doctrine which we have in the scriptures opens a door to divisions and offences. If truth be once deserted, unity and peace will not last long. Now, mark those that thus cause divisions, skopein. Observe them, the method they take, the end they drive at. There is 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. 2. To shun it: "Avoid them. Shun all necessary communion and communication with them, lest you be leavened and infected by them. Do not strike in with any dividing interests, nor embrace any of those principles or practices which are destructive to Christian love and charity, or to the truth which is according to godliness.—Their word will eat as doth a canker." Some think he especially warns them to take heed of the judaizing teachers, who, under convert of the Christian name, kept up the Mosaical ceremonies, and preached the necessity of them, who were industrious in all places to draw disciples after them, and whom Paul in most of his epistles cautions the churches to take heed of.
II. The reasons to enforce this caution.
1. Because of the pernicious policy of these seducers, Ro 16:18. The worse they are, the more need we have to watch against them. Now observe his description of them, in two things:— (1.) The master they serve: not our Lord Jesus Christ. Though they call themselves Christians, they do not serve Christ; do not aim at his glory, promote his interest, nor do his will, whatever they pretend. How many are there who call Christ Master and Lord, that are far from serving him! But they serve their own belly—their carnal, sensual, secular interests. It is some base lust or other that they are pleasing; pride, ambition, covetousness, luxury, lasciviousness, these are the designs which they are really carrying on. Their God is their belly, Php 3:19. What a base master do they serve, and how unworthy to come in competition with Christ, that serve their own bellies, that make gain their godliness, and the gratifying of a sensual appetite the very scope and business of their lives, to which all other purposes and designs must truckle and be made subservient. (2.) The method they take to compass their design: By good words and fair speeches they deceive the hearts of the simple. Their words and speeches have a show of holiness and zeal for God (it is an easy thing to be godly from the teeth outward), and show of kindness and love to those into whom they instil their corrupt doctrines, accosting them courteously when they intend them the greatest mischief. Thus by good words and fair speeches the serpent beguiled Eve. Observe, They corrupt their heads by deceiving their hearts, pervert their judgments by slyly insinuating themselves into their affections. We have a great need therefore to keep our hearts with all diligence, especially when seducing spirits are abroad.
2. Because of the peril we are in, through our proneness and aptness to be inveigled and ensnared by them: "For your obedience has come abroad unto all men—you are noted in all the churches for a willing, tractable, complying people." And, (1.) Therefore, because it was so, these seducing teachers would be the more apt to assault them. The devil and his agents have a particular spite against flourishing churches and flourishing souls. The ship that is known to be richly laden is most exposed to privateers. The adversary and enemy covets such a prey, therefore look to yourselves, 2Jo 1:8. "The false teachers hear that you are an obedient people, and therefore they will be likely to come among you, to see if you will be obedient to them." It has been the common policy of seducers to set upon those who are softened by convictions, and begin to enquire what they shall do, because such do most easily receive the impressions of their opinions. Sad experience witnesses how many who have begun to ask the way to Zion, with their faces thitherward, have fatally split upon this rock, which proves it to be much the duty of ministers, with a double care, to feed the lambs of the flock, to lay a good foundation, and gently to lead those that are with young. (2.) Though it were so, yet they were in danger from these seducers. This Paul suggests with a great deal of modesty and tenderness; not as one suspicious of them, but as one solicitous for them: "You obedience has come abroad unto all men; we grant this and rejoice in it: I am glad therefore on your behalf." Thus does he insinuate their commendation, the better to make way for the caution. A holy jealousy of our friends may very well comport with a holy joy in them. "You think yourselves a very happy people, and so do I too: but for all that you must not be secure: I would have you wise unto that which is good, and simple concerning evil. You are a willing good-natured people, but you had best take heed of being imposed upon by those seducers." A pliable temper is good when it is under good government; but otherwise it may be very ensnaring; and therefore he gives two general rules:— [1.] To be wise unto that which is good, that is, to be skilful and intelligent in the truths and ways of God. "Be wise to try the spirits, to prove all things, and then to hold fast that only which is good." There is need of a great deal of wisdom in our adherence to good truths, and good duties, and good people, lest in any of these we be imposed upon and deluded. Be ye therefore wise as serpents (Mt 10:16), wise to discern that which is really good and that which is counterfeit; wise to distinguish things that differ, to improve opportunities. While we are in the midst of so many deceivers, we have great need of that wisdom of the prudent which is to understand his way, Pr 14:8. [2.] To be simple concerning evil—so wise as not to be