Romans 16

I Commend unto you This Chapter is in the nature of a Post-script. The Apostle begins it with the Recommendation of a certain Woman to them. Phebe She went upon some occasion to Rome, and by her (as some have supposed) this Epistle was sent to the Church there. The Poets call'd the Moon Phoebe, as they did the Sun Phoebeus. This Name is likely to have been imposed by her Parents, being ntiles. our sister i. e. In Christ, and by the Profession of the same Faith. vid. Iam. 2.15., which is a servant of the Church which is at Cenchrea A Port or Haven belonging to Corinth, on the East side towards Asia: There was another on the West side towards Italy, called Lechea: By reason of this double Haven, Corinth was called by the Poets, Bi mar s. Here Paul paid a Vow, which he had made, Act. 18.18. Here also he Preached and Converted many; amongst whom, this Phoebe (as is probable) wa one. When he says, She was servant of the Church, it is not meant, She was a Dioconess, or one of the Colledge of Widows, of whom he speaketh, 1 Tim. 5.9. But she served the Church, in Harbouring and succouring the Saints that were driven out of their Country; yea, as appears by the next Verse, she was a succourer of the Ministers of the Gospel, and of the Apostle himself: we read, Luk. 8.3. of some that Ministred unto the Lord of their substance; there the same word is used. And this Phoebe seems to have been imployed in the same Works; she ministred unto Paul as Onesiphorus did, 2 Tim. 1.18. There the same word is used again..

That ye receive her in the Lord i. e. In the Lords Name, or for the Lords sake. vid. Mat. 18.5. Or else tis, as if he had said, Receive her Christianly., as becometh saints As it is fit that Saints should be received, or as it is fit for them, who Profess themselves to be Saints, to receive one another., and that ye assist her in whatsoever business she has need of you That you stand by her, and afford her your Counsel, or any other assistance. She might have some business in the Emperours Court, by reason of Fraud, Oppression, or some unjust Vexations; and there might be those amongst them, that could stand her in some stead. There were Christians of Caesars Houshold, Phil. 4.22.: For she has been a succourer of many, and of my self also The word signifieth a Patroness. She had been Hospitable to many, and in particular, to the Apostle himself. This shows, She was a Woman of some Account; it was but equal, that the Saints at Rome should assist her, who had been Assistant unto so many others..

Greet Priscilla and Aquilla In the next place, he Saluteth several persons by Name; the first are Priscilla and Aquila. Sometimes she is called Prisca, 2 Tim. 4.19. And by a Diminutive Priscilla. This was usual amongst the Romans. So Livia was called Livilla, Tullia, Tulliola, Petrona, Petronella, &c. The Wife is named before her Husband, so she is, Act. 18.18. 2 Tim. 4.19. Some think she was first Called, others that she was most Renowned for her Zeal and Charity. We need not to be curious in our Enquiry after the Reason; we find in other places Aquila is set before Priscilla, Act. 18.2.26. 1 Cor. 16.19. Hence it may appear how weakly the Papists Argue for Peters primacy, because he was placed first on the Catalogue of the Apostles; for by the same Argument, the wife should be preferred before her husband. This Aquila was a Iew of Pontus, and by Occupation a Tent-maker: With him the Apostle Paul abode, and wrought at Corinth, Act. 18.2.3. Though Claudius the Emperour had commanded the Iews to depart from Rome, yet now it seems, they were returned thither again; possibly, because Claudius was dead, or because that severe Edict was relaxed., my helpers in Christ Jesus In propagating the Gospel in their Place and Calling, and as they had Opportunity. Though they Preached not publickly, yet they furthered the Gospel many ways privately. vid. Act. 18.26.:

Who have for my life laid down their own necks i. e. They hazarded their own Lives to save mine. The Scripture speaks of this, as the duty of Christians, 1 Ioh. 3.16. He refers (it may be) to that Uproar that was at Corinth; of which, see Act. 18.12. Or that in Asia; of which, see Act. 19.23.: unto whom not only I give thanks, but also all the Churches of the Gentiles Because he was the Apostle of the Gentiles, and his Preservation redounded to the benefit of them all..

