---
title: "Commentary Critical and Explanatory on the Whole Bible -  Romans 16"
description: "CHAPTER 16   :-. CONCLUSION,
EMBRACING SUNDRY
SALUTATIONS AND
DIRECTIONS, AND A CLOSING
PRAYER. 1. I commend unto you Phoeligbebe
our sister, which is a s"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/romans/16"
---

CHAPTER 16

. CONCLUSION,
EMBRACING SUNDRY
SALUTATIONS AND
DIRECTIONS, AND A CLOSING
PRAYER.

**1. I commend unto you Phoeligbebe
our sister, which is a servant**—or "deaconess"
**of the church which is at
Cenchrea**—The word is "Cenchreæ," the eastern part of
Corinth ([Acts 18:18](../../../kjv/acts/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.

**2. Receive her in the Lord**—that
is, as a genuine disciple of the Lord Jesus.
**as**—"so as"
**becometh saints**—so as
saints should receive saints.
**assist her in whatsoever
business she hath**—"may have"
**need of you**—some
private business of her own.
**for she hath been a succourer
of many, and of myself also**—(See [Psalms 41:1-3](../../../kjv/psalms/41/1-3);
[2 Timothy 1:16-18](../../../kjv/2-timothy/1/16-18)).

**3-5. Salute Priscilla**—The true
reading here is "Prisca" (as in ), a contracted form of Priscilla, as "Silas" of
"Silvanus."
**and Aquila my helpers**—The
wife is here named before the husband (as in [Acts 18:18](../../../kjv/acts/18/18);
[Romans 16:26](../../../kjv/romans/16/26), according to the true
reading; also in [2 Timothy 4:19](../../../kjv/2-timothy/4/19)),
probably as being the more prominent and helpful to the Church.

**4. who have for my life laid
down**—"who did for my life lay down"
**their own necks**—that
is, risked their lives; either at Corinth ([Acts 18:6](../../../kjv/acts/18/6);
[Acts 18:9](../../../kjv/acts/18/9); [Acts 18:10](../../../kjv/acts/18/10)),
or more probably at Ephesus ([Acts 19:30](../../../kjv/acts/19/30);
[Acts 19:31](../../../kjv/acts/19/31); and compare [Acts 19:31](../../../kjv/acts/19/31)). They must have returned from Ephesus (where we last find
them in the history of the Acts) to Rome, whence the edict of
Claudius had banished them ([Acts 19:31](../../../kjv/acts/19/31)); and doubtless, if not the principal members of that
Christian community, they were at least the most endeared to our
apostle.
**unto whom not only I give
thanks, but also all the churches of the Gentiles**—whose special
apostle this dear couple had rescued from imminent danger.

**5. Likewise the church that is in
their house**—The Christian assembly that statedly met there for
worship. "From his occupation as tent-maker, he had probably
better accommodations for the meetings of the church than most other
Christians" [HODGE].
Probably this devoted couple had written to the apostle such an
account of the stated meetings at their house, as made him feel at
home with them, and include them in this salutation, which doubtless
would be read at their meetings with peculiar interest.
**Salute my well beloved
Epænetus, who is the first-fruits**—that is, the first convert
**of Achaia unto Christ**—The
true reading here, as appears by the manuscripts, is, "the
first-fruits of Asia unto Christ"—that is, Proconsular Asia
(see [Acts 16:6](../../../kjv/acts/16/6)). In [Acts 16:6](../../../kjv/acts/16/6) it is said that "the household of Stephanas was the
first-fruit of Achaia"; and though if Epænetus was one of that
family, the two statements might be reconciled according to the
received text, there is no need to resort to this supposition, as
that text is in this instance without authority. Epænetus, as the
first believer in that region called Proconsular Asia, was dear to
the apostle. (See [Hosea 9:10](../../../kjv/hosea/9/10);
[Micah 7:1](../../../kjv/micah/7/1)). None of the names
mentioned from [Romans 16:5-15](../../../kjv/romans/16/5-15)
are otherwise known. One wonders at the number of them, considering
that the writer had never been at Rome. But as Rome was then the
center of the civilized world, to and from which journeys were
continually taken to the remotest parts, there is no great difficulty
in supposing that so active a travelling missionary as Paul would, in
course of time, make the acquaintance of a considerable number of the
Christians then residing at Rome.

