Romans 16:1

Such remembrances as these are usual in letters between friends; and yet Paul, by the savouriness of his expressions, sanctifies these common compliments.

I. Here is the recommendation of a friend, by whom (as some think) this epistle was sent - one Phebe, Rom 16:1, Rom 16:2. It should seem that she was a person of quality and estate, who had business which called her to Rome, where she was a stranger; and therefore Paul recommends her to the acquaintance of the Christians there: an expression of his true friendship to her. Paul was as well skilled in the art of obliging as most men. True religion, rightly received, never made any man uncivil. Courtesy and Christianity agree well together. It is not in compliment to her, but in sincerity, that,

1. He gives a very good character of her. (1.) As a sister to Paul: Phebe our sister; not in nature, but in grace; not in affinity or consanguinity, but in pure Christianity: his own sister in the faith of Christ, loving Paul, and beloved of him, with a pure and chaste and spiritual love, as a sister; for there is neither male nor female, but all are one in Christ Jesus, Gal 3:28. Both Christ and his apostles had some of their best friends among the devout (and upon that account honourable) women. (2.) As a servant to the church at Cenchrea: diakonon, a servant by office, a stated servant, not to preach the word (that was forbidden to women), but in acts of charity and hospitality. Some think she was one of the widows that ministered to the sick and were taken into the church's number, Ti1 5:9. But those were old and poor, whereas Phebe seems to have been a person of some account; and yet it was no disparagement to her to be a servant to the church. Probably they used to meet at her house, and she undertook the care of entertaining the ministers, especially strangers. Every one in his place should strive to serve the church, for therein he serves Christ, and it will turn to a good account another day. Cenchrea was a small sea-port town adjoining to Corinth, about twelve furlongs distant. Some think there was a church there, distinct from that at Corinth, though, being so near, it is very probable that the church of Corinth is called the church of Cenchrea, because their place of meeting might be there, on account of the great opposition to them in the city (Act 18:12), as at Philippi they met out of the city by the water-side, Act 16:13. So the reformed church of Paris might be called the church at Charenton, where they formerly met, out of the city. (3.) As a succourer of many, and particularly of Paul, Rom 16:2. She relieved many that were in want and distress - a good copy for women to write after that have ability. she was kind to those that needed kindness, intimated in her succouring them; and her bounty was extensive, she was a succourer of many. Observe the gratitude of Paul in mentioning her particular kindness to him: And to myself also. Acknowledgment of favours is the least return we can make. It was much to her honour that Paul left this upon record; for wherever this epistle is read her kindness to Paul is told for a memorial of her.

2. He recommends her to their care and kindness, as one worthy to be taken notice of with peculiar respect. (1.) "Receive her in the Lord. Entertain her; bid her welcome." This pass, under Paul's hand, could not but recommend her to any Christian church. "Receive her in the Lord," that is, "for the Lord's sake; receive her as a servant and friend of Christ." As it becometh saints to receive, who love Christ, and therefore love all that are his for his sake; or, as becometh saints to be received, with love and honour and the tenderest affection. There may be occasion sometimes to improve our interest in our friends, not only for ourselves, but for others also, interest being a price in the hand for doing good. (2.) Assist her in whatsoever business she has need of you. Whether she had business of trade, or law-business at the court, is not material; however being a woman, a stranger, a Christian, she had need of help: and Paul engaged them to be assistant to her. It becomes Christians to be helpful one to another in their affairs, especially to be helpful to strangers; for we are members one of another and we know not what need of help we may have ourselves. Observe, Paul bespeaks help for one that had been so helpful to many; he that watereth shall be watered also himself.

II. Here are commendations to some particular friends among those to whom he wrote, more than in any other of the epistles. Though the care of all the churches came upon Paul daily, enough to distract an ordinary head, yet he could retain the remembrance of so many; and his heart was so full of love and affection as to send salutations to each of them with particular characters of them, and expressions of love to them and concern for them. Greet them, salute them; it is the same word, aspasasthe. "Let them know that I remember them, and love them, and wish them well." There is something observable in several of these salutations.

1. Concerning Aquila and Priscilla, a famous couple, that Paul had a special kindness for. They were originally of Rome, but were banished thence by the edict of Claudius, Act 18:2. At Corinth, Paul became acquainted with them, wrought with them at the trade of tent-making; after some time, when the edge of that edict was rebated, they returned to Rome, and thither he now sends commendations to them. He calls them his helpers in Christ Jesus, by private instructions and converse furthering the success of Paul's public preaching, one instance of which we have in their instructing Apollos, Act 18:26. Those are helpers to faithful ministers that lay out themselves in their families and among their neighbours to do good to souls. Nay, they did not only do much, but they ventured much, for Paul: They have for my life laid down their own necks. They exposed themselves to secure Paul, hazarded their own lives for the preservation of his, considering how much better they might be spared than he. Paul was in a great deal of danger at Corinth, while he sojourned with them; but they sheltered him, though they thereby made themselves obnoxious to the enraged multitudes, Act 18:12, Act 18:17. It was a good while ago that they had done Paul this kindness; and yet he speaks as feelingly of it as if it had been but yesterday. To whom (says he) not only I give thanks, but also all the churches of the Gentiles; who were all beholden to these good people for helping to save the life of him that was the apostle of the Gentiles. Paul mentions this, to engage the Christians at Rome to be the more kind to Aquila and Priscilla. He sends likewise greeting to the church in their house, Rom 16:5. It seems then, a church in a house is no such absurd thing as some make it to be. Perhaps there was a congregation of Christians that used to meet at their house at stated times; and then, no doubt, it was, like the house of Obed-Edom, blessed for the ark's sake. Others think that the church was no more than a religious, pious, well-governed family, that kept up the worship of God. Religion, in the power of it, reigning in a family, will turn a house into a church. And doubtless it had a good influence upon this that Priscilla the good wife of the family was so very eminent and forward in religion, so eminent that she is often named first. A virtuous woman, that looks well to the ways of her household, may do much towards the advancement of religion in a family. When Priscilla and Aquila were at Ephesus, though but sojourners there, yet there also they had a church in their house, Co1 16:19. A truly godly man will be careful to take religion along with him wherever he goes. When Abraham removed his tent, he renewed his altar, Gen 13:18.

2. Concerning Epenetus, Rom 16:5. He calls him his well-beloved. Where the law of love is in the heart the law of kindness will be in the tongue. Endearing language should pass among Christians to express love, and to engage love. So he calls Amplias, beloved in the Lord, with true Christian love for Christ's sake; and Stachys, his beloved: a sign that Paul had been in the third heaven, he was so much made up of love. Of Epenetus it is further said that he was the first-fruit of Achaia unto Christ; not only one of the most eminent believers in that country, but one of the first that was converted to the faith of Christ: one that was offered up to God by Paul, as the first-fruits of his ministry there; an earnest of a great harvest; for in Corinth, the chief city of Achaia, God had much people, Act 18:10. Special respect is to be paid to those that set out early, and come to work in the vineyard at the first hour, at the first call. The household of Stephanas is likewise said to be the first-fruits of Achaia, Co1 16:15. Perhaps Epenetus was one of that household; or, at least, he was one of the first three; not the first alone, but one of the first fleece of Christians, that the region of Achaia afforded.

3. Concerning Mary, and some others who were laborious in that which is good, industrious Christians: Mary, who bestowed much labour on us. True love never sticks at labour, but rather takes a pleasure in it; where there is much love there will be much labour. Some think this Mary had been at some of those places where Paul was, though now removed to Rome, and had personally ministered to him; others think Paul speaks of her labour as bestowed upon him because it was bestowed upon his friends and fellow-labourers, and he took what was done to them as done to himself. He says of Tryphena and Tryphosa, two useful women in their places, that they laboured in the Lord (Rom 16:12), and of the beloved Persis, another good woman, that she laboured much in the Lord, more than others, abounding more in the work of the Lord.

4. Concerning Andronicus and Junia, Rom 16:7. Some take them for a man and his wife, and the original will well enough bear it; and, considering the name of the latter, this is more probable than that they should be two men, as others think, and brethren. Observe, (1.) They were Paul's cousins, akin to him; so was Herodion, Rom 16:11. Religion does not take away, but rectifies, sanctifies, and improves, our respect to our kindred, engaging us to lay out ourselves most for their good, and to rejoice in them the more, when we find them related to Christ by faith. (2.) They were his fellow-prisoners. Partnership in suffering sometimes does much towards the union of souls and the knitting of affections. We do not find in the story of the Acts any imprisonment of Paul before the writing of this epistle, but that at Philippi, Act 16:23. But Paul was in prisons more frequent (Co2 11:23), in some of which, it seems, he met with his friends Andronicus and Junia, yoke-fellows, as in other things, so in suffering for Christ and bearing his yoke. (3.) They were of note among the apostles, not so much perhaps because they were persons of estate and quality in the world as because they were eminent for knowledge, and gifts, and graces, which made them famous among the apostles, who were competent judges of those things, and were endued with a spirit of discerning not only the sincerity, but the eminency, of Christians. (4.) Who also were in Christ before me, that is, were converted to the Christian faith. In time they had the start of Paul, though he was converted the next year after Christ's ascension. How ready was Paul to acknowledge in others any kind of precedency!

5. Concerning Apelles, who is here said to be approved in Christ (Rom 16:10), a high character! He was one of known integrity and sincerity in his religion, one that had been tried; his friends and enemies had tried him, and he was as gold. he was of approved knowledge and judgment, approved courage and constancy; a man that one might trust and repose a confidence in.

6. Concerning Aristobulus and Narcissus; notice is taken of their household, Rom 16:10, Rom 16:11. Those of their household who are in the Lord (as it is limited, Rom 16:11), that were Christians. How studious was Paul to leave none out of his salutations that he had any knowledge of or acquaintance with! Aristobulus and Narcissus themselves, some think, were absent, or lately dead; others think they were unbelievers, and such as did not themselves embrace Christianity; so Pareus: and some think this Narcissus was the same with one of that name who is frequently mentioned in the life of Claudius, as a very rich man that had a great family, but was very wicked and mischievous. It seems, then, there were some good servants, or other retainers, even in the family of a wicked man, a common case, Ti1 6:1. Compare Ti1 6:2. The poor servant is called, and chosen, and faithful, while the rich master is passed by, and left to perish in unbelief. Even so, Father, because it seemed good unto thee.

7. Concerning Rufus (Rom 16:13), chosen in the Lord. He was a choice Christian, whose gifts and graces evinced that he was eternally chosen in Christ Jesus. He was one of a thousand for integrity and holiness. - And his mother and mine, his mother by nature and mine by Christian love and spiritual affection; as he calls Phebe his sister, and teaches Timothy to treat the elder women as mothers, Ti1 5:2. This good woman, upon some occasion or other, had been as a mother to Paul, in caring for him, and comforting him; and Paul here gratefully owns it, and calls her mother.

8. Concerning the rest this is observable, that he salutes the brethren who are with them (Rom 16:14), and the saints who are with them (Rom 16:15), with them in family-relations, with them in the bond of Christian communion. It is the good property of saints to delight in being together; and Paul thus joins them together in his salutations to endear them one to another. Lest any should find themselves aggrieved, as if Paul had forgotten them, he concludes with the remembrance of the rest, as brethren and saints, though not named. In Christian congregations there should be smaller societies linked together in love and converse, and taking opportunities of being often together. Among all those to whom Paul sends greeting here is not a word of Peter, which gives occasion to suspect that he was not bishop of Rome, as the Papists say he was; for, if he was, we cannot but suppose him resident, or at least how could Paul write so long an epistle to the Christians there, and take no notice of him?

