---
title: "Clarke"
description: "Verse Romans 16:1. I commend unto you Phoebe — As the apostle had not been at Rome previously to his writing this epistle, he could not have had a persona"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/romans/16"
---

Verse [Romans 16:1](../../../kjv/romans/16/1). ***I commend unto you Phoebe*** — As the apostle had not been at Rome previously to his writing this epistle, he could not have had a personal acquaintance with those members of the Church there to whom he sends these friendly salutations. It is likely that many of them were his own converts, who, in different parts of Asia Minor and Greece, had heard him preach the Gospel, and afterwards became settlers at Rome.
Phoebe is here termed a *servant*, διακονον, *a deaconess of the* *Church at Cenchrea*. There were deaconesses in the primitive Church, whose business it was to attend the female converts at baptism; to instruct the catechumens, or persons who were candidates for baptism; to visit the sick, and those who were in prison, and, in short, perform those religious offices for the *female* part of the Church which could not with propriety be performed by *men*. They were chosen in general out of the most experienced of the Church, and were ordinarily *widows*, who had borne *children*. Some ancient constitutions required them to be forty, others fifty, and others sixty years of age. It is evident that they were *ordained* to their office by the *imposition of the* *hands of the bishop*; and the *form of prayer* used on the occasion is extant in the apostolical constitutions. In the tenth or eleventh century the order became extinct in the *Latin* Church, but continued in the *Greek* Church till the end of the twelfth century. See *Broughton's* Dictionary, article *deaconess*.
*Cenchrea* was a sea-port on the *east* side of the isthmus which joined the Morea to Greece, as the *Lechaeum* was the sea-port on the *west* side of the same isthmus. These were the only two havens and towns of any note, next to *Corinth*, that belonged to this territory. As the *Lechaeum* opened the road to the *Ionian* sea, so *Cenchrea* opened the road to the *AEgean*; and both were so advantageously situated for commerce that they were very rich. These two places are now usually denominated the *Gulf* of *Lepanto*, and the *Gulf* of *Ingia* or *Egina*. It was on the isthmus, between these two *ports*, which was about six miles wide, that the Isthmian games were celebrated; to which St. Paul makes such frequent allusions.

Verse [Romans 16:2](../../../kjv/romans/16/2). ***Succourer of many*** — One who probably entertained the apostles and preachers who came to minister at *Cenchrea*, and who was remarkable for entertaining strangers. [Romans 12:8](../../../kjv/romans/12/8); [Romans 12:8](../../../kjv/romans/12/8).

Verse [Romans 16:3](../../../kjv/romans/16/3). ***Greet Priscilla and Aquila*** — This pious couple had been obliged to leave Rome, on the edict of Claudius, see [Acts 18:2](../../../kjv/acts/18/2), and take refuge in Greece. It is likely that they returned to Rome at the death of Claudius, or whenever the decree was annulled. It seems they had greatly contributed to assist the apostle in his important labours. Instead of *Priscilla*, the principal MSS. and versions have *Prisca*, which most critics suppose to be the genuine reading.

Verse [Romans 16:4](../../../kjv/romans/16/4). ***Who have for my life laid down their own necks*** — What transaction this refers to we know not; but it appears that these persons had, on some occasion, hazarded their own lives to save that of the apostle; and that the fact was known to all the Churches of God in that quarter, who felt themselves under the highest obligations to these pious persons, for the important service which they had thus rendered.

Verse [Romans 16:5](../../../kjv/romans/16/5). ***The Church that is in their house.*** — In these primitive times no such *places* existed as those which we now term *churches*; the word always signifying the *congregation* or *assembly* of believers, and not the *place* they assembled in. See the term defined at the end of the notes, [Matthew 16:28](../../../kjv/matthew/16/28).
***Epenetus-the first fruits of Achaia*** — In [1 Corinthians 16:15](../../../kjv/1-corinthians/16/15), the *house* or family of *Stephanas* is said to be the first fruits of Achaia: how then can it be said here, that *Epenetus* was the first fruits, or first person who had received the Gospel in that district? *Ans*. - Epenetus might have been one of the family of Stephanas; for it is not said that *Stephanas* was the first fruits, but his *house* or *family*; and there can be no impropriety in supposing that one of that house or family was called *Epenetus*; and that this person, being the only one of the family now at Rome, might be mentioned as the *first fruits* of Achaia; that is, *one* of that *family* which *first* received the Gospel in that country. This would rationally account for the apparent difficulty, were we sure that αχαιας, of *Achaia*, was the true reading: but this is more than doubtful, for ασιας, *of Asia*, is the reading of ABCDEFG, some others; the *Coptic, AEthiopic,* *Armenian, Vulgate*, and *Itala*; and some of the chief of the *fathers*. On this evidence *Griesbach* has admitted it into the text. Yet the other reading is sufficiently natural, for the reasons already assigned.