deceived, and yet so simple as not to be deceivers. It is a holy simplicity, not to be able to contrive, nor palliate, nor carry on, any evil design; akeraious—harmless, unmixed, inoffensive. In malice be you children, 1Co 14:20. The wisdom of the serpent becomes Christians, but not the subtlety of the old serpent. We must withal be harmless as doves. That is a wisely simple man that knows not how to do any thing against the truth. Now Paul was the more solicitous for the Roman church, that it might preserve its integrity, because it was so famous; it was a city upon a hill, and many eyes were upon the Christians there, so that an error prevailing there would be a bad precedent, and have an ill influence upon other churches: as indeed it has since proved in fact, the great apostasy of the latter days taking its rise from that capital city. The errors of leading churches are leading errors. When the bishop of Rome fell as a great star from heaven (Re 8:10), his tail drew a third part of the stars after him, Re 12:4.
3. Because of the promise of God, that we shall have victory at last, which is given to quicken and encourage, not to supersede, our watchful cares and vigorous endeavours. It is a very sweet promise (Ro 16:20): The God of peace shall bruise Satan under your feet.
(1.) The titles he gives to God: The God of peace, the author and giver of all good. When we come to God for spiritual victories, we must not only eye him as the Lord of hosts, whose all power is, but as the God of peace, a God at peace with us, speaking peace to us, working peace in us, creating peace for us. Victory comes from God more as the God of peace than as the God of war; for, in all our conflicts, peace is the thing we must contend for. God, as the God of peace, will restrain and vanquish all those that cause divisions and offences, and so break and disturb the peace of the church.
(2.) The blessing he expects from God—a victory over Satan. If he mean primarily those false doctrines and seducing spirits spoken of before, of which Satan was the prime founder and author, yet doubtless, it comprehends all the other designs and devices of Satan against souls, to defile, disturb, and destroy them, all his attempts to keep us from the purity of heaven, the peace of heaven here, and the possession of heaven hereafter. Satan tempting and troubling, acting as a deceiver and as a destroyer, the God of peace will bruise under our feet. He had cautioned them before against simplicity: now they, being conscious of their own great weakness and folly, might think, "How shall we evade and escape these snares that are laid for us? Will not these adversaries of our souls be at length too hard for us?" "No," says he, "fear not; though you cannot overcome in your own strength and wisdom, yet the God of peace will do it for you; and through him that loved us we shall be more than conquerors." [1.] The victory shall be complete: He shall bruise Satan under your feet, plainly alluding to the first promise the Messiah made in paradise (Ge 3:15), that the seed of the woman should break the serpent's head, which is in the fulfilling every day, while the saints are enabled to resist and overcome the temptations of Satan, and will be perfectly fulfilled when, in spite of all the powers of darkness, all that belong to the election of grace shall be brought triumphantly to glory. When Joshua had conquered the kings of Canaan, he called the captains of Israel to set their feet upon the necks of those kings (Jos 10:24), so will Christ, our Joshua, enable all his faithful servants and soldiers to set their feet upon Satan's neck, to trample upon, and triumph over, their spiritual enemies. Christ hath overcome for us; disarmed the strong man armed, broken his power, and we have nothing to do but to pursue the victory and divide the spoil. Let this quicken us to our spiritual conflict, to fight the good fight of faith—we have to do with a conquered enemy, and the victory will be perfect shortly. [2.] The victory shall be speedy: He shall do it shortly. Yet a little while, and he that shall come will come. He hath said it, Behold, I come quickly. When Satan seems to have prevailed, and we are ready to give up all for lost, then will the God of peace cut the work short in righteousness. It will encourage soldiers when they know the war will be at an end quickly, in such a victory. Some refer it to the happy period of their contentions in true love and unity; others to the period of the church's persecutions in the conversion of the powers of the empire to Christianity, when the bloody enemies of the church were subdued and trampled on by Constantine, and the church under his government. It is rather to be applied to the victory which all the saints shall have over Satan when they come to heaven, and shall be for ever out of his reach, together with the present victories which through grace they obtain in earnest of that. Hold out therefore, faith and patience, yet a little while; when we have once got through the Red Sea, we shall see our spiritual enemies dead on the shore, and triumphantly sing the song of Moses and the song of the Lamb. To this therefore he subjoins the benediction, The grace of our Lord Jesus Christ be with you—the good-will of Christ towards you, the good work of Christ in you. This will be the best preservative against the snares of heretics, and schismatics, and false teachers. If the grace of Christ be with us, who can be against us so as to prevail? Be strong therefore in the grace which is in Christ Jesus. Paul, not only as a friend, but as a minister and an apostle, who had received grace for grace, thus with authority blesses them with this blessing, and repeats it, Ro 16:24.