Lastly, He concludes with the recommendation of them to the love and embraces one of another: Salute one another with a holy kiss. Mutual salutations, as they express love, so they increase and strengthen love, and endear Christians one to another: therefore Paul here encourages the use of them, and only directs that they may be holy - a chaste kiss, in opposition to that which is wanton and lascivious; a sincere kiss, in opposition to that which is treacherous and dissembling, as Judas's, when he betrayed Christ with a kiss. He adds, in the close, a general salutation to them all, in the name of the churches of Christ (Rom 16:16): "The churches of Christ salute you; that is, the churches which I am with, and which I am accustomed to visit personally, as knit together in the bonds of the common Christianity, desire me to testify their affection to you and good wishes for you." This is one way of maintaining the communion of saints.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Ch. Rom_16:1-16. A commendation, and many salutations

1. I commend] Lit. But, or now, I commend. The particle marks transition to a new subject.

Phebe] Strictly, Phœbe.—Nothing is known of Phœbe beyond the information in this passage. It is probable that she was the bearer of the Epistle to Rome; for no other bearer is mentioned, and the prominence of this notice of her suggests a special connexion with the writing. See further below.—The early Christian converts seem to have had no scruple in retaining a pre-baptismal name even when the name (as in this case) was that of a heathen deity. Cp. Hermes, (Rom_16:14); Nereus, (Rom_16:15); and such derivative names as Demetrius (3Jn_1:12).

a servant of the church] Plainly the word “servant” here bears more than a menial reference: Phœbe was in some sense a dedicated helper of the community at Cenchreæ, and very probably a person of substance and influence.—There is good evidence of the existence in the Apostles’ time of an organized class of female helpers in sacred work; for see especially 1Ti_5:3-16. Just after the apostolic age the famous Letter of Pliny to Trajan indicates that such female helpers (ministræ) were known in the Bithynian Churches; and for two centuries from the time of Tertullian (cir. a.d. 210) allusions to them are frequent, and shew that they were largely employed both in the relief of temporal distress, chiefly among women, and also in the elementary teaching of female catechumens. They were regularly set apart by imposition of hands. As a rule, they were required to be of mature age, (rarely of less than 40 years,) and in most cases they appear to have been widows and mothers. By the 12th century the Order had been everywhere abolished. (See Bingham’s Antiquities, Bk. II. ch. xxii.)—We must not assume that Phœbe was a deaconess in the full later sense of the word; but that her position was analogous to that of the later deaconesses seems at least most probable.

“The church:”—here in the very frequent sense of a local community of Christians.

Cenchrìa] In the Gr. Cenchreæ: the Eastern port of Corinth. Cp. Act_18:18.—See Introduction, ii. § 1.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Rom_16:1-2

I commend unto you Phebe.

Phebe of Cenchrea

1. Cenchrea was a thriving sea-port town about eight miles from Corinth, from which the Corinthian commerce was carried on with the East. Thence Paul had sailed for Jerusalem on a former occasion, and had established a Church there. Phebe, travelling westward, would pass through Corinth, and embark from the opposite shore at Lechaeum, whence ships sailed for Italy.

2. There are indications that she was a person of considerable influence, and even wealth. She had business on which it was necessary to travel to the capital. She was a succourer of many; and the original word implies the ideas which we connect with patronage and protection. Add to this that she was probably a widow, since only in that character could she have travelled so independently.

3. Her Christian character is very distinctly brought out. The apostle guarantees this when he calls her our sister. The Roman brethren may receive her with perfect confidence as one with them in the Lord. At Cenchrea she was not only a recognised member, but an active and useful servant of the Church. Many would translate, a deaconess. The letter of Pliny to the Emperor Trajan, written early in the second century, speaks of two Christian women, who were called ministers, having been examined by torture. This looks as if a female order of some kind existed in the Churches of Asia Minor at that time. In the New Testament itself, besides this passage, the only similar indications are in 1Ti_3:11, where for wives some would read women, i.e., women deacons; and Tit_2:3. But these are too vague to sustain any very definite conclusion. The probable fact is that there was no actual order of deaconesses, but that wherever a Christian woman showed capacity and enjoyed sufficient leisure, she was joyfully accepted as a fellow-labourer. She would do such work as elders and deacons failed to do so well, or could not do at all, and perhaps would be entrusted with the relief of the poor. A glorious sphere is opened by the gospel to women. Those of them who are without domestic ties may find a place in the very van of the Christian army. In the most dangerous districts of Paris, in India and China, English ladies labour with a devotedness and a success never exceeded by the stronger sex. Without neglecting her home, the matron may have her class or district, and shed a heavenly influence round. The cry for womans rights finds its best satisfaction here. Happy are those Churches where the gentler gifts and graces set themselves to the sterner qualities of the other.

4. Phebe, then, is about to sail for Rome, and will arrive a stranger in the mighty metropolis. Paul asks that the necessary attentions may be bestowed on her.

I. He puts his request in a very practical form The errand on which she goes is one connected probably with law. Now a foreigner would be at a terrible disadvantage. She might readily become a victim of some unprincipled practitioner. Bribery or intimidation might be used against her. Assist her, therefore, is Pauls entreaty to the brethren. Make her cause your own. Counsel her as to the wisest procedure to adopt, and see that she is not wronged. Would that our sentiments were reduced to this form. It is comparatively easy to give alms, and kind words, and prayers. What is often most wanted is a little trouble. Here, for instance, is a man in want of a situation; can we not procure one for him? There is a sick woman without medical attention; can we not provide it? Here some young man is beginning business; how much would a little sound advice be worth to him!

II. Consider the mutual character which is to distinguish our Christian friendship. Phebe had done nothing for the brethren at Rome. Why, then, should they be summoned to her side? Because she has helped others. Now let her be helped in turn. The cup of cold water is to go round from hand to hand. Some fainting brother seeks your counsel or comfort. Do not refuse him; your own turn will soon come. Or perhaps your turn has come. Take freely what your friends offer; you will have ample opportunity to repay it. For there is a freemasonry in the kingdom of Christ which we should never fail to recognise.

III. All our attentions to one another are to spring from our allegiance to Christ. Receive her in the Lord, as becometh saints. There ought to be a certain characteristic warmth and unction in Christian kindness, distinguishing it from all other. How should we welcome our King, if He Himself landed on our shores, and came to our house-doors, and sought our hospitality, or desired our aid? So are we to receive and succour one another. (W. Brock.)

Phebe, a true sister of mercy

I. Her commendation.

1. A servant of the Church.

2. A succourer of many.

3. Especially of the apostle.

4. Prompted not by fee or reward, but by faith and love.

II. Her recommendation.

1. By inspired authority.

2. To the Church in Rome as worthy of help.

3. In everything.

III. Her credentials and claims.

1. The Epistle which she bore.

2. The general rule of Christian charity. It becometh saints to help such. (J. Lyth, D.D.)

Phebes Church certificate

We discover in this letter of commendation--

I. A practical exhibition of true theological greatness. All are bound to confess that the apostle had a mind of the highest type. In this letter he had gone into deeps and soared to heights of thought over-whelmingly solemn and grand. Yet, notwithstanding this, he comes down to write a certificate of the character of a pious woman, who belonged to a little Church. He was not one of those theologians who consider it almost beneath them to be courteous and kind to the private Church members. Nor was he one of those who scarcely condescend to notice anything in people but their beliefs; he notices the kindness and the social usefulness of this woman. Theology must not be substituted for kindness; nay, the theology which does not make us amiable is not the theology of the gospel.

II. A recognition of the principle of Christian communism. The language of this Church certificate implies--

1. Common relationship. Our sister. The universal Church is a family of which Christ is the head.

2. Common service. The service which she had rendered in Cenehrea was of interest to those good people in Rome. You have a son in some distant part; a friend of his calls upon you with a letter from him, introducing him to your confidence and regard; in that letter you are told that the bearer had rendered signal service to your son more than once; will not love for the writer induce you to regard the service as done to yourself, and to treat the bearer as your friend? It should be so in the Church.

3. Common principle. As it becometh saints. Saints profess to be concerned for the good of their fellow-men--not their own. Act becoming that. Saints profess to love all those who love the Lord Jesus Christ. Act worthy of that, etc.

III. An instance of the power of one humble individual to render signal services to a whole community. In the Apostolic Church there were female officers, deaconesses, whose work was to minister to the necessities of the saints (1. Timothy 5:10); and if ever they were needed it is now. The men are so absorbed in business that in most cases they can only be mere nominal officers. Why should there not be appointed in every Church women who, being free from the pressure of secular engagements, can devote their time and energies to works of usefulness? We do not know how Phebe succoured Paul; but we see that a humble woman could inspire an apostle. Every person has some power of usefulness, and should use his talent.

IV. An illustration of the advantages of Christian excellence even in this world. In this case--

1. It secured the approval of Paul. Perhaps, as now, many sneered at or misrepresented this woman as she toiled on in works of usefulness; but Paul observed her.

2. It secured from the apostle an introduction to the good. What a blessing was this! Better have the sympathy of one noble soul, than the hosannas of thoughtless millions.

V. An intimation of the duty of the Church to regard the secular claims of its members. That ye assist her, i.e. Paul wishes to excite the same interest towards her as he felt himself. We are commanded to bear one anothers burdens, etc., because secular anxiety is--

1. A temptation.

2. Suffering.

3. A hindrance to usefulness.

VI. A suggestion as to the kind of persons that should be recommended from one Church to another. Paul recommended Phebe because of her undoubled excellence and great usefulness. We know, from painful experience, that many letters of dismission are empty formalities and tacit falsehoods. Persons are thus introduced from one Church to another, who, instead of being helps are hindrances; who, instead of succouring their ministers are their torment. It is time for this imposture to be exposed. Worthless and troublesome members we will dismiss with pleasure to any pastor that applies for them, and the good and valuable, like Phebe, we will cordially recommend. (D. Thomas, D.D.)

Rom_16:1-16

The conclusion of the Epistle

1. This is scarcely the kind of conclusion that one would have expected. One would have thought that the rapt apostle, having been borne to the loftiest circles of contemplation, would have now flung his inspired pen upon the page he had immortalised. Instead of this, he threads his way into many of the minutest details of Christian life, and concludes his unparalleled effort by blessing many who had lightened his toil.

2. We dare now approach the apostle. While he was pursuing some of the issues of his great argument, we could but gaze with fearfulness (Rom_11:33). Now he speaks friendships simple and holy word we can better see the man. This summary of friendly reminiscences and fraternal salutatlons--

I. Reveals the true bond of moral unity.

1. Look at the representative character of the list. You have men and women, old and young, prisoners and freemen, apostles of note and persons who are lost in obscurity; men of prudence and of enthusiasm. What is the secret of union between such a community and the solitary apostle? Love. This is the indissoluble bond. Every other tie snaps. Some persons have suggested that Paul was not the most lovable of men. Probably this was so according to the common canons, but so much the worse for the common canons. Paul was a man who made enemies every day, but the man who is most hated is also the man who is most loved. While forty Jews would enter into a vow to kill him, Priscilla and Aquila would lay down their own necks to save him from a blow. You could not comprehend this man in one days acquaintance. He did not publish a full edition of himself every day. He must be much known to be much loved. Hence the affection of this representative community. They had sat with him by the quiet fireside; in the man-revealing company of little children; they had heard him thrill the vast assembly; they had listened to him praying within their own homes; they had seen him make Felix quake and turn Agrippa pale; and the closeness of their acquaintance explained the depth of their affection.

2. Here is encouragement for all true moral labourers. You may meet with much ingratitude, yet if you truly labour you will come into a large estate of love, and love will do more for us than genius or wealth or prestige.

II. Justifies the employment of both sexes in moral service. Note--

1. The honourable mention which is made of certain beloved sisters; and it is not to be overlooked that they are referred to as directly connected with Church work. Phebe was a deaconess and went to Rome on a Church errand. The apostles testimony concerning her is brief, but full of significance. It is as though he had said, When the eye sees her it blesses her. Little children hail her presence as they hail the morning sunshine. Misery dries its eyes when she approaches; she never puts out her hand except to succour the servants of Christ. Priscilla was a helper in Christ Jesus; the beloved Persis laboured much in the Lord; and Mary bestowed much labour. Thus shall the righteous be had in everlasting remembrance. If you ask me whether I object to a woman preaching, I answer, I never object to any woman doing a good thing. Apart from this, however, there is much Church-work which a woman can do much better than a man. At the same time note Tit_2:1-5.

2. The great diversity in their methods of operation. Tryphena and Tryphosa laboured in the Lord; Persis laboured much in the Lord. Tryphena and Tryphosa may represent either those who can only do a little, but who do that little with all their heart; or those half-day teachers who could come both times, but prefer not to do so; our attendants who regulate their evangelical zeal by the barometer, and who are now sunny as July, now sullen as November. On the other hand, Persis is always at work; she can never do enough; her godly ambition is never satisfied.

3. That all those persons laboured in the Lord. If you ask me whether unconverted persons should teach in the Sabbath School, I answer--Teach what? If the Sabbath School aims to teach the way of salvation, then how can those who do not know that way teach it? How can the man who does not know geometry teach geometry? It is argued that many by so doing have found salvation. I know it. I rejoice in it. At the same time it is a risky experiment. Would you engage a dishonest man to teach your children honesty, in the hope that by so doing he might become conscientious? Would you engage an unskilled man to teach your children music, with the hope that he himself might gain skill through practice? If some teachers have become saved, may not some scholars have been lost, or have received wrong ideas of religion? The school had better be taught by one man who loves Jesus than by a thousand who have only heard of Him.