**6. Greet**—or "salute"
**Mary, who bestowed much
labour on us**—labor, no doubt, of a womanly kind.

**7. Andronicus and Junia**—or, as
it might be, "Junias," a contracted form of "Junianus";
in this case, it is a man's name. But if, as is more probable, the
word be, as in our version, "Junia," the person meant was
no doubt either the wife or the sister of Andronicus.
**my kinsmen**—or,
"relatives."
**and my fellow prisoners**—on
what occasion, it is impossible to say, as the apostle elsewhere
tells us that he was "in prisons more frequent" ().
**which are of note among the
apostles**—Those who think the word "apostle" is used
in a lax sense, in the Acts and Epistles, take this to mean "noted
apostles" [CHRYSOSTOM,
LUTHER, CALVIN,
BENGEL, OLSHAUSEN,
THOLUCK, ALFORD,
JOWETT]; others, who are
not clear that the word "apostle" is applied to any without
the circle of the Twelve, save where the connection or some
qualifying words show that the literal meaning of "one sent"
is the thing intended, understand by the expression used here,
"persons esteemed by the apostles" [BEZA,
GROTIUS, DE
WETTE, MEYER,
FRITZSCHE, STUART,
PHILIPPI, HODGE].
And of course, if "Junia" is to be taken for a woman, this
latter must be the meaning.
**who also were in Christ
before me**—The apostle writes as if he envied them this priority
in the faith. And, indeed, if to be "in Christ" be the most
enviable human condition, the earlier the date of this blessed
translation, the greater the grace of it. This latter statement about
Andronicus and Junia seems to throw some light on the preceding one.
Very possibly they may have been among the first-fruits of Peter's
labors, gained to Christ either on the day of Pentecost or on some of
the succeeding days. In that case they may have attracted the special
esteem of those apostles who for some time resided chiefly at
Jerusalem and its neighborhood; and our apostle, though he came late
in contact with the other apostles, if he was aware of this fact,
would have pleasure in alluding to it.

**8. Amplias**—a contracted form
of "Ampliatus."
**my beloved in the Lord**—an
expression of dear Christian affection.

**9, 10. Urbane**—rather,
"Urbanus." It is a man's name.
**our helper**—"fellow
labourer"
**in Christ.**

**10. Salute Apelles approved**—"the
approved"
**in Christ**—or, as we
should say, "that tried Christian"; a noble commendation.
**Salute them which are of
Aristobulus'*****household*******—It would seem,
from what is said of Narcissus in , that this Aristobulus himself had not been a Christian;
but that the Christians of his household simply were meant; very
possibly some of his slaves.

**11. Salute Herodion, my kinsman**—(See
on [Romans 16:1](../../../kjv/romans/16/1)).
**Greet them that be of the
household of Narcissus, which are in the Lord**—which implies
that others in his house, including probably himself, were not
Christians.

**12. Salute Tryphena and Tryphosa,
who labour in the Lord**—two active women.
**Salute the beloved
Persis**—another woman.
**which laboured much in the
Lord**—referring probably, not to official services, such as
would fall to the deaconesses, but to such higher Christian
labors—yet within the sphere competent to woman—as Priscilla
bestowed on Apollos and others ().

**13. 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
[1 Peter 2:4](../../../kjv/1-peter/2/4); [2 John 1:13](../../../kjv/2-john/1/13)).
We read in [Mark 15:21](../../../kjv/mark/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 ([Matthew 12:49](../../../kjv/matthew/12/49);
[Matthew 12:50](../../../kjv/matthew/12/50)), 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" ([Matthew 12:50](../../../kjv/matthew/12/50)), "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" ([Matthew 12:50](../../../kjv/matthew/12/50)), 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!