21-24
Apostolic Salutations (58 AD)
使徒的問安（主後五十八年）
²¹ 與我一同做工的提摩太，和我的親屬路求、耶孫、所西巴德，問你們安。
²² 我這代筆寫信的德丟，在主裏面問你們安。
²³ 那接待我、也接待全教會的該猶，問你們安。城內管銀庫的以拉都，和兄弟括土，問你們安。
²⁴ 願我們主耶穌基督的恩常和你們眾人同在！阿們。
使徒先前已將自己的問安送給這教會中的許多人，又將周圍各教會的問安送給他們全體，此處他再加上一些現今與他同在之特定個人對他們的懇切記念，以更好地促進遠方聖徒之間的相識和相交，並使這些他們所認識之可敬名字的署名，更能推薦這封書信。他提到，1. 一些是他特別的朋友、也可能為羅馬基督徒所認識的人：與我一同做工的提摩太。保羅有時稱提摩太為他的兒子，視他為較低的；但此處稱他為同工，視他為與自己同等的，如此尊重他：還有路求，可能是古利奈人路求，安提阿教會中一位知名的人（徒 13:1）；如耶孫之於帖撒羅尼迦——他在那裏因接待保羅而受苦（徒 17:5,6）；還有所西巴德，被認為就是徒 20:4 所提到的庇哩亞人所巴特。保羅稱這些人為他的親屬；不僅是廣義上同為猶太人，更是因血統或姻親與他關係密切。看來保羅出身於一個好家庭，以致他在好幾個地方遇見如此多的親屬。看見我們親屬的聖潔和有用，是極大的安慰。2. 一位作保羅代筆的人（Ro 16:22）：我這代筆寫信的德丟。保羅使用文士代筆，不是出於排場，也不是出於怠惰，而是因為他寫的字不好，不太容易辨認——當他親筆寫信給加拉太人時，他為此道歉（加 6:11）：pelikois grammasi——何等大的字。也許這位德丟就是西拉；因為西拉（如有些人所想）在希伯來文中意為第三，正如德丟在拉丁文中一樣。德丟或是照保羅口授記錄，或是將保羅潦草的手稿謄清。對教會和教會的牧者所作的最小一件服事，也不會被遺忘而不得記念和報償。德丟雖然只是作文士參與，卻因在這封書信的書寫上有分而得尊榮。3. 另一些在基督徒中有名望的人（Ro 16:23）：那接待我的該猶。不確定這位是特庇人該猶（徒 20:4），還是馬其頓人該猶（徒 19:29），或更可能是哥林多人該猶（林前 1:14），以及這些人之中是否有約翰寫約翰三書所寄的那位。無論如何，保羅稱讚他極大的好客；不僅接待我，更接待全教會——一個在有需要時接待他們眾人、敞開家門供教會聚會、並以樂意接待一切來到他們那裏的基督徒客旅而減輕教會其餘人負擔的人。城內管銀庫的以拉都是另一位；他指的是哥林多城，這封信即是從那裏寄出的。看來他是一位有尊榮和名望的人，身居公職，是管家或司庫。蒙召的不多有尊貴的，不多有能力的，但也有一些。他的財產、尊榮和職務，並沒有使他不去服事保羅、不去為教會的益處擺上自己——看來是在傳道的事工上；因為他與提摩太同列（徒 19:22），在提後 4:20 也被提及。作城的銀庫管家去作基督福音的傳道人，並非有損體面。括土也同樣被提及，被稱為兄弟；因為既有一位就是我們的父，就是基督，我們眾人也就都是弟兄。
英文原文
Apostolic Salutations (58 AD)
²¹ Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
²² I Tertius, who wrote this epistle, salute you in the Lord.
