Chapter XVI.
1. I commend unto you Phoebe 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 . Cenchrea is a very large village of Corinth. Well then may we admire the power of the gospel, in that in so short a time it had filled with true godliness not the towns only but even the villages also; and so great was the body of the church at Cenchrea, as to have a woman acting as deaconess; and her a celebrated and illustrious person; for so largely did she abound in good works as to have obtained praises like the above from the tongue of an apostle; for she has been a succourer , says he, of many, and of myself also , by succour meaning, as I conceive, hospitality and kind attention. And he repays her with far greater honours in return; for she, it seems, received him into one house, and for a short time; that, it is plain, which he spent at Corinth; while he has opened the whole world to her, and in every land and sea is that woman become celebrated, so that not the Romans only and the Greeks have known her, but even every barbarian nation. And yet she next mentioned has surpassed even her, for Priscilla, or Prisca, for both names are to be found in the Bible, and Aquila, he calls fellow-helpers ; and he adds the in Christ Jesus , lest any one should imagine that he alluded to a community of employment, seeing that they also were tent-makers; |738 and he mentions also another trial (undergone by them on his account) of the greatest kind; 4. Who have for my life laid down their own necks . And to his private he subjoins the public (debt to them) unto whom not only I give thanks, but also all the churches of the Gentiles ; and he commemorates also another praiseworthy virtue on their part, for he salutes, 5. Likewise the church that is in their house . The expression shews the greatness of their piety, for they instructed, it appears, all their household in the highest virtue, and gladly performed within their walls all the sacred rites of religion; and of these the holy Luke also takes notice, and shews how they led Apollos to the truth. (Acts xviii. 20). Salute my well-beloved Epenetus, who is the first fruits of Achaia unto Christ . For he was the first, it seems, of the whole nation that believed, on which account it was that he here receives the appellation of the first fruits . Greet Mary, who bestowed much labour on us . Another woman, again, crowned for her individual labours. 7. Salute Andronicus and Junia my kinsmen, and my fellow-prisoners, who are of note among the Apostles, who also were in Christ before me . Many at once are the encomia here; and first that they had been partakers in the dangers of the holy Paul, for he calls them fellow-prisoners as having shared with him in his sufferings; and next he says that they are of note , not among the disciples, but the teachers; nor among ordinary teachers, but the Apostles ; and he extols them also on account of the date of their faith, for he says, who were in Christ before me, for I myself was called subsequently to them; and I (Theodoret) am every where amazed at the humble-mindedness of the divine Apostle (lit. head.) 8. Greet Amplias, my beloved in the Lord . Nor is this slight praise, for it is in the Lord that he calls him beloved; and this is demonstrative of his excellences. 9. Salute Urbanus our helper in Christ, and Stachys my beloved . With even yet greater praises does he honour Urbanus, for he calls him a helper both in the preaching, and in the labours and sufferings, for Christ's sake. 10. Salute Apelles proved in Christ . A testimony of the highest virtue, for to have no alloy of dross is the summit of excellences. 11. Salute them which are of Arislobulus's household, and Herodion my kinsman, and those of the household of Narcissus . It is evident that they were believing families; but of those of Narcissus he says, who are in the Lord , as there being, forsooth, some who had not yet become so. 12. Salute Tryphena and Tryphosa, who labour in the Lord . Again, from their labours come the crown; and that labour the words shew to have been one either of hospitality or fasting, or other such virtue. Salute Persis the beloved which laboured much in the Lord . Ampler is her praise, for her zeal in labouring was ampler. 13. Salute Rufus chosen in the Lord, and his mother and mine . And most enviable also is this encomium, for many are called but few chosen; and his mother he praises as adorned |739 with many noble acts of virtue, for not otherwise could she have been deemed worthy of being called the mother of Paul; for of Rufus indeed nature made her the mother, but of the holy Paul respect for her virtue. 14. Salute Asyncritus, Phlegon, Thermas, Patrobas, Hermes, and the brethren which are with them . This was another society of the faithful worthy of Paul's greeting. 15. Salute Philologus, and Julia, Nereus and his sister, and Olympus, and all the saints which are with them . And these again living together, on account of the virtue they possessed obtained the Apostle's salutation. Having thus greeted these by name, he then bids them all salute each other, for, 16. Salute one another , says he, with an holy kiss . For, as being absent he could not himself salute them, he does it through them, enjoining them to salute one another , and to salute with an holy kiss, chaste, modest, sincere, and true, and void of all deceit. All the churches of Christ salute you . From the whole world, so to speak, he salutes the Empress of the world. 17. Now I beseech you, brethren, to mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them . He alludes in these words to the evil advocates of the law, whose precepts he bids them to avoid, while praising the teaching of the chief of the Apostles; for the expression causing such contrary to the doctrine which ye have learned is that of one who greatly admires the doctrine they had already obtained. 18. For they that are such serve not our Lord Jesus Christ, but their own belly . And from hence it is plain that it is of the Jews that he is thus speaking, for he is perpetually condemning their gluttony, and so elsewhere he says, "whose God is their belly." And by good words and fair speeches deceive the hearts of the simple . By fair speeches he means praise (flattery); and he hints that some had already been seduced by them, for they deceive , says he, the hearts of the simple ; not depravity of disposition indeed, but simplicity does he allege as the cause. And then again he excites them with praises, 19. For your obedience is come abroad unto all men , that you gladly received the apostolic doctrines.