**14, 15. Salute Asyncritus,**
&c.—These have been thought to be the names of ten less notable
Christians than those already named. But this will hardly be supposed
if it be observed that they are divided into two pairs of five each,
and that after the first of these pairs it is added, "and the
brethren which are with them," while after the second pair we
have the words, "and all the saints which are with them."
This perhaps hardly means that each of the five in both pairs had "a
church at his house," else probably this would have been more
expressly said. But at least it would seem to indicate that they were
each a center of some few Christians who met at his house—it may be
for further instruction, for prayer, for missionary purposes, or for
some other Christian objects. These little peeps into the rudimental
forms which Christian fellowship first took in the great cities,
though too indistinct for more than conjecture, are singularly
interesting. Our apostle would seem to have been kept minutely
informed as to the state of the church at Rome, both as to its
membership and its varied activities, probably by Priscilla and
Aquila.

**16. Salute one another with an holy
kiss**—So [1 Corinthians 16:20](../../../kjv/1-corinthians/16/20); [1 Thessalonians 5:26](../../../kjv/1-thessalonians/5/26);
[1 Peter 5:14](../../../kjv/1-peter/5/14). The custom prevailed
among the Jews, and doubtless came from the East, where it still
obtains. Its adoption into the Christian churches, as the symbol of a
higher fellowship than it had ever expressed before, was probably as
immediate as it was natural. In this case the apostle's desire seems
to be that on receipt of his epistle, with its salutations, they
should in this manner expressly testify their Christian affection. It
afterwards came to have a fixed place in the church service,
immediately after the celebration of the Supper, and continued long
in use. In such matters, however, the state of society and the
peculiarities of different places require to be studied.
**The churches of Christ salute
you**—The true reading is, "All the churches"; the word
"all" gradually falling out, as seeming probably to express
more than the apostle would venture to affirm. But no more seems
meant than to assure the Romans in what affectionate esteem they were
held by the churches generally; all that knew he was writing to Rome
having expressly asked their own salutations to be sent to them. (See
[Romans 16:19](../../../kjv/romans/16/19)).

**17. Now I beseech you, brethren,
mark them which cause divisions and offences contrary to the doctrine
which ye have learned**—"which ye learned."
**and avoid them**—The
fomentors of "divisions" here referred to are probably
those who were unfriendly to the truths taught in this epistle, while
those who caused "offenses" were probably those referred to
in [Romans 14:15](../../../kjv/romans/14/15) as haughtily
disregarding the prejudices of the weak. The direction as to both is,
first, to "mark" such, lest the evil should be done ere it
was fully discovered; and next, to "avoid" them (compare
[2 Thessalonians 3:6](../../../kjv/2-thessalonians/3/6); [2 Thessalonians 3:14](../../../kjv/2-thessalonians/3/14)),
so as neither to bear any responsibility for their procedure, nor
seem to give them the least countenance.

**18. For they that are such serve not
our Lord Jesus Christ**—"our Lord Christ" appears to be
the true reading.
**but their own belly**—not
in the grosset sense, but as "living for low ends of their own"
(compare [Philippians 3:19](../../../kjv/philippians/3/19)).
**and by good words and fair
speeches deceive the simple**—the unwary, the unsuspecting. (See
[Proverbs 14:15](../../../kjv/proverbs/14/15)).

**19. For your obedience**—that
is, tractableness
**is come abroad unto all. I am
glad therefore on your behalf**—"I rejoice therefore over
you," seems the true reading.
**but yet I would have you wise
unto that which is good, and simple**—"harmless," as in
[Matthew 10:16](../../../kjv/matthew/10/16), from which the
warning is taken.
**concerning**—"unto"
**evil**—"Your
reputation among the churches for subjection to the teaching ye have
received is to me sufficient ground of confidence in you; but ye need
the serpent's wisdom to discriminate between transparent truth and
plausible error, with that guileless simplicity which instinctively
cleaves to the one and rejects the other."