²³ Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
²⁴ The grace of our Lord Jesus Christ be with you all. Amen.
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 (Ac 13:1), as Jason was at Thessalonica, where he suffered for entertaining Paul (Ac 17:5,6): and Sosipater, supposed to be the same with Sopater of Berea, mentioned Ac 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 (Ro 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 (Ga 6:11): pelikois 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 (Ro 16:23): Gaius my host. It is uncertain whether this was Gaius of Derbe (Ac 20:4), or Gaius of Macedonia (Ac 19:29), or rather Gaius of Corinth (1Co 1:14), and whether any of these was he to whom John wrote his 3Jo 1:1. 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 (Ac 19:22), and is mentioned 2Ti 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.
25-27
Description of the Gospel; The Apostle's Doxology (58 AD)
福音的描述；使徒的頌讚（主後五十八年）
²⁵ 惟有神能照我所傳的福音和所講的耶穌基督，並照永古隱藏不言的奧祕的啟示，堅固你們的心。
²⁶ 這奧祕如今顯明出來，而且按著永生神的命，藉眾先知的書指示萬國的民，使他們信服真道。
²⁷ 願榮耀因耶穌基督歸與獨一全智的神，直到永遠。阿們！
使徒在此以向蒙福之神榮耀的宏偉歸與，莊嚴地結束他的書信——作為一個將一切終結於神的讚美和榮耀、並竭力將一切歸還給他的人，因為一切都是出於他、從他而來。他可說是向這些羅馬人傾吐他的靈魂來讚美神，選擇以他生命之目的作為書信的結束。當留意此處，
I. 對神的福音的描述，這出現於一個括號之中；因有機會論到它作為神建立靈魂的權能之途徑、以及那建立的準則：照我所傳的福音堅固你們。保羅稱之為他的福音，因為他是它的傳道者，也因為他如此以它為榮。有人以為他特別指他在這封信中所作的福音教義的宣告、解釋和應用；但它更包含使徒們一切的傳講和寫作，其中保羅是主要的工人。藉著他們的道（約 17:20）——交託給他們的道。傳道者是使者，福音是他們的使館。保羅的頭腦和心中如此充滿福音，以致他幾乎不能提及它而不稍加發揮以表明其性質和卓越。
1. 它是所講的耶穌基督。基督自己是它的傳道者；它起先是主親自講的，來 2:3。基督對他為我們拯救所承擔的工作如此喜悅，以致他親自成為它的發布者。或，基督是它的題材；整個福音的總結和實質就是耶穌基督並他釘十字架。我們不是傳自己，保羅說，乃是傳基督耶穌為主。那建立靈魂的，是樸素地傳講耶穌基督。
2. 它是永古隱藏不言的奧祕的啟示，藉著眾先知的書顯明出來。福音的題材是一個奧祕。我們藉著耶穌基督所得的救贖和拯救——在其根基、途徑和果子上——無可爭辯地是敬虔的奧祕，提前 3:16。這說明了福音的尊榮；它不是任何人的才智琢磨出來的庸俗平常之物，而是神永遠智慧和籌算的奇妙產品，其中有一種不可測度的高、一種不可測透的深，超乎知識。這是一個天使也渴望察看、卻不能測其底的奧祕。然而感謝神，這奧祕中有足夠被顯明出來的，足以帶我們到天堂——只要我們不故意忽略這麼大的救恩。如今，
(1.) 這奧祕從創世以來一直被隱藏：chronois aioniois sesigemenou。它從永遠被包裹在沉默之中；有人如此說——a temporibus æternis；它不是什麼新奇突起的觀念、不是近來的發明，而是從永恆之日和神永遠之愛的旨意中發源的。在世界根基立定之前，這奧祕就藏在神裏面，弗 3:9。或，自從世界開始以來，我們如此翻譯。在舊約一切的時期中，這奧祕相對地被隱藏在禮儀律的預表和影子中，以及先知暗昧的預言中——這些預言指向它，卻使他們不能定睛看那些事的結局，林後 3:13。如此它從歷代歷世隱藏——甚至在猶太人中，更不用說在坐在黑暗中、對它毫無通知的外邦人中。甚至基督自己的門徒，在他復活和升天之前，也對救贖的奧祕極為模糊，他們對它的觀念非常蒙蔽和混亂；如此它在許多時代中是個秘密。但是，
