Resultados para: "Cenchrea"

After the law for the discovery and shame of those that by sin had made themselves vile, fitly follows this for the direction and encouragement of those who by their eminent piety and devotion had made themselves honourable, and distinguished themselves from their neighbours. It is very probable that there were those before the making of this law who went under the character of Nazarites, and were celebrated by that title as persons professing greater strictness and zeal in religion than other people; for the vow of a Nazarite is spoken of here as a thing already well known, but the obligation of it is reduced to a greater certainty than hitherto it had been. Joseph is called a Nazarite among his brethren (Gen 49:26), not only because separate from them, but because eminent among them. Observe, I. The general character of a Nazarite: it is a person separated unto the Lord, Num 6:2. Some were Nazarites for life, either by divine designation, as Samson (Jdg 13:5), and John Baptist (Luk 1:15), or by their parents' vow concerning them, as Samuel, Sa1 1:11. Of these this law speaks not. Others were so for a certain time, and by their own voluntary engagement, and concerning them rules are given by this law. A woman might bind herself with the vow of a Nazarite, under the limitations we find, Num 30:3, where the vow which the woman is supposed to vow unto the Lord seems to be meant especially of this vow. The Nazarites were, 1. Devoted to the Lord during the time of their Nazariteship, and, it is probable, spent much of their time in the study of the law, in acts of devotion, and instructing others. An air of piety was thereby put upon them, and upon their whole conversation. 2. They were separated from common persons and common things. Those that are consecrated to God must not be conformed to this world. They distinguished themselves, not only from others, but from what they themselves were before and after. 3. They separated themselves by vowing a vow. Every Israelite was bound by the divine law to love God with all his heart, but the Nazarites by their own act and deed bound themselves to some religious observances, as fruits and expressions of that love, which other Israelites were not bound to. Some such there were, whose spirits God stirred up to be in their day the ornaments of the church, the standard-bearers of religion, and patterns of piety. It is spoken of as a great favour to their nation that God raised up of their young men for Nazarites, Amo 2:11. The Nazarites were known in the streets and respected as purer than snow, whiter than milk, Lam 4:7. Christ was called in reproach a Nazarene, so were his followers: but he was no Nazarite according to this law; he drank wine, and touched dead bodies, yet in his this type had its accomplishment, for in him all purity and perfection met; and every true Christian is a spiritual Nazarite, separated by vow unto the Lord. We find St. Paul, by the persuasion of his friends, in complaisance to the Jews, submitting to this law of the Nazarites; but at the same time it is declared that the Gentiles should observe no such thing, Act 21:24, Act 21:25. It was looked upon as a great honour to a man to be a Nazarite, and therefore if a man speak of it as a punishment, saying for instance, "I will be a Nazarite rather than do so or so," he is (say the Jews) a wicked man; but he that vows unto the Lord in the way of holiness to be a Nazarite, lo, the crown of his God is upon his head. II. The particular obligations that the Nazarites lay under. That the fancies of superstitious men might not multiply their restraints endlessly, God himself lays down the law for them, and gives them the rule of their profession. 1. They must have nothing to do with the fruit of the vine, Num 6:3, Num 6:4. They must drink no wine nor string drink, nor eat grapes, no, not the kernel nor the husk; they might not so much as eat a raisin. The learned Dr. Lightfoot has a conjecture (Hor. Heb. in Luc. 1.15), that, as the ceremonial pollutions by leprosy and otherwise represented the sinful state of fallen man, so the institution of the order of Nazarites was designed to represent the pure and perfect state of man in innocency, and that the tree of knowledge, forbidden to Adam, was the vine, and for that reason it was forbidden to the Nazarites, and all the produce of it. Those who gave the Nazarites wine to drink did the tempter's work (Amo 2:12), persuading them to that forbidden fruit. That it was reckoned a perfection and praise not to drink wine appears from the instance of the Rechabites, Jer 35:6. They were to drink no wine, (1.) That they might be examples of temperance and mortification. Those that separate themselves to God and to his honour must not gratify the desires of the body, but keep it under and bring it into subjection. Drinking a little wine for the stomach's sake is allowed, to help that, Ti1 5:23. But drinking much wine for the palate's sake, to please that, does by no means become those who profess to walk not after the flesh, but after the Spirit. (2.) That they might be qualified to employ themselves in the service of God. They must not drink, lest they should forget the law (Pro 31:5), lest they should err through wine, Isa 28:7. Let all Christians oblige themselves to be very moderate in the use of wine and strong drink; for, if the love of these once gets the mastery of a man, he becomes a very easy prey to Satan. It is observable that because they were to drink no wine (which was the thing mainly intended) they were to eat nothing that came of the vine, to teach us with the utmost care and caution to avoid sin and every thing that borders upon it and leads to it, or may be a temptation to us. Abstain from all appearance of evil, Th1 5:22. 