Romans Commentary

Ver. 1. — I commend unto you Phebe our sister , which is a servant of the church which is at Cenchrea:

I commend unto you Phebe. — Paul here introduces Phebe to the brethren at Rome. Letters of recommendation were unnecessary for those who derived their credentials specially from the Lord, and who were officially well known to the churches. Paul disclaims the necessity of such letters for himself to the church at Corinth, though at his first visit he needed the introduction of Barnabas to the brethren at Jerusalem. There might be doubts respecting Phebe at Rome, as there were doubts at Jerusalem with respect to Paul, and these could not be removed by mere profession, unsupported by sufficient evidence, whether of her faith, or of his apostleship. Phebe. — This was the name of the moon, one of the objects of the worship of the heathens. The moon was reverenced by females in honor of the goddess Diana. This person retaining that name shows that there is no necessity to renounce names that have been adopted under heathenish in honor of false gods. There is no necessity to give other names, as Christian names. Sister. — The terms brother and sister, taken from human relations, are given to express the new and spiritual relationship which subsists among believers, who by a new nature have become the sons of God and the brethren of Christ. This shows how nearly Christians are related, and how affectionately they ought to love one another. If Christians be all really brethren and sisters, nothing should disunite them in affection. Which is a servant, or deaconess. — As deacons were appointed to attend to the poor, so deaconesses were specially set apart in the churches in order to attend to the wants of their own sex.

Ver. 2. — That ye receive her in the Lord, as becometh Saints, and that ye assist her in whatsoever business she hath need of you: for she hath, been a succorer of many, and of myself also. That ye receive her. — The purpose of Paul’s recommendation was, that Phebe should be received by the church. In the Lord. — That is, that they would receive her as a member of the body of Christ. This shows that none ought to be received into communion by a church but those who are considered as being in the Lord. It shows also that all who are in the Lord ought to be received. The ground of Christian fellowship is union with Christ. As becometh saints. — Literally, worthily of the saints; that is, in a manner worthy of the saints. This is usually understood as respecting the receivers, — ’in a manner that becomes saints to receive such persons.’

But it may respect the received, and signify, ‘in a manner worthy of those who are received, viz., the saints.’ The latter appears to be the meaning.

The word worthily applies best to this reference. The saints may be poor and despised, but they belong to the family in heaven; they are the brethren of the Lord Jesus Christ, and the sons of God. They are therefore worthy of honorable reception by their brethren. And that ye assist her. — The saints are not only to receive one another into fellowship and to hospitality, but also they are to pay attention to strangers thus received, assisting them in the business which may have brought them to their place of residence. For she hath been a succorer of many. — In addition to the general claim, the Apostle enhances the particular claims of Phebe by a reference to her own character. She was a most devoted person, and had exerted herself in assisting the brethren in distress. Myself also. — In what way Phebe had ministered to the assistance of the Apostle we are not informed. But she might have many opportunities of relieving him, either by contributing to his support or ministering personally to his comfort. Here we see that, while the Apostle often shows the obligation of the churches and individuals to himself, yet he acknowledges with gratitude the services of all who contributed to his relief.

Ver. 3. — Greet Priscilla and Aquila my helpers in Christ Jesus.

Greet Priscilla and Aquila. — The sending of salutations to particular persons or bodies was an indication of peculiar esteem and love. This shows us, in the first place, that in all things not sinful we may comply with the customs of mankind. There is no good, but much evil, in singularity with respect to anything, except such things as God has either forbidden or required. It is only when the authority of Jesus interposes that we are bound to depart from the world. There will be sufficient opportunities of doing this without creating them for ourselves.

Singularity in dress or in phraseology has no countenance from the word of God. Christians are to show sobriety in their language and in their dress, but in neither are they to form a fashion of their own. In the second place, we may learn from these salutations that it is not contrary to the universal love which we ought to entertain for the whole household of God, to have a peculiar regard for individuals. Paul singles out individuals from the body in general as peculiar objects of his attentions and remembrance. My helpers. — Paul is not ashamed to mention those persons, one of whom was a woman, who is here first named, as his helpers in the Gospel He shows no jealousy about the invasion of his office in their labors to spread the Gospel. To fill any office in a church of Christ belongs only to those whom God has appointed to it; but to labor in the Gospel, either publicly or privately, is not peculiar to any office — not even to the office of an Apostle, but belongs to every Christian, according to the ability conferred on him by the Head of the Church. Christians are in general to blame for laboring so little in the Lord’s service, but they can never be charged with laboring too much. Priscilla and Aquila are styled by the Apostle fellow-laborers in Christ Jesus. And there is no doubt that Jesus will acknowledge all those persons as such, whether male or female, whether in office or out of office in his churches, they have labored to make sinners acquainted with the Gospel of salvation.