(2.) 它如今顯明出來了。幔子已裂開，傍晚的影子已過去，生命和不朽藉著福音被帶到光中，公義的日頭已升上世界。保羅並不假裝獨佔這發現，彷彿唯獨他知道；不，它向許多別人顯明了。但它如何藉著眾先知的書顯明呢？誠然，因為如今事件的成就給了舊約先知的預言最好的解釋。既已應驗，它們就被解明了。先知的傳講，就其關乎這奧祕的部分而言，在他們所處的時代中在很大程度上是暗昧和不能理解的；但先知的書——他們以文字留下的東西——如今不僅其本身變得清楚明白，更藉著它們這奧祕向萬國顯明。舊約不僅從新約的啟示借光，更將光歸還給它。如果新約解釋舊約，舊約也以報答的方式大大說明新約。如此舊約的先知如今他們的預言既已應驗，就在多民、多國、多方、多族中再說預言。我參照啟 10:11，這處經文解釋了它。如今基督顯明是藏在舊約那塊田裏的寶藏。眾先知都為他作見證。見路 24:27。
(3.) 它是按著永生神的命顯明的——即神從永遠的目的、籌算和旨意，以及在時代的滿足中先給基督、後給使徒的使命和任命。他們從父領受了命令，去作他們在傳福音上所作的。免得有人反對說：「為何這奧祕被隱藏如此之久，又為何如今才顯明？」——他將之歸結於神的旨意——他是一位絕對的主權者，不為他任何的事交賬。永生神的命令足以支持使徒和福音的傳道者在他們的傳講上。永生神。這永遠的屬性在此以非常強調的方式歸於神。[1.] 他是從永遠到永遠的，這暗示雖然他從創世以來一直將這奧祕隱藏、直到最近才啟示，他卻從永遠、在世界以先就已定意和設計了它。寫下之道中的誓言和聖約，不過是父與子從永遠彼此之間的誓言和聖約的副本：那些是摘錄，這些是原本。[2.] 他是到永遠的，暗示對我們永遠的持續。我們絕不可期待任何新的啟示，而當持守這個，因為這是照著永生神的命。基督在福音中，昨日、今日、直到永遠是一樣的。
(4.) 它藉眾先知的書指示萬國的民，使他們信服真道。他常常留意這啟示的廣度；即，雖然迄今只在猶大神被認識，如今基督卻是地極、萬國的拯救。而其目的十分值得留意；它是為信服真道——使他們信而順服、接受並受其治理。福音被啟示出來，不是為了談論和爭論，而是為了順服。信服真道就是對信之道所獻上的順服（見那片語，徒 6:7），並由信心的恩典所產生的順服。在此看見什麼是正確的信心——就是在順服中運行的信心；什麼是正確的順服——就是從信心發出的順服；以及福音的目的——將我們帶到兩者之中。
II. 向那以其福音為其福音之神的頌讚，將榮耀永遠歸給他（Ro 16:27），承認他是一位榮耀的神，並以最可敬畏的情感相應地敬拜他，渴望並盼望與聖天使同在這工作上——在那裏我們將永遠如此行。這就是讚美神，將榮耀永遠歸給他。當留意，
1. 這讚美的題材。感謝神時，我們抓住他對我們的恩惠；讚美和敬拜神時，我們抓住他自己裏面的完全。他兩個主要的屬性在此被留意：(1.) 他的權能（Ro 16:25）：惟有神能……堅固你們。建立聖徒的不亞於神聖的權能。考慮到他們裏面有墮落的傾向、他們屬靈仇敵為傾覆他們的殷勤、以及他們所處時代的震動，不亞於全能的權能才能建立他們。那為建立聖徒而彰顯的神的權能，是、也當是我們讚美的題材，如猶 24，那能保守你們不失腳的。在將這權能的榮耀歸給神時，我們可以、也必須從其中得著安慰——無論我們的疑惑、困難和恐懼是什麼，我們所事奉的神有能力堅固我們。見彼前 1:5，約 10:29。(2.) 他的智慧（Ro 16:27）：獨一全智的神。有成就的權能而無設計的智慧，或有設計的智慧而無成就的權能，同樣都是虛空和徒然的；但兩者合一、且兩者都無限，就構成了一位完全的存在。他唯獨有智慧；不是唯獨父有智慧而排除子，而是父、子、聖靈——三個位格一位神——唯獨有智慧，與受造物相比。人——較低世界一切受造物中最有智慧的——生來如野驢的駒子；不，天使本身與神相比也被指控為愚妄。他唯獨是完全而不誤地有智慧；他唯獨是原本有智慧，在他自己裏面並出於他自己；因為他是受造物一切智慧的泉源和源頭，是一切受造物所能自稱的一切智慧之光的眾光之父（雅 1:17）：在他那裏有能力與智慧，被誘惑的和誘惑人的都屬他。
2. 這讚美的中保：因耶穌基督。願榮耀因耶穌基督歸與獨一全智的神；有人如此讀。正是藉著、並透過基督，神作為獨一全智的神向世界顯明；因為他是神的智慧，也是神的能力。或更確切如我們所讀的，榮耀因耶穌基督。一切從墮落之人歸向神、以致蒙他悅納的榮耀，必須經過主耶穌的手——唯有在他裏面我們的人和行為才蒙神喜悅、才能蒙神喜悅。所以我們必須提起他的義——唯獨他的義——他既是我們一切禱告的中保，也是如此、並且我相信直到永遠將是我們一切讚美的中保。