2. They must not cut their hair, Num 6:5. They must neither poll their heads nor shave their beards; this was that mark of Samson's Nazariteship which we often read of in his story. Now, (1.) This signified a noble neglect of the body and the ease and ornament of it, which became those who, being separated to God, ought to be wholly taken up with their souls, to secure their peace and beauty. It signified that they had, for the present, renounced all sorts of sensual pleasures and delights, and resolved to live a life of self-denial and mortification. Mephibosheth in sorrow trimmed not his beard, Sa2 19:24. (2.) Some observe that long hair is spoken of as a badge of subjection (Co1 11:5, etc.); so that the long hair of the Nazarites denoted their subjection to God, and their putting themselves under his dominion. (3.) By this they were known to all that met them to be Nazarites, and so it commanded respect. It made them look great without art; it was nature's crown to the head, and a testimony for them that they had preserved their purity. For, if they had been defiled, their hair must have been cut, Num 6:9. See Jer 7:29. 3. They must not come near any dead body, Num 6:6, Num 6:7. Others might touch dead bodies, and contracted only a ceremonial pollution by it for some time; some must do it, else the dead must be unburied; but the Nazarites must not do it, upon pain of forfeiting all the honour of their Nazariteship. They must not attend the funeral of any relation, no, not father nor mother, any more than the high priest himself, because the consecration of his God is upon his head. Those that separate themselves to God must learn, (1.) To distinguish themselves, and do more than others. (2.) To keep their consciences pure from dead works, and not to touch the unclean thing. The greater profession of religion we make, and the more eminent we appear, the greater care we must take to avoid all sin, for we have so much the more honour to lose by it. (3.) To moderate their affections even to their near relations, so as not to let their sorrow for the loss of them break in upon their joy in God and submission to his will. See Mat 8:21, Mat 8:22. 4. All the days of their separation they must be holy to the Lord, Num 6:8. This was the meaning of those external observances, and without this they were of no account. The Nazarites must be devoted to God, employed for him, and their minds intent upon him; they must keep themselves pure in heart and life, and be in every thing conformable to the divine image and will; this is to be holy, this is to be a Nazarite indeed. III. The provision that was made for the cleansing of a Nazarite, if he happened unavoidably to contract a ceremonial pollution by the touch of a dead body. No penalty is ordered by this law for the wilful breach of the foregoing laws; for it was not supposed that a man who had so much religion as to make that vow could have so little as to break it presumptuously: nor could it be supposed that he should drink wine, or have his hair cut, but by his own fault; but purely by the providence of God, without any fault of his own, he might be near a dead body, and that is the case put (Num 6:9): If a man die very suddenly by him, he has defiled the head of his consecration. Note, Death sometimes takes men away very suddenly, and without any previous warning. A man might be well and dead in so little a time that the most careful Nazarite could not avoid being polluted by the dead body; so short a step is it sometimes, and so soon taken, from time to eternity. God prepare us for sudden death! In this case, 1. He must be purified from the ceremonial pollution he had contracted, as others must, upon the seventh day, Num 6:9. Nay, more was required for the purifying of the Nazarite than of any other person that had touched a dead body; he must bring a sin-offering and a burnt-offering, and an atonement must be made for him, Num 6:10, Num 6:11. This teaches us that sins of infirmity, and the faults we are overtaken in by surprise, must be seriously repented of, and that an application must be made of the virtue of Christ's sacrifice to our souls for the forgiveness of them every day, Jo1 2:1, Jo1 2:2. It teaches us also that, if those who make an eminent profession of religion do any thing to sully the reputation of their profession, more is expected from them than others, for the retrieving both of their peace and of their credit. 2. He must begin the days of his separation again; for all that were past before his pollution, though coming ever so near the period of his time set, were lost, and not reckoned to him, Num 6:12. This obliged them to be very careful not to defile themselves by the dead, for that was the only thing that made them lose their time, and it teaches us that if a righteous man turn away from his righteousness, and defile himself with dead works, all his righteousness that he has done shall be lost to him, Eze 33:13. It is all lost, all in vain, if he do not persevere, Gal 3:4. He must begin again, and do his first works. IV. The law for the solemn discharge of a Nazarite from his vow, when he had completed the time he fixed to himself. Before the expiration of that term he could not be discharged; before he vowed, it was in his own power, but it was too late after the vow to make enquiry. The Jews say that the time of a Nazarite's vow could not be less than thirty days; and if a man said, "I will be a Nazarite but for two days," yet he was bound for thirty; but it should seem Paul's vow was for only seven days (Act 21:27), or, rather, then he observed the ceremony of finishing that vow of Nazariteship from which, being at a distance from the temple, he had discharged himself some years before at Cenchrea only by the ceremony of cutting his hair, Act 18:18. When the time of the vowed separation was out, he was to be made free, 1. Publicly, at the door of the tabernacle (Num 6:13), that all might take notice of the finishing of his vow, and none might be offended if they saw him now drink wine, who had so lately refused. 