Verse [Romans 16:6](../../../kjv/romans/16/6). ***Greet Mary, who bestowed much labour on us.*** — Who this *Mary* was, or what the *labour* was which she bestowed upon the apostles, we know not. Her works, though hidden from man, are with God; and her name is recorded with honour in this book of life.

Verse [Romans 16:7](../../../kjv/romans/16/7). ***Andronicus and Junia, my kinsmen*** — As the word συγγενεις signifies *relatives*, whether *male* or *female*, and as *Junia* may probably be the name of a *woman*, the wife of Andronicus, it would be better to say *relatives* than *kinsmen*. But probably St. Paul means no more than that they were *Jews*; for, in [Romans 9:3](../../../kjv/romans/9/3), he calls all the Jews *his kinsmen according to the flesh*.
***My fellow prisoners*** — As Paul was in prison often, it is likely that these persons shared this honour with him on some occasion, which is not distinctly marked.
***Of note among the apostles*** — Whether this intimates that they were *noted apostles* or only highly reputed *by the apostles*, is not absolutely clear; but the latter appears to me the most probable. They were not only well known to St. Paul, but also to the rest of the apostles.
***In Christ before me.*** — That is, they were converted to Christianity before Paul was; probably at the day of pentecost, or by the ministry of Christ himself, or by that of the seventy disciples.

Verse [Romans 16:8](../../../kjv/romans/16/8). ***Amplias, my beloved in the Lord.*** — One who is my *particular friend*, and also a genuine Christian.

Verse [Romans 16:9](../../../kjv/romans/16/9). ***Urbane, our helper*** — Who this Urbanus was we know not; what is here stated is, that he had been a fellow labourer with the apostles.
***Stachys, my beloved.*** — One of my *particular friends*.

Verse [Romans 16:10](../../../kjv/romans/16/10). ***Apelles, approved in Christ*** — A man who, on different occasions, had given the highest proofs of the sincerity and depth of his religion. Some suppose that *Apelles* was the same with *Apollos*: whoever he was, he had given every demonstration of being a genuine Christian.
***Of Aristobulus'*** household.] It is doubted whether this person was converted, as the apostle does not *salute* him, but his *household*; or as the margin reads, *his friends*. He might have been a Roman of considerable distinction, who, though not converted himself, had Christians among his *servants* or his *slaves*. But, whatever he was, it is likely that he was *dead* at this time, and therefore those of his household only are referred to by the apostle.

Verse [Romans 16:11](../../../kjv/romans/16/11). ***Herodion, my kinsman.*** — Probably another converted *Jew*. [Romans 16:7](../../../kjv/romans/16/7).
***Of the*****household*****of Narcissus*** — Probably *dead* also, as we have supposed *Aristobulus* to have been at this time.
***Which are in the Lord.*** — This might intimate that some of this family were not Christians; those only of that family that were converted to the Lord being saluted. There was a person of the name of *Narcissus*, who was a freed man of the Emperor Claudius, mentioned by *Suetonius* in his life of that prince, cap. 37; and by *Tacitus*, An., lib. xii. cap. 57: but there does not seem any reason to suppose that this was the person designed by St. Paul.

Verse [Romans 16:12](../../../kjv/romans/16/12). ***Tryphena and Tryphosa*** — Two holy women, who it seems were assistants to the apostle in his work, probably by *exhorting,* *visiting the sick*, c. *Persis* was another woman, who it seems excelled the preceding for, of her it is said, she *laboured much* *in the Lord*. We learn from this, that Christian *women*, as well as *men*, laboured in the ministry of the word. In those times of simplicity all persons, whether men or women, who had received the knowledge of the truth, believed it to be their duty to propagate it to the uttermost of their power. Many have spent much useless labour in endeavouring to prove that these women did not *preach*. That there were some *prophetesses*, as well as *prophets* in the Christian Church, we learn; and that a *woman* might *pray* or *prophesy*, provided she had her *head covered*, we know; and that whoever *prophesied* spoke unto others to *edification, exhortation,* *and comfort*, St. Paul declares, [1 Corinthians 14:3](../../../kjv/1-corinthians/14/3). And that no preacher can do *more*, every person must acknowledge; because to *edify,* *exhort*, and *comfort*, are the prime ends of the Gospel ministry. If *women* thus *prophesied*, then women *preached*. There is, however, much more than this implied in the Christian ministry, of which men only, and men called of God, are capable.

