We might be tempted to take the last chapter of this epistle as unimportant, and of no special interest to us. But we would miss much if we passed it over lightly. Those salutations which at first seem little more than a list of strange names, give us an insight into the dear esteem in which Christians held one another, and the fine appreciation of any good work, or of excellence in any of the brethren. True, it is Paul's spirit and attitude we see here; but that was also the standard for all, and reflected among all.

      First of all Phoebe, who no doubt was the messenger that brought this epistle to the church in Rome, is commended to their love and regard. She is a servant (literally a "deaconess") of the church at Cenchreae, Paul tells them; a helper of many and of Paul himself. Receive her therefore "in the Lord" and "worthily of the saints," and give her all the assistance she may need. Phoebe need have no fears as to her welcome after that! Then follow those loving greetings, full of real and warm affection and appreciation. First Prisca (Priscilla) and Aquila. They were Paul's "fellow-workers" not subordinates, not underlings, not mere assistants, but, though Paul is an apostle, these two common folk are equal partners with him in the work of the Lord. He also brings to remembrance their deed of heroism on his behalf--concerning which we know nothing more except the reference given here--how on some occasion they risked their lives for Paul. Then, too, they sheltered a church in their house--one of the four instances in the New Testament. (1 Cor. 16:19; Col. 4:15; Phm. 2.) Then a salutation to Epaenetus, Paul's "beloved," to whose everlasting honor it is recorded that he was "the firstfruits of Asia unto Christ." Then there is a "Mary" who had "bestowed much labor" on them. How had Paul learned that? And how was it that he remembered such a thing? Ah--it well deserved mentioning, for it was no small matter to him, nor in the Lord's sight. Then to Andronicus and Junias--kin of Paul; fellow-prisoners of his, too, they had been; of note among the apostles; and who had been Christians longer than himself. That is to say, while Paul was still "breathing out threatening and slaughter against the disciples," they were already worshipping and serving the Lord Jesus Christ. Of Ampliatus he can say nothing in particular, but that he is his "beloved in the Lord." Urbanus is his fellow-worker in Christ, and Stachys is, again, just his "beloved." Apelles is "approved in Christ"--who must have stood some special test; for a man is first "proved," and then, if found true, he is "approved." And so on. Some "labor in the Lord"; another "labored much in the Lord." Rufus is "the chosen in the Lord," and his mother had been a mother to Paul also. Name after name follows. Finally, before an interlude, "All the churches of Christ salute you."

      Now comes an, interlude--a warning against certain parties who are causing divisions and occasions of stumbling among them, contrary to the doctrine which they had learned--possibly Judaizers, like those of Acts 15:1; or men, who like Diotrephes, desired to have [60] pre-eminence, and cast their brethren out of the church (3 John 9, 10); or like those who, turning away from the truth, had taken to "profane babblings," such as "Hymenaeus and Philetus, men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some" (2 Tim. 2:16-18); or, perhaps, like some in Corinth, who said, "that there is no resurrection of the dead" (1 Cor. 15:12); or like those who ate heathen sacrifices in idols' temples, proudly asserting their right and liberty to do so, although thereby they caused the downfall of brethren (1 Cor. 8). All such were to be marked and avoided, for they were not really servants of the Lord Jesus Christ, but served their own belly (i. e., were out for their earthly advantage only; cp. 2 Peter 2:13) and by smooth and fair talk beguiled innocent hearts. The warning of Christ in Matt. 7:15-20 is in the same line.^*

      Verse 20 (which recalls Gen. 3:15), points forward to the final defeat of Satan through the faith and faithfulness of Christ's servants.

      Perhaps here Paul had meant to conclude the epistle, for he writes the usual benediction: "The grace of our Lord Jesus Christ be with you." But he resumes and adds salutations from his companions, Timothy and others. Tertius, the amanuensis who wrote the epistle at Paul's dictation (comp. Jer. 36:17, 18) also enters his own salutation.

      The finale of the epistle is, as it were, a grand diapason, the solemn and majestic closing chord of a doxology, ascribing praise to Him who is able to establish us according to Paul's gospel, according to the revelation of the secret of the ages (cp. Eph. 3:4-7) now by inspired writings, according to God's commandment, made known to all nations "unto obedience of faith" (Rom. 1:5)--"to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen."

      Is this last chapter also an important one? What precious lesson and example runs through all these salutations? What warning and injunction against evil workers? Who wrote this epistle at Paul's dictation? What is the grand final doxology? [61]

[LOR2 60-61]