Likewise greet the Church that is in their house The word Greet is supplyed to fill up the Sense. q. d. Declare my good Will to them, and Desires of their welfare. You have the same Salutations, 1 Cor. 16.19. And the like in Col. 4.15. Philem. 2. By the Church in their house, is generally understood, their Family or Houshold; which he calls a Church, because of the Godly Order and Religious Worship that was exercised amongst them. May Aquila and Priscilla be a pattern unto other House-Keepers; may the families of Christians be every where as little Churches. The House of George, Prince of Anhalt, for the good and Godly Order therein observed, was said to be, as well a Church, as a Court, There are some that think, That by the Church in their House, is meant the Christians that were wont to assemble there for Solemn Worship; but this is not likely, because of the particular Salutations of so many in the following Verses.. Salute my well-beloved Epenetus, Epenetes, in the Greek Tongue, is Laudable and Praise worthy; so was this Person, both in name and in deed., who is the first-fruits of Achaia unto Christ The same is affirmed of the house of Stephanus, 1 Cor. 16.15. The meaning may be this, Epenetes was the first Person, and Stephanus his Family, was the first Family that embrac't the Faith of Christ, Region of Achaia. This is a singular Commendation; Gods soul desires such first-ripe Fruits, Micah. 7.1..

Greet Mary This was a common Name, but the Person here meant was of special note. Ignatius highly commends one of this Name, giving her an ample Character for Wisdom, and Godliness., who bestowed much labour on us This is the Commendation the Apostle gives of this Woman: it is to be understood of her Labour and Service in providing Food, and other Necessaries for the Entertainment of the Faithful; especially, the Preachers of the Gospel: which he acknowledgeth as done to himself, though he had not been at Rome, because of the communion of Saints. Some think this Woman dwel't before at Corinth, or Antioch, or in some other places, where she had ministred unto the Apostle Paul himself..

Salute Andronicus and Junia It may be rendred Iunias. Some think, This Iunia was a Woman, and the Wife of Andronicus; Others take them both for men. my kinsmen, and my fellow prisoners, who are of note among the Apostles i. e. They were well known to the Apostles, and were in good Esteem with them: Not only the Twelve, together with Paul and Barnabas, but other Teachers are sometimes called Apostles or Messengers, vid. 2 Cor. 8.23. Phil. 2.25. Some have thought these two, Andronicus and Iunia, were of the Number of the Seventy Disciples which are mentioned, Luk. 10.1. Others that they were of the one hundred and Twenty, which are mentioned Act. 1.15. Or of those that were Converted by the first Preaching of Peter, and the rest, Act. 2. 41. and 4.4. By what follows, it appeareth they were of considerable standing in Christianity., who also were in Christ before me There are three things for which he commends these Two Persons: The First is, their Sufferings for Christ; A Second is, their Fame among the Apostles; And the Third is, their forwardness in Conversion. This was Mnason's Commendation, Act. 21.16. When he says, They were in Christ, he intima es the Virtue and Power of Faith, to incorpous into Christ, as branches into a Vine.. So he calls them, Either because they were Iews, c. 9.3. Or because they were of the same Tribe; or because they were more nearly Related to him, by Consanguinity and Affinity. v. i. s They had been Imprisoned for the Gospel, as well as he: The Apostle had been often in Prison himself, 2 Cor. 11.23. We read Act. 16.23. of his being imprisoned at Philippis, and (it may be) these two were his fellow prisoners; for we read of other prisoners there, besides Paul and Silas, v. 15.26.

Greet Amplias Some Translations call him Ampliatus; it is a Roman Name. my beloved in the Lord This is added to show that he did not love him for his riches: or any outward respect, but for the Lords sake; for the grace of Christ, which appeared in him..

Salute Urban This also is a Roman Name; it was coveted afterwards by many Bishops of Rome. our helper in Christ The same that was said of Aquila and Priscilla. v. 3. Possibly he might be one of their Teachers., and Stachys my beloved This is a Greek name, which signifieth an ear of corn. Some have reported, He was the first Bishop of Constantinople; He was doubtless a Person eminent in grace and gifts, or else the Apostle would never have Dignified him with this additional Commendation, that he was beloved of him, or dear to him..

Salute Appelles Origen supposeth this Apelles to be Apollo, of whom you read. Act. 18.24. And in other places. Epiphanius says, He was Teacher in the Churches of Smyrna before Polycarpus. approved in Christ One who has showed himself a faithful and sincere Christian, who has given many proofs of his Sincerity, Zeal, and Constancy. This is a high Encomium; to be in Christ is much, to be approved in Christ is more: Tryed Gold is most precious. In a time of Tryal, to stand fast, and hold his own, is a Christians greatest praise.. Salute them which are of Aristobulus houshold The word Houshold, is not in the Greek, but is added to fill up the sense; you have the like in the next Verse, and in 1 Cor. 1.11. Aristobulus himself is not Saluted; Either he was dead. Or as yet unconverted to the faith of Christ. But it seems there were several Christians, in or belonging to his Family, whom the Apostle here Salutes. See the next Verse..