2. It was to be done with sacrifices, Num 6:14. Lest he should think that by this eminent piece of devotion he had made God a debtor to him, he is appointed, even when he had finished his vow, to bring an offering to God; for, when we have done our utmost in duty to God, still we must own ourselves behind-hand with him. He must bring one of each sort of the instituted offerings. (1.) A burnt-offering, as an acknowledgment of God's sovereign dominion over him and all he had still, notwithstanding his discharge from this particular vow. (2.) A sin-offering. This, though mentioned second (Num 6:14), yet seems to have been offered first (Num 6:16), for atonement must be made for our sins before any of our sacrifices can be accepted. And it is very observable that even the Nazarite, who in the eye of men was purer than snow and whiter than milk, yet durst not appear before the holy God without a sin-offering. Though he had fulfilled the vow of his separation without any pollution, yet he must bring a sacrifice for sin; for there is guilt insensibly contracted by the best of men, even in their best works - some good omitted, some ill admitted, which, if we were dealt with in strict justice, would be our ruin, and in consequence of which it is necessary for us to receive the atonement, and plead it as our righteousness before God. (3.) A peace-offering, in thankfulness to God who had enabled him to fulfil his vow, and in supplication to God for grace to preserve him from ever doing any thing unbecoming one that had been once a Nazarite, remembering that, though he was now freed from the bonds of his own vow, he still remained under the bonds of the divine law. (4.) To these were added the meat-offerings and drink-offerings, according to the manner (Num 6:15, Num 6:17), for these always accompanied the burnt-offerings and peace-offerings: and, besides these, a basket of unleavened cakes, and wafers. (5.) Part of the peace-offering, with a cake and wafer, was to be waved for a wave-offering (Num 6:19, Num 6:20); and this was a gratuity to the priest, who had it for his pains, after it had been first presented to God. (6.) Besides all this, he might bring his free-will offerings, such as his hand shall get, Num 6:21. More than this he might bring, but not less. And, to grace the solemnity, it was common upon this occasion to have their friends to be at charges with them, Act 21:24. Lastly, One ceremony more was appointed, which was like the cancelling of the bond when the condition is performed, and that was the cutting off of his hair, which had been suffered to grow all the time of his being a Nazarite, and burning it in the fire over which the peace-offerings were boiling, Num 6:18. This intimated that his full performance of his vow was acceptable to God in Christ the great sacrifice, and not otherwise. Learn hence to vow and pay to the Lord our God, for he has no pleasure in fools.

We have here Paul in motion, as we have had him at Corinth for some time at rest, but in both busy, very busy, in the service of Christ; if he sat still, if he went about, still it was to do good. Here is, I. Paul's departure from Corinth, Act 18:18. 1. He did not go away till some time after the trouble he met with there; from other places he had departed when the storm arose, but not from Corinth, because there it had no sooner risen than it fell again. Some tell us that Gallio did privately countenance Paul, and took him into his favour, and that this occasioned a correspondence between Paul and Seneca, Gallio's brother, which some of the ancients speak of. After this he tarried there yet a good while, some think, beyond the year and a half mentioned, Act 18:11. While he found he laboured not in vain, he continued labouring. 2. When he went, he took leave of the brethren solemnly, and with much affection, with suitable comforts and counsels, and prayers at parting, commending what was good, reproving what was otherwise, and giving them necessary cautions against the wiles of the false apostles; and his farewell sermon would leave impressions upon them. 3. He took with him Priscilla and Aquila, because they had a mind to accompany him; for they seemed disposed to remove, and not inclined to stay long at a place, a disposition which may arise from a good principle, and have good effects, and therefore ought not to be condemned in others, though it ought to be suspected in ourselves. There was a great friendship contracted between them and Paul, and therefore, when he went, they begged to go along with him. 4. At Cenchrea, which was hard by Corinth, the port where those that went to sea from Corinth took ship, either Paul or Aquila (for the original does not determine which) had his head shaved, to discharge himself from the vow of a Nazarite: Having shorn his head at Cenchrea; for he had a vow. Those that lived in Judea were, in such a case, bound to do it at the temple: but those who lived in other countries might do it in other places. The Nazarite's head was to be shaved when either his consecration was accidentally polluted, in which case he must begin again, or when the days of his separation were fulfilled (Num 6:9; Num 13:18), which, we suppose, was the case here. Some throw it upon Aquila, who was a Jew (Act 18:2), and retained perhaps more of his Judaism than was convenient; but I see no harm in admitting it concerning Paul, for concerning him we must admit the same thing (Act 21:24, Act 21:26), not only in compliance for a time with the Jews, to whom he became as a Jew (Co1 9:20), that he might win upon them, but because the vow of the Nazarites, though ceremonial, and as such ready to vanish away, had yet a great deal of moral and very pious significance, and therefore was fit to die the last of all the Jewish ceremonies. The Nazarites are joined with the prophets (Amo 2:11), and were very much the glory of Israel (Lam 4:7), and therefore it is not strange if Paul bound himself for some time with the vow of a Nazarite from wine and strong drink, and from being trimmed, to recommend himself to the Jews; and from this he now discharged himself. II. Paul's calling at Ephesus, which was the metropolis of the Lesser Asia, and a sea-port. 1. There he left Aquila and Priscilla; not only because they would be but burdensome to him in his journey, but because they might be serviceable to the interests of the gospel at Ephesus. Paul intended shortly to settle there for some time, and he left Aquila and Priscilla there in the mean time, for the same end as Christ sent his disciple before to every place where he himself would come, to prepare his way. Aquila and Priscilla might, by private conversation, being very intelligent judicious Christians, dispose the minds of many to give Paul, when he should come among them, a favourable reception, and to understand his preaching; therefore he calls them his helpers in Christ Jesus, Rom 16:3. 