Rom 16:13, 22, 1Cor 4:17, 7:39, Phili 1:14, Col 4:7 | Barnes | STEP | Verse 13. Chosen in the Lord . Elect in the Lord; that is, a chosen follower of Christ. And his mother and mine . "His mother in a literal sense, and mine in a figurative one." An instance of the delicacy and tenderness of Paul; of his love for this disciple and his mother, as if he were of the same family, Religion binds the hearts of all who embrace it tenderly together. It makes them feel that they are one great family, united by tender ties, and joined by peculiar attachments. See what the Lord Jesus declared in , and his tender address to John when he was on the cross, . (u) "chosen in the Lord"

Romans 16:13

Verse 13. Chosen in the Lord. Elect in the Lord; that is, a chosen follower of Christ.

And his mother and mine. "His mother in a literal sense, and mine in a figurative one." An instance of the delicacy and tenderness of Paul; of his love for this disciple and his mother, as if he were of the same family, Religion binds the hearts of all who embrace it tenderly together. It makes them feel that they are one great family, united by tender ties, and joined by peculiar attachments. See what the Lord Jesus declared in Mt 12:47-50, and his tender address to John when he was on the cross, Jn 19:28,27.

(u) "chosen in the Lord" Eph 1:4, 2Jn 1:1

Romans 16:22

Verse 23. I Tertius. Of Tertius nothing more is known than is mentioned here.

Who wrote this. It is evident that Paul employed an amanuensis to write this epistle, and perhaps he commonly did it. Tertius, who thus wrote it, joins with the apostle in affectionate salutations to the brethren at Rome. To the epistle Paul signed his own name, and added a salutation in his own hand-writing. Col 3:18, "The salutation by the hand of me Paul;" and in 2Thes 3:17, he says that this was done in every epistle. 1Co 16:21.

In the Lord. As Christian brethren.

1 Corinthians 4:17

Verse 17. For this cause. In order to remind you of my doctrines and my manner Of life. Since I am hindered from coming myself, I have sent a fellow-labourer as my messenger, well acquainted with my views and feelings, that he might do what I would do if I were present.

Have I sent unto you Timotheus. Timothy, the companion and fellow-labourer of Paul. This was probably when Paul was at Ephesus. He sent Timothy and Erastus into Macedonia, probably with instructions to go to Corinth if convenient. Yet it was not quite certain that Timothy would come to them; for, in 1Cor 16:10, he expresses a doubt whether he would. Paul was probably deeply engaged in Asia, and did not think it proper then for him to leave his field of labour. He probably supposed also, that Timothy, as his ambassador, would be able to settle the difficulties in Corinth as well as if he were himself present.

My beloved son. In the gospel. See Acts 16:1-3, 1Timm 1:2. He supposed, therefore, that they would listen to him with great respect.

And faithful in the Lord. A true Christian and a faithful servant of Christ; and who is, therefore, worthy of your confidence.

Of my ways. My doctrine, my teaching, my mode of life.

Which be in Christ. That is, my Christian life; my ministry; or my conduct as a Christian and a follower of the Saviour.

As I teach every where, etc. This was designed probably to show them that he taught them no new or peculiar doctrines; he wished them simply to conform to the common rules of the churches, and to be like their Christian brethren everywhere. The Christian church is founded everywhere on the same doctrines; is bound to obey the same laws; and is fitted to produce and cherish the same sprat. The same spirit that was required in Ephesus or Antioch, was required at Corinth; the same spirit that was required at Corinth, at Ephesus, or at Antioch, is required now.

(+) "Timotheus" "Timothy" (++) "remembrance" "Who will remind you"

1 Corinthians 7:39

Verse 39. The wife is bound, etc. Rom 7:2.

Only in the Lord. That is, only to one who is a Christian; with a proper sense of her obligations to Christ, and so as to promote his glory. The apostle supposed that could not be done if she were allowed to marry a heathen, or one of a different religion. The same sentiment he advances in 2Cor 6:14; and it was his intention, undoubtedly, to affirm that it was proper for a widow to marry no one who was not a Christian. The reasons at that time would be obvious.