III. Warrants the exercise of discrimination as to the respective merits of moral labourers. The apostle connects the highest encomium with some names, and only mentions others. As an honest man he entertains different opinions about different people. He loves some, and others he loves very much. Imagine the Church assembled to hear this letter read. To one name there is a compliment, to another none! Amplias is my beloved in the Lord, while not a word is said about Philologus or Julia! Andronicus and Junia are of note among the apostles; while Nereus and his sister are coldly mentioned without a flower being flung to either of them! Apelles is approved in Christ; but not a word is said about Olympas! Think what jealousy might have been fired in the Roman breast! Only grace could overcome the passions under such circumstances. Let us beware of envy. (J. Parker, D.D.)

The conclusion of the Epistle as a revelation of Pauls character

As, in the main body of the Epistle, Paul appears to have been a very knowing man, so, in these appurtenances of it, he appears to have been a very loving man. (Matthew Henry.)

The salutations

I. Why should such a catalogue of obscure names find a place in what was intended to be a universal and permanent revelation of the Divine will?

1. It is obvious to remark that if by mentioning them by name was fitted to answer a good end in the Church for whose advantage the Epistle was primarily written, that is a sufficient reason. Such kind remembrances were plainly fitted to knit more closely the bonds of Christian love between them and the apostle, and between him and the as yet unknown members of the Church. To the persons noticed it must have been gratifying and stimulating, and while elevating them in the estimation of their brethren, it enlarged their sphere of useful influence. It must have been felt by all as a compliment to the Church, and have called forth kindly feelings from all toward Paul.

2. But the passage is useful for all time and in all places.

(1) It strongly corroborates the evidence of the genuineness of the Epistle. It could not have occurred to a forger to have introduced such a train of salutations, especially as the author had never been at Rome.

(2) It presents a very lovely picture of living Christianity both in the writer and those whom he greets. We see how well the principles of that religion harmonise with and draw forth all that is amiable and tender in the human constitution; how consistent a deep knowledge of Christianity and an ardent zeal for its progress are with the dignified proprieties of an advanced state of civilisation, and the gentle charities and graceful delicacies of the most refined friendship. These things considered, the passage is a striking illustration of--All Scripture … is profitable.

II. How came the apostle to be so intimate with the inhabitants of a city he had never seen? Some suppose that Aquila and Priscilla (Act_18:2-3; Act_18:11) had given him much particular information respecting members of the Roman Church. Perhaps so; but the true account seems to have been this. Rome was then the metropolis of the world. There was a constant influx of persons from all quarters of the empire to that city. Paul had now for nearly thirty years been engaged in various parts, and it is not at all wonderful that many of his converts should have taken up their residence in the capital. A man who for thirty years had mixed with society throughout the leading towns of England and Scotland, on visiting London for the first time would be likely to find himself in the midst of friends. Besides the ordinary reasons which make men leave the provinces for the metropolis there was this, that till the imperial persecutions Christians seem to have been safer in Rome than anywhere else. (J. Brown, D.D.)

The salutations

The change from sustained argument and lofty appeal to these simple greetings is like a descent from the heart of some grand mountain scenery to the levels of a country garden. Note--

I. The particular salutations.

1. The term may be simply equivalent to our own ordinary message of Christian remembrance or regard. In one place, however, it becomes more definite. Salute one another with a holy kiss. The kiss was no more than the clasp of the hand among ourselves. But it early acquired a certain specific meaning in the Christian fellowship under the name of the holy kiss, the kiss of charity, or the kiss of peace. It is mentioned by Justin Martyr as a recognised part of the communion-service. The custom remained for centuries as a symbol of reconciliation, and its spirit still survives wherever brethren dwell together in unity.

2. There is another mark of primitive times in the church that is in their house, the brethren that are with them. The Roman believers met, not in one large hall, but in different private houses. Our Epistle would have to travel from one to another till all had opportunities of hearing it. One advantage of this lay in the fact that they would be little likely to catch the eye of the government. Another lay in the homeliness and heartiness which they imparted to the Christian service and life, which, with our more finished organisations, we are very liable to lose. Where two or three are gathered together, etc.

3. We have no photographs of those ancient saints, yet as we read we can see them, and catch their look of pleasure as each name is uttered and each greeting received. Shadows they are to the casual reader, but every name represents a separate Christian soul, and usually a vivid phrase of description helps to stamp the name upon the memory.

(1) In one verse is a batch of bare names, all unknown. One wonders what manner of men were these (verse 14).

(2) Here is another list, with a certain sense of domestic life underlying it, but nothing more (verse 15).

(3) Others, again, are marked by a single term of affection or of commendation (verse 9).

(4) But we have wider openings into character in the salutations to those of the household of Aristobulus and Narcissus. Both would have large retinues of slaves, and it is to slaves that the present reference is probably to be applied.

(5) Salute Herodion my kinsman. The word is also applied to five others. Had Paul, then, so many Christian cousins? It would be gratifying to believe it, but as he speaks of My brethren, my kinsmen according to the flesh, meaning his fellow-countrymen, no doubt he here addresses Christian Jews.

(6) There is an exquisite touch in the notice of Rufus (verse 13), who has been sometimes identified as the son of Simon the Cyrenian; but the name was common. Who, and what, however, was she who had two claimants on her motherly attention? Perhaps when Pauls mother had cast him off this Christian lady took in the great friendless man, and treated him like her own Rufus, and made him welcome to her home, as Peter was to Marys home in Jerusalem.

(7) Here, again, are glimpses of Christian experience, which would be otherwise unknown to us (verses 5, 7). For Achaia in the former passage most of the ancient MSS. have Asia. Epenetus then was probably an Ephesian, led to Christ at the time of Pauls first visit, the firstfruits of his ministry there, and the pledge of all that followed. In Andronicus and Junia we have firstfruits of the gospel during its yet earlier triumphs, while Saul was breathing out slaughter against the name of Jesus. Were they among the strangers of Rome converted at Pentecost? It appears so, and as apostles in the broader acceptation of the word they were noted for their energy and success. They were fellow-prisoners also; the trials as well as the labours of the kingdom they had bravely borne.

(8) The best-known names are Priscilla and Aquila. Comrades, helpers in Christ Jesus, at whose side Paul had so often sat stitching the tough hair-cloth, and, when work was laid by, had so joyfully bent in prayer! He thought of all that fellowship; but here his most vivid recollection is of some extremity of danger, where that gallant pair interposed at the risk of limb and life to save the light of Israel. Paul never forgot a kindness or forsook a friend.

(9) We must not fail to glance round the group that surrounds the apostle as he dictates these last sentences. They are waiting to add their salutations. There are his brother-missionaries; first, Timotheus, specially singled out as my workfellow, then Lucius, Jason, and Sosipater, strangers to him a few years ago, but now his very kinsmen in Christ. There sits the scribe, interrupting the writing, and inserting his own greeting in his own name (verse 22). The hospitable Gaius, under whose roof they all gathered, next breathes his brotherly blessing. And finally occur the names of two Corinthian Christians who would seem to have come in by accident. Both Erastus, the chamberlain of the city, and Quartus, probably a slave, in Christ Jesus are on the same level; one sentence serves to carry word from both.

II. The general impressions which the salutations are fitted to leave. Note--

1. Their heartiness. There are those who hold that either to bestow praise, or to accept it, is inconsistent with Christian simplicity. No doubt there is a danger lest we become elated with a sense of our usefulness. Yet as the Lord Himself hath need of us, welcomes every earnest effort, and says of it, Well done! He will scarcely deny us the privilege of saying Well done to one another. Let the eye run down this single page and mark how well these saints did. Let us be by all means honest and candid, where it is needful, in censuring our brethrens faults, but shall not honesty carry us also in the opposite direction?

2. Their earnest and affectionate friendliness. The apostle sits down, as an elder brother might, and is on the warmest-terms with every one--the slaves no less than the masters, simple brethren equally with chamberlains. What was this but treading in the track of the Master who had said, Whosoever shall do the will of My Father in heaven, the same is My brother and My sister and mother? No one can urge that we have too much of that spirit in our modern churches. And yet how many of our social and ecclesiastical troubles would pass if it more generally prevailed!

3. If these Christians really loved one another with so ardent an affection what did they do to prove it? The answer is that they laid down their own necks for one another; they bestowed much labour on their brethren. They threw their houses open for hospitable entertainment and united worship. They stood ready to help a foreign sister in whatever business she might have in hand. The poor, the sick, the friendless, became the special objects of their care. That can have been no hollow profession which inspired the confession from their enemies, Behold how they love one another! Conclusion: The Epistle closes in an atmosphere of warm and genial affection. We too wish one another well. Is it not enough? Nay; there is another voice to be heard, and a more gracious greeting to be bestowed, and a dearer fellowship to be enjoyed (verse 24). (W. Brock.)

The salutations to the Church at Rome prove that Christianity

I. Not only teaches friendship, but sanctifies it.

II. Not only requires the proprieties of life, but beautifies them. Here are--

1. Salutations to friends.

2. Commendations of merit.

3. Tokens of respect for the aged and experienced.

4. Kind words for all.

III. Not only inculcates love, but enforces the practice of it.

1. Some succoured the Church.

2. Some helped the minister.

3. All loved one another.

IV. Not only insists upon love and piety, but righteously rewards them. Consider this honourable record.

1. Mark the special distinctions it exhibits.

2. Be sure that the same will be the case in the entries made in the book of life. (J. Lyth, D.D.)

The salutations of St. Paul

I. Throw light upon the apostles character. We are at once reminded of the care of all the churches which rested upon him, He had not founded this Roman Church, and yet with what a warmth of Christian affection does he regard it, while there are some in it whom he mentions with an emphasis of special regard whom he had known in other Churches. With the burden of all the Churches weighing upon his heart every hour he forgets no act of kindness.

II. Refuting the Petrine origin of the Roman Church, upon which the assumptions of the Papacy are based. There is no well-authenticated evidence that Peter ever lived in Rome at all. He is spoken of as the apostle of the circumcision, just as Paul was the apostle of the uncircumcision, and we expect to find him exercising his pastorate at Jerusalem rather than at Rome, and accordingly it is to Jerusalem that Paul goes, and there he repeatedly finds him. But on the supposition that he presided over this Church, it must have been by the time that Paul wrote this Epistle. And if so, could Paul have omitted his name from these salutations? And if Peter had ever been there at an earlier period, would there have been no grateful reference now to the good which he had done? The truth is that the first link in the chain of argument for the papal supremacy is wanting, and this makes the rest worthless.

III. Give us information as to the manner in which members were transferred from one Church to another. Phebe was a deaconess in the Church at Cenchrea, and probably a widow possessed of considerable worldly substance, whose business now carried her to Rome. And so she brings with her, written by Paul in his own name and in that of the Church, a certificate, in which not only her Church membership is attested, but witness is borne to the many good services she had performed in her native Church; and her brethren at Rome are asked to recompense her in some degree for her ministries of love. Note two valuable and interesting facts--the oneness of all the Churches in those primitive times, and the fact that membership in one at once secured a loving welcome into every other. Phebe was to feel that she was really passing from one home to another. What a lesson, if not a rebuke, to our Churches in this matter! The transference of members is too much a mere cold formality, alike in giving and receiving, and hundreds of persons change their residences without a letter of commendation at all. Is it any wonder, then, that so many pass out of sight altogether?

IV. Indicating those who are worthy of special commendation.

1. There are those of whom Paul speaks with great warmth, because of their general Christian excellence and eminence. Such were Epenetus, Stachys, Ampllas, and Apelles.

2. Then there were others who stood forth as specially distinguished by one particular excellence.

(1) We distinguish among the givers Aquila, Priscilla, and Urbane his helpers, and Phebe, the succourer, etc. The form which this liberality took was doubtless shaped by outward circumstances, but the relief of the poor, the orphan, and the widow, defraying the expenses of a constantly extending evangelism, and the hospitable entertainment of Christian strangers, were prevailing forms of goodness. We know that one great aim of the early teachers was to educate its members to habits of giving, so that it should not be a mere fitful effort. It was the gospel that first did earnest battle with the selfishness of man, and turned beneficence into a system. And when Julian tried to engraft such beneficence upon the sapless tree of paganism, he complained that while the heathen did nothing for the support of their own poor, the Christians ministered to the wants of all.

(2) Then how many an earnest worker there was in that Church, such as Mary, Tryphena and Tryphosa, and Persis! The form of their sacred labour would a]so be shaped by their natural capacities, by the wants of the Church and the community, and also by the advice of pastors. Many would teach, and others would be found lodging strangers, relieving the afflicted, and diligently following every good work.

(3) And there were earnest sufferers too, such as Andronicus and Junta, who had been Pauls companions in prison; and Priscilla and Aquila, who for his life had laid down their own necks. Thus did the spirit already begin to show itself which was afterwards to shine forth in many a glorious martyrdom.