Verse [Romans 16:13](../../../kjv/romans/16/13). ***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. [Psalms 78:31](../../../kjv/psalms/78/31): *They smote* τους εκλεκτους, *the chosen men that were of Israel*. So εκλεκτα μνημεια are *choice sepulchres*, [Genesis 23:6](../../../kjv/genesis/23/6): εκλεκτα των δωρων *choice gifts*, [Deuteronomy 12:11](../../../kjv/deuteronomy/12/11); and ανδρες εκλεκτοι, *choice men*, [Judges 20:16](../../../kjv/judges/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*:-
*Adelphi*, Act. i. scen. 2, ver. 47.

Thou art his father by nature, I by instruction.

Verse [Romans 16:14](../../../kjv/romans/16/14). ***Salute Asyncritus***, c.] Who these were we know not. Hermas was probably the same to whom a work called the *Shepherd* is attributed a work with this title is still extant, and may be found among the writings of the *apostolical* fathers. But it is in vain to look for *identity* of *persons* in *similarity* of *names*; for, among the Greeks and Romans at this time there were many persons who bore the same names mentioned in this chapter.

Verse [Romans 16:15](../../../kjv/romans/16/15). ***Salute Philologus***, c.] Of these several persons, though much has been conjectured, nothing certain is known. Even the names of some are so ambiguous that we know not whether they were *men* or *women*. They were persons well known to St. Paul, and undoubtedly were such as had gone from different places where the apostle had preached to sojourn or settle at Rome. One thing we may remark, that there is no mention of St. *Peter*, who, according to the Roman and papistical catalogue of bishops, must have been at Rome at this time if he were not now at Rome, the foundation stone of Rome's ascendancy, of Peter's supremacy, and of the uninterrupted succession, is taken away, and the whole fabric falls to the ground. But if Peter were at Rome at this time, Paul would have sent his salutations to *him* in the *first* place; and if Peter were there, he must have been there, according to the papistical doctrine, as *bishop* and *vicar of Jesus Christ*; but if he were there, is it likely that he should have been passed by, while *Andronicus* and *Junia* are mentioned as of *note among the* *apostles*, [Romans 16:7](../../../kjv/romans/16/7), and that St. Paul should call on the *people* to remedy the *disorders* that had crept in among themselves; should not these directions have been given to *Peter*, the *head of the Church*? And if there were a Church, in the papistical sense of the word, founded there, of which Peter was the *head*, is it likely that that Church should be in *the house of Priscilla and Aquila*, [Romans 16:5](../../../kjv/romans/16/5). But it is a loss of time to refute such ridiculous and groundless pretensions. It is very likely that Peter, so far from being universal bishop at Rome, never saw the city in his life.

Verse [Romans 16:16](../../../kjv/romans/16/16). ***Salute one another with a holy kiss.*** — In those early times the *kiss*, as a token of *peace, friendship*, and *brotherly love*, was frequent among all people; and the Christians used it in their public assemblies, as well as in their occasional meetings. This was at last laid aside, not because it was abused, but because, the Church becoming very numerous, the thing was impossible. In some countries the kiss of friendship is still common; and in such countries it is scarcely ever abused, nor is it an incentive to evil, because it is *customary* and *common*. Shaking of hands is now substituted for it in almost all Christian congregations.
***The Churches of Christ salute you.*** — The word πασαι, ALL, is added here by some of the most reputable MSS. and principal versions; and *Griesbach* has received it into his text. St. Paul must mean, here, that all the Churches in Greece and Asia, through which he had passed, in which the faith of the Christians at Rome was known, spoke of them affectionately and honourably; and probably knowing the apostle's design of visiting Rome, desired to be kindly remembered to the Church in that city.