Ver. 4. — Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.

Who have for my life laid down their own necks. — We also speak of venturing the neck, or laying down the head; and both idioms are proverbial expressions, denoting to expose to death in whatever manner it may take place. This expression is proverbial, and is grounded on the manner of taking away the life of criminals on the block. Priscilla and Aquila are said to have laid down their necks, not because they had done so literally, but because they acted in such a manner as to expose their lives to jeopardy. A Christian is not required to substitute himself in the room of another Christian who is condemned to death. For this would be to go beyond the requirement of the law — it would be to love our neighbors better than ourselves. But there may be occasions when it is duty to act in such a manner for the benefit of the brethren, as to hazard life. This we are not to decline. This is what is meant by the Apostle John when he says that ‘we ought to lay down our lives for the brethren.’ Unto whom not only I give thanks. — The devoted conduct of this disciple and his wife was nothing but their duty; yet Paul returns them thanks before all the churches, and all the world. The speculations of some on this subject would banish gratitude as a Christian virtue. To do good to the brethren is duty in all Christians, but to be thankful for good done is equally duty. But also all the churches of the Gentiles. — Though the particular instance of exemplary benevolence shown by Priscilla and Aquila towards the Apostle is not recorded, yet no doubt it was well known at the time in all the churches; and the whole Gentile brethren considered themselves under obligations for the conduct of these two devoted Christians.

Ver. 5. — Likewise greet the church that is in their house. Salute my well-beloved Epenetus, who is the first-fruits of Achaia unto Christ.

Likewise greet the church that is in their house. — Besides saluting Priscilla and Aquila, the Apostle sends his salutation to the church which assembled in their house. The same expression respecting the church in the house of Aquila and Priscilla occurs in 1 Corinthians 16:19. On this passage Calvin remarks: ‘It is worthy of observation, that Paul could not confer a more distinguished honor and ornament on this family, than by making mention of the church in their house. I am not satisfied with Erasmus’ translation congregation; for Paul undoubtedly made an honorable mention of the church in this passage.’ Salute my well-beloved (rather, my beloved) Epenetus. — Paul here calls Epenetus his beloved. He loved all Christians; but when he styles any of them his beloved, it imports that they were peculiarly objects of his affection. But to show this, there is no need, with our version, to translate the word well-beloved, because the English word beloved is as capable as the Greek of expressing such a meaning. This is a distinguished honor to Epenetus. If he was the beloved of Paul, he must have been eminent as a servant of Christ. First-fruits. — That is, the first converted in the place mentioned. Such persons are called the first-fruits of the place, in allusion to the first fruits under the law. The first-fruits were offered unto God before any of the harvest was used, which was a setting apart of the rest to the service of man, and a pledge of the harvest. It is here implied to be a peculiar honor to be the first to believe the Gospel in any country or district. This honor is conferred by God in a sovereign way. This shows that, though all believers are equally the purchase of Christ, and that they are all equally washed from sin in His blood, yet that they are not all partakers of equal honors. Here we see, also, that Paul, instead of refusing to give praise to the saints on account of any distinction, avails himself of every opportunity to bring into notice whatever may be creditable to those whom he mentions. Of Achaia. — Some, on the authority of certain manuscripts and versions, have substituted Asia for Achaia. The authority, however, does not seem sufficient. The objection, namely, that the household of Stephanas is elsewhere said to be the first-fruits of Achaia, is not applicable, for Epenetus may have been one of that household, and in that case the passages are quite consistent. Besides, the change to Asia may have been adopted in the manuscripts and versions in order to avoid a contradiction which was apprehended from the common reading. Unto Christ. — That is, Epenetus was the first-fruits offered or presented to Christ, as the first-fruits under the law were presented unto God. This is a proof of the deity of Christ. If believers are presented as an offering to Christ, He must be God.