Salute Herodian my kinsman vid. v. 7.. Greet them that be of the houshold of Narcissus This Narcissus is reported by Suetonius, to have been in great favour with Claudius the Emperour, and to have abounded in Wealth; so that he was worth Ten Millions. He was a wicked Man himself, yet it seems he had divers good Christians in his Family. So we read, that there were Saints in Nero's House or Court, Phil. 4.22. To what a degree of Wickedness are they Arrived, who will not suffer a Religious Person to dwell in their Houses. This shows, That good Christians may serve wicked Masters with a good Conscience., which are in the Lord This may be added, because that all in Narcissus his Family were not Christians, or Members of the Church of Christ..

Salute Tryphena and Tryphosa, who labour in the Lord He Salutes several Women, as well as Men: You read before of Priscilla, v. 3. Of Mary, v. 6. And now he adds three more in this Verse. He says of the Two First, that they Laboured in the Lord, i. e. In the service of Christ, and his Church, according to their Place and Power. See the Notes on v. 6.. Salute the beloved Persis, which laboured much in the Lord He gives this Woman a higher Commendations, Calling her the beloved Persis, Vid. v. 8. He says of the other two, That they Laboured; but of this, that she has laboured much in the Lord; noting some special Labour or Service for which she is here Commended..

Salute Rufus The same (it may be) of whom you may read, Mar. 15.21. ‖ chosen in the Lord A choice Christian, one eminent for gifts, and graces. So 2 Ioh. 1. You read of an Elect Lady: He is supposed not to speak here of Eternal Election., and his mother and mine His Mother by Nature, mine by Affection: She has tendred me as a Mother her Son. vid. 1 Tim. 5.2..

Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them i. e. The Christians that are their Domesticks, or that dwell with them..

Salute Philologus, and Julia Probably the Wife of Philologus., Nereus, and his sister, and Olympas This is thought to be the Name of a man, rather then of a Woman, and all the saints which are with them That are in their several Families. vid. v. 14. There were doubtless, many more Christians in the Church of Rome, but, Either they were of no great Note, or else not known to the Apostle: And indeed it is matter of Admiration, that he, who was never at Rome, should know the name and proper Characters of so many there. And because he sendeth Salutations to so many Brethren at Rome, and makes no mention of Peter; it may be rationally inferred, That Peter was not there at the Writing of this Epistle. It is questionable, Whether ever he were there at all; but 'tis without question, that he came not thither in the beginning of Claudius his Reign, and in the forty fifth year of our Lord, as the Romanists Report; nor was he Bishop there for the space of five and twenty years, as they affirm..

Salute one another with an holy kiss From Greeting them himself, he proceeds to Exhort them to Greet or Salute one another. This he adviseth them to do, with an holy kiss; you have the same Exhortation, 1 Cor. 16.20. 2 Cor. 13.12. 1 Thes. 5.26. Thus the Apostle Peter calls a Kiss of Charity, 1 Pet. 5.14. Kissing is accounted a great Symbol of Love and Concord. q. d. You have been much troubled with Dissentions, about Meats and Days, &c. Therefore I beseech you, that forgetting all former Offences, you would Manifest for the future all signes of Love to, and Peace with one another. Kissing was an old Custome amongst the Hebrews; we find it used by the Patriarckes, Gen. 27.26. and 29.11. It is still retained more or less in all Countries. The Primitive Christians did use it in their Assemblies; so Tertulian testifieth, Lib. Dec. and they did, it especially in receiving the Eucharist. So Chrysostom witnesseth, Hom. 77. In Ioh. 16. we do well, says he, to kiss in the mysteries that we may become one. This Custom for good reasons is laid down, and the Romanists, in room of it, keep up a foolish and superstitious Ceremony, which is to kiss the pax in the Mass.. The Churches of Christ salute you He sends besides his own, the Salutations of others; also to the Christians at Rome, and that first of whole Churches; and by and by of particular Persons, v. 21.22.23. By Churches here, he principally means, The Churches in Greece, where he then was, of whose good Affection to the Christian Romans, he was well assured..