2. There he preached to the Jews in their synagogue; though he did but call there in his journey, yet he would not go without giving them a sermon. He entered into the synagogue, not as a hearer, but as a preacher, for there he reasoned with the Jews. Though he had abandoned the Jews at Corinth, who opposed themselves, and blasphemed, yet he did not, for their sakes, decline the synagogues of the Jews in other places, but still made the first offer of the gospel to them. We must not condemn a whole body or denomination of men, for the sake of some that conduct themselves ill. 3. The Jews at Ephesus were so far from driving Paul away that they courted his stay with them (Act 18:20): They desired him to tarry longer with them, to instruct them, in the gospel of Christ. These were more noble, and better bred, than those Jews at Corinth, and other places, and it was a sign that God had not quite cast away his people, but had a remnant among them. 4. Paul would not stay with them now: He consented not; but bade them farewell. He had further to go; he must by all means keep this feast at Jerusalem; not that he thought himself bound in duty to it (he knew the laws of the feasts were no longer binding), but he had business t Jerusalem (whatever it was) which would be best done at the time of the feast, when there was a general rendezvous of all the Jews from all parts; which of the feasts it was we are not told, probably it was the passover, which was the most eminent. 5. He intimated his purpose, after this journey, to come and spend some time at Ephesus, being encouraged by their kind invitation to hope that he should do good among them. It is good to have opportunities in reserve, when one good work is over to have another to apply ourselves to: I will return again to you, but he inserts that necessary proviso, if God will. Our times are in God's hand; we purpose, but he disposes; and therefore we must make all our promises with submission to the will of God. If the Lord will, we shall live, and do this or that. I will return again to you, if the Spirit suffer me (Act 16:7); this was included in Paul's case; not only if providence permit, but if God do not otherwise direct my motions. III. Paul's visit to Jerusalem; a short visit it was, but it served as a token of respect to that truly mother-church. 1. He came by sea to the port that lay next to Jerusalem. He sailed from Ephesus (Act 18:21), and landed at Caesarea, Act 18:22. He chose to go by sea, for expedition and for safety, and that he might see the works of the Lord, and his wonders in the deep. Joppa had been the port for Jerusalem, but Herod having improved Caesarea, and the port at Joppa being dangerous, that was generally made use of. 2. He went up, and saluted the church, by which, I think, is plainly meant the church at Jerusalem, which is emphatically called the church, because there the Christian church began, Act 15:4. Paul thought it requisite to show himself among them, that they might not think his success among them, that they might not think his success among the Gentiles had made him think himself either above them or estranged from them, or that the honour God had put upon him made him unmindful of the honour he owed to them. His going to salute the church at Jerusalem intimates, (1.) That it was a very friendly visit that he made them, in pure kindness, to enquire into their state, and to testify his hearty good-will to them. Note, The increase of our new friends should not make us forget our old ones, but it should be a pleasure to good men, and good ministers, to revive former acquaintance. The ministers at Jerusalem were constant residents, Paul was a constant itinerant; but he took care to keep up a good correspondence with them, that they might rejoice with him in his going out, and he might rejoice with them in their tents, and they might both congratulate and wish well to one another's comfort and success. (2.) That it was but a short visit. He went up, and saluted them, perhaps with the holy kiss, and made no stay among them. It was designed but for a transient interview, and yet Paul undertook this long journey for that. This is not the world we are to be together in. God's people are the salt of the earth, dispersed and scattered; yet it is good to see one another sometimes, if it be but to see one another, that we may confirm mutual love, may the better keep up our spiritual communion with one another at a distance, and may long the more for that heavenly Jerusalem in which we hope to be together for ever. IV. His return through those countries where he had formerly preached the gospel. 1. He went and spent some time in Antioch, among his old friends there, whence he was first sent out to preach among the Gentiles, Act 13:1. He went down to Antioch, to refresh himself with the sight and conversation of the ministers there; and a very good refreshment it is to a faithful minister to have for awhile the society of his brethren; for, as iron sharpeneth iron, so doth a man the countenance of his friend. Paul's coming to Antioch would bring to remembrance the former days, which would furnish him with matter for fresh thanksgiving. 2. Thence he went over the country of Galatia and Phrygia in order, where he had preached the gospel, and planted churches, which, though very briefly mentioned (Act 16:6), was yet a glorious work, as appears by Gal 4:14, Gal 4:15, where Paul speaks of his preaching the gospel to the Galatians at the first, and their receiving him as an angel of God. These country churches (for such they were [Gal 1:2], and we read not of any city in Galatia where a church was) Paul visited in order as they lay, watering what he had been instrumental to plant, and strengthening all the disciples. His very coming among them, and owning them, were a great strengthening to them and their ministers. Paul's countenancing them was encouraging them; but that was not all: he preached that to them which strengthened them, which confirmed their faith in Christ, their resolutions for Christ, and their pious affections to him. Disciples need to be strengthened, for they are compassed about with infirmity; ministers must do what they can to strengthen them, to strengthen them all, by directing them to Christ, and bringing them to live upon him, whose strength is perfected in their weakness, and who is himself their strength and song.