Ver. 6. — Greet Mary, who bestowed much labor on us.

That is, labored much in serving us, not, according to Dr. Macknight, who ‘labored with us,’ in the work of the Gospel. Many women labored in the Gospel with the Apostle, but that is no reason for forcing this phrase to refer to such. Works of kindness to the Apostle were worthy of approbation as well as the peculiar work of disseminating the Gospel.

This shows that every one has a talent, and ought to exercise it in the service of Christ. All are not missionaries or preachers of the Gospel, but all may in some way assist in it.

Ver. 7. — Salute Andronicus and Junia, my kinsmen, and my fellow-prisoners, who are of note among the Apostles, who also were in Christ before me.

It is true, indeed, as Dr. Macknight observes, that the Apostle ( Romans 9:3) calls all the Jews his kinsmen; but as he here distinguishes individuals by this character, it is necessary to understand him as speaking of kindred in a more limited sense. Though every Jew was, in a certain sense, related to Paul, and he calls the whole nation his kinsmen in the sense to which he there refers, yet there would be no propriety in singling out individuals of the nation as related to him who were not so actually. Here, then, we see how desirous the Apostle is to express his consideration of the brethren individually, so far as was in his power. This also recognizes the propriety of attachment to kindred. Though all Christians are brethren, yet this does not interfere with the attachment peculiar to the relations which God Himself has established among men. This is of great importance, as it sets aside the speculations of persons who would have us believe that all relations in life must be absorbed by the union of believers in Christ. My fellow-prisoners. — When, where, or by whom this imprisonment took place, we have no account; yet it is not the less certain. How absurd, then, is it to reason, as many do, as if research were necessary, in order to prove what the Scriptures allege in general terms. It is a distinguished honor to be imprisoned for the cause of Christ. As that which is highly esteemed among men is abomination with God, so this, which is disgraceful in the eyes of men, is the highest honor before God. Who are of note, or distinguished. — This is another proof that, though all Christians are equally pardoned and equally justified, God acts as a sovereign in this as in everything else. Among the apostles. — Those persons, from their active cooperation with the Apostles, were well known to them and distinguished among them. Were in Christ. — To be in Christ is to be a Christian, to be a member of the spiritual body of Christ. This takes place by faith, and in the first moment of believing in Him. Before me. — Here priority of conversion to God is reckoned an honor; and Paul, instead of claiming all honors to himself, is solicitous to exhibit what is honorable in every man’s situation, and to give the preference to others whenever that preference is due. The Fathers, as they are called, were pious men, but often lamentably deficient in judgment, and generally bad reasoners. From the fact that these persons, Andronicus and Junia, were Christians before Paul, and that they were distinguished among the Apostles, Origen infers that they were of the number of the seventy disciples. This is a conclusion without premises.

Such conjectural reasoning imposes on many, as it has the appearance of giving us additional information, and containing nothing contrary to the Scriptures. But it affords a most mischievous precedent for perverting the word of God, and in no instance can it be of any service.

Ver. 8. — Greet Amplias, my beloved in the Lord.

This person is another of those distinguished objects of the Apostle’s love. Paul loved all the brethren, but for some he had a peculiar affection.

Amplias was beloved of Paul in the Lord, as a Christian, or one who was a member of the spiritual body of Christ. Amplias, then, as he was one of the peculiar objects of Paul’s love in Christ, must have been distinguished for his devotedness to Christ.

Ver. 9. — Salute Urbane, our helper in Christ, and Stachys my beloved.

Paul, as we have before seen, felt no jealousy of others laboring in the Lord, but distinguishes all of them as peculiar objects of his regard. They who endeavor to check the efforts of any of the disciples of Christ, in aiming to save sinners by communicating to them the knowledge of the Gospel, have a spirit very opposite to that of Paul, and are counteracting what he commands. It is worthy of observation, also, that though Paul was an inspired teacher, yet he freely distinguishes the humblest of those who were in any manner engaged in the work of the Gospel as his fellow-laborers. Stachys is one of those whom Paul honors with an expression of peculiar love for Christ’s sake. How unlike is the spirit of this Apostle from that of men who, under mistaken notions, regard with coldness, dislike, or jealousy the labors of those who are not called to office in the Church of Christ!