V. Show the important place which Christian women held in the early Church, and which we may therefore conclude they were intended to hold as workers in all ages in the Church of Christ. In this brief enumeration of sixteen verses nine or ten women are named as having been fellow-helpers with the apostle, and having consecrated themselves to the fellowship of She ministry to the saints. No doubt the peculiar condition of society, which to a great extent isolated women, rendered the labours of Christian women indispensable. And it would seem as if a splendid sphere of usefulness were at this hour opening up before Christian women in connection with missionary enterprise in the East. There are more than fifty millions of women in India who are only accessible by the gospel through women.

VI. Illustrate the domestic character of Christianity. On one occasion at least, when mentioning a husband and wife, the apostle speaks of the Church which was in their house. It may be that a number of the Christians were accustomed to come together in a private house for social worship. But the kernel-thought around which all the others gather is that all the members of that family were Christian believers, and that they therefore formed a little Church, as every such family does, with its worship, its Christian teaching, its mutual oversight, and its unity and love. Conclusion:

1. Suppose the apostle were now on earth, and were to write a letter to this congregation, Should I be spoken of as one who had succoured the saints? etc.

2. In Pauls later Epistles his salutations become fewer and fewer--the greater number of those whom he had known having died. It is a solemn thought, The night cometh wherein no man can work. (A. Thomson, D. D.)

Apostolic commendations and cautions

For many reasons this chapter is a fitting conclusion to the Epistle. For--

(1) It indicates to us that doctrine is subservient to personal piety.

(2) That very sacred social ties should exist between a pastor and his people.

(3) That right relationship to Christ creates a right mutual relationship between men. Note--

I. The commendations and greetings of the apostle. The commendation of Phebe, who is as a sweet flower in the landscape where the apostle himself is a majestic oak, and all the commendations and greetings that follow, lead us to look at true Church fellowship--

1. In its variety. There are men and women of varied

(1) stations,

(2) characters,

(3) services. There is the chamberlain and the slave; the active and passive temperament, the laborious and the hospitable.

2. Its common elements. Common--

(1) Relationship, Our sister.

(2) Service, Succourer of many.

(3) Principle, As it becometh saints.

II. His cautions. The saddest fact in this, and in all these early letters, is the tone in which the apostle has to speak to many professed Christians. In his words of caution about one and another we notice--

1. The mournfulness of the fact that professed Christians have to be so spoken of.

2. The discernment and courage needed rightly to deal with such characters.

III. The greetings from one Church to another. Here Corinth greets Rome. Christianity creates relationships that are--

1. Cosmopolitan. The inherent element of a Church is that it is Catholic.

2. Cordial, Holy kiss.

3. Practical, Receive. (U. R. Thomas.)

Personal messages

1. If a modern clergyman were writing to his old parishioners, what would be more natural than at the end of the letter he should add affectionate remembrances to any poor pensioners and aged widows whom he had known? Felix Neff, the Apostle of the High Alps, two days before his death, being scarcely able to see, traced the following lines at different intervals, in large and irregular characters, Adieu, dear friend Andre Blanc, Antoine Blanc, all my friends, Pelissiers whom I love tenderly; Francis Dumont and his wife, Isaac and his wife, beloved Deslois, Emilie Bonnet, etc., Alexandrine and her mother, all, all the brethren and sisters of theirs, adieu, adieu.

2. Doubtless when Pauls greetings were first read in the little churches they would have been listened to with the deepest interest. The slave or the poor woman who heard his or her name mentioned, How kind, how good it was of Paulus to remember me What a help it is to me to know that the dear and holy apostle, with the care of all the churches upon him, and living as he does in the midst of plots and of perils, yet thinks of and prays for me! If I be dear to him, must I not also be dear to his Lord and to mine?

3. But why should it be to us a part of our public worship to hear these salutations read to-day? There is no more in these names of Amplias, etc., than in the names of Brown, or Jones, or Smith. They were just the names of poor, ordinary persons, on whom the nobles or the careless women would have looked down with scorn. And yet very genuine, lessons may be learned from these lists of names. Note--

I. The overflowing affectionateness of the heart of Paul, which should teach us the lesson of kindliness, the family affection of the Christian life. Christians needed each others help in those days. They were as lambs among wolves. See how those Christians love one another, said the envious heathen then. Alas! they would have little cause to say so now. But these lists of names may at least serve to remind us of the beauty of the lost ideal.

II. His regard for Christian women, which should teach us the glory of Christian womanhood. The world has never recognised the vast debt it owes to Christian women. Even in this day, though women do more than men in the great works of quiet, unobtrusive charity, and are incomparably more thorough, patient, tender, skilful, and self-denying than the vast majority of men, yet they might well complain that they are far less cared for in our public exhortations than men. Well, it was not so with Paul In this chapter alone seven Christian women are recognised with words of gentleness and praise. In this day the minds of holy and noble women may well be pained by the mock deference and hypocritical compliments which are paid them. There is not the faintest trace of this in Paul. For foolish and unworthy women he had words of deserved scorn. In days when women lived for the most part in unavoidable ignorance and seclusion, and were shamefully regarded as the mere chattels and servants of mans caprice and wickedness, Pauls illuminated soul had recognised the sacred and beautiful type of Christian womanhood.

III. His honour for slaves, which should teach us the dignity of man as man. Many whom Paul here salutes are slaves and men of poor and mean condition. It is the nature of the world to fawn upon the great; they are ashamed to know the poor. A. slave was as great as a Caesar, because for slave and Caesar Christ had died. Nay, a despised slave might be much more to him. For man in himself is less than nothing; he is great in God only, if he is great at all. A few short days both emperor and slave would die, and then the one might be wailing in outer darkness, while the other, amid acclaim of angels, might tread the heavenly Jerusalems rejoicing streets.

IV. His discriminating eulogies. Being addressed to Christians--in days when to be a Christian was to be persecuted--he was writing presumably to good men. Yet even between good men there is a difference, and Paul uses only the language of deserved praise. What comfort there is in the thought that, as God bestows on us different gifts, so also He expects from us different forms of service! All branches cannot bear the same fruit; all members have not the same office. Mary has her work, and Phebe hers; Urbane has his work, and Apelles his; and some of us, perhaps, think with a sigh that we do little or no work. Well, if we are but trying to do what little we can, let us be content. We may then be like Asyncritus, Phlegon, Hermas, Hermes, and Patrobas, of whom nothing is said. Better to be the nameless ciphers of Christianity than to be of the worlds guilty kings.

V. The mere casual mention of these names by Paul has given them a sort of immortality. Horace might have sung of them--he does actually mention one or two of the same names; Seneca might have mentioned them among his brilliant aphorisms; Tacitus might have introduced them in his histories, yet they would still have been incomparably less eternised. Little thought those slaves and poor women that their names would be on our lips to-day, in what was then a remote and savage island. Centuries after they are dead we still speak of them, and yet, grotesque their names certainly are--Phebe, Hermas, Hermes, Nereus--names of heathen gods and goddesses in which people had quite ceased to believe, half jocosely given to the slaves of their families; Staehys, a corn ear; Asyneritus, the incomparable; Persis, the Persian woman, known only by her nationality; Tryphena the wanton, and Tryphosa the luxurious--names perhaps once insultingly given to a class, now meekly borne. They had other names, new names, in heaven. Five, ten, fifteen years hence, and how many of you who hear me will be utterly forgotten! Fifty years hence, all but one or two of us, it may be, will be lying in our coffins, our names perhaps already illegible on the worn stone, and nobody knowing or caring who lies below. No Paul will mention us. And what does it matter if our names are written in the Lambs Book of Life? (Archdeacon Farrar.)

Apostolic greetings

I. They are valuable as--

1. A source of gratification to the persons named.

2. A stimulus to themselves and others.

3. A tribute to the Christian community at Rome.

4. A corroboration of the genuineness of the Epistle.

5. A means of promoting union between the Jews and Gentiles, and both and himself.

II. True Christianity is characterised by--

1. Whatever is tender and amiable in human nature.

2. The graceful proprieties of an advanced civilisation.

3. The gentle charities and delicacy of refined friendship.

Grace sanctifies the courtesies of life and refines the manners. It is quite friendly to the graces and amenities of social intercourse. Forms of politeness are most beautiful when animated by spiritual life.

III. There are five classes mentioned in these greetings.

1. Helpers and fellow-labourers, as Aquila, Mary, etc.

2. Relatives and countrymen, as Andronicus, etc.

3. Pauls own Converts and well-known friends, as Epenetus, etc.

4. Societies, as the church in Aquilas house.

5. Households, or parts of such, as that of Aristobulus, etc.

IV. In these greetings may be noticed--

1. The kindness of Paul in naming so many.

2. Special regard to individuals, combined with love to all.

3. Grateful remembrance of past kindnesses.

4. Those specially distinguished who laboured most. The care of the Churches did not efface remembrance of persons. Believers least likely to forget their friends.

Their mutual remembrance lively because--

1. Pounded in a spiritual, therefore deep affection.

2. Kept always fresh at the throne of grace. Those are well remembered who are remembered before God.

V. In those greeted we have--

1. A group of star pictures of apostolic times.

2. A lovely representation of living Christians.

3. A splendid testimony to the riches of Divine grace. Roman, Greek, and Hebrew names promiscuously introduced. (T. Robinson, D.D.)

The true aristocracy

Many names in The Peerage have won their distinction by intrigues and base services rendered to bad kings, and there are many who study and prize such books more than the Book of books. The register before us is given by a man before whose intellectual and moral greatness the most brilliant names in worldly peerages sink into contempt. The names that this great man enrols are those of poor women, obscure men, and slaves.

I. The chief interest which a truly great man has in others is in their character, rather than in their condition. In this list of twenty-six names there are those who differ in their sex, age, worldly position, etc., yet the apostle overlooks all these differences, and expresses an interest only in their character. Why? Because this is--

1. The only real property. It is the only thing that a man can call his own.

2. The only property man can carry with him. Everything else--houses, lands, gold, and silver--he leaves behind. But his moral character he carries over Jordan.

3. That which determines his destiny. From it must bloom his paradise or flame his hell.

II. The character which enlists the profoundest interest of a truly great man is the Christly one. Who labour in the Lord.

1. Living and working in--

(1) The Spirit.

(2) Purpose.

(3) Character, and

(4) Moral temper of Christ.

2. Why should a Christly character command such tender sympathy? Because it is--

(1) The highest reflection of his Master. Good men are incarnations of Him whom all heaven adores.

(2) The highest organ of usefulness. It is in itself the strongest argument against all infidelities, and the strongest proof of the Divinity of the gospel.

III. Those who enlist the chief interest of a truly great man are the most honourable of their age. Who will deny or question this? Parasites and sycophants have always shown more sympathy of their miserable natures for martial pageantry, official pomp, than for Christly character. (D. Thomas, D.D.)

Whom does the apostle distinguish as worthy of the highest estimation

Those who, like--

I. Phebe, are succourers of many.

II. Priscilla and aquila, helpers.

III. Epaenetus, androincus and junia, have long and faithfully served Christ.

IV. Amplias and apelles, beloved and approved in the Lord.

V. PERSIS, labour much in the Lord.

VI. Asyncritus, and others, steadfast in Christian fellowship. In a word, all who are eminently distinguished by Christian love. (J. Lyth, D.D.)

Romans, but not Romanists

The text--

I. Illustrates the various relations of families to the Church.

1. In verse 3 you have a household in which the husband and the wife were joined to the Church. When two loving hearts pull together they accomplish wonders. What different associations cluster around the names of Ananias and Sapphira! I do not know why Paul placed the wife first, for in the Acts it is the reverse. Perhaps it was because Priscilla was first in energy of character and attainments in grace. Whether the wife be first or second matters little if both be truly the servants of God. Pray unceasingly that your life-companions may be converted to God. Paul spoke of the Church that was in their house. It is well when a Christian family judge that the parlour will be honoured by being used for a prayer meeting. Such a dwelling becomes like the house of Obededom.

2. In verse 7 Andronicus and Junta represent part of a very remarkable household, for they were kinsmen of Paul, and they were converted to God before Paul was. I have wondered whether the conversion of Adronicus and Junta excited in him his fury against Christ; but it is more than probable that their prayers were part of the means of his conversion. This should act as a great encouragement for all who desire the salvation of their households. Out of persecutors God can make apostles.

3. In verse 10 we have a family whose head was not a Christian. Why leave Aristobulus out? Because he had left himself out; he was no believer, and therefore there could be no Christian salutation sent to him. The kingdom of God was in his house, and yet he was unblessed by it. Where are you, Aristobulus? The Lord sends a message of grace to your child and wife, but not to you, for you have not given your heart to Him. Another instance, and a worse one, is in verse 11. There was a Narcissus at this period who was extremely rich, and as bad as he was rich. Yet while blasphemous songs, gluttony, and licentiousness made his mansion a very hell, there was a saving salt in the slaves dormitory. He who blacks your shoes may be one of the beloved of the Lord, while you who wear them may be without God and without hope in the world.