I am glad therefore , says he, on your behalf ; and yet while praising he still continues to instruct, but yet I would have you wise unto that which is good, and harmless concerning evil . And this rule also the Lord gave to the Apostles, saying, "Be ye wise as serpents and harmless as doves." |740 And this saying of our Lord signifies, that we are to put away from us the snares brought in by our enemies, and least of all to revenge ourselves on those that injure us. 20. And the God of peace shall bruise Satan under your feet shortly. Since he had commanded them to be on their guard against their enemies, most opportunely does he beseech God to confound the teacher of all snares, and cast him beneath the feet of the believers. The grace of our Lord Jesus Christ be with you. Having pointed out the enemy, he next points out the Helper, for they that have obtained the divine grace possess that which is invincible. 21. Timotheus my work-fellow, and Lucius and Jason, and Sosipater my kinsmen salute you. The first has the glory of a participation in works, the others relationship; but the fellow-worker is far more honourable than the relation; and this is the same Timothy whom in Lystra he circumcised (Acts xvi. 3), and to whom he wrote those two epistles. And of Jason also the history of the Acts makes mention (ch. xvii.) 22. I Tertius, who wrote this epistle, salute you in the Lord. And he also was one of those who had been thought worthy to enjoy the instructions of the Apostle, wherefore receiving the outpourings of his holy spirit through the tongue he was commanded to commit them to paper. 23. Gaius mine host, and of the whole church, saluteth you. And this also is the greatest testimony of praise, to have opened one's house to the nurselings of the faith, and together with all others to have ministered even to the very teachers of the whole world; for by host he means entertainer. And he was a Corinthian, as the holy Apostle also teaches us in his epistle to the Corinthians, "I thank my God," says he, "that I baptized none of you but Crispus and Gaius." (ch. i. 14). Erastus the chamberlain of the city saluteth you, and Quartus a brother. He calls him not the treasurer of the church, but of the city, as one fully entrusted with some charge; and he makes mention of him who in the epistle to Timothy, thus speaking, (2 Ep. iv. 20), "Erastus abode at Corinth, but Trophimus have I left at Miletum sick." 21. The grace of our Lord Jesus Christ be with you all, Amen. Again he imparts to them the spiritual benediction, and surrounds them with the grace of the Lord as with a wall of adamant, for this he made the beginning of his epistle, and this he places as its end. In this grace let us also become partakers, that we may rise superior to all snares; that by it enlightened we may without turning aside tread the strait road, and following in the Apostolic footsteps be deemed worthy to behold the teacher himself, and by his means enjoy the favour of the Lord, and obtain the promised blessing, through the grace and loving-kindness of our Lord Jesus Christ; with whom, to the Father, together with the thrice-holy Spirit, belong glory and majesty, now and ever, and unto endless ages. Amen.
1. * [Greek]
2. + Most probably Ebed-melech. See Jer. xxxviii. 7 9. and xxxix. 16, 17.—E.B.
3. * [Greek]
4. * [Greek] The external observances and ceremonies, its shadows and types, &c. —E.B.