Now I beseech you brethren, mark them which cause divisions and offences He shuts up the Epistle with a seasonable admonition, which he reserved to the last, that it might be the better remembred: It is to beware of those that cause divisions and offences: By the former, some understand those that corrupt the Doctrine of the Church; by the latter those that violate the Discipline thereof; others refer divisions to faith, and offences to manners. There are that like neither of these distinctions, but think he only cautions them against Church dividers; and mentions Scandal or Offences as the effect or fruit of Church-divisions. He seems to aime more especially at those, who together with the Christian Faith, did obtrude upon Believers, the Ceremonies of the Law, as necessary to Salvation; of these he often complaines as enemies to the Gospel and Cross of Christ. vid. Gal. 1.7. Phil. 3.2, 18, 19. Tit. 1.10., contrary to the doctrine which ye have learned i. e. That you have learned from those that first taught you and converted you to Christ. q. d. You have been instructed in the true Doctrine of Christ; and there are some that would innovate and teach another Doctrine, that broach Opinions that are contrary; or at least, besides the Doctrine which is Pure and Apostolical, and so make Divisions and Factions amongst you: Of such as those he speaks what follows. and avoid them Here are two Precepts with respect to Innovators and Church-Dividers. The first is, That they should be marked. The word signifies such a marking, as a Watchman useth that standeth on a Tower to descry Enemies; he marketh diligently all commers, and giveth notice accordingly, for the safety of the Place. The Second is, That they should be avoided or declined; the like counsel is given, 2 Thes. 3.6, 14. 1 Tim. 6.3, 4, 5. 2 Tim. 3.5. Tit. 3.10. 2 Ioh. 10. The Sum is, the Church should Excommunicate them, and all sound Christians should turn away from them, and shun their Society, that they may be ashamed..

For they that are such, serve not our Lord Jesus Christ, but their own belly In this verse you have a reason of the foregoing admonition, together with a description of the Seducers, whom they should mark and avoid. He sayes, They are such as serve not the Lord Iesus Christ, but their own belly. i. e. They serve themselves rather than Christ. Though they pretend to be the Servants of Iesus Christ, and give themselves out for his Ministers, yet they aim at nothing but their own commodity and advantage. A further account you have of such persons in Phil. 3.1. 1 Tim. 6.5. Tit. 1.11. 2 Pet. 2.3.; and by good words and fair speeches deceive the hearts of the simple q. d. As Satan insinuated into Eve, by pretending he wished her good; so these Seducers pretend they aime at nothing, but the good and benefit of those with whom they have to do: with smooth and flattering words, they praise both the persons and doings of those whom they would ensnare, (so much the word here used imports) and by this means they impose upon the simple. i. e. The over-credulous and unwary, who do not mistrust any deceit or hurt, the word here rendred (Simple) properly signifies such as are not evil, or that are incautelous and not suspitious..

For your obedience is come abroad unto all men. I am glad therefore on your behalf q. d. As for you, your ready embracing of the Gospel and Conformity thereunto, is generally taken notice of by all that mind such things: see the like, chap. 1.8. 1 Thess. 1.8. I rejoyce to hear of your soundness and teachableness; I do not therefore speak this to accuse, but to caution you.: but yet I would have you wise unto that which is good, and simple concerning evil q. d. Take heed that you be not cheated by Seducers, that they do not abuse your tractableness to draw you into errors. He exhorts them to joyn prudence with simplicity; to be so harmless and simple as not to invent false Doctrine, and yet to be so wise and skilful as to be able to discern Truth from Falshood; to be so innocent as not to deceive, and so prudent as not to be deceived. vid. Mat. 10.16. He prayes for the Phillipians, that they may have this discretion, Phil. 1.9, 10. and exhorts the Thessalonians thereunto, 1 Thes. 5.21..