Ver. 10. — Salute Apelles approved in Christ. Salute them which are of Aristobulus’ household.

Apelles is here distinguished as a tried disciple. It is mentioned to his honor that he was tried and approved in Christ. The Lord’s people have various and widely diversified characteristics as Christians. The Apostle selects that peculiar trait in the characters of those of whom he writes for which they are severally distinguished. Some of them are tried with peculiar afflictions, and their obedience to their Lord is put to the severest test. When they stand this fiery trial, it is the most distinguished honor, and their trials in the service of Christ ought to be held up to notice. This is due to them from their brethren, and it is a great encouragement to others who are similarly tried. All the Lord’s people are not exposed to trials equally severe; and when the Lord calls any of them to glorify His name by suffering peculiarly for His sake, we are here taught to treat them with peculiar honor. How very unfounded, then, and unscriptural, are the views of those who would fear the encouragement of a proud legal spirit, were they to utter a word of praise with respect to the characters of any of the Lord’s servants. From perceiving an extreme on one hand, they plunge into the opposite. But they confound things entirely distinct. That praise which a worldly spirit is accustomed to seek or to give, is quite different from that which the Apostle confers. The latter excites to greater devotedness; but the former puffs up, and is quite opposed to the spirit of the Gospel ‘How can ye believe,’ says Christ, ‘who receive honor one of another?’ Such persons love the praise of men more than the praise of God. But the honor which is given by the Lord’s servants, after the example of Paul, is to the honor of the Lord, and for the interest of His cause. Aristobulus’ household. — Aristobulus was evidently a personage of great distinction, who had many domestics, of whom there were some who had believed the Gospel. When the head of the family believed, he vas usually saluted, and his household with him. When, therefore, salutations are sent to some of his family or slaves, and not to himself, there is no reason to conclude that Aristobulus was a believer. It is true, as Dr. Macknight suggests, he might have been abroad or dead, but there is no need of such suppositions where no part of the statement implies that he was a believer.

From this we see the sovereignty of God, in calling some of a family and leaving others in unbelief. And we may see the peculiarity of this sovereignty, in calling the slaves and overlooking the master. God does not judge as man judges. It would have been as easy for the Lord Jesus to have called Aristobulus as the meanest of his domestics; and human wisdom would have given the preference to the master. We see this exemplified in a thousand instances in our own day. Religious parties, in order to advance their interests, often select as their chief patrons and officers the greatest personages who will consent to give them their names, and even though they should be manifest enemies to the Gospel by wicked works. When the Lord has need of the talents of the great, the rich, or the learned He can convert them, and when He does convert them, they are a blessing for which God ought to be praised; but some persons choose those whom Christ has not chosen, even the enemies of Christ, for which they will have no praise from their Master.

Ver. 11. — Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.

Salute Herodion my kinsman. — This is another person that Paul acknowledges as a relation, thereby recognizing the affection becoming the natural ties of kindred. The household of Narcissus is saluted like that of Aristobulus. Whether this Narcissus was the distinguished favorite of the Emperor Claudius, the Scriptures do not determine, and it, therefore, can be of no importance to be ascertained. It might minister a question to curiosity, and thereby lead away from profitably considering what the Scriptures contain, in order to discover what they do not contain. This is a vain as well as an unprofitable way of spending time. Persons who indulge in it may fancy that they are studying and throwing light upon Scripture, but they are only covering God’s word with a heap of rubbish, gratifying an idle curiosity, and tending to draw away attention from the truths of eternal importance which the Scriptures reveal. Which are in the Lord. — This shows us what sort of persons were recognized in the first churches. They were such only as were believed to be in the Lord, that is, members of the spiritual body of Christ. It shows, also, that persons who at the time appeared to be Christians were considered as such without any distrust with respect to the reality of their faith, though with respect to some the fact might afterwards manifest the contrary. Man judges by evidence, and is warranted to proceed with confidence upon that evidence, though the Searcher of hearts may see the profession to be without the true knowledge of God, or change of heart.

This explains the passage in Ezekiel with respect to the righteous turning away from his righteousness; and the passage in Hebrews, ‘If any man draw back, My soul shall have no pleasure in him.