In these verses we have, I. Paul's journey to Jerusalem from Caesarea, and the company that went along with him. 1. They took up their carriages, their bag and baggage, and as it should seem, like poor travellers or soldiers, were their own porters; so little had they of change of raiment. Omnia mea mecum porto - My property is all about me. Some think they had with them the money that was collected in the churches of Macedonia and Achaia for the poor saints at Jerusalem. If they could have persuaded Paul to go some other way, they would gladly have gone along with him; but if, notwithstanding their dissuasive, he will go to Jerusalem, they do no say, "Let him go by himself then;" but as Thomas, in a like case, when Christ would go into danger at Jerusalem, Let us go and die with him, Joh 11:16. Their resolution to cleave to Paul was like that of Ittai to cleave to David (Sa2 15:21): In what place my Lord the king shall be, whether in death or life, there also will thy servant be. Thus Paul's boldness emboldened them. 2. Certain of the disciples of Caesarea went along with them. Whether they designed to go however, and took this opportunity of going with so much good company, or whether they went on purpose to see if they could do Paul any service and if possible prevent his trouble, or at least minister to him in it, does not appear. The less while that Paul is likely to enjoy his liberty the more industrious they are to improve every opportunity of conversation with him. Elisha kept close to Elijah when he knew the time was at hand that he should be taken up. 3. They brought with them an honest old gentleman that had a house of his own at Jerusalem, in which he would gladly entertain Paul and his company, one Mnason of Cyprus (Act 21:16), with whom we should lodge. Such a great concourse of people there was to the feast that it was a hard matter to get lodgings; the public houses would be taken up by those of the better sort, and it was looked upon as a scandalous thing for those that had private houses to let their rooms out at those times, but they must freely accommodate strangers with them. Every one then would choose his friends to be his guests, and Mnason took Paul and his company to be his lodgers; though he had heard what trouble Paul was likely to come into, which might bring those that entertained him into trouble too, yet he shall be welcome to him, whatever comes of it. This Mnason is called an old disciple - a disciple from the beginning; some think, one of the seventy disciples of Christ, or one of the first converts after the pouring out of the Spirit, or one of the first that was converted by the preaching of the gospel in Cyprus, Act 13:4. However it was, it seems he had been long a Christian, and was now in years. Note, It is an honourable thing to be an old disciple of Jesus Christ, to have been enabled by the grace of God to continue long in a course of duty, stedfast in the faith, and growing more and more prudent and experienced to a good old age. And with these old disciples one would choose to lodge; for the multitude of their years will teach wisdom. II. Paul's welcome at Jerusalem. 1. Many of the brethren there received him gladly, Act 21:17. As soon as they had notice that he was come to town, they went to his lodgings at Manson's house, and congratulated him on his safe arrival, and told him they were glad to see him, and invited him to their houses, accounting it an honour to be known to one that was such an eminent servant of Christ. Streso observes that the word here used concerning the welcome they gave to the apostles, asmenōs apodechein̂ is used concerning the welcome of the apostles' doctrine, Act 2:41. They gladly received his word. We think if we had Paul among us we should gladly receive him; but it is a question whether we should or no it, having his doctrine, we do not gladly receive that. 2. They paid a visit to James and the elders of the church, at a church-meeting (Act 21:18): "The day following, Paul went unto James, and took us with him, that were his companions, to introduce us into acquaintance with the church at Jerusalem." It should seem that James was now the only apostle that was resident at Jerusalem; the rest had dispersed themselves to preach the gospel in other places. But still they forecasted to have an apostle at Jerusalem, perhaps sometimes one and sometimes another, because there was a great resort thither from all parts. James was now upon the spot, and all the elders or presbyters that were the ordinary pastors of the church, both to preach and govern, were present. Paul saluted them all, paid his respects to them, enquired concerning their welfare, and gave them the right hand of fellowship. He saluted them, that is, he wished them all health and happiness, and prayed to God to bless them. The proper signification of salutation is, wishing salvation to you: salve, or salus tibi sit; like peace be unto you. And such mutual salutations, or good wishes, very well become Christians, in token of their love to each other and joint regard to God. III. The account they had from him of his ministry among the Gentiles, and their satisfaction in it. 1. He gave them a narrative of the success of the gospel in those countries where he had been employed, knowing it would be very acceptable to them to hear of the enlarging of Christ's kingdom: He declared particularly what things God had wrought among the Gentiles by his ministry, v. 19. Observe how modestly he speaks, not what things he had wrought (he was but the instrument), but what God had wrought by his ministry. It was not I, but the grace of God which was with me. He planted and watered, but God gave the increase. He declared it particularly, that the grace of God might appear the more illustrious in the circumstances of his success. Thus David will tell others what God has done for his soul (Psa 66:16), as Paul here what God has done by his hand, and both that their friends may help them to be thankful. 