4. In verse 12 we have, I suppose, two sisters: where were their brothers, their father, their mother? How often there are in the Church two humble, faithful women, and all the rest far off from God! Brother, let not your sister go to heaven alone. Father, if your daughters be children of God, do not you remain His enemy.

5. In verse 15 we have a brother and sister. It is pleasant to see the stronger and weaker sex thus associated. But had they no other relatives? Depend upon it, they often prayed together for all the rest.

6. In verse 13 there are a mother and her son. When a godly woman is a tender mother, it is no wonder if her sons become believers, for the mothers love and example draw them towards Jesus. There is a legend connected with Rufus and Alexander, that when their father Simon was compelled to bear the Cross, one carried his fathers pick, and the other his spade. If they cannot bear the Cross, they will at least help their father by carrying his tools. Who marvels if Alexander and Rufus saw their father carry Christs Cross so well, that they, too, should afterwards count it their glory to be followers of the Crucified.

II. Shows what are points of interest among Christians. In a worldly community the point of interest is, how much is a man worth? Now Paul does not make a single reference to any one on account of his position, property, or office, except so far as those may be implied in the service which each person rendered to the cause of God. The points of interest with Paul are--

1. Their service for the Church (verses 1, 2). It is a distinction among Christians to be allowed to serve, and the most menial employment for the Church is the most honourable. So Phebe shall have her name inscribed in this golden book of Christs nobility, because she is the servant of the Church, and because, in being such, she succoured the poor and needy.

2. Their labour (verse 6). Mary was one of those useful women who took personal care of the preacher, because she believed the life of Gods servant to be precious. Then follow Tryphena and Tryphosa, who labour in the Lord; and Persis, who laboured much in the Lord. I do not suppose Tryphena and Tryphosa were angry because the apostle made this distinction, but it is certainly a very explicit one. Degrees in honour among believers are graduated by the scale of service done.

3. Their character. Verse 13 cannot allude to Rufus election, since all the rest were chosen too, but must mean that he was a choice man in the Lord. Apelles was approved in Christ, a tried and experienced believer. Epaenetus (verse 5) is singled out because of the time of his conversion. While every minister feels a peculiar attachment to all his converts, he has the tenderest memory of the first ones. What parent does not prize above all others his first child?

III. Reveals the general love which ought to exist in the Church of God.

1. The whole passage shows the love of the apostle towards the brethren at Rome. He would not have taken the trouble to write all this to them if he had not really loved them. And it shows that there were Christians in those days who were full of love to each other. The holy kiss marked their fervour of love.

1. The early Christians were accustomed to show their love to one another--

(1) By practical help. I do not think that the apostle alluded to any Church business, but to her own. I do not know what it was, and it was no part of an apostles commission to tell us other peoples business; but whatever business it was, if any Christian in Rome could help her he was to do so.

(2) When it involved great sacrifices (verse 4).

2. Christian love in those days--

(1) Had the great respect for those who had suffered for Christ(verse 7).

(2) Honoured workers (verse 6). Paul speaks of the labourers over and over again with intense affection.

(3) Had its specialities. My we!l-beloved Epaenetus, Amplias my beloved, etc., etc. There were some whom he liked better than others, and even the Lord had a disciple whom He loved more than the rest. There are Christian people whom you could live with in heaven comfortably enough, but it is a severe trial to bear with them on earth; but since God puts up with them, so ought you.

(4) Was wont to respect seniority in spiritual life; for Paul speaks of some who were in Christ before himself.

(5) Did not overlook the most obscure members of the Church. Salute Asyncritus, Phlegon, Hermas, etc. We know nothing about those good people. They were like the most of us, commonplace individuals; but they loved the Lord, and therefore Paul sent them a message of love which has become embalmed in the Holy Scriptures. It were better to be the meanest Christian than to be the greatest sinner. (C. H. Spurgeon.)

The truly honourable in the Church of Christ

I. Their distinction.

1. In general they are all recognised as brethren in Christ. Are we? In particular they are distinguished by--

(1) Faithful and zealous service.

(2) Patient suffering.

(3) Long and consistent attachment to the cause of Christ.

(4) Eminent piety and Christian love. Do any of these features apply to us?

II. Its value.

1. Their names--

(1) Are in good report; are ours?

(2) Are immortalised, and will endure as long as the Word of God; will ours?

2. This record of them is the guarantee that their names are in the book of life; are ours? (J. Lyth, D.D.)

Christian love

is--

1. Large in its comprehensiveness.

2. Kind in its expressions.

3. Just in its acknowledgments.

4. Tender and affectionate to all. (J. Lyth, D. D.)

.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 16:1-2. I commend — Rather, recommend; unto you — That is, To your love and assistance; Phebe our sister — The bearer of this letter; a servant — Or deaconess, as the Greek word signifies; of the church at Cenchrea — Which seems to have been a church distant from that at Corinth. Indeed, this place, being situated on the Saronic gulf, was about seventy furlongs, near nine miles, distant from that city; therefore those Christians that lived there could not with convenience, at least generally, assemble with such as resided at Corinth. In the apostolic age, some grave and pious women were appointed deaconesses in every church; and it was their office, not to teach publicly, but to visit the sick, the women in particular, and to minister to them both in their temporal and spiritual necessities. The apostle calls Phebe his sister, because she was a true Christian, a genuine believer on the Lord Jesus, and consequently a child and heir of God, and joint heir with Christ. For the appellations of brother and sister, which the disciples gave to one another in the first age, were founded on their being all the children of God by faith, consequently the brethren and sisters of Christ, who acknowledged the relation by publicly declaring, Mat 12:50, Whosoever shall do the will of my Father, the same is my brother, and sister, and mother. That ye receive her — Entertain her, and treat her with affection; in the Lord — For the Lord Christ’s sake, and in regard to her relation to him, our common Saviour; as becometh saints — According to the duty which Christians owe one toward another, and as it is proper they should act who profess to be saints, separated from the world to the honour of Christ’s name; and that ye assist her — With counsel, and every necessary aid; in whatsoever business she hath need of you — This implies, that she had come to Rome on business of importance; perhaps to seek the payment of a debt owing to her by some of the inhabitants of Rome, or to complain of undue exactions by some of the emperor’s officers in the province. For she hath been a succourer of many — Probably supplying their wants, if not also entertaining them at her house. The word προστατις properly signifies a patron, a name which the Romans gave to persons who assisted with their advice and interest those who were connected with them as clients. Therefore, as Phebe had this name given her, it is reasonable to believe that she was a person of considerable wealth and influence. Or, we may suppose the name was given her on account of the offices she performed to many as a deaconess. The apostle’s direction implies, that all the faithful ought to be particularly attentive in giving assistance and relief to those who have been remarkable for assisting and relieving others.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4. Commendation of Phebe and various Salutations, Rom_16:1-16.

These salutations appear at first glance like a dry catalogue of names. But they introduce us into “good society.” Very probably we read here the names of Christians who went out three years after to escort Paul from Appii Forum to Rome. Very probably the large share of them sealed their Christianity with martyrdom under the approaching persecution by Nero. (See note on Act_28:15.)

Renan has a plausible theory that this passage of salutations was really written, not to the Church of Rome, but to the Church of Ephesus. He does not thereby question the genuine Pauline origin of the passage. He merely maintains that these salutations belong to that copy of the Epistle which was addressed and sent by Paul to Ephesus. (See note on Rom_14:23.) His reasons are, 1, The residence of Aquila and Priscilla at Ephesus; and, 2, The great prevalence of the Greek over the Roman names. The first reason we answer at Rom_16:4.

The proportion of names, (Renan argues,) as appears by ancient inscriptions at Rome, ought to give twice as many Latin as Greek names in the Roman Church; whereas in these salutations there are twice as many Greek as Roman. But, we reply, the question is not what is the proportion of Greek names to the Roman in the Church, but what would be the proportion among Paul’s friends and acquaintances in the Church. Now he had as yet preached mainly to Greeks, and to Jews having Greek names. He had never preached in Rome to Romans, or in the Roman (Latin) language; and this very Epistle to them addressed is entirely Greek. In this circle of Paul’s friends at Rome some would be from Asia, some from Macedonia, and a large share from Corinth itself. For after Corinth was demolished it was extensively repeopled with Romans who yet spoke Greek at Corinth, and so a special connexion existed between the two cities. All routes terminated at Rome. It cannot therefore be surprising either that Paul should have a body of friends and followers in Rome, or that they should be twice as many Greeks as Romans, at least in name.

1. Phebe—Feminine of Phoebus, shining, a Greek epithet and proper name of the sun; and hence, in the feminine, signifying the moon.

Servant—Our translators have hardly done Phebe justice in translating διακονον, servant, and προστατις, succourer; for the former is the term for deaconess or ministra, and the latter is patroness, being radically the same word as is rendered he that ruleth in Rom_12:8. The ability and eminence of Phebe appears from the apostle’s earnest commendation, from these her titles, from her travel and business, and, as Renan in his flippant style expresses it, “she bore in the folds of her robe the whole future of the Christian theology—the writing which was to regulate the fate of the world.” When Phebe brought this great Epistle to the elders of Rome we are to conceive it as publicly read in the different congregations; and doubtless in due time copies were transcribed for deposit and regular public reading in each of them.

Cenchrea—See notes introductory to Acts 28, and Act_18:18.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Rom_16:1.—In the East women were not permitted to mix in the society of men as in the Western world they are at present. Women were kept in a secluded room, γυνὰ κείον. Thus it might be necessary to have deaconesses as well as deacons, that the former might look to the indigent or sick. After all, Phœbe may not have been a deaconess in an official sense. The word means a servant higher than δοῦλος; one who has charge of the alms of the Church, an overseer of the poor and sick. It is significant that this epistle was conveyed by the hands of a woman from Corinth, where woman was degraded, to Rome. How great the reformation wrought by the gospel!

MAIN HOMILETICS OF THE PARAGRAPH.—Rom_16:1-2

Phœbe as a champion.—Some women of the present day are champions of what they are pleased to call “women’s rights.” They would subvert divine arrangements. Eve and not Adam is now to be lord of the creation. It is true the party is small; it is also true that they do not bear in mind how much Christianity has done for the ennobling of women. To all classes we fancy Paul’s words may be addressed: “I commend to you Phœbe our sister, … a champion of many, and of myself also.”

I. Phœbe the champion of a great cause.—Phœbe was a servant of the Church which is at Cenchrea. A deaconess, according to some. This not necessary. The expression seems to denote the devotion of a Christian woman to the service of the poor and of the sick. Noble knight-errantry, to visit as an angel of goodness the abodes of poverty, to give bread to the hungry, and good cheer to the sick, to make the widow’s heart sing for joy, to dispel the gloom of earth with the light of heaven, and to reap the blessing of those that were ready to perish. A noble ministry, in which angels rejoice and which the Saviour discharged. Many modern women are thus champions of the poor and of the sick. All hail to the Christian champions of all time!

II. The champion of a great apostle.—Picture a melancholy man walking beneath the pine trees that stretch from Corinth to Cenchrea. His mind is burdened with the care of the Churches; he is distressed for his unsaved countrymen; the disorders of the Corinthian Church rend his sympathetic soul; he almost wishes for death. But Phœbe, with buoyant nature, and with loving trust in the infinite possibilities of goodness, champions the strong man, and charms him out of his momentary weakness. Or again, overcome by his various labours and exposures, his strength gives way. Phœbe champions in sickness, and refits the tempest-tost vessel to encounter fresh seas where more spiritual treasure is to be gained. Earth’s records do not tell half the tale of the championships of the Church’s women.

III. The champion of a great composition.—If Phœbe went to Rome on legal business, she carried two important documents—her own legal document and St. Paul’s letter to the Romans. The success of the former might tend to her own enrichment; the safe transmission of the latter may enrich the ages. Look well to the roll, Phœbe; for its preservation includes thy immortality and the salvation of millions. But thou hast faithfully discharged thy trust, and we thank thee in the name of the Lord.

1. Champions may require championship. Paul may require a Phœbe. Phœbe may need the assistance of Roman saints. Thus the greatest of us are taught our littleness.

2. A great man confesses his obligation. St. Paul seeks to pay his debt of gratitude by appealing to the Christian generosity of the Roman Church. 3. Learn the oneness of the true Church. The Church at Rome bound to the Church at Cenchrea by the Christian work done there by Phœbe. Spiritual work reaches through undreamt spheres.

4. Let all our receptions be in the Lord as becometh saints. As we receive one another in the Lord, so may we joyfully expect that the Lord will receive us in the great day of final triumph.