(1.) They could have no sympathy and fellow-feeling on the most important of all subjects, if the one was a Christian and the other a heathen. See 2Cor 6:14,15, etc.

(2.) If she should marry a heathen, would it not be showing that she had not as deep a conviction of the importance and truth of her religion as she ought to have? If Christians were required to be "separate," to be "a peculiar people," not "to be conformed to the world," how could these precepts be obeyed if the society of a heathen was voluntarily chosen, and if she became united to him for life?

(3.) She would in this way greatly hinder her usefulness; put herself in the control of one who had no respect for her religion, and who would demand her time and attention, and thus interfere with her attendance on the public and private duties of religion, and the offices of Christian charity.

(4.) She would thus greatly endanger her piety. There would be danger from the opposition, the taunts, the sneers of the enemy of Christ; from the secret influence of living with a man who had no respect for God; from his introducing her into society thus was irreligious, and that would tend to mar the beauty of her piety, and to draw her away from simple-hearted devotion to Jesus Christ? And do not these reasons apply to similar cases now? And if so, is not the law still binding? Do not such unions now, as really as they did then, place the Christian where there is no mutual sympathy on the subject dearest to the Christian heart? Do they not show that she who forms such a union has not as deep a sense of the importance of piety, and of the pure and holy nature of her religion, as she ought to have? Do they not take time from God and from charity? break up plans of usefulness, and lead away from the society of Christians, and from the duties of religion? Do they not expose often to ridicule, to reproach, to persecution, to contempt, and to pain? Do they not often lead into society, by a desire to please the partner in life, where there is no religion, where God is excluded, where the name of Christ is never heard, and where the piety is marred, and the beauty of simple Christian piety is dimmed? And if so, are not such marriages contrary to the law of Christ? I confess that this verse, to my view, proves that all such marriages are a violation of the New Testament; and if they are, they should not on any plea be entered into; and it will be found, in perhaps nearly all instances, that they are disastrous to the piety of the married Christian, and the occasion of ultimate regret, and the cause of a loss of comfort, peace, and usefulness in the married life.

(b) "The wife is bound" Rom 7:2 (c) "only in the Lord" 2Cor 6:14

Philippians 1:14

Verse 14. And many of the brethren. Many Christians. It is evident from this, that there were already "many" in Rome who professed Christianity.

In the Lord. In the Lord Jesus; that is, united to him and to each other by a professed attachment to him. This is a common phrase to designate Christians.

Waxing confident by my bonds. Becoming increasingly bold and zealous in consequence of my being confined. This might have been either

(1.) that from the very fact that so distinguished a champion of the truth had been imprisoned, they were excited to do all they could in the cause of the gospel. Or

(2.) they were aroused by the fact that the cause of his imprisonment had become generally understood, and that there was a strong current of popular favour setting towards Christianity in consequence of it. Or

(3.) they had had intercourse with Paul in his own "hired house," and had been incited and encouraged by him to put forth great efforts in the cause. Or

(4.) it would seem that some had been emboldened to promulgate their views, and set themselves up as preachers, who would have been restrained if Paul had been at liberty. They were disposed to form parties, and to secure followers, and rejoiced in an opportunity to increase their own popularity, and were not unwilling thus to diminish the popularity and lessen the influence of so great a man as Paul. Had he been at liberty, they would have had no prospect of success. See Php 1:16. To this may be added a suggestion by Theodoret. "Many of the brethren have increased boldness--θαρσος --on account of my bonds. For seeing me bear such hard things with pleasure, they announce that the gospel (which sustains me) is divine." The same sentiment occurs in Oecumen and Theophyl. See Bloomfield. In Paul himself they had an illustration of the power of religion, and being convinced of its truth, they went and proclaimed it abroad.

To speak the word without fear. That is, they see that I remain safely, (comp. Ac 28:30,) and that there is no danger of persecution, and, stimulated by my sufferings and patience, they go and make the gospel known.

(*) "confident" "growing confident"

Colossians 4:7

Verse 7. All my state shall Tychicus declare unto you. See these verses explained in the Notes, Eph 6:21, Eph 6:22.