2. Hence they took occasion to give praise to God (v. 20): When they heart it, they glorified the Lord. Paul ascribed it all to God, and to God they gave the praise of it. They did not break out into high encomiums of Paul, but left it to his Master to say to him, Well done, good and faithful servant; but they gave glory to the grace of God, which was extended to the Gentiles. Note, The conversion of sinners ought to be the matter of our joy and praise as it is of the angels'. God had honoured Paul more than any of them, in making his usefulness more extensive, yet they did not envy him, nor were they jealous of his growing reputation, but, on the contrary, glorified the Lord. And they could not do more to encourage Paul to go on cheerfully in his work than to glorify God for his success in it; for, if God be praised, Paul is pleased. IV. The request of James and the elders of the church at Jerusalem to Paul, or their advice rather, that he would gratify the believing Jews by showing some compliance with the ceremonial law, and appearing publicly in the temple to offer sacrifice, which was not a thing in itself sinful; for the ceremonial law, though it was by no means to be imposed upon the Gentile converts (as the false teachers would have it, and thereby endeavoured to subvert the gospel), yet it was not become unlawful as yet to those that had been bred up in the observance of it, but were far from expecting justification by it. It was dead, but not buried; dead, but not yet deadly. And, being not sinful, they thought it was a piece of prudence in Paul to conform thus far. Observe the counsel they give to Paul herein, not as having authority over him, but an affection for him. 1. They desired him to take notice of the great numbers there were of the Jewish converts: Thou seest, brother, how many thousands of the Jews there are who believe. They called him brother, for they looked upon him as a joint-commissioner with them in gospel-work. Though they were of the circumcision and he the apostle of the Gentiles, though they were conformists and he a nonconformist, yet they were brethren, and owned the relation. Thou hast been in some of our assemblies, and seest how numerous they are: how many myriads of Jews believe. The word signifies, not thousands, but ten thousands. Even among the Jews, who were most prejudiced against the gospel, yet there were great multitudes that received it; for the grace of God can break down the strongest holds of Satan. The number of the names at first was but one hundred and twenty, yet now many thousands. Let none therefore despise the day of small things; for, though the beginning be small, God can make the latter end greatly to increase. Hereby it appeared that God had not quite cast away his people the Jews, for among them there was a remnant, an election, that obtained (see Rom 11:1, Rom 11:5, Rom 11:7): many thousands that believed. And this account which they could give to Paul of the success of the gospel among the Jews was, no doubt, as grateful to Paul as the account which he gave them of the conversion of the Gentiles was to them; for his heart's desire and prayer to God for the Jews was that they might be saved. 2. They informed him of a prevailing infirmity these believing Jews laboured under, of which they could not yet be cured: They are all zealous of the law. They believe in Christ as the true Messiah, they rest upon his righteousness and submit to his government; but they know the law of Moses was of God, they have found spiritual benefit in their attendance on the institutions of it, and therefore they can by no means think of parting with it, no, nor of growing cold to it. And perhaps they urged Christ's being made under the law, and observing it (which was designed to be our deliverance from the law), as a reason for their continuance under it. This was a great weakness and mistake, to be so fond of the shadows when the substance was come, to keep their necks under a yoke of bondage when Christ had come to make them free. But see, (1.) The power of education and long usage, and especially of a ceremonial law. (2.) The charitable allowance that must be made in consideration of these. These Jews that believed were not therefore disowned and rejected as no Christians because they were for the law, nay, were zealous for it, while it was only in their own practice, and they did not impose it upon others. Their being zealous of the law was capable of a good construction, which charity would put upon it; and it was capable of a good excuse, considering what they were brought up in, and among whom they lived. 3. They gave him to understand that these Jews, who were so zealous of the law, were ill-affected to him, Act 21:21. Paul himself, though as faithful a servant as any Christ ever had, yet could not get the good word of all that belonged to Christ's family: "They are informed of thee (and form their opinion of thee accordingly) that thou not only dost not teach the Gentiles to observe the law, as some would have had thee (we have prevailed with them to drop that), but dost teach all the Jews who are dispersed among the Gentiles to forsake Moses, not to circumcise their children nor to walk after the customs of our nation, which were of divine appointment, so far as they might be observed even among the Gentiles, at a distance from the temple, - not to observe the fasts and feasts of the church, not to wear their phylacteries, nor abstain from unclean meats." Now, (1.) It was true that Paul preached the abrogation of the law of Moses, taught them that it was impossible to be justified by it, and therefore we are not bound up any longer to the observance of it. But, (2.) It was false that he taught them to forsake Moses; for the religion he preached tended not to destroy the law, but to fulfil it. He preached Christ (the end of the law for righteousness), and repentance and faith, in the exercise of which we are to make great use of the law. The Jews among the Gentiles whom Paul taught were so far from forsaking Moses that they never understood him better, nor ever embraced him so heartily as now when they were taught to make use of him as a schoolmaster to bring them to Christ. But even the believing Jews, having got this notion of Paul, that he was an enemy to Moses, and perhaps giving too much regard to the unbelieving Jews too, were much exasperated against him. Their ministers, the elders here present, loved and honoured him, and approved of what he did, and called him brother, but the people could hardly be induced to entertain a favourable thought of him; for it is certain the least judicious are the most censorious, the weak-headed are the hot-headed. They could not distinguish upon Paul's doctrine as they ought to have done, and therefore condemned it in the gross, through ignorance. 4. They therefore desired Paul that he would by some public act, now that he had come to Jerusalem, make it to appear that the charge against him was false, and that he did not teach people to forsake Moses and to break the customs of the Jewish church, for he himself retained the use of them. (1.) They conclude that something of this kind must be done: "What is it therefore? What must be done? The multitude will hear that thou art come to town." This is an inconvenience that attends men of fame, that their coming and going are taken notice of more than other people's, and will be talked of, by some for good-will and by others for ill-will. "When they hear thou art come, they must needs come together, they will expect that we call them together, to advise with them whether we should admit thee to preach among us as a brother or no; or, they will come together of themselves expecting to hear thee." Now something must be done to satisfy them that Paul does not teach the people to forsake Moses, and they think it necessary, [1.] For Paul's sake, that his reputation should be cleared, and that so good a man may not lie under any blemish, nor so