Verse 17. ***Mark them which cause divisions*** — Several MSS. read ασφαλως σκοπειτε, *look sharply after them*; let *them* have no kiss of charity nor peace, because they strive to make *divisions*, and thus set the flock of Christ at variance among themselves; and from these *divisions, offences* (σκανδαλα, *scandals*) are produced; and this is contrary to that doctrine of *peace, unity*, and *brotherly love which you have* learned. *Look sharply* after such that they do you no evil, *and avoid them*-give them no countenance, and have no religious fellowship with them.

Verse 18. ***They - serve not our Lord Jesus*** — They profess to be apostles, but they are not apostles of CHRIST; they neither *do* his will, nor *preach* his *doctrine; they serve their own belly* - they hate intruded themselves into the Church of Christ that they might get a secular support; it is for *worldly* gain alone that they take up the profession of the ministry: they have no Divine credentials; they convert not the *heathen* nor the *ungodly*, for they have no Divine unction; *but by good words and fair speeches* (for they have no *miraculous* nor *saving* powers) *deceive the hearts* *of the simple, perverting* Christian *converts*, that they may get their property, and thus secure a maintenance for themselves. The Church of God has ever been troubled with such pretended *pastors* - men who FEED *themselves*, not the *flock*; men who are too proud to beg, and too lazy to work; who have neither grace nor gifts to plant the standard of the cross on the devil's territories, and by the power of Christ make inroads upon his kingdom, and spoil him of his subjects. On the contrary, by sowing the seeds of *dissension*, by means of *doubtful disputations*, and the propagation of *scandals*; by glaring and insinuating speeches, χρηστολογιας, for they affect *elegance* and *good* *breeding*, they rend Christian congregations, form a party for themselves, and thus live on the spoils of the Church of God.
Should it be asked, Whom do you intend by this description? I answer: No *soul*, nor *party*, but *such as the description suits.* *Irasceris.? - De* TE *fabula narratur*. O, you are angry, are you? O, then, the cap fits you - put it on.

Verse 19. ***For your obedience is come abroad*** — The apostle gives this as a reason why they should continue to hear and heed those who had led them into the path of truth, and avoid those false teachers whose doctrines tended to the subversion of their souls.
***Yet I would have you wise*** — I would wish you carefully to *discern* the good from the evil, and to show your *wisdom*, by carefully avoiding the one and cleaving to the other.

Verse 20. ***The God of peace*** — Who neither sends nor favours such disturbers of the tranquillity of his Church.
***Shall bruise Satan*** — Shall give you the dominion over the great *adversary* of your souls, and over all his *agents* who, through his influence, endeavour to destroy your peace and subvert your minds.
Several critics suppose that the word *Satan* is a sort of collective term here, by which all *opposers* and *adversaries* are meant; and especially those false teachers to whom he refers above.
***The grace of our Lord*** — That you may be truly wise simple, obedient, and steady in the truth, may the favour or gracious influence of our Lord Jesus Christ be with you! without which you cannot be preserved from evil, nor do any thing that is good.
Here the apostle appears to have intended to conclude his epistle; but afterwards he added a *postscript*, if not *two*, as we shall see below. Several ancient MSS. omit the whole of this clause, probably thinking that it had been borrowed from [Romans 16:24](../../../kjv/romans/16/24); but on the ground that the apostle might have added a postscript or two, not having immediate opportunity to send the epistle there is no need for this supposition.

Verse 21. ***Timotheus my workfellow*** — This is on all hands allowed to be the same *Timothy* to whom St. Paul directs the two epistles which are still extant. See some account of him in the notes on [Acts 16:1](../../../kjv/acts/16/1), &c.
***Lucius*** — This was probably Luke the *evangelist*, and writer of the book called *The Acts of the Apostles*. For a short account of him see the *Preface* to that book.
***Jason*** — It is likely that this is the same person mentioned [Acts 17:7](../../../kjv/acts/17/7), who at Thessalonica received the apostles into his house, and befriended them at the risk both of his property and life.
***Sosipater*** — He was a Berean, the son of one *Pyrrhus*, a Jew, by birth, and accompanied St. Paul from Greece into Asia, and probably into Judea. See [Acts 20:4](../../../kjv/acts/20/4).