英文原文
Description of the Gospel; The Apostle's Doxology (58 AD)
²⁵ Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
²⁶ But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
²⁷ To God only wise, be glory through Jesus Christ for ever. Amen.
Here the apostle solemnly closes his epistle with a magnificent ascription of glory to the blessed God, as one that terminated all in the praise and glory of God, and studied to return all to him, seeing all is of him and from him. He does, as it were, breathe out his soul to these Romans in the praise of God, choosing to make that the end of his epistle which he made the end of his life. Observe here,
I. A description of the gospel of God, which comes in in a parenthesis; having occasion to speak of it as the means by which the power of God establishes souls, and the rule of that establishment: To establish you according to my gospel. Paul calls it his gospel, because he was the preacher of it and because he did so much glory in it. Some think he means especially that declaration, explication, and application, of the doctrine of the gospel, which he had now made in this epistle; but it rather takes in all the preaching and writing of the apostles, among whom Paul was a principal labourer. Through their word (Joh 17:20), the word committed to them. Ministers are the ambassadors, and the gospel is their embassy. Paul had his head and heart so full of the gospel that he could scarcely mention it without a digression to set forth the nature and excellency of it.
1. It is the preaching of Jesus Christ. Christ was the preacher of it himself; it began to be spoken by the Lord, Heb 2:3. So pleased was Christ with his undertaking for our salvation that he would himself be the publisher of it. Or, Christ is the subject-matter of it; the sum and substance of the whole gospel is Jesus Christ and him crucified. We preach not ourselves, says Paul, but Christ Jesus the Lord. That which establishes souls is the plain preaching of Jesus Christ.