useful a man labour under any disadvantage which may obstruct his usefulness. [2.] For the people's sake, that they may not continue prejudiced against so good a man, nor lose the benefit of his ministry by those prejudices. [3.] For their own sake, that since they knew it was their duty to own Paul their doing it might not be turned to their reproach among those that were under their charge. (2.) They produce a fair opportunity which Paul might take to clear himself: "Do this that we say unto thee, take our advice in this case. We have four men, Jews who believe, of our own churches, and they have a vow on them, a vow of Nazariteship for a certain time; their time has now expired (Act 21:23), and they are to offer their offering according to the law, when they shave the head of their separation, a he-lamb for a burnt-offering, a ewe-lamb for a sin-offering, and a ram for a peace-offering, with other offerings pertinent to them, Num 6:13-20. Many used to do this together, when their vow expired about the same time, either for the greater expedition or for the greater solemnity. Now Paul having so far of late complied with the law as to take upon him the vow of a Nazarite, and to signify the expiration of it by shaving his head at Cenchrea (Act 18:18), according to the custom of those who lived at a distance from the temple, they desire him but to go a little further, and to join with these four in offering the sacrifices of a Nazarite: 'Purify thyself with them according to the law; and be willing not only to take that trouble, but to be at charges with them, in buying sacrifices for this solemn occasion, and to join with them in the sacrifice." This, they think, will effectually stop the mouth of calumny, and every one will be convinced that the report was false, that Paul was not the man he was represented to be, did not teach the Jews to forsake Moses, but that he himself, being originally a Jew, walked orderly, and kept the law; and then all would be well. 5. They enter a protestation that this shall be no infringement at all of the decree lately made in favour of the Gentile converts, nor do they intend by this in the least to derogate from the liberty allowed them (Act 21:25): "As touching the Gentiles who believe, we have written and concluded, and resolve to abide by it, that they observe no such things; we would not have them to be bound up by the ceremonial law by any means, but only that they keep themselves from things offered to idols, and from blood, and from things strangled, and from fornication; but let not them be tied to the Jewish sacrifices or purifications, nor any of their rites and ceremonies." They knew how jealous Paul was for the preservation of the liberty of the converted Gentiles, and therefore expressly covenant to abide by that. Thus far is their proposal. V. Here is Paul's compliance with it. He was willing to gratify them in this matter. Though he would not be persuaded not to go to Jerusalem, yet, when he was there, he was persuaded to do as they there did, Act 21:26. Then Paul took the men, as they advised, and the very next day, purifying himself with them, and not with multitude nor tumult, as he himself pleads (Act 24:18), he entered into the temple, as other devout Jews that came upon such errands did, to signify the accomplishment of the days of purification to the priests; desiring the priest would appoint a time when the offering should be offered for every one of them, one for each. Ainsworth, on Num 6:18, quotes out of Maimonides a passage which gives some light to this: If a man say, Upon me behalf the oblations of a Nazarite, or, Upon me be half the shaving of a Nazarite, them he brings half the offerings by what Nazarite he will, and that Nazarite pays his offering out of that which is his. So Paul did here; he contributed what he vowed to the offerings of these Nazarites, and some think bound himself to the law of Nazariteship, and to an attendance at the temple with fastings and prayers for seven days, not designing that the offering should be offered till them, which was what he signified to the priest. Now it has been questioned whether James and the elders did well to give Paul this advice, and whether he did well to take it. 1. Some have blamed this occasional conformity of Paul's, as indulging the Jews too much in their adherence to the ceremonial law, and a discouragement of those who stood fast in the liberty wherewith Christ had made them free. Was it not enough for James and the elders of Jerusalem to connive at this mistake in the Jewish converts themselves, but must they wheedle Paul to countenance them in it? Had it not been better, when they had told Paul how zealous the believing Jews were for the law, if they had desired, whom God had endued with such excellent gifts, to take pains with their people to convince them of their error, and to show them that they were made free from the law by their marriage to Christ? Rom 7:4. To urge him to encourage them in it by his example seems to have more in it of fleshly wisdom than of the grace of God. Surely Paul knew what he had to do better than they could teach him. But, 2. Others think the advice was prudent and good, and Paul's following it was justifiable enough, as the case stood. It was Paul's avowed principle, To the Jews became I as a Jew, that I might gain the Jews, Co1 9:20. He had circumcised Timothy, to please the Jews; though he would not constantly observe the ceremonial law, yet, to gain an opportunity of doing good, and to show how far he could comply, he would occasionally go to the temple and join in the sacrifices there. Those that are weak in the faith are to be borne with, when those that undermine the faith must be opposed. It is true, this compliance of Paul's sped ill to him, for this very thing by which he hoped to pacify the Jews did but provoke them, and bring him into trouble; yet this is not a sufficient ground to go upon in condemning it: Paul might do well, and yet suffer for it. But perhaps the wise God overruled both their advice and Paul's compliance with it to serve a better purpose than was intended; for we have reason to think that when the believing Jews, who had endeavoured by their zeal for the law to recommend themselves to the good opinion of those who believed not, saw how barbarously they used Paul (who endeavoured to oblige them), they were by this more alienated from the ceremonial law than they could have been by the most argumentative or affecting discourses. They saw it was in vain to think of pleasing men that would be pleased with nothing else but the rooting out of Christianity. Integrity and uprightness will be more likely to preserve us than sneaking compliances. And when we consider what a great trouble it must needs be to James and the presbyters, in the reflection upon it, that they had by their advice brought Paul into trouble, it should be a warning to us not to press men to oblige us by doing any thing contrary to their own mind.