**20. And the God of peace shall
bruise Satan under your feet shortly**—The apostle encourages the
Romans to persevere in resisting the wiles of the devil with the
assurance that, as good soldiers of Jesus Christ, they are "shortly"
to receive their discharge, and have the satisfaction of "putting
their feet upon the neck" of that formidable enemy—symbol
familiar, probably, in all languages to express not only the
completeness of the defeat, but the abject humiliation of the
conquered foe. (See [Joshua 10:24](../../../kjv/joshua/10/24);
[2 Samuel 22:41](../../../kjv/2-samuel/22/41); [Ezekiel 21:29](../../../kjv/ezekiel/21/29);
[Psalms 91:13](../../../kjv/psalms/91/13)). Though the apostle
here styles Him who is thus to bruise Satan, the God of peace,"
with special reference to the "divisions" ([Psalms 91:13](../../../kjv/psalms/91/13)) by which the church at Rome was in danger of being
disturbed, this sublime appellation of God has here a wider sense,
pointing to the whole "purpose for which the Son of God was
manifested, to destroy the works of the devil" ([Psalms 91:13](../../../kjv/psalms/91/13)); and indeed this assurance is but a reproduction of the
first great promise, that the Seed of the woman should bruise the
Serpent's head ([Genesis 3:15](../../../kjv/genesis/3/15)).
**The grace of our Lord Jesus
Christ be with you. Amen**—The "Amen" here has no
manuscript authority. What comes after this, where one would have
expected the epistle to close, has its parallel in [Genesis 3:15](../../../kjv/genesis/3/15), &c., and being in fact common in epistolary writings,
is simply a mark of genuineness.

**21. Timotheus, my work-fellow**—"my
fellow labourer"; see . The apostle mentions him here rather than in the opening
address to this church, as he had not been at Rome [BENGEL].
**and Lucius**—not Luke,
for the fuller form of "Lucas" is not "Lucius"
but "Lucanus." The person meant seems to be "Lucius of
Cyrene," who was among the "prophets and teachers" at
Antioch with our apostle, before he was summoned into the missionary
field ([Acts 13:1](../../../kjv/acts/13/1)).
**and Jason**—See [Acts 13:1](../../../kjv/acts/13/1). He had probably accompanied or followed the apostle from
Thessalonica to Corinth.
**Sosipater**—See [Acts 13:1](../../../kjv/acts/13/1).

**22. I, Tertius, who wrote this**—"the"
**epistle**—as the
apostle's amanuensis, or penman.
**salute you in the Lord**—So
usually did the apostle dictate his epistles, that he calls the
attention of the Galatians to the fact that to them he wrote with his
own hand ([Galatians 6:11](../../../kjv/galatians/6/11)). But this
Tertius would have the Romans to know that, far from being a mere
scribe, his heart went out to them in Christian affection; and the
apostle, by giving his salutation a place here, would show what sort
of assistants he employed.

**23. Gaius mine host, and**—the
host
**of the whole church**—(See
[Acts 20:4](../../../kjv/acts/20/4)). It would appear that
he was one of only two persons whom Paul baptized with his own hand
(compare [3 John 1:1](../../../kjv/3-john/1/1)). His Christian
hospitality appears to have been something uncommon.
**Erastus the
chamberlain**—"treasurer."
**of the city**—doubtless
of Corinth. (See [Acts 19:22](../../../kjv/acts/19/22);
[2 Timothy 4:20](../../../kjv/2-timothy/4/20)).
**and Quartus a brother**—rather,
"the" or "our brother"; as Sosthenes and Timothy
are called ([1 Corinthians 1:1](../../../kjv/1-corinthians/1/1); [2 Corinthians 1:1](../../../kjv/2-corinthians/1/1),
*Greek*). Nothing more is known of this Quartus.

**24. The grace,** &c.—a
repetition of the benediction precisely as in , save that it is here invoked on them "all."

**25. Now to him that is of power**—more
simply, as in [Judges 1:24](../../../kjv/judges/1/24), "to
Him that is able."
**to stablish**—confirm, or
uphold
**you, according to my gospel,
and the preaching of Jesus Christ**—that is, in conformity with
the truths of that Gospel which I preach, and not I only, but all to
whom has been committed "the preaching of Jesus Christ."
**according to the revelation
of the mystery**—(See on [Judges 1:24](../../../kjv/judges/1/24)).
**which was kept secret since
the world began**—literally, "which hath been kept in
silence during eternal ages."

**26. But is now made manifest**—The
reference here is to that peculiar feature of the Gospel economy
which Paul himself was specially employed to carry into practical
effect and to unfold by his teaching—the introduction of the
Gentile believers to an equality with their Jewish brethren, and the
new, and, to the Jews, quite unexpected form which this gave to the
whole Kingdom of God (compare , c.). This the apostle calls here a mystery hitherto
undisclosed, in what sense will show, but now fully unfolded and his prayer for the
Roman Christians, in the form of a doxology to Him who was able to do
what he asked, is that they might be established in the truth of the
Gospel, not only in its essential character, but specially in that
feature of it which gave themselves, as Gentile believers, their
whole standing among the people of God.
**and by the scriptures of the
prophets, according to the commandment of the everlasting God, made
known to all nations for**—in order to
**the obedience of faith**—Lest
they should think, from what he had just said, that God had brought
in upon his people so vast a change on their condition without giving
them any previous notice, the apostle here adds that, on the
contrary, "the Scriptures of the prophets" contain all that
he and other preachers of the Gospel had to declare on these topics,
and indeed that the same "everlasting God," who "from
eternal ages" had kept these things hid, had given "commandment"
that they should now, according to the tenor of those prophetic
Scriptures, be imparted to every nation for their believing
acceptance.

