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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 (Rom 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 (Rom 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 (v. 1-16). II. A caution to take heed of those who caused divisions (Rom 16:17-20). III. Salutations added from some who were with Paul (Rom 16:21-24). IV. He concludes with a solemn celebration of the glory of God (Rom 16:25-27).

INTRODUCTION TO ROMANS 16 This chapter contains a recommendation of a single person, herein mentioned; a list of the chief of the saints at Rome, who are saluted by name, and some with singular encomiums; a caution to beware of false teachers; various salutations of persons that were with the apostle sent to the church at Rome; and the whole is concluded with a doxology, or an ascription of glory to God. First, a commendation is given of a woman, by whom this long letter was sent, who is described by her name, Phebe; by her spiritual relation, a sister in Christ; by her office or character, a servant of the church at Cenchrea, Rom 16:1, who is recommended to the saints at Rome, to receive her into their communion, conversation, and affection, as became them, and to assist her in every thing she might need from them; which is enforced by this reason, because she had been a succourer of the apostle, and many others, Rom 16:2, and next follows a catalogue of the principal saints at Rome, to whom the apostle sends his Christian salutations; and among these stand, in the first place, Aquila and Priscilla, and the church in their house, Rom 16:3, who are described as greatly assisting to him in the cause of Christ, and as having a strong affection for him; which they showed by risking their lives on his account, for which he gives them thanks, as did all the churches: Secondly, Epaenetus is next saluted, as having a great interest in the apostle's affections, and as being one of the first converts in Achaia, Rom 16:5. Thirdly, a woman named Mary, who did her utmost to serve the apostle, and those that were with him, Rom 16:6. Fourthly, a couple of saints, Andronicus, and Junia, described by their relation to the apostle, his kinsmen; by their sufferings with him, fellow prisoners; by the fame and credit they were in among the Christians of the first rank, even the apostles; and by their early conversion, being converted before the apostle himself, Rom 16:7. Fifthly, next in the list is Amplias, who is saluted as in the Lord, and as beloved in him, Rom 16:8. Sixthly, two worthy men are joined together, Urban and Stachys; the one is saluted as an helper in Christ, and the other as beloved by the apostle, Rom 16:9. Seventhly, Apelles is next named, and commended as one approved in Christ. Eighthly, the family of Aristobulus is greeted, Rom 16:10. Ninthly, a kinsman of the apostle's, by name Herodion: and, Tenthly, the household of Narcissus, said to be in the Lord, Rom 16:11. Eleventhly, two excellent women are greeted, who had been indefatigable in the service of Christ: and, Twelfthly, another woman, by name Persis, a person to be respected and loved, on account of her labour in the Lord, Rom 16:12. Thirteenthly, Rufus is saluted as one chosen in Christ, and also his mother, and who was the mother of the apostle, Rom 16:13. Fourteenthly, five of the saints are joined together, who are mentioned by name, and other brethren with them, whose names are not set down, Rom 16:14, and, Lastly, five other saints, with all the brethren with them, are likewise saluted, Rom 16:15, and these, and all the members of the church, are exhorted to salute one another in an affectionate and chaste manner, who are told that all the churches saluted them, Rom 16:16, then follows the exhortation to take care of false teachers, to mark them, and avoid them; who are described as schismatics and heretics, making divisions in the church, and preaching contrary to the Gospel taught and learned, Rom 16:17. The arguments or reasons made use of to enforce the exhortation, are taken partly from the characters of these teachers, being selfish men, who served not the Lord Jesus, but their own bellies; and deceivers, who by smooth words and plausible doctrines imposed upon simple minds, Rom 16:18, and partly from the characters of the saints at Rome, who were simple and credulous, and ready to give in to everything that carried an appearance of truth; and though they were to be commended for their ready obedience to the Gospel, yet it became them to mingle wisdom and prudence with their simplicity and readiness to receive what appeared to be truth, Rom 16:19, and from a promise of victory over Satan and his emissaries in a short time; to which the apostle annexes his usual salutation, and "Amen", as if he had concluded the epistle, Rom 16:20, but adds various salutations of persons that were with him, who desired to be remembered to the brethren at Rome, as Timotheus a fellow worker, Lucius, Jason and Sosipater, his kinsmen, Rom 16:21, Tertius the writer of the epistle, Rom 16:22, Gaius the host of the apostle, and of the whole church; Erastus, chamberlain of the city of Corinth, and Quartus a brother, Rom 16:23, and then the apostle repeats the above salutation, Rom 16:24, and yet still has not finished his epistle, but concludes with a doxology, Rom 16:25, in which is celebrated the power of God, in establishing his people according to the Gospel, commended by its being the preaching of Christ, and the revelation of the mystery hid from ages past; and the goodness of God is also taken notice of, in giving orders to make it manifest, and in making it manifest to the Gentiles, in order to bring them to the obedience of faith; and likewise the wisdom of God is observed, to whom wisdom alone belongs, and which is apparent in the Gospel before mentioned, and in all the methods of his grace, as well as providence; and glory to him, through Christ for ever, is wished and prayed for; and so ends this excellent and valuable epistle.

Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes,.... The two first of these names are Greek, and the persons called by them, with Herodion before mentioned, are taken notice of in the Roman martyrology, as disciples of the apostle; Asyncritus is said to be bishop of Hyrcania, and Phlegon of Marathon, and both of the seventy disciples; See Gill on Luk 10:1; Hermas is said to be bishop of Philippi, or Aquileia, and brother of Pope Pius the First, and to be the author of the book called Pastor, or the Shepherd, cited by many of the ancients; but all is doubtful and uncertain. Patrobas is a Roman name, Martial makes mention of it (w); it seems to be composed of the Greek word or the Latin "pater", and the Syriac "Abba", and signifies the same as the other two. This man might be a Jew, whose name was Abba; we often read of R. Abba in the Jewish writings (x), and as the Jews were wont to have two names, the one Gentile, the other Jewish, Pater might be this man's Gentile name, and Abba his Jewish one, and both being put together, by contraction be called "Patrobas"; he is said to be of the seventy disciples, and to be bishop of Puteoli; See Gill on Luk 10:1. The last of them, Hermes, is a Greek name, the same with Mercurius, which the Lystrians called Paul by, in Act 14:12, who he was is not known; he is also mentioned among the seventy disciples, and said to be bishop of Dalmatia: and the brethren which are with them; these seem to have lived together, with others who were their brethren, not in a natural but spiritual relation, and whom the apostle owned and loved as such. (w) Epigr. l. 2. ep. 27. (x) Juchasin, fol. 70. 1, &c.

"Salute Rufus, chosen in the Lord, and his mother and mine." Here again the good things are without any drawback, since the son and the mother are each of such a character, and the house is full of blessing, and the root agreeth with the fruit; for he would not have simply said, "his mother and mine," unless he had been bearing testimony to the woman for great virtue.

For he [Rufus] was chosen, that is, promoted by the Lord to do his work. Nevertheless he had such a holy mother that the apostle calls her his mother also.

The mother of Rufus by nature had become Paul’s mother by grace.

These were Jews, and because they had suffered tribulation along with Paul but like him they had not been intimidated, they are deservedly held in esteem. Among others, they had been sent to further the progress of the Romans, and according to the testimony of Paul himself they are reported to have been believers before him.

A double good: both the son is blameless and the mother is irreproachable. For he would certainly not have said, "his mother and mine," if he did not attribute great virtue to this woman.

Then he says, greet Rufus, elect in the Lord, i.e., in the grace of Christ: he chose us in him before the foundation of the world (Eph 1:4); also his mother, according to the flesh, and mine, because she was his mother as a benefactor. For she had served the Apostle at one time, although she was not in Rome: older women like mothers, younger women like sisters, in all purity (1 Tim 5:2).