Verse 22. ***I Tertius, who wrote*****this*****epistle*** — Some eminent commentators suppose *Tertius* to be the same with *Silas*-the companion of St. Paul. If this were so, it is strange that the *name* which is generally given him elsewhere in Scripture should not be used in this place. I have already noticed (*Preface*, page v.) that some learned men have supposed that St. Paul wrote this epistle in *Syriac*, and that Tertius translated it into Greek; but this can never agree with the declaration here: I Tertius, who *wrote*, γραψας την επιστολην, this epistle; not *translated* or *interpreted* it. It appears that St. Paul dictated it to him, and he wrote it down from the apostle's mouth; and here introduces himself as joining with St. Paul in affectionate wishes for their welfare.
***Salute you in the Lord.*** — I wish you well in the name of the Lord: or, I feel for you that affectionate respect which the grace of the Lord Jesus inspires. It is not clear whether the two following verses be the words of *Tertius* or St. Paul.

Verse 23. ***Gaius mine host*** — *Gaius* in Greek is the same as *Caius* in Latin, which was a very common name among the Romans. St. Luke ([Acts 19:29](../../../kjv/acts/19/29)) mentions one *Gaius of Macedonia*, who was exposed to much violence at Ephesus in the tumult excited by Demetrius the silversmith against St. Paul and his companions; and it is very possible that this was the same person. He is here called not only the *host* ξενος, the *entertainer* of St. Paul, or Tertius, (if he wrote this and the following verse,) but also of the *whole Church*: that is, he received and lodged the apostles who came from different places, as well as the messengers of the Churches. All made his house their home; and he must have been a person of considerable property to be able to bear this expense; and of much piety and love to the cause of Christ, else he had not employed that property in this way.
***Erastus the chamberlain of the city*** — *Treasurer of the city* of Corinth, from which St. Paul wrote this epistle. This is supposed to be the same person as is mentioned [Acts 19:22](../../../kjv/acts/19/22). He was one of St. Paul's companions, and, as appears from [2 Timothy 4:20](../../../kjv/2-timothy/4/20), was left about this time by the apostle at Corinth. He is called the *chamberlain* οικονομος, which signifies the same as *treasurer*; he to whom the *receipt* and *expenditure* of the public money were intrusted. He received the tolls, customs, c., belonging to the city, and out of them paid the public expenses. Such persons were in very high credit and if Erastus was at *this time* treasurer, it would appear that Christianity was then in considerable repute in Corinth. But if the Erastus of the Acts was the same with the Erastus mentioned here, it is not likely that he now held the office, for this could not at all comport with his travelling with St. Paul. Hence several, both ancients and moderns, who believe the identity of the persons, suppose that Erastus was not now treasurer, but that having formerly been so he still retained the *title. Chrysostom* thought that he still retained the employment.
***Quartus a brother.*** — Whether the brother of Erastus or of *Tertius* we know not; probably nothing more is meant than that he was a *Christian*-one of the heavenly family, a *brother* in the Lord.

Verse [Romans 16:24](../../../kjv/romans/16/24). ***The grace of our Lord*** — This is the conclusion of *Tertius*, and is similar to what St. Paul used above. Hence it is possible that Tertius wrote the whole of the 22d, 23rd, and 24th verses, [Romans 16:22-24](../../../kjv/romans/16/22-24) without receiving any particular instructions from St. Paul, except the bare permission to add his own salutations with those of his particular friends.
There is a great deal of disagreement among the MSS. and versions relative to this verse; some rejecting it entirely, and some of those which place the following verses at the end of [Romans 14:23](../../../kjv/romans/14/23), inserting it at the end of the 27th verse in that place. The reader who chooses may consult *Wetstein* and *Griesbach* on these discordances.