SUGGESTIVE COMMENTS ON Rom_16:1-2

Difference between man and woman one of degree.—Now to put the truth in this way may seem to teach the inherent inferiority of woman; in reality it teaches nothing of the kind. The difference between man and woman is not a difference of degree, but of order. Woman does not and cannot emulate man in many departments of physical activity. It is not for her to lead armies, to guide fleets upon the ocean, or to stand in the more laborious ranks of toil upon the land. It is for her to share all the knowledge, all the wisdom, all the intellectual activities of the world. But essentially man is ever the worker and fighter, the bread-winner, the husband or band of the house, cementing its walls with the sweat of labour, and guarding it against the forces of dissolution which are without. The glory of a young man is his strength; and in so far the pagan ideal of manhood has a truth to express and enforce. On that ground woman cannot challenge or displace man.

“For woman is not undevelopt man,

But diverse. Could we make her as the man,

Sweet love were slain; his truest bond is this—

Not like to like, but like in difference.”

But difference does not imply inferiority. There are other qualities which go to the making of perfect human life besides strength, just as there are other qualities besides the untempered wealth of sunlight which make the springtide and the summer. Perfect human life needs sweetness as well as strength, the element of tenderness as well as of force. Life is not all lived in the arena and in the street, and behind the victories of the market-place lies the fact of the home. When a man steps out into the glare of public labour, he is already what the home has made him. It is the eternal and unalienable heritage of woman to mould man; to nurture his body into strength and his mind into soundness; to equip him for the warfare of life and inspire him for its victories; to breathe through him the wishes of her soul, and teach him how to gain the ideals which her purity reveals, her ambition craves, her love demands. The good woman by her intuitions reaches a realm of truth often denied to man in his most logical deductions, and then she becomes virtually the inspiration of man, and it is thus woman who makes the world. “The souls of little children,” says one of the noblest women writers of our time, “are marvellously tender and delicate things, and keep for ever the shadow that first falls on them, and that is a mother’s, or, at least, a woman’s.” There never was a great man who had not a great mother; it is scarcely an exaggeration. The first six years of our life make us; all that is added later is veneer. The meanest girl who dances and dresses becomes something higher when her children look up into her face and ask her questions. It is the only education we have which they cannot take from us. It is a mistake to say that this is the only education; but, at least, is it not a great education? What higher dignity can we conceive than the dignity of shaping in silence and patience the forces that mould and guide the world? Can that sphere be called narrow from which such potent influences stream? That which woman confers on man is moral light and sweetness,

“Till at the last she sets herself to man

Like perfect music unto noble words.”

There is no strife for pre-eminence between them, no superiority or inferiority. The difference is of order, not degree, and that is what St. Paul means when he says that “woman is the glory of the man.” It is not enough to say that the glory of woman is that she is the helper of man. No great cause succeeds without woman. No nation can be great that does not reverence woman and does not offer the freest scope and sphere for her influence to be felt; and I confess that we, as Protestant Churches, have not yet recognised to the full the power of service that is in woman. We have left it to Catholics to form sisterhoods of merciful visitation. We, in our dread of mariolatry, have forgotten the women who ministered to Jesus and have ignored the presence of women in the Church. Not altogether, indeed; we, too, have had Jur Dinah Morrises in the early days of Methodism; we have to-day our Sisters of the People working in the slums of London; and here and there we have had our Protestant St. Theresas, our Florence Nightingales, our Elizabeth Frys, our Sister Doras. I do not say that every one of you should go and do likewise. This is not the lesson or the message of Mary’s life. You cannot all find your mission in the slums, in the prison, in the hospital; but I will tell you what you can do,—you can attain the private sainthood of self-denial and sympathy; you can find some sick sister to whom your visit would be sunlight, some little child to be made cheerful with your love, some obscure spot of earth to be brightened by your charity. You cannot row out against the darkness of the night, as Grace Darling did, to rescue the shipwrecked; but you may find next door to you some forlorn soul, tossed in the wild storms of life, to succour and to save. You cannot find cloistral seclusion, as the virgins of the early Church did, nor is it well you should; but you can make the nursery a cloister where the fruits of God ripen, and the store, the school, the home, a place where the fragrance of holiness may be felt.—Dawson.

Christianity exalts woman.—The Rev. S. Swanson, speaking some time ago at Manchester, showed that the religions of the East were powerless to regenerate the heart and purify the life, and that, however excellent some of them may appear in theory, they utterly failed in practice. Among other things he said, “I ask what adaptation have we found in these religions to meet the wants, to heal the wounds of woman, and to give her her proper and rightful position? What have they done to free her from the oppression that imprisons, degrades, and brutalises her? What has ‘the light of Asia’ done to brighten her lot? What ray of comfort have these religions shed into the shambles where she is bought and sold? What have they done to sweeten and purify life for her? Why, her place in the so-called paradises of some of them, in the way in which it is painted, only burns the brand of shame more deeply on her brow!”

The deaconess should be free.—“I commend unto you Phœbe our sister, which is a servant of the Church which is at Cenchrea” (Rom_16:1). If the Greek word here translated “servant” had been rendered as in the sixth chapter of Acts, the third of the First Epistle to Timothy, and in many other passages of the apostolical writings, the verse would have run thus: “I commend unto you Phœbe our sister, which is a deacon of the Church which is at Cenchrea.” Reserving, therefore, all questions as respects the functions of the persons whom the word designates, but adhering to the form which is nearest to the Greek, we may say that undeniably there is mention of female “deacons” in the New Testament. The deacon Phœbe must, moreover, have been a person of some consideration. St. Paul begins with her name the list of his personal recommendations or salutations to the Roman Church, and recommends her at greater length than any other person. “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 succourer of many, and of myself also.” Evidently this “servant of the Church,” this “succourer” of apostles, could have been no mere pew-opener, no filler of a purely menial office. Now there is one most subtile way of sterilising that eternal wedding. It is, without wholly debasing either sex in the other’s eyes, to teach them to live apart, think apart, love apart, for the greater glory of God and of themselves, as if they were different species of one genus, the union of which could produce nothing but hybrids. Where thus marriage assumes in the eyes of the candidate for superhuman sanctity the shape of a fleshly pollution; where woman ceases to be man’s earthly helpmeet—where it becomes good for man to live alone—the familiar mingling of the sexes in the active ministrations of religion, unfettered and untrammelled, is impossible. The deaconess should be free as the deacon himself to leave her home at any time for those ministrations; she should be in constant communication with her brethren of the clergy. But place her under a vow of celibacy, every fellowman becomes to her a tempter whom she must flee from. Hence the high walls of the nunnery, in which eventually we find her confined; hence the vanishing away of her office itself into monachism. The details above given are sufficient, I think, to show that there is a wide difference between the Deaconesses Institute of our days and what is recorded of the early female diaconate. That was essentially individual; and the only analogy to it lies in the “parish deaconess,” who goes forth from Kaiserswerth or elsewhere to devote herself to a particular congregation; although even she is far from holding that position as a member of the clergy (cleros) which is assigned to her by the records of Church history.—J. M. Ludlow.

ILLUSTRATIONS TO CHAPTER 16

Rom_16:2. A succourer of many.—A Christian lady of ample means, large culture, fine intelligence, and, better than all, of noble heart, was watching at the bedside of her only child, who lay a-dying. What promise of future greatness lay in the well-shaped brain! What sweet castles had the loving mother built as she trained and watched her darling; and now the goodly castle was fast falling before her eyes. The bedroom was spacious and well furnished, but she had only eyes for the one treasure about to be removed. The morning sun was sweetly shining through the window, as if regardless of the mother’s sorrow—or should we rather say as if desirous of scattering the gathering gloom?—but she scarcely noticed as she prayed, “O God, spare my darling child!” But, unlike too many, she prayed in submission to the divine will; and that will was that the beautiful boy shall be taken to reach a higher manhood in the vast hereafter. With bleeding heart she followed the child to his last earthly resting-place. He was another link in the chain lifting her up to the better world, but he was also the means of enlarging her nature. She lost her child, and yet the loss was to her and to those about her a gain. She lived for others more than she had ever done before. Her ears and her heart were open to the tale of sorrow. Every home where sorrow entered was visited by her who was quickened by sorrow into the large exercises of benevolence. She was lovingly active; she was wisely benevolent; and on her tomb was this epitaph placed by the survivors:—

ERECTED TO THE MEMORY OF ONE WHO LIKE PHŒBE, WAS A SUCCOURER OF MANY.

Rom_16:2. Mutual help.—The cobbler could not paint the picture, but he could tell Apelles that the shoe-latchet was not quite right; and the painter thought it well to take his hint. Two neighbours, one blind and the other lame, were called to a place at a great distance. What was to be done? The blind man could not see, and the lame man could not walk. Why, the blind man carried the lame one: this former assisted by his legs, the other by his eyes. Say to no one then, “I can do without you,” but be ready to help those who ask your aid; and then, when it is needed, you may ask theirs.—Smith.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

THIRD DIVISION

THE COMMENDATION OF COMPANIONS AND HELPERS IN A SERIES OF SALUTATIONS, WITH WHICH IS JOINED A WARNING AGAINST SEPARATISTIC FALSE TEACHERS (JEWS AND GENTILES), WHO COULD HINDER AND EVEN DESTROY ROME’S DESTINY AND HIS APOSTOLIC MISSION. YET THE GOD OF PEACE WILL SHORTLY BRUISE SATAN (JUDAISTIC AND PAGANISTIC ERRORS) UNDER THEIR FEET.

Rom_16:1-20

A. Phebe of Corinth

1I commend unto you Phebe our sister, which [who] is a servant [deaconess] of the church which is at Cenchrea: 2That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath [may have] need of you: for she [too] hath been a succourer of many, and of myself also.

B. Roman friends

3Greet Priscilla [Prisca]1 and Aquila, my helpers in Christ Jesus: 4Who have for my life laid down their own necks: unto whom not only I give thanks,5but also all the churches of the Gentiles. Likewise greet [salute] the church that is in their house. Salute my well-beloved Epenetus, who is the first-fruits6of Achaia [Asia]2 unto Christ. Greet [Salute] Mary, who bestowed much labour on us [or, you].3 7Salute Andronicus and Junia [or, Junias],4 my kinsmen, and my fellow-prisoners, who are of note among5 the apostles, who also 8were in Christ before me. Greet [Salute] Amplias, my beloved in the Lord. 9Salute Urbane [Urbanus], our helper in Christ, and Stachys my beloved. 10Salute Apelles [the] approved in Christ. Salute them which [who] are of Aristobulus’ household [the household of Aristobulus]. 11Salute Herodion my kinsman. Greet [Salute] them that be of the household of Narcissus, which12[who] are in the Lord. Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which [who] laboured much in the Lord. 13Salute Rufus [the] chosen in the Lord, and his mother and mine. 14Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes [Hermes, Patrobas, Hermas],6 and the brethren which [who] are with them. 15Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which [who] are with them. 16Salute one another with a holy kiss. The [All the]7 churches of Christ salute you.

C. Warning against false teachers

17Now I beseech you, brethren, [to] mark them which [those who] cause divisions and offences contrary to the doctrine [teaching]8 which ye have 18[omit have] learned; and avoid them. For they that are such serve not our Lord Jesus [omit Jesus]9 Christ, but their own belly; and by [their] good words and fair speeches10 deceive the hearts of the simple. 19For your obedience is come abroad unto all men. I am glad [rejoice] therefore on your behalf [over you]:11 but [omit but] yet I would have you wise unto [concerning]that which is good, and simple [harmless] concerning evil. 20And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen [omit Amen.]12

EXEGETICAL AND CRITICAL

Summary.—A. Commendation of Phebe the deaconess; Rom_16:1-2.—B. The salutations to his Roman friends and companions in their household churches, and the commendations therein expressed; Rom_16:3-16.—C. Warning against false teachers, who create dissension. Benediction; Rom_16:17-20.

In the Apostle’s salutations he does not merely take cognizance of friendly relations in a good-natured way, but rather designs, with a distinct section of his Epistle, and in the wise and sincere form of his salutations, to awaken in the Church at Rome the consciousness that, in its principal elements, it is indirectly a Pauline church—that is, one appropriated by him in his universal efforts.13 Comp., on this point, the Introduction, p. 33, and the construction of the Epistle. It is characteristic, that Aquila and Priscilla stand at the head of those whom he salutes; by their settlement in Ephesus they bad already prepared for his connection there, just as they now had done in Rome, and afterward do again in Ephesus; 2Ti_4:19. And so there are many among those saluted who have preceded him, as his precursors. The whole body of those greeted is made up of different classes. Some are helpers of his missionary labors, who have labored with him, and part of whom have exposed themselves to dangers for him: Prisca, Aquila, Mary, Andronicus, Junia, and Urbanus. A number of them are his relatives, such as Andronicus, Junia, and Herodion; or very near friends, as Rufus and his mother. Besides, there are those whom he can distinguish as disciples converted through his instrumentality, or well-known friends: Epenetus, Amplias, Stachys, Apelles; perhaps also Tryphena, Tryphosa, and Persis. We can further distinguish companies, a church in the house of Aquila, an assembly at the houses of Hermes, Hermas, and their companions; at the houses of Philologus, Julia, and their companions. Perhaps the believers in the households of Aristobulus and of Narcissus also form separate divisions of the Church.