The apostle commends to the Christians at Rome Phoebe, a deaconess of the Church at Cenchrea, Rom 16:1, Rom 16:2. Sends greetings to Aquila and Priscilla, of whom he gives a high character; and greets also the Church at their house, Rom 16:3-5. Mentions several others by name, both men and women, who were members of the Church of Christ at Rome, Rom 16:6-16. Warns them to beware of those who cause dissensions and divisions, of whom he gives an awful character, Rom 16:17, Rom 16:18. Extols the obedience of the Roman Christians, and promises them a complete victory over Satan, Rom 16:19, Rom 16:20. Several persons send their salutations, Rom 16:21-23. To whose good wishes he subjoins the apostolic blessing; commends them to God; gives own abstract of the doctrines of the Gospel: and concludes with ascribing glory to the only wise God, through Christ Jesus, Rom 16:24-27.

Rufus, chosen in the Lord - Τον εκλεκον, one of great excellence in Christianity; a choice man, as we would say. So the word εκλεκτος often signifies. Psa 78:31 : They smote τους εκλεκτους, the chosen men that were of Israel. So εκλεκτα μνημεια are choice sepulchres, Gen 23:6 : εκλεκτα των δωρων choice gifts, Deu 12:11; and ανδρες εκλεκτοι, choice men, Jdg 20:16. By the same use of the word, the companions of Paul and Barnabas are termed chosen men, εκλεξαμενους ανδρας, persons in whom the Church of God could confide. See Whitby. His mother and mine - It is not likely that the mother of Rufus was the mother of Paul; but while she was the natural mother of the former, she acted as a mother to the latter. We say of a person of this character, that she is a motherly woman. Among the ancients, he or she who acted a kind, instructing, and indulgent part to another, was styled the father or mother of such a one. So Terence: - Natura tu illi pater es, consiliis ego. Adelphi, Act. i. scen. 2, ver. 47. Thou art his father by nature, I by instruction.

CONCLUSION, EMBRACING SUNDRY SALUTATIONS AND DIRECTIONS, AND A CLOSING PRAYER. (Rom. 16:1-27) I commend unto you PhÅ“bebe our sister, which is a servant--or "deaconess" of the church which is at Cenchrea--The word is "CenchreÃ&brvbr," the eastern part of Corinth (Act 18:18). That in the earliest churches there were deaconesses, to attend to the wants of the female members, there is no good reason to doubt. So early at least as the reign of Trajan, we learn from PLINY'S celebrated letter to that emperor--A.D. 110, or 111--that they existed in the Eastern churches. Indeed, from the relation in which the sexes then stood to each other, something of this sort would seem to have been a necessity. Modern attempts, however, to revive this office have seldom found favor; either from the altered state of society, or the abuse of the office, or both.

Salute Rufus, chosen--"the chosen" in the Lord--meaning, not "who is one of the elect," as every believer is, but "the choice" or "precious one" in the Lord. (See Pe1 2:4; Jo2 1:13). We read in Mar 15:21 that Simon of Cyrene, who was compelled to bear our Lord's cross, was "the father of Alexander and Rufus." From this we naturally conclude that when Mark wrote his Gospel, Alexander and Rufus must have been well known as Christians among those by whom he expected his Gospel to be first read; and, in all likelihood, this was that very "Rufus"; in which case our interest is deepened by what immediately follows about his mother. and--salute. his mother and mine--The apostle calls her "his own mother," not so much as our Lord calls every elderly woman believer His mother (Mat 12:49-50), but in grateful acknowledgment of her motherly attentions to himself, bestowed no doubt for his Master's sake, and the love she bore to his honored servants. To us it seems altogether likely that the conversion of Simon the Cyrenian dated from that memorable day when "passing [casually] by, as he came from the country" (Mar 15:21), "they compelled him to bear the" Saviour's cross. Sweet compulsion, if what he thus beheld issued in his voluntarily taking up his own cross! Through him it is natural to suppose that his wife would be brought in, and that this believing couple, now "heirs together of the grace of life" (Pe1 3:7), as they told their two sons, Alexander and Rufus, what honor had unwittingly been put upon their father at that hour of deepest and dearest moment to all Christians, might be blessed to the inbringing of both of them to Christ. In this case, supposing the elder of the two to have departed to be with Christ ere this letter was written, or to have been residing in some other place, and Rufus left alone with his mother, how instructive and beautiful is the testimony here borne to her!