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, Rom 16:1, Rom 16:2. 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, Gal 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, Ti1 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 (Act 18:12), as at Philippi they met out of the city by the water-side, Act 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, Rom 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, Act 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, Act 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, Act 18:12, Act 18:17. 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, Rom 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, Co1 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, Gen 13:18. 2. Concerning Epenetus, Rom 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, Act 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, Co1 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 (Rom 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, Rom 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, Rom 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, Act 16:23. But Paul was in prisons more frequent (Co2 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 (Rom 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, Rom 16:10, Rom 16:11. Those of their household who are in the Lord (as it is limited, Rom 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, Ti1 6:1. Compare Ti1 6:2. 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 (Rom 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, Ti1 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 (Rom 16:14), and the saints who are with them (Rom 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 (Rom 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.

Paul . . . tarried . . . yet a good while--During his long residence at Corinth, Paul planted other churches in Achaia (Co2 1:1). then took . . . leave of the brethren, and sailed . . . into--rather, "for" Syria--to Antioch, the starting-point of all the missions to the Gentiles, which he feels to be for the present concluded. with him Priscilla and Aquila--In this order the names also occur in Act 18:26 (according to the true reading); compare Rom 16:3; Ti2 4:19, which seem to imply that the wife was the more prominent and helpful to the Church. Silas and Timotheus doubtless accompanied the apostle, as also Erastus, Gaius, and Aristarchus (Act 19:22, Act 19:29). Of Silas, as Paul's associate, we read no more. His name occurs last in connection with Peter and the churches of Asia Minor [WEBSTER and WILKINSON]. having shorn his head in Cenchrea--the eastern harbor of Corinth, about ten miles distant, where a church had been formed (Rom 16:1). for he--Paul. had a vow--That it was the Nazarite vow (Num. 6:1-27) is not likely. It was probably one made in one of his seasons of difficulty or danger, in prosecution of which he cuts off his hair and hastens to Jerusalem to offer the requisite sacrifice within the prescribed thirty days [JOSEPHUS, Wars of the Jews, 2.15.1]. This explains the haste with which he leaves Ephesus (Act 18:21), and the subsequent observance, on the recommendation of the brethren, of a similar vow (Act 21:24). This one at Corinth was voluntary, and shows that even in heathen countries he systematically studied the prejudices of his Jewish brethren.

And there abode three months--Though the province only is here mentioned, it is the city of CORINTH that is meant, as the province of "Macedonia" (Act 20:1) meant the city of Philippi. Some rough work he anticipated on his arrival at Corinth (Co2 10:1-8, Co2 10:11; Co2 13:1-10) though he had reason to expect satisfaction on the whole; and as we know there were other churches in Achaia besides that at Corinth (Co2 1:1; Co2 11:10), he would have time enough to pay them all a brief visit during the three months of his stay there. This period was rendered further memorable by the despatch of the EPISTLE TO THE ROMANS, written during his stay at Corinth and sent by "Phœbe, a servant [deaconess] of the Church at Cenchrea" (see on Act 18:3), a lady apparently of some standing and substance, who was going thither on private business. (See on Rom 16:1 and see Introduction to Romans). And when the Jews laid wait for him, as he was about to sail into Syria--He had intended to embark, probably at Cenchrea, the eastern harbor of the city, for Palestine, on his route to Jerusalem, the third part of his plan (Act 19:21). But having detected some conspiracy against his life by his bitter Jewish enemies as at Damascus (Act 9:22-25) and Jerusalem (Act 9:29-30), he changed his plan and determined "to return" as he had come, "through Macedonia." As he was never more to return to Corinth, so this route would bring him, for the last time, face to face with the attached disciples of Berea, Thessalonica, and Philippi.

their wives--rather, "the women," that is, the deaconesses. For there is no reason that special rules should be laid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of "their" (not in the Greek). Also the Greek for "even so" (the same as for "likewise," Ti1 3:8, and "in like manner," Ti1 2:9), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as Phœbe was at Cenchrea (Rom 16:1, "servant," Greek, "deaconess"), yet no mention is made of them in this Epistle if not here; whereas, supposing them to be meant here, the third chapter embraces in due proportion all the persons in the service of the Church. Naturally after specifying the qualifications of the deacon, Paul passes to those of the kindred office, the deaconess. "Grave" occurs in the case of both. "Not slanderers" here, answers to "not double-tongued" in the deacons; so "not false accusers" (Tit 2:3). "Sober" here answers to "not given to much wine," in the case of the deacons (Ti1 3:8). Thus it appears he requires the same qualifications in female deacons as in deacons, only with such modifications as the difference of sex suggested. PLINY, in his celebrated letter to Trajan, calls them "female ministers." faithful in all things--of life as well as faith. Trustworthy in respect to the alms committed to them and their other functions, answering to "not greedy of filthy lucre," Ti1 3:8, in the case of the deacons.