2. It is the revelation of the mystery which was kept secret since the world began, and by the scriptures of the prophets made known. The subject-matter of the gospel is a mystery. Our redemption and salvation by Jesus Christ, in the foundation, method, and fruits of it, are, without controversy, a great mystery of godliness, 1Ti 3:16. This bespeaks the honour of the gospel; it is no vulgar common thing, hammered out by any human wit, but it is the admirable product of the eternal wisdom and counsel of God, and has in it such an inconceivable height, such an unfathomable depth, as surpass knowledge. It is a mystery which the angels desire to look into, and cannot find the bottom of. And yet, blessed be God, there is as much of this mystery made plain as will suffice to bring us to heaven, if we do not wilfully neglect so great salvation. Now,
(1.) This mystery was kept secret since the world began: chronois aioniois sesigemenou. It was wrapped up in silence from eternity; so some—a temporibus æternis; it is no new and upstart notion, no late invention, but took rise from the days of eternity and the purposes of God's everlasting love. Before the foundation of the world was laid, the mystery was hid in God, Eph 3:9. Or, since the world began, so we translate it. During all the times of the Old-Testament this mystery was comparatively kept secret in the types and shadows of the ceremonial law, and the dark predictions of the prophets, which pointed at it, but so that they could not stedfastly look to the end of those things, 2Co 3:13. Thus it was hid from ages and generations, even among the Jews, much more among the Gentiles that sat in darkness and had no notices at all of it. Even the disciples of Christ themselves, before his resurrection and ascension, were very much in the dark about the mystery of redemption, and their notion of it was very much clouded and confused; such a secret was it for many ages. But,
(2.) It is now made manifest. The veil is rent, the shadows of the evening are done away, and life and immortality are brought to light by the gospel, and the Sun of righteousness has risen upon the world. Paul does not pretend to have the monopoly of this discovery, as if he alone knew it; no, it is made manifest to many others. But how is it made manifest by the scriptures of the prophets? Surely, because now the event has given the best exposition to the prophecies of the Old Testament. Being accomplished, they are explained. The preaching of the prophets, as far as it related to this mystery, was in a great measure dark and unintelligible in the ages wherein they lived; but the scriptures of the prophets, the things which they left in writing, are now not only made plain in themselves, but by them this mystery is made known to all nations. The Old Testament does not only borrow light from, but return light to, the revelation of the New Testament. If the New Testament explains the Old, the Old Testament, by way of requital, very much illustrates the New. Thus the Old-Testament prophets prophesy again, now their prophecies are fulfilled, before many people, and nations, and tongues. I refer to Re 10:11, which this explains. Now Christ appears to have been the treasure hid in the field of the Old Testament. To him bear all the prophets witness. See Lu 24:27.
(3.) It is manifested according to the commandment of the everlasting God—the purpose, counsel, and decree of God from eternity, and the commission and appointment given first to Christ and then to the apostles, in the fulness of time. They received commandment from the Father to do what they did in preaching the gospel. Lest any should object, "Why was this mystery kept secret so long, and why made manifest now?"—he resolves it into the will of God, who is an absolute sovereign, and gives not an account of any of his matters. The commandment of the everlasting God was enough to bear out the apostles and ministers of the gospel in their preaching. The everlasting God. This attribute of eternity is here given up to God very emphatically. [1.] He is from everlasting, which intimates that though he had kept this mystery secret since the world began, and had but lately revealed it, yet he had framed and contrived it from everlasting, before the worlds were. The oaths and covenants in the written word are but the copy of the oath and covenant which were between the Father and the Son from eternity: those the extracts, these the original. And, [2.] He is to everlasting, intimating the eternal continuance to us. We must never look for any new revelation, but abide by this, for this is according to the commandment of the everlasting God. Christ, in the gospel, is the same yesterday, to-day, and for ever.