And q. d. And to encourage you to be watchful, I dare promise you shall be successful. the God of peace So he is called, chap. 15.33. shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you As he began this Epistle with wishing them Grace and Peace, so he ends it: He had said, chap. 15.33. The God of Peace be with you. And here he says, The Grace of our Lord Iesus Christ be with you. He was once & again shutting up his Epistle, but having more room and time, he makes some short Additions and Supplements, as 'tis usual with those that write Epistles. This Salutation he was wont in the end of every Epistle to write with his own hand. 2 Thes. 3.17. It is repeated, v. 24. Hereby he intimates the necessity of the Grace of Christ, therefore he prayeth for it again and again. See the Notes on chap. 1.7.. Amen. The word signifies to bruise by treading: it imports the Conquest that the Lord gives his people over Satan and all his wicked instruments, that divide, seduce, or oppress his people; the promise is that they shall overcome him and them; they shall deal by Satan and his Agents, as and his Captaines did by those five Kings, 10. Rev. 2.11. This promise plainly bears upon the first grand promise, in Gen. 3.15. That Jesus Christ the Seed of the Woman should bruise the head of the Serpent: For it is by virtue of his bruising the head of Satan, that he is subdued and brought under our feet. The Seed of the Woman in their own persons, as well as in their representative, shall bruise the Serpents head. Or suddenly, Though now he rage, yet ere long he shall be thrown down. Some refer this to the day of Judgment, others to the time of Constantine, who overthrew Idolatry: and that it is not only a Promise, but a Prophesie also of the Conversion of the Roman Empire. There are that think that the Apostle does comfort here the Believing Romans, by telling them, that the dissentions raised amongst them by means of Satans malice and subtilty, should be shortly quenched and reconciled; and that it was effected partly by this Epistle, and partly by the Apostles labours afterwards amongst them.

Timotheus my work-fellow As before he saluted divers persons himself, so now he sendeth the Salutation of others to the Church of Rome. This he does to show the mutual amity and l ve, that is and ought to be betwixt Christians, though they are divided in respect of place; yet not in respect of affection and good will. He begins with Timotheus or Timothy, whom he calls, his Work-fellow or Fellow-helper. viz. in preaching and propagating the Gospel of Christ. This shewes the humility of the Apostle, that he dignifies so young a man with this Title. This is he to whom he wrote afterwards two Epistles; you may read more of him Act. 26. & alibi., and Lucius Origen and some others are of opinion that this was Luke the Evangelist, who was the inseparable companion of the Apostle Paul, and was with him about this very time, as appears by Act. 20.5. and here he is called Lucius according to the Roman inflexion Others think that this was Lucius of Cyrene of whom you read Act. 13.1., and Jason This was Pauls Host at Thessalonica, Act. 17.5 7. the same as some think that is called Secundus, Act. 20.4. the one being his Hebrew, the other his Roman name., and Sosipater The same that is called Sopater of Berea, Act. 20.4. my kinsmen salute you. vid. v. 7.

I Tertius This was the Apostles Scribe or Amanuensis, who wrote this Epistle, either from his mouth, or from his papers: He put in this Salutation by the Apostles License., who wrote this epistle, salute you in the Lord i. e. I wish you safely from the Lord..

Gaius We read of more then one that bore this name: There was Gaius of Macedonia, of whom you read, Act. 19.29. there was Gaius of Derbe of whom you read, Act. 20.4. he is most likely the person here meant. There was one of this name, whom Paul baptized at Corinth. 1 Cor. 1.14. and there was another Gaius, to whom St. Iohn wrote his third Epistle; whether any of those were the same, or whether they were all different persons is uncertain. mine hoste, and of the whole Church i. e. He entertained the Apostle, and all Christian Strangers that passed that way. That Gaius to whom the Apostle Iohn wrote, is commended for the like hospitality, 3 Iohn 5.6., saluteth you. Erastus the Chamberlain of the city Or the Receiver or Steward of the City; one that had the management of the Cities stock or publick Treasure. The City was Corinth from whence the Apostle wrote this Epistle. There Erastus is said to abide, 2 Tim. 4.20. possible to attend upon his Office. Yet we find, Act. 19.22. that he was one of them that Ministred to the Apostle, and was sent by him hither and thither, as he had occasion, which would not well consist with his being Chamberlain or Steward of so great a City: Therefore some are of Opinion, that he is so called, because that had been his Office in time past. So Abigail is called the Wife of Nabal, 2 Sam. 3.3. because she formerly stood in that relation to him. saluteth you, and Quartus This is no word of Number, but it was his Name: We had Tertius in the foregoing verse; and we read of Secundus, Act. 20.4. Histories also speak of the name of Quintus and Sextus, &c. a brother.

The grace of our Lord Jesus Christ be with you all. Amen. These words are the very same which you had v. 20. only the word (All) is added: Some have thought, that the former was written with the hand of Tertius, the Scribe or Notary, and this with the Apostles own hand. He seems to be like a loving and tender Father, who bids his Children farewel once and again; and being loath to leave them, returns a second and a third time to discourse with them.

Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ (according to the revelation of the mystery, which was kept secret since the world began He Concludes All with an excellent Doxology; wherein First He Describes God, and then he Ascribes eternal Glory to Him. He describes Him by two of his Attributes or Perfections; the first is his power, He is able to establish you, i. e. In grace, and in Truth; to keep you from falling into sin and into errour: The Scripture often Attributes our Establishment unto God. vid. 1 Thes. 3. 13. 2 Thes. 2.17. and 3.3. 1 Pet 5.10. Our own weakness and Satans Power is such, that unless God did Establish us, we shall soon Totter and fall, vid. cap. 14.4. and the Notes there. Our Establishment is further amplifi'd by the instrumental Cause thereof, which is the Gospel; Touching which, several things are here to be noted. First, He calls it his Gospel, because He was the Preacher and Publisher thereof, vid. cap. 2.16. and the Notes there. Secondly, He calls it the preaching of Iesus Christ, which may be taken, Actively, for the preaching of our Lord himself: so the Doctrine of Salvation is call'd, the word that was spoken by our Lord, Heb. 2.3. vid. Mat. 4. 23. & 9.35. Or rather passively, for the Gospel which was Preached concerning Iesus Christ, vid. cap. 1.3. and the Notes there. Thirdly, He calls it a mystery which was kept secret since the world began, but now is made manifest: see parallel places, 1 Cor. 2.7. Eph. 3.9. Col. 1.26. Some restrain this to the calling of the Gentiles, but it is better understood of the whole Doctrine of the gospel, concerning the Trinity, the Incarnation of the Son of God, &c.,

Which, although it was in some sort made known under the Old Testament, yet in respect of the present light and revelation, it was a hidden mystery. Concerning the revelation of this mystery, four things are further recorded. (1) The means whereby it was made known, Viz. The Scriptures of the Prophets, vid. Act. 10.43. and 16.32. and 28.23. (2) The Authority by which it was made known, The command of the Everlasting God. (3) The persons to whom it was made known, the Gentiles, or The Inhabitants of all Nations. (4) The end for which it was made known, viz. For the obedience of Faith, i. e. That it may be believ'd and obey'd. vid. cap. 1.5. and 15.18. But now is made manifest, and by the scriptures of the prophets according to the Commandment of the everlasting God, made known to all nations for the obedience of faith.)

To God only wise The Second Attribute in the description of God, is his wisdom. He is said to be wise, and only wise. See the like 1 Tim. 1.17. Iud. 25. So he is said to be only true, Joh. 17.3. and to be the only Potentate, 1 Tim. 6.15. And only to have Immortality, 1 Tim. 6.16. And this does not exclude the Wisdom of the Son, and of the holy Spirit, but the wisdom of the Creatures. He is said to be only wise, because none is as wise as he; and all the wisdom of others is from Him: the wisdom of Men and Angels is but a ray from his Light. Again, He is said to be only wise, because He is originally wise; His wisdom is of himself; yea, his wisdom is himself., be glory through Jesus Christ for ever Here he ascribes eternal glory to God. You had the same before, chap. 11.36. Only here is added, Through Iesus Christ; to show, That our praise and thanksgiving, is accepted of God through him, vid. cap. 1.7. Eph. 3.20, 21.. Amen This word is six times us'd in this Epistle; cap. 1.25. & 9.5. & 11.36. & 15.33. & 16.20, 27. It is an Hebrew word, but retain'd in all Languages. It cannot be Translated without losing much of its Weight. It may be taken three ways, 1. As a Name, and so it is, a name of Christ, Rev. 3.14. 2. As an adverb, so it is us'd in the beginning of Speech, and signifies verily: or in the end of Speech, and so it notes Assent: Therefore it was us'd of old by the Iewes, not only at Prayer, but at all the Sermons and Expositions of their Rabbins, to testifie that they assented and agreed to all that they Taught, vid. 1 Cor. 14. 16. 3. As a verb, and so it is as much as, so be it, having the nature of a Prayer: Hence Ieremiah said, Amen, to the prophecy of Hananiah; though false, concerning the sudden return from the Babylonish captivity, to show how earnestly he desired it might be so, Ier. 28.6..

¶ This was not added by the Apostle Paul, nor by Tertius his Amanuensis; but by a latter and unknown hand: yet there is nothing in the Epistle it self, nor in any ancient or Modern writer, that may induce us to question the verity thereof.