Ver. 12. — Salute Tryphena and Tryphosa, who labor in the Lord. Salute the beloved Persis, which labored much in the Lord.

Salute Tryphena and Tryphosa who labor in the Lord. — These were women who labored in the Gospel This shows that, while women are excluded from speaking in the church, they are not excluded from laboring in the Gospel. The Lord has not only permitted women to labor in the Gospel, but He has, both in the apostolic and in the present time, singularly blessed their labors. Beloved Persis. — She was another woman who employed herself in the service of the Gospel, and is peculiarly distinguished as laboring much in the Lord. Even among the faithful servants of the Lord there is a difference of activity in His service, and the servant who labors much is peculiarly noticed by Paul. As, however, all the good deeds of the Lord’s people are done only by the influence of His spirit, none have in themselves ground of boasting.

Ver. 13. — Salute Rufus chosen in the Lord, and his mother and mine.

All believers are chosen of God. When Rufus is distinguished as the chosen, he must have furnished distinguished evidence of his election. He was chosen in the Lord, for none are elected but in Christ. Their election is without regard to merit in themselves: they are chosen in Christ. His mother and mine. — The word mother seems to be used in its proper signification in respect to Rufus, and figuratively in its application to Paul.

This is a high honor to be so distinguished by the Apostle. This person, it appears, had behaved to the Apostle with the kindness, affection, and tenderness of a mother. This inculcates kindness and attention on the part of Christians towards those who are devotedly laboring in the service of Christ. It may, indeed, be a matter of lamentation that there are few like this woman; but it is equally a matter of lamentation that there are so few believers who manifest that devotedness which was constantly exhibited by Paul When the laborers in Christ’s vineyard make no sacrifice, they should not expect what is due only to signal devotedness and disinterestedness.

Ver. 14. — Salute Asyncritus, Phlegon, Hermas, Pacrobas, Hermes, and the brethren which are with them.

Ver. 15. — Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

Here a number of brethren are selected without distinction. This mark of brotherly attention would gratify those whom the Apostle here names, besides the brethren who were with them. The lord’s people are not equally distinguished, but they are all brethren equally related to Him who is the Elder Brother of His people. Some of them are eminent, and others are without peculiar distinction. They are all, however, worthy of love. A church is not to consist of the most eminent believers, but of believers, though some be of the lowest attainments. A church of Christ is a school in which their education is to be perfected. And all the saints which are with them. — That is, the believers in their families and neighborhood.

These might not be personally known to the Apostle, but as believers they were worthy of his notice.

It might at first sight appear strange that in an inspired letter, which was to be preserved to the end of the world for the edification and instruction of the churches, there should be so much of it taken up with what many might consider as useless ceremony. But as the Apostle was inspired by the Spirit of God in this, no well as in the highest matters, it is evident that we ought to look for instruction from this peculiarity of his writings. This shows the value of inspiration; for were these writings merely human, we should not look for instruction from such things. It shows us that every attention that expresses and promotes love ought to be exhibited among Christians, who should employ the forms and courtesies of social life that manifest respect in order to show their esteem and affection for one another.

Ver. 16. — Salute one another with an holy kiss. The churches of Christ salute you.

From the salutations sent to the brethren, Paul passes to the injunction of a form of salutation to the used among those to whom he wrote. He enjoins them to salute one another with a holy kiss. He calls it a holy kiss as distinguished not only from that which is sinful, but also from the kiss that merely expresses common affection. The latter was proper in itself as an expression of kindness among relations or friends; but this is grounded on the love that Christians should have for one another, and is a holy kiss.

Much ridicule has been cast on this practice. But it was enjoined on the churches by the Apostles. It is again and again repeated, and was practiced by all the primitive churches. Peter calls it a kiss of love. Justin Martyr, in giving an account of the weekly assemblies of the Christians of the second century, says, ‘We mutually salute one another by a kiss, and then we bring forward the bread and the cup.’ And the form is still maintained by the Church of Rome in what they call the osculum pacis. The churches of Christ salute you. — Not only did individuals send salutations to churches or individuals with whom they had a personal acquaintance, but whole churches sent salutations to one another in consideration of their common union in the Lord.