5. ++ .... The sentence then seems so arranged, as at first to appear vindicatory of the Jews; for how indeed, may they say, could we call on one we do not believe in? or believe, without having duly heard of by preachers appointed of God, while yet we have none such in our church, and according to our law? Thus would they be led on in apparent self-justification to the last point, on which all depends; and then, by proof that they had had such, as much altogether condemned, as before apparently justified.—E.B.
6. * In one MS. this is explained as adapted from Psalm xviii. 4. LXX.—E.B.
7. + Ἡ τῶν ἐθνῶν εὐσέβιά τε καὶ περιφάνεια , their conversion and acceptance to the privileges of the elect.—E.B.
8. * So the prayer in the Burial Service, " Beseeching Thee . . . shortly to accomplish the number of Thine elect and to hasten Thy kingdom," &c. Eng. Rit.—E. B.
9. * See on Dan. xii. 1, where this opinion, (one entertained by some both among Jews and Christians, see Calmet "Elijah,") that in the times of Antichrist, Elijah will come as his opponent, is more fully dilated on.—E. B.
10. + 1 Sam. x. 10, and xviii. 10,12.
11. ++ 1 Kings ii. 9; xv. 23-26.
12. * See ch. iii. v. 19.
13. + [Greek] created us from nothing in the first instance, and when created, blessed with a state and means of well-being, both as regards present life and eternity.—E. B.
14. ++ Which such difference was maintained by those heretics who denied our Lord's consubstantiality and equality with the Father; the of whom indicating, in their opinion, the superiority of the Father commanding; the through whom the inferiority of the Son executing; which, if it were so, would, as our author observes, make that Person in the ever blessed Trinity here spoken of, if it be the Father, less than Himself, by the lower expression being equally here applied to him with the higher; and if the Son, greater than Himself, by the higher being predicated of Him together with the lower.— E. B.
15. * Ch. viii. 13.
16. + [Greek] figures, shadows, unrealities, appearances without substance.—E. B.
17. * The gifts of interpretation and exposition. 1 Cor. xiv. 3, 6, 22, 39, &c.— E.B.
18. * Καθαρὸν , pure, free from mist, in active, healthy, and unimpeded vigour. Compare Matt. vi. 22 —E. B.
19. + Faithful and steadfast, as translated below, and as given, same word, Matt. x. 22, Rom, ii. 7, &c.—E. B.
20. ++ Fellow Christians, ch. i. 7. ad fin. and so ch. xv. on ver. 26.— E. B.
21. § i. e. a partner in their wants, and of the praise due to his and their conduct under such, as our author explains the sentence next quoted in its proper place, 2 Cor. viii. 14 "Your repayment is the very highest, and by giving the less you will receive the greater; for ye will become sharers with them in their praiseworthy patience and constancy—E. B.
22. * [Greek] as our own phrase goes, "to hear a thing with philosophy," not that "falsely so called," of the stoic, but of the Christian.—E. B.
23. + And compare 1 Tim vi. 1 — E. B.
24. * Compare Acts xvii. 30.—E. B.
25. * Compare on Ch. vi. 10; and Gal. iii. 27.— E. B .
26. + See on Ch. viii. 13.— E. B .
27. * μῆ εἶς διακρίσεις λογισμῶν . Not so as to make any difference between him and others on account of his ideas respecting clean and unclean meats; as the whole context of the chapter seems to demand.
28. + τελείαν , weaned from ancient prejudices to understand the full liberty of the Gospel. Comp. Heb. v. 12, to end; 1 Cor. viii. 7,11; Gal. v. 1, &c. — E.B.
29. * For the Lords sake, as thinking this most agreeable to Him; the one to make, and the other not to make, such a distinction of days and meats.— E.B.
30. + συγκαταβατικῶς . In kind consideration of the infirmities of those he addressed, ch. vi. 19, &c.—E. B.
31. ++ Because to Him, Christ, spoken of in the last sentence as our Judge, (see Acts xvii. 31.) are applied also the highest divine truths, which immediately follow here, and in the prophet precede the "every knee," &c.—E. B.
32. * In the same sense as in ch. xv. 1, submitting and hearing them themselves also, and so, as it were, lessening the weight mutually carried. See Gal. vi. 2: Luke xi. 46: Acts xv. 28; 1 Cor. ix. 22.—E B.