A. Rom_16:1-2.

Rom_16:1. I commend. [Both an introduction and a commendation are implied. The description consists of two parts: First, she is a sister, which is the general ground for welcoming her; then, more specially, she is a deaconess, who had faithfully discharged her duty (Rom_16:2). The name is derived from Φοῖβος, Phœbus (Apollo), but there is nothing remarkable in this, since the etymology would be as little recalled then, as now, in the case of proper names.—R.] See 2Co_5:12. Phebe is usually regarded as the bearer of the Epistle.

Who is a deaconess; διάχονος. On the institution of deaconesses, comp. Church History and the Pastoral Epistles. Meyer furnishes the special literature on p. 539. [The word διαχόονισσα occurs frequently in later ecclesiastical Greek. Pliny, in the celebrated letter to Trajan, says: “Necessarium credidi, ex duabus ancillis quœ ministrÆ dicebantur, quid esset veri et per tormenta quœrere.” Their duties were, to take care of the sick, poor, and strangers in the female portion of the Church. “This office was the more needful on account of the rigid separation of the sexes at that day, especially among the Greeks” (Schaff). Meyer refers to Bingham, Orig. i. pp. 341–366; Schoene, Geschichtsforsch. über d. Kirchlich. Gebräuche, iii. pp. 102 ff.; Herzog, Encykloped., iii. p. 368; Neander, Pflanzung, i. p. 265 f. The last named argues that the deaconesses must not be confounded with the χῆραι of 1Ti_5:3-16. See, however, Lange’s Comm. in loco. We may add: Schaff, Apostolic Church, p. 135; Suicer, Thesaurus, sub voce. Of Phebe, Conybeare says (St. Paul, ii. p. 154): “She was a widow of consideration and wealth, who acted as one of the deaconesses of the Church, and was now about to sail to Rome upon some private business, apparently connected with a lawsuit in which she was engaged.” He adds: “She could not (according to Greek manners) have been mentioned as acting in the independent manner described, either if her husband had been living or if she had been unmarried.”—R.]

Cenchrea. The eastern seaport of Corinth (see the Encyclopædias).

Rom_16:2. That ye receive her in the Lord. She should be received with Christian interest.—And that ye assist her [χαὶ παραστῆτε αὐτῇ. The verb is frequently used as a legal term, hence the conjecture of Conybeare, that her business at Rome was connected with a lawsuit.—R.] It is hardly probable that the early Church employed deaconesses to travel in the discharge of official business; the business of Phebe seems to have been of a personal character.

[For she too, χαὶ γὰρ αὐτή. She herself also, not αὒτη (this one).—R.] The reason why the Romans should zealously support her in her affairs does not lie in an official call to Rome, but in her services for the churches at home, and for the Apostle in particular. Προστάτις is a specially honorable designation. [It may refer to her official duties, but not necessarily so. The idea it implies is of service bestowed by a superior on inferiors.—Of myself also. “When and where, we know not. It is not improbable that she may have been, like Lydia, one whose heart the Lord opened at the first preaching of Paul, and whose house was his lodging;” Alford.—R.]

B. Rom_16:3-16.

Rom_16:3. Prisca. [This is the real name; Priscilla is the diminutive, according to the common mode of forming such appellations.—R.] She belonged, like Phebe, to the women who were prominent because of the energy of their faith, and deserved the honorable position before the name of her husband, Aquila (comp. Act_18:2). See 2Ti_4:19. [The frequent sneers at Paul about his views respecting the female sex and their prerogatives might be spared us, were this chapter carefully read. The order here is a sufficient answer: the wife’s name first, because she was foremost, no doubt. The standard is, after all, capacity, not sex. Both are called “my helpers,” and it would seem that, as such, they were both engaged in spiritual labors, which term includes vastly more than public preaching.—R.]

Rom_16:4. Their own necks. Meyer translates the ὑπέθηχαν literally: have laid under, under the executioner’s axe. But there has been no mention made in Paul’s previous history of the executioner’s axe. Even Meyer himself doubts whether we should take the expression in its exact meaning. Since Paul was a member of their family, they were answerable for him in the tumults that arose in Corinth and Ephesus (Act_18:12; Act_19:23).—What they did for the Apostle, was done for all the churches of the Gentiles.

Rom_16:5. Likewise salute the church that is in their house [καὶ τὴν κατ̓ οἶκον αὐτῶνἐκκλησίαν]. The definite prototype of an apostolical household church, the type of the later parish. At the same time, the single household churches in Rome are already connected by the bond of fellowship into one spiritual church. Accordingly, the church in the house is almost = the assembly in a certain house.14 Tholuck: “In the metropolis, which was at that time about four miles in circumference, there were not less than five of them (comp. Kist, in Illgen’s Zeitschrift für hist. Theologie, ii., 2d part, p. 65).”

Epenetus. “Unknown, as all the following ones to Rom_16:15. (Rufus may be the son of Simon; Mar_15:21.) The legends of the Fathers made the most of them martyrs and bishops, and the Synopsis of Dorotheus misplaces the most of them among the seventy disciples;” Meyer.

The first-fruits of Asia [ἀπαρχὴ τῇς̓ Ασίας. See Textual Note 2]. Asia proconsularis. The reading Achaia is less authenticated, and creates difficulty, inasmuch as, in 1Co_16:15, Stephanas is mentioned as the first-fruits of Achaia. On the solution of this difficulty (by supposing that Epenetus was a member of the household of Stephanas, now in Rome), see Tholuck, p. 738.—[Εἰς χριστόν. Meyer, Philippi: with reference to Christ; De Wette, Lange: for Christ. The meaning obviously is: first converted to Christ.—R.] The first-fruits, or those first converted, were generally the natural leaders of the incipient churches.

Rom_16:6. Mary. Not more definitely known. There is no need of explaining that the reading, bestowed much labor15 on us, is much more natural than the other, on you, for elsewhere the Apostle always brings out prominently the relations of the persons saluted to his own labors. [See Textual Note 3.—R.]

Rom_16:7. And Junia (or Junias). The word has often been taken, and by Chrysostom [Grotius] among the rest, as a feminine noun, Junia; it seems more probable that it is Junias, an abbreviation of Junianus (see Tholuck, p. 739). [If feminine, it is the name of the wife or sister of Andronicus; the Rec. accents thus: Ἰουςίαν, which indicates the feminine. Most editors (not Tregelles): Ἰουνιᾶν. It is as impossible as it is unnecessary to decide the question, though Meyer thinks the added description favors the masculine form.—R.]

My kinsmen. The expression συγγενεῖς has been understood by Olshausen, and others, in the broader sense of fellow-countrymen; against which it has been remarked that, in that case, others than Jewish Christians have received this designation, besides the three thus denominated. Dr. Baur finds in these kinsmen not only a mark of the unauthenticity of chap. 16, but even of the unfairness of the author, who, by this fiction, would make for the Apostle the favorable appearance of having sustained a more intimate relation to the Jewish-Christian Church in Rome.

My fellow-prisoners [συναιχμαλώτους μου]. Further particulars are not known. But as, according to Act_23:16, the Apostle had a nephew in Jerusalem who took a deep interest in his cause, and as it is said of Andronicus and Junias, or Junia, that they were before him in Christ—that is, were believers—so it is natural to make a family from the names of Andronicus, Junias, or better, Junia and Herodion, and to suppose that these, as the early converted kinsmen of Paul, had already made an impression in Jerusalem upon the unconverted Paul, and, after his conversion, had taken an interest in him in his captivity. Then, these were specially adapted, like Aquila and Priscilla, to prepare the way for him in Rome. This would also give a simple explanation to among the apostles, ἐν τοῖς ἀποστόλοις. They were, highly respected as believers among the apostles in Jerusalem. So also Meyer: “distinguished—that is, most honorably known to the apostles. Thus Beza, Grotius, and most others; De Wette, Fritzsche, and Philippi. They take the right ground, for ἀπόστολος is never used by Paul in the broader sense (as Act_14:4-14), and therefore cannot be explained, with Origen, Chrysostom, Luther, Calvin, &c., and Tholuck: among [i. e., among the number of] the Apostles.”[16] See Meyer for hypotheses respecting their conversion.

Rom_16:8. Amplias. An abbreviation of Ampliaton.—[Beloved in the Lord, “beloved in the bonds of Christian fellowship” (Alford).—R.]

Rom_16:9. Urbanus—Stachys. The Apostle’s distinctions result from an exact view.

Rom_16:10. Apelles. This has been confounded (by Origen, and others) with Apollos, but without any ground whatever. [Comp. Horace, Sat., i 5. 100. Supposed to be a freedman, but the name was common among this class (Meyer, Philippi). There are various conjectures about the grouping of freedmen and slaves in these verses.—R.]

The approved [τὸν δόκιμον]. A predicate of tested steadfastness in faith.—Who are of the household of Aristobulus. That is, the Christians in the household, probably slaves of Aristobulus. See the additional ἐν κυρίω in the following verse. [Alford: “It does not follow that either Aristobulus or Narcissus were themselves Christians. Only those of their familiœ (τούς ἐκ τῶν) are here saluted who were ἐν κυρίω̣; for we must understand this also after Ἀριστοβούλου.”—R.]

Rom_16:11. Narcissus. Grotius, Neander, and others, have regarded him as a freedman of Claudius (Sueton., Claud. 28). [This freedman, however, was put to death two or three years before this Epistle was written. It is possible that the salutation is addressed to his family, known thus after his death.—R.]

Rom_16:12. Persis. [The name is derived from Persia, as the native country of the bearer; but it is not known that it was borne for this reason in this particular instance.—R.] She is thus candidly distinguished from the two just named.

Rom_16:13. Rufus. See Commentary, Mark, p. 151.—The chosen. A very expressive distinction. [Not merely “elect in Christ,” but a chosen man, a distinguished Christian (Hodge).—R.]—His mother and mine [καὶ τὴν μητέρα αὐτοῦ καὶἐμοῦ. “His mother by nature, mine by maternal kindness” (Webster and Wilkinson).—R.]. Fervid expression of gratitude for the enjoyment of friendly care.

Rom_16:14. Hermas. This verse contains a numerous group, probably intimately associated, and less known to the Apostle. Hermas has been regarded by Origen and Eusebius as the author of the work: Ὁ ποιμήν. But this author belongs to the middle of the second century.—The brethren who are with them [τούς σὺν αὐτοῖς ἀδελφούς]. This, as well as the expression in Rom_16:15 : All the saints who are with them, has been understood as referring to a household church. Incidental hypotheses: (1) Christian associations for common business pursuits, &c. (Fritzsche, Philippi). (2) Missionary unions (Reiche). [The latter is quite improbable.—R. ]

Rom_16:15. Julia. Probably the wife of Philologus; for, in what follows, she is distinguished from the sister of Nereus.

Rom_16:16. With a holy kiss. Ἐν φιλήματι ἁγίω̣, 1Th_5:26. Comp. 1Pe_5:14 : ἐν φιλήματι ἀγάπης. “In Tertullian, it is the osculum pacis; the fraternal kiss after the finished prayer in the assemblies of the Christians is mentioned by Justin Martyr (M. Apol. 1. Op. 65);” Tholuck.—For further particulars, see Meyer and Winer. The continuance of this Oriental Christian custom of connecting the salutation and the kiss as an expression of fellowship and of common festivals, is known in the Greek church (see Luk_7:45).

All the churches [αἱ ἐκκλησίαι πᾶσαι. See Textual Note7]. As Paul has made known in many churches his intention of going to Rome, and because of this opportunity had received many salutations for Rome, he regarded himself sufficiently warranted to greet Rome in the name of all the churches, particularly of those which he had established. Grotius limits the expression to the Grecian churches; others, in other ways. [Stuart, Olshausen, to the churches in Corinth and vicinity; Bengel, to those he had visited.—R.]