Verse [Romans 16:25](../../../kjv/romans/16/25). ***Now to him*** — In *Clarke's note at "*[Romans 14:23](../../../kjv/romans/14/23)*"*, I have shown that this and the following verses are by the most reputable MSS. and versions placed at the end of that chapter, which is supposed by most critics to be their proper place. Some of the arguments adduced in favour of this transposition may be found in the note above mentioned. I shall therefore refer to Griesbach, and proceed to make a few short remarks on the verses as they occur *here*.
***Of power to stablish you*** — To that God, without whom nothing is *wise*, nothing *strong*; who is as willing to teach as he is *wise*; as ready to *help* as he is *strong*.
***According to my Gospel*** — That Gospel which explains and publishes God's purpose of taking the Gentiles to be his people under the Messiah, without subjecting them to the law of Moses. This is what he here calls the preaching of Jesus Christ; for without this he did not think, as Mr. Locke observes, that Christ vas preached to the Gentiles as he ought to be; and therefore in several places of his epistle to the *Galatians* he calls it *the* *truth*, and the *truth of the Gospel*, and uses the like expressions to the *Ephesians* and *Colossians*. This is that *mystery* which he is so much concerned that the *Ephesians* should understand and adhere to firmly, and which was revealed to him according to that Gospel whereof he was made a minister. And it is probable that this grand *mystery* of bringing the Gentiles into the kingdom of God, without passing through the *rites* of the Mosaic law, was revealed more particularly to St. Paul than to any other of the apostles, and that he preached it more *pointedly*, and certainly with *more success*. See *Taylor* and *Locke*.
***Which was kept secret*** — This purpose of calling the Gentiles, and giving them equal privileges to the Jews, without obliging them to submit to *circumcision*, &c.

Verse [Romans 16:26](../../../kjv/romans/16/26). ***But now is made manifest*** — Now, under the New Testament dispensation, and by my preaching.
***By the scriptures of the prophets*** — Hints relative to this important work being scattered up and down through all their works, but no clear revelation that the Gentiles, who should be admitted into the Church, should be admitted *without passing under* *the yoke of the Mosaic law*. This was the *point* which was kept secret: as to the *calling* of the Gentiles, this was declared in general terms by the prophets, and the apostle quotes and makes a most important use of their predictions; but the other was a point on which the prophets gave no information, and it seems to have been peculiarly revealed to St. Paul, who received the *commandment* *of the everlasting God* to make it known εις παντα τα εθνη, to *all* *the Gentiles*-all the people of the earth that were not of Jewish extraction. And it was to be made known for the *obedience of* *faith*, that they might *believe* its *doctrines* and *obey* its *precepts*; its universal voice requiring repentance towards God, faith in our Lord Jesus Christ, and circumcision of the heart, in the place of all Jewish rites and ceremonies.

Verse [Romans 16:27](../../../kjv/romans/16/27). ***To God only wise*** — This comes in with great propriety. He alone who is the fountain of *wisdom* and *knowledge*, had all this mystery in himself; and he alone who knew the *times,* *places, persons*, and *circumstances*, could reveal the whole; and he has revealed all in such a way as not only to manifest his unsearchable *wisdom*, but also his infinite goodness: therefore, *to* *him be glory* for his *wisdom* in devising this most admirable plan; and his *goodness* in sending *Christ Jesus* to execute it; to Him, through Christ Jesus, be glory *for ever*! Because this plan is to last for *ever*; and is to have no issue but in eternal glory.
***Written to the Romans from Corinthus***, c.] That this epistle was written from Corinth is almost universally believed. That *Phoebe* was a *deaconess* of the Church at Cenchrea, we have seen in the first verse of this chapter and that the epistle might have been sent by her to Rome is possible; but that she should have been the writer of the epistle, as this subscription states, εγραφη δια Φοιβης, is false, for [Romans 16:22](../../../kjv/romans/16/22) shows that Tertius was the writer, though by inserting the words *and sent*, we represent her rather as the *carrier* than the writer. This subscription, however, stands on very questionable grounds. It is wanting in almost all the ancient MSS.; and even of those which are more modern, few have it *entirely*, as in our common editions. It has already been noted that the *subscriptions* to the sacred books are of little or no authority, all having been added in latter times, and frequently by injudicious hands. The most ancient have simply *To the Romans*, or the Epistle *to the Romans is finished*. The word *Amen* was seldom added by the inspired writers, and here it is wanting in almost all the ancient MSS. As this was a word in frequent use in religious services, pious people would naturally employ it in finishing the reading or copying of this epistle, as they would thereby express their conviction of the *truth* of its contents, and their desire that the promises contained in it might be fulfilled to them and to the Church at large; and in this sense the word is not only harmless but useful. May the fulness of the Gentiles be brought in, and may all Israel be saved! This is treated of at large in this epistle; and to this prayer let every pious reader say AMEN! Often this word seems to be used as we use the word *finis*, i.e. the end. See the observations on this word at the end of the Gospel of John.
BEFORE I conclude this work, I shall beg leave to add several important observations, chiefly extracted from *Dr. Taylor*.

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