The object and the strength of a Christian Church.
With these two important thoughts St. Paul closes his Epistle.
I. THE CHURCH'S OBJECT. The Epistle ends with an ascription of glory to God (Romans 16:25-27). This was the great end the apostle had in view in writing his Epistle. And he would have his readers remember that this, too, is the great end for which a Church of Christ exists. "Man's chief end is to glorify God and enjoy him for ever." We should glorify the love of the Father. This is the potent influence to draw men's hearts from sin. "God so loved the world;" "Behold, what manner of love the Father hath bestowed upon us!" We should glorify the saving power of Jesus Christ the Son. This gives the sinner confidence to come to him. "Believe on the Lord Jesus Christ, and thou shalt be saved;" "I give unto them eternal life; and they shall never perish." We should glorify the sanctifying power of the Holy Spirit. "Ye shall receive power after that the Holy Ghost is come upon you;" "When he, the Spirit of truth is come, he shall guide you into all truth."
II. THE CHURCH'S STRENGTH. "The God of peace shall bruise Satan under your feet shortly" (Romans 16:20); "Now to him that is of power to stablish you" (Romans 16:25). The Church's strength is not necessarily in its numbers. Gideon's army was at one time too numerous. "The People that are with thee are too many" ( 7:2, 7:4). Nor in its wealth. Wealth has often been the weakness rather than the strength of the Christian Church. Our strength is in having God in the midst of us, and in our living near to him. This truth is wonderfully verified in the history of the little Church of the Vandois. Through seven centuries of almost incessant persecution, that faithful and primitive little band—sometimes not exceeding a thousand in number—withstood the attacks of popes and princes, defied and defeated mighty armies, "out of weakness were made strong." Their strength was unquestionably in the presence of God with them, and in their unfaltering fidelity to the truth of the gospel. "God hath chosen the weak things of the world to confound the things which are mighty."—C.H.I.
HOMILIES BY T.F. LOCKYER
Christian salutations.
There remain now only salutations and conclusions. But the same courteous love shall be manifested to the end. Nowhere do the ethics of the new life come out more delicately than in these trivialities, as some would deem them, of epistolary correspondence. They are as the fragrance of the rose.
I. First, the letter-bearer is commended to their care. "Phoebe our sister, who is a servant of the Church." The mere sisterhood in Christ should be enough, but she was one in honour, the honour that comes of loving service, being a "deaconess" of the Church. How many offices of mercy could be filled then, as now, by the ministrations of gentle women! Some such office she fulfilled—she had been "a succourer of many." Nay, even of Paul also, perhaps in some illness. Surely here was an additional reason why they should receive her, and assist her in whatsoever matter she might have need of them.
II. Next, many Christians at Rome whom he knew are saluted by name—such doubtless as had removed thither from scenes of his former work, and through some of whom, perhaps, the gospel had first been made known at Rome: Prisca and Aquila, those earnest workers, through whom also, in some great peril, his life had been spared at the peril of their own; Epaenetus the beloved; Mary, who in some way had wrought much for them; Andronicus and Junias, kinsmen, who had also shared his bonds, and were earlier than himself in the faith of Christ; Ampliatus the beloved in Christ; Urbanus the fellow-worker, and Stachys the beloved; Apelles, whose Christian faith had been sorely tested, but who had come forth approved from the fire; the household of Aristobulus, who himself perchance was not in Christ; Herodion, a kinsman; those of the household of Narcissus who were in the Lord; Tryphaena and Tryphosa, and Persis the beloved, earnest workers in Christ; Rufus the elect, and his mother, who had also acted a mother's part to Paul; Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren among whom they worked; Philologus and Julia, Nereus and his sister, and Olympas, and all the saints with them. And also, to those whom he knew not, but who were in Christ, as well as to those mentioned, whom he knew, he would have the salutation given: "Salute one another." And not on his behalf alone, but on behalf of all amongst whom he had preached Christ, and who, knowing his intent to visit Rome, had charged him with their love.
III. Yet, again, there are special ones who join him more formally in these salutings: Timothy, his fellow-worker, joined expressly with him in some Epistles (see 1 and 2 Thessalonians, 2 Corinthians, Colossians, Philippians, Philemon), but not in this, an authoritative exposition of the gospel, for which he, under Christ, must be alone responsible; Lucius, Jason, and Sosipater, kinsmen; Tertius, the writer, suffered, by Paul's exquisite delicacy, to give his salutation in his own name; Gains, the host of the Church; Erastus the treasurer; and brother Quartus.
It was done. The interchange of love was made. An illustration was given of that like-mindedness of love which he wished to see characterize the Churches of God. It only remained now that he should commend them to the grace of God.—T.F.L.