C. Rom_16:17-20.

Rom_16:17. Now I beseech you, brethren. A warning against those who cause divisions and variances is very properly connected with the hearty and solemn injunction for the universal preservation of unity and harmony. See an analogous instance in Eph_6:10 ff. This section is, therefore, by no means “supplementary,” as Meyer holds it to be. On the contrary, it is observed, by both him and Tholuck, that it may be inferred from the position of the Apostle’s words (at the conclusion), and their brevity, that the false teachers here designated have not yet found entrance into the Church. He already knew that they existed,and that they increased both intensively and extensively; therefore he could—as he subsequently did in his farewell address at Miletus, when setting out for Ephesus—here definitely predict their presence in Rome. Carpzov has had in mind the differences in chaps. 14 and 15; Clericus, and others, the early heathen philosophers. In both, the idea of Christian false teachers is wanting. Others have decided them to be Libertines. That the Apostle, at all events, had in view, besides the future Judaizing and Ebionitic zealots for the law, the gnosticizing and antinomian spirits of the future, is proved on looking at the arrangement for the reception of both these tendencies, which he, according to chaps, xiv. and xv., unquestionably found already in the Church. According to De Wette, the kind of false teachers here mentioned cannot be more specifically determined; according to Tholuck, with reference to Php_3:2, &c, the zealots of the law are meant.

[Alford says: “Judging by the text itself, we infer that these teachers were similar to those pointed out in Php_3:2, &c.: unprincipled and selfish persons, seducing others for their own gain; whether Judaizers or not, does not appear; but considering that the great opponents of the Apostle were of this party, we may perhaps infer that they also belonged to it.”—R.]

To mark [σκοπεῖν. To notice carefully; used in Php_3:17, with reference to those who should be imitated; more intensive than βλέπειν (Meyer).—R.] This, and the avoiding of them, Krehl thinks can be referred only to present false teachers, which is very properly opposed by Tholuck.—[Divisions and offences, τὰς διχοστασίας καὶ τὰ σκάνδαλα. The articles point to known divisions and scandals, whether Paul referred to any particular persons or not. Dr. Hodge seems disposed to refer the first word to doctrinal divisions, the latter to moral offences; so Webster and Wilkinson. Philippi and Meyer seem to refer the first to divisions, however occasioned, and the latter to temptations to depart from the gospel ground of faith and life. The objection to the former distinction is, that the “divisions” hinted at in the Epistle were mainly of an ethical rather than a doctrinal origin.—Contrary to the teaching, παρὰ τὴν διδαχήν. On the preposition, see Gal_1:8, Lange’s Comm., p. 19. Most German commentators are disposed to reject at least the exclusive reference to doctrinal instruction. As our English word doctrine suggests dogmatic theology, we substitute teaching, which includes all instruction.—A commendation of their teachers is implied, which hints at the indirect Pauline origin of the Church.—Avoid them, ἐκκλίνατε ἀπ̓ αὐτῶν. There is no reference to official excommunication, but to personal treatment of those who might or might not be church members.—R.]

Rom_16:18. Serve not our Lord Christ [τῶκυρίω̣ ἡμῶν χριστῷ οὐ δουλεύουσιν. See Textual Note9]. See Rom_2:8; Php_3:19; 2 Cor. 2:20. Fanaticism, by its confusion of spiritual and carnal affections and motives, degenerates into disguised sensualism.—Their own belly [τῆ ἑαυτῶν κοιλίᾳ]. This is a symbol of their self-interest, selfishness, sensuality, and of their final aiming at a mere life of pleasure; comp. 1Ti_6:5; Tit_1:11.

And by their good words and fair speeches [διὰ τῆς χρηστολογίας καὶ εὐλλογίας. See Textual Note10]. Comp. 2Co_11:14. By good words they represent themselves in a rosy light, and by flattering speeches, their hearers. For further particulars, see Tholuck, p. 741. Melanchthon understands, by εὐλογια, religious blessings and promises; for example, those of the monks. [Hodge takes the two words as synonymous. Meyer thinks the former characterizes the tenor, and the latter the form, of their words. χρηστ. is found only here in the New Testament. The view given by Dr. Lange is quite tenable.—R.]

The simple [τῶν ἀκάκων. The unwary]. Those who, as such, can be easily deceived. [How many were deceiving and deceived, appears from Php_1:15, written from Rome a few years afterward.—R.]

Rom_16:19. For your obedience [ἡ γὰρὑμῶν ὑπακοή]. The γάρ is explained in different ways:

1. It implies, indirectly, that they also are not free from this ἀκακία (Origen, Fritzsche). [Dr. Hodge takes obedience as *AP*= obedient disposition, and, with others, regards this as implying a liability to be led astray. But “obedience,” without further definition, would mean the “obedience of faith,” in this Epistle at least; besides, this view implies that their obedience was not altogether of a commendable character.—R.]

2. It implies an antithesis; as for the Roman Christians, he knows that they, as being obedient to the gospel, cannot be so easily deceived (Chrysostom, Theodoret, Meyer).[17]

3. The γάρ specifies a second ground for Rom_16:17 (Tholuck, De Wette, Philippi). [So Alford. But Meyer correctly says, that γάρ is never repeated thus in a strictly coördinate relation. Alford finds also a slight reproof here.—R.]

Explanation (1) is, as it seems to us, very aptly modified by Rückert. Since they succeeded in deceiving the simple, they will think that they can also easily find an entrance to you, for they regard your obedience, which is everywhere known, as that very simplicity. [This avoids the objection to which the view, as held by Dr. Hodge, is open. Still, Meyer seems nearest the true explanation.—R.]

I rejoice therefore over you [ἐφ̓ ὑμῖνοὖν χαίρω. See Textual Note11. The emphatic position of ἐφ̓ ὑμῖν favors Meyer’s view of γάρ, while the next clause, with its adversative δέ, seems to introduce the real warning.—R.] It is, at all events, desirable that they allow themselves to be warned, according to the rule which the Apostle lays down.

Wise [σοφούς. א. A. C, Rec., insert μέν, which seems to be an interpolation on account of δέ, which follows.—R.] They should be receptive inquirers after what is good. But, on the other hand, they should be as unreceptive of, and unteachable in, what is bad, as if they were simple-hearted people.—Harmless. [Dr. Lange renders: ungelehrig, einfältig, simple, as in E. V. But harmless seems to be preferable, especially as another Greek word has been rendered “simple” just before (Rom_16:18).—R.] Meyer explains ἀκεραίους by pure [i. e., unmixed with, free from, evil], which does not make an antithesis to the foregoing (comp. 1Co_14:20). Mat_10:16, on the contrary, constitutes a harmonious antithesis to the whole passage. For different expositions of the ἀκεραίους, see Tholuck. [Dr. Hodge: “Wise, so that good may result, and simple, so that evil may not be done;” so most commentators.—R.]

Rom_16:20. And the God of peace, &c. [ὁ δὲΘεὸς τῆς εἰρήνης, κ.τ.λ.] In the divine power of the Spirit and Author of peace. It is just as the God of peace that He will bruise Satan, who, by his false doctrines, causes divisions, and rends the Church asunder. The συντρίψει, shall bruise, is the prophetic future; but not optatively, according to Flatt [Stuart] (see 2Co_11:15). The expression is an allusion to Gen_3:15.

The grace, &c. This is the usual concluding benediction (see 2Co_13:13). In 2Th_3:16; 2Th_3:18, a concluding salutation also follows the benediction. [The presence of the benediction here has led to various conjectures: that Paul intended to close, but afterward added the salutations; that Rom_16:24 is not genuine, since it only repeats this doxology, &c. But the text is well sustained here, except the final Amen (see Textual Note12); and certainly no one has a right to say that Paul shall always close his Epistles in the same way, or to impugn either the genuineness of the text or the inspiration of the author, because he does not conform to a certain mode (however customary with him).—R.]

DOCTRINAL AND ETHICAL

1. We become best acquainted with the nature of the office of deaconess in apostolic times from the Pastoral Epistles. From these it is evident, first of all, that this office was not of a missionary character, but a local service in the Church, springing from Christian consecration, and more exactly defined, by the restraint then placed on women, by the general destination of the sex, as well as by age and character. This form of the office in the early Church was succeeded, in the Middle Ages, by the religious orders, which assumed, besides, a qualified missionary function. Recent times have attempted glorious things in relation to this office, and have accomplished great results; but the full development of the matter from the idea of a local evangelical service, into which, in its wider sense, all the female members of the Church are called, remains a grand problem for the Evangelical Church. [Woman’s work in the Church diaconal, not ministerial.—All Christian women called to a diaconal Service; some to a more special, and perhaps official, service of this nature.—The danger of the mediæval extreme best avoided by regarding the Church as founded upon the family; not intended to override it (see the household churches named here). How are we Protestants ignoring this idea?—The diaconal service a priestly one (Rom_15:27); noble, however humble it appears.—R.]

2. The commendation of Phebe, a model for Christian commendations.

3. The Apostle’s salutations. Christianity is as intensively personal in a holy sense, as actually free from the ungodly respect of persons. The Apostle’s friends as preparers of his way, and witnesses of his greatness and humility. His brief descriptions of them are models of a proper estimation of persons, free from all flattery. A group of constellations in the apostolic age, as a segment of that spiritual starry sky which eternity will reveal.

4. The warning against the false teachers. See the Exeg. Notes.

5. The Apostle’s glorious prophecy opens a still greater future for Rome. We also read, in Matt, xiii., that it is Satan who sows the tares among the wheat, and thereby causes offences. False teaching seems here to be a ground of divisions and offences. The first practically evil effect proceeds outwardly, the other comes inwardly.

6. It has been said, that the Apostle has pronounced too hard a sentence on his opponents. But the Apostle had established the great festival of peace, and therefore he must regard the enemies of God’s Church of peace as just what they really are—the demoniacal disturbers of the institution of a heavenly life on earth.

(The Homiletical and Practical Notes are in Rom_16:21-27.)

Footnotes:

[1]Rom_16:3.—[Instead of Πρίσκιλλαν (Rec., versions and fathers), we find Πρίσκαν in א. A. B. C. D. F. L., cursives, &c. Universally received now.

[2]Rom_16:5.—[Rec., with D2 3. L., Syriac versions, and fathers: Ἀχαί̇ας. א. A. B. C. D1. F., most versions, Latin fathers: Ἀσίας. De Wette defends the former on the authority of the Peshito, and also because the difficulty arising from 1Co_16:15, where Stephanas is called the first-fruits of Achaia, might have occasioned the change into Ἀσίας. But the probability is rather that the parallel passage was written on the margin, and thus crept into the text; and as the Epistle was written in Achaia, the error was readily retained. The reading Ἀσίας is accepted by most modern editors and commentators.

[3]Rom_16:6.—[Rec., C2. L., versions and fathers: ἡμᾶς; D. F.: ἐν ὑμῖν; א. A. B. C1., versions and fathers: ὑμᾶς. The tending last mentioned is adopted by Griesbach, Lachmann, Meyer, Alford, Tregelles; that of the Rec., by Tischendorf (ed. 2), De Wette Philippi, Lange. The internal evidence is strongly in its favor. See the Exeg. Notes.—Rec., with א. D. F. L.: Μαριαμ; A. B. C., Peshito: Μαρίαν. The latter is preferred by Lachmann, Tischendorf (ed. 2), Alford, Tregelles.

[4]Rom_16:7.—[See the Exeg. Notes.

[5]Rom_16:7.—[Among the apostles is ambiguous. It may imply: among the apostles, as of their number, or simply that the apostles held them in high repute. The latter is decidedly preferable. See the Exeg. Notes.

[6]Rom_16:14.—[א. A. B. C. D1. F., most versions, sustain the order: Ἑρμῆν, Πατρόβαν, Ἑρμᾶν; adopted by Lachmann, Tischendorf, Meyer, and most modern editors. That of the Rec. is supported by D3. L., some Greek fathers.

[7]Rom_16:16.—[The authority for πᾶσαι is overwhelming (א. A. B. C. L., most versions and fathers). The omission arose from the question as to whether the Apostle could speak for all the churches.

[8]Rom_16:17.—[On teaching in preference to doctrine, see Rom_10:17, p. 212, and the Exeg. Notes.

[9]Rom_16:18.—[The Rec. inserts Ἰησοῦ, but it is not found in any of the known uncial MSS., and is omitted in a number of versions.

[10]Rom_16:18.—[D1. F. omit καὶ εὐλογίας; found in א. A. B. C., most versions. Probably omitted from the transcriber’s mistaking the end of the previous word for that of εὐλογίας. So modern editors.

[11]Rom_16:19.—[The Rec. has: χαίρω οῦ̓ν τὸ ἐφ̓ ὑμῖν, which is sustained by a number of versions, and by א3.; the order is found in D. F., which omit τό, however. א1. A. B. C. L.: ἐφ̓ ὑμἴν οῦ̓ν χαίρω; adopted by Lachmann, Tischendorf, Meyer, Alford, Tregelles. De Wette and Philippi retain the order of the Rec. Besides the preponderant uncial authority, it is properly urged against the reading of the Rec., that it gives the more usual order, hence likely to be an alteration. Dr. Lange calls it a correct exegetical gloss.

[12]Rom_16:20.—[None of the uncial MSS. now known support the Ἀμήν of