(4.) It is made known to all nations for the obedience of faith. The extent of this revelation he often takes notice of; that whereas hitherto in Judah only God was known, now Christ is salvation to the ends of the earth, to all nations. And the design of it is very observable; it is for the obedience of faith—that they may believe and obey it, receive it and be rules by it. The gospel is revealed, not to be talked of and disputed about, but to be submitted to. The obedience of faith is that obedience which is paid to the word of faith (see that phrase, Ac 6:7), and which is produced by the grace of faith. See here what is the right faith—even that which works in obedience; and what is the right obedience—even that which springs from faith; and what is the design of the gospel—to bring us to both.
II. A doxology to that God whose gospel it is, ascribing glory to him for ever (Ro 16:27), acknowledging that he is a glorious God, and adoring him accordingly, with the most awful affections, desiring and longing to be at this work with the holy angels, where we shall be doing it to eternity. This is praising God, ascribing glory to him for ever. Observe,
1. The matter of this praise. In thanking God, we fasten upon his favours to us; in praising and adoring God, we fasten upon his perfections in himself. Two of his principal attributes are here taken notice of:—(1.) His power (Ro 16:25): To him that is of power to establish you. It is no less than a divine power that establishes the saints. Considering the disposition there is in them to fall, the industry of their spiritual enemies that seek to overthrow them, and the shaking times into which their lot is cast, no less than an almighty power will establish them. That power of God which is put forth for the establishment of the saints is and ought to be the matter of our praise, as Jude 1:24, To him that is able to keep you from falling. In giving God the glory of this power we may, and must, take to ourselves the comfort of it—that whatever our doubts, and difficulties, and fears, may be, our God, whom we serve, is of power to establish us. See 1Pe 1:5, Joh 10:29. (2.) His wisdom (Ro 16:27): To God only wise. Power to effect without wisdom to contrive, and wisdom to contrive without power to effect, are alike vain and fruitless; but both together, and both infinite, make a perfect being. He is only wise; not the Father only wise, exclusive of the Son, but Father, Son, and Holy Ghost, three persons and one God, only wise, compared with the creatures. Man; the wisest of all the creatures in the lower world, is born like a wild ass's colt; nay, the angels themselves are charged with folly, in comparison with God. He only is perfectly and infallibly wise; he only is originally wise, in and of himself; for he is the spring and fountain of all the wisdom of the creatures, the Father of all the lights of wisdom that any creature can pretend to (Jam 1:17): with him are strength and wisdom, the deceived and deceiver are his.
2. The Mediator of this praise: Through Jesus Christ. To God only wise through Jesus Christ; so some. It is in and through Christ that God is manifested to the world as the only wise God; for he is the wisdom of God, and the power of God. Or rather, as we read it, glory through Jesus Christ. All the glory that passes from fallen man to God, so as to be accepted of him, must go through the hands of the Lord Jesus, in whom alone it is that our persons and performances are, or can be, pleasing to God. Of his righteousness therefore we must make mention, even of his only, who, as he is the Mediator of all our prayers, so he is, and I believe will be to eternity, the Mediator of all our praises.
保羅如今要結束這封冗長而卓越的書信，而他滿懷深情地作結。正如在書信的主體部分他顯出是一位極有學問的人，照樣在這些附帶的言語中他顯出是一位極有愛心的人。如此豐富的學問與如此豐富的愛心誠然少見，但（在兩者並存之處）卻是極其優美而可愛的組合；因為天堂豈不就是學問與愛心得以完全之處嗎？值得注意的是，保羅多次說話好像要作結束，卻又重新提起。人原以為前章末了那莊嚴的祝福應當結束了全書；然而他在這裏又重新開始，並在本章重複了祝福（羅16:20）：願我們主耶穌基督的恩常和你們同在！阿們。然而他還有話要說；不僅如此，他再次重複了祝福（羅16:24），卻仍未完結——這是他溫柔之愛的流露。這些重複的祝福——作為告別之語——表明保羅不捨得分離。在本章的結語中，我們可以留意：一、他向羅馬基督徒推薦一位朋友，並特別向他們中間幾位問安（羅16:1-16）。二、警告他們防備那些製造分裂的人（羅16:17-20）。三、加上與保羅同在之人的問安（羅16:21-24）。四、他以莊嚴地頌讚神的榮耀作為結束（羅16:25-27）。