33. * ὁ πιστεύων , the sound and strong in the faith, the believer in their innocency.—E. B.
34. + Most of MSS. now extant, it appears, here with Theodoret place this doxology, or prayer, though we are informed that in Origen's time some gave it here, and some at the end of the Epistle. See Terrot, in loco .—E.B.
35. * i.e. As they allowed our blessed Lord the name of "Immortal," so must they also of "wise," the argument being the same.—E. B.
36. + See on ch. ii. 21, and John xv. 23, 24 —E. B.
37. * περιττόν , superfluous, not becoming me, over-forwardly, officiously, out of character.—E.B.
38. + πάρεργον τῆς ὁδοῦ , a mere second thought, and dependent on his journey to Spain, to turn aside for a flying visit to them in his passage.—E.B.
39. * Comp. Prov. xix. 17, and the sentences at the "offertory'' and prayer for "church militant." English Ritual.—E. B.
40. + Comp. Matt. v. 10, 11, 12; Mark x. 30. The persecution he met at Jerusalem being the cause of his being carried to Rome. Comp. the prophecy here with Acts xxviii. 16-21.—E. B.
41. * Acts xxi. 20, 21.— E. B.
42. + That is, it was already numerous enough to require the services of a deaconess. Their offices, says Bingham, were to assist at the baptism of women; to be a sort of private catechists to the women-catechumens; to visit and attend women that were sick and in distress; to minister to the martyrs and confessors in prison; to attend at the women's gate of the church; to preside over the widows, &c.; but not to execute any part of the sacerdotal office, or do the duties of the sacred function; for women, says he, were always forbidden to perform any such offices as these. Orig. Eccl. Book ii. Ch. 22.—E. B.
43. * They exposed their lives to save his, probably at Corinth, Acts xviii. 19; or at Ephesus, xix. 30-35.—E. B.
44. + Both Greeks and Romans reckon him a Bishop; the latter of the see of Heraclea. See Calmet.
45. ++ Either as highly esteemed by the Apostles, or as being themselves of note as apostles and teachers: on which latter comp. 2 Cor. viii. 23; Phil. ii. 25; Acts xiv. 14—E.B.
46. § Matt. xx. 16. Comp. on Canticles, ii. 2. [Greek] "They are thus spoken of, as daughters, from their having been blessed with the privilege of (or deemed worthy of) the calling, while they have deprived themselves of being the elected likewise, and again, by sons, as those by daughters, he speaks of those who had been blessed with the privilege of the call, but had rendered themselves unworthy of the election likewise." Comp. 2 Pet. i. 10, 11; 1 Cor. x. 1-7. "Take heed, therefore, lest sitting still, now that we are called, we fall asleep in our sins, and the wicked one, getting the dominion over us . . . shut us out of the kingdom of the Lord ...lest it happen to us as it is written, There be many called, but few chosen." Catholic Epistle of St. Barnabas, ch. iv. Wake's Apost. Fathers.—E. B.
47. * Literally embrace. Comp. Acts xx. 37.—E. B.
48. + Phil. iii. 19, on which passage the comment informs us, that the Jews were most particular and self-indulgent in their feastings, and conceived it the height of virtue to have sumptuous entertainments on the sabbath, ...—E. B.
49. ++ Or the teaching of the Apostle, .... See on ch. i. 11.—E. B.
50. * The " ξένος " of the Greeks, like the "Hospes'' of the Latins, signifying indifferently guest and host.— E. B.
51. + διὰ τῆς ἐκείνου πρεσβείας , if by following his footsteps ,as above, and giving heed to his doctrine comp. on xv. 16, pref. to ch. xii. ad fin., and end of ch. viii.&c.:if with the editors and translators of the edition used per illius intercessionem, comp. on Coloss. ii. 18, and iii.17, where our author says, that it was the very advocates for the laws, whom he here so loudly condemns, as those also, who erroneously taught that we were to address the angels, and by their means conciliate the divine favour: while referring to the Laodicean Canon prohibiting the worship of angels (Can. 35 , Johnson's Clerg. Vad. Mec). See also Bingham, Book 13, ch. iii.
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