**27. To God,** c.—"To the
only wise God through Jesus Christ, be"—literally, "to
whom be" that is, "to Him, I say, be the glory for ever.
Amen." At its outset, this is an ascription of glory to the
*power* that could do all this; at its close it ascribes glory
to the *wisdom* that planned and that presides over the
gathering of a redeemed people out of all nations. The apostle adds
his devout "Amen," which the reader—if he has followed
him with the astonishment and delight of him who pens these
words—will fervently echo.
On this concluding section of the
Epistle, *Note,* (1) In the minute and delicate manifestations
of Christian feeling, and lively interest in the smallest movements
of Christian life, love, and zeal, which are here exemplified,
combined with the grasp of thought and elevation of soul which this
whole Epistle displays, as indeed all the writings of our apostle, we
have the secret of much of that grandeur of character which has made
the name of Paul stand on an elevation of its own in the estimation
of enlightened Christendom in every age, and of that influence which
under God, beyond all the other apostles, he has already exercised,
and is yet destined to exert, over the religious thinking and feeling
of men. Nor can any approach him in these peculiarities without
exercising corresponding influence on all with whom they come in
contact ([Romans 16:1-16](../../../kjv/romans/16/1-16)).
(2) "The wisdom of the serpent and the harmlessness of the
dove"—in enjoining which our apostle here only echoes the
teaching of his Lord ([Matthew 10:16](../../../kjv/matthew/10/16))
—is a combination of properties the rarity of which among
Christians is only equalled by its vast importance. In every age of
the Church there have been real Christians whose excessive study of
the serpent's wisdom has so sadly trenched upon their guileless
simplicity, as at times to excite the distressing apprehension that
they were no better than wolves in sheep's clothing. Nor is it to be
denied, on the other hand, that, either from inaptitude or
indisposition to judge with manly discrimination of character and of
measures, many eminently simple, spiritual, devoted Christians, have
throughout life exercised little or no influence on any section of
society around them. Let the apostle's counsel on this head ([Matthew 10:16](../../../kjv/matthew/10/16)) be taken as a study, especially by young Christians, whose
character has yet to be formed, and whose permanent sphere in life is
but partially fixed; and let them prayerfully set themselves to the
combined exercise of both those qualities. So will their Christian
character acquire solidity and elevation, and their influence for
good be proportionably extended. (3) Christians should cheer their
own and each other's hearts, amidst the toils and trials of their
protracted warfare, with the assurance that it will have a speedy and
glorious end; they should accustom themselves to regard all
opposition to the progress and prosperity of Christ's cause—whether
in their own souls, in the churches with which they are connected, or
in the world at large—as just "Satan" in conflict, as
ever, with Christ their Lord; and they should never allow themselves
to doubt that "the God of peace" will "shortly"
give them the neck of their Enemy, and make them to bruise the
Serpent's head ([Romans 16:20](../../../kjv/romans/16/20)). (4)
As Christians are held up and carried through solely by divine power,
working through the glorious Gospel, so to that power, and to the
wisdom that brought that Gospel nigh to them, they should ascribe all
the glory of their stability now, as they certainly will of their
victory at last ([Romans 16:20](../../../kjv/romans/16/20)). (5) "Has the everlasting God . . . commanded"
that the Gospel "mystery," so long kept hid but now fully
disclosed, shall be "made known to all nations for the obedience
of faith" ([Romans 16:26](../../../kjv/romans/16/26))?
Then, what "necessity is laid upon" all the churches and
every Christian, to send the Gospel "to every creature!"
And we may rest well assured that the prosperity or decline of
churches, and of individual Christians, will have not a little to do
with their faithfulness or indifference to this imperative duty.
The ancient subscription at the
end of this epistle—though of course of no authority—appears to
be in this case quite correct.

```json
{"@context":"https://schema.org","@graph":[{"@type":"WebSite","@id":"https://realbiblebelievers.com/#website","url":"https://realbiblebelievers.com","name":"Real Bible Believers","description":"RBB","publisher":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"potentialAction":[{"@type":"SearchAction","target":"https://realbiblebelievers.com/search?q={search_term_string}","query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"ImageObject","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/romans/16#primaryimage","inLanguage":"en-US","url":"https://realbiblebelievers.com/images/missing.jpg","contentUrl":"https://realbiblebelievers.com/images/missing.jpg","width":640,"height":370,"caption":"Commentary Critical and Explanatory on the Whole Bible -  Romans 16"},{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/romans/16#webpage","url":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/romans/16","name":"Commentary Critical and Explanatory on the Whole Bible -  Romans 16","isPartOf":{"@id":"https://realbiblebelievers.com/#website"},"primaryImageOfPage":{"@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/romans/16#primaryimage"},"datePublished":null,"dateModified":null,"author":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"description":"CHAPTER 16   :-. CONCLUSION,\nEMBRACING SUNDRY\nSALUTATIONS AND\nDIRECTIONS, AND A CLOSING\nPRAYER. 1. I commend unto you Phoeligbebe\nour sister, which is a s","breadcrumb":{"@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/romans/16#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/romans/16"]}]},{"@type":"BreadcrumbList","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/romans/16#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/","url":"https://realbiblebelievers.com/","name":"Home"}},{"@type":"ListItem","position":2,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries","url":"https://realbiblebelievers.com/commentaries","name":"Commentaries"}},{"@type":"ListItem","position":3,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible","url":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible","name":"Commentary Critical and Explanatory on the Whole Bible"}},{"@type":"ListItem","position":4,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/romans","url":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/romans","name":"Romans"}},{"@type":"ListItem","position":5,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/romans/16","url":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/romans/16","name":"16"}}]},{"@type":["Person","Organization"],"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509","image":{"@type":"ImageObject","@id":"https://realbiblebelievers.com/#personlogo","inLanguage":"en-US","url":"https://realbiblebelievers.com/android-chrome-512x512.png","contentUrl":"https://realbiblebelievers.com/android-chrome-512x512.png","width":512,"height":512},"logo":{"@id":"https://realbiblebelievers.com/#personlogo"},"sameAs":["https://twitter.com/RBiblebeliever","https://www.facebook.com/RBibleBelievers"]}]}
```