to grow languid in their zeal. He confers distinguished honour on Aquila and Priscilla, who was the wife of the former, as stated by Luke. (Acts xviii. 1.) The peculiar modesty of our holy apostle appears in the praise he bestows on Priscilla; since he does not despise the assistance of a female in the work of the Lord, nor blushes to confess the advantage which he had experienced from such a coadjutor.

Unto whom not only I give thanks-Paul here gives a testimony of his private gratitude to Priscilla and Aquilla, on account of the protection which they afforded his life by not sparing their own. He endeavours to excite feelings of kindness in the breasts of the Romans to these two saints by mentioning the thankfulness of all the churches of Christ. Paul was deservedly esteemed and loved by all the heathens, since he was an incomparable treasure, and we need not be surprised to find all the gentile churches impressed with a deep sense of their obligation to the preservers of so valuable a life. It is worthy of observation, that Paul could not confer a more distinguished honour and ornament on this family than by making mention of the church in their house. I am not satisfied with Erasmus's translation, congregation, for Paul undoubtedly made an honourable mention of the church in this passage.

Who is the first-fruits of Achaia unto Christ―This alludes to legal ceremonies; for, since those are sanctified to God by faith who have the first place in being offered to the Lord of Hosts, they are properly denominated first-fruits. Besides, the prerogative of honour is bestowed by Paul according to the priority of time, when faith took place. This, however, is only the case when they persevere in the faith steadfast unto the end. Certainly, no small honour is bestowed on such as are chosen to be the first-fruits

unto God. A greater and nobler proof of faith is exhibited by the length of its continuance, when those, who have commenced, do not weary in their Christian course. He affords another proof of his

gratitude, by mentioning the labours and attention which Mary had bestowed. We cannot doubt his design in these honourable testimonies was to commend those, whom he praised, more strongly to the Romans.

Salute Andronicus-Although Paul is not accustomed to affix any high value on family, or other carnal privileges, yet, because his relationship to Junia and Andronicus might contribute to make the Romans take more notice of them, he does not omit, in the first place, even this ground of praise. The second kind of praise which he bestows upon them, that of their being fellow-prisoners, is of greater importance, because bonds are considered to be not the least honourable ornaments in the Christian warfare. Thirdly, Paul does not use the word apostles in its peculiar and usual sense, but in a more extended signification, and applies it to all those who do not establish merely some one church, but spend their time and labour in promulgating the gospel everywhere. In this passage, therefore, Paul generally calls those apostles, who were employed in preaching the doctrine of salvation in various parts for the purpose of planting churches. He restricts the meaning of this word in other passages to the twelve disciples, who were first chosen by Christ; and it would be absurd to ascribe this great excellence in the proper sense of the term to these two believers. He does not hesitate to prefer Andronicus and Junia to himself, because they had been the first to embrace the gospel of Christ.

Greet them that are of the household of Narcissus— It would be too great a slight on Peter to have

omitted mentioning him in so large a catalogue, had he, according to the opinion of the Roman Catholics, been then at Rome. If, therefore, in doubtful questions, we are compelled to have recourse to probable conjecture, no judicious person will be induced to believe the truth of their statement, since Paul never would have omitted the enumerating of so distinguished an apostle. It is also worthy of observation, that none of those splendid and magnificent names are here mentioned, which might lead us to conclude that the Christians were persons of high rank, for such as are stated by Paul were of obscure and ignoble families. As I consider Narcissus, who is here mentioned, to have been Claudius' freeman, infamous by the number of his crimes and the extent of his profligacy, so the goodness of God, which penetrated into this impure family, burning with every kind of wickedness, has a greater claim on our admiration. I do not, by any means, consider Narcissus himself to have been converted to Christianity; but it is very striking to find the grace of God visiting a house which resembled even hell itself. Since, however, those who constantly resided under the roof of a filthy pander, a most greedy robber, and a thoroughly depraved character, worshipped Christ with purity, slaves need not wait for the conversion of their masters, but each may follow Christ for himself. appears, from the exceptions mentioned, that there were only few believers in the family.

It

Salute you with a holy kiss-A kiss, as appears from various passages of Scripture, was the frequent and usual mark of kindness among the Jews. Such a custom was perhaps less common among the Romans, but it was not unusual; women, however, were only allowed to receive the salutations of their relations. This, however, became a practice among the ancients, so that Christians mutually saluted

each other before receiving the Lord's Supper, as a mark and testimony of their friendship; after which they gave alms, for the purpose of proving also, in very deed and effect, what they had represented by a kiss, as appears from one of Chrysostom's homilies. Hence originated the ceremony, now used among the Roman Catholics, of kissing the cup, and offering the oblation. The former of these is a mere superstitious practice, without any advantage; the latter contributes to no other purpose but that of satiating, if it be possible, the avarice of the priests. Paul does not indeed appear positively to require this ceremony, but he only exhorts them to cherish brotherly love, which is distinguished by him from the profane friendship of the world, that is generally either counterfeited and disguised, or consists of nothing but wickedness, or is kept together by evil arts, and is never directed to a proper object, nor tends to a useful end. On wishing health to the churches, he is desirous to bind together, by the mutual bond of love, all the members of Christ.

17 Now, I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. 19 For your obedience is come abroad unto all men. I am glad, therefore, on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. 20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

And I beseech-He now gives an exhortation, which is necessary for occasionally correcting all churches, since the ministers of Satan constantly watch every opportunity for disturbing the kingdom of Christ. Two methods are adopted by them for the purpose of producing this disturbance, either by sowing dissentions, which distract and withdraw the mind from the unity of the truth, or exciting offences calculated to alienate them from the love of the gospel. The former is effected, when the truth of God is destroyed by doctrines of human invention; the latter, when it is rendered odious or contemptible by the contrivance of various arts. He orders, therefore, a strict watch to be placed on such as adopt either of these methods, with a view to prevent them from deceiving or seizing unawares the faithful, who are off their guard; and he is also desirous that believers should avoid keeping any society with designing men, because ruin and destruction result from their conduct. Nor does he here require this attention from the faithful without cause; for corrupt and vile characters often do much injury to the church from our negligence, before they are opposed; and, if not prevented by great care and prudence, frequently creep in by their surprising craftiness for the purpose of doing mischief. Observe, also, the address is directed to those, who are instructed in the pure doctrine of God; for to separate such as agree in the truth of Christ, is an impious and sacrilegious divorce; but to defend a conspiracy for promoting lies and impious doctrines, under the pretext of peace and unity, is a shameless calumny. The Papists have no foundation for exciting, by artful guile, an unfavourable impression and low opinion of us believers, from this passage; for we do not attack and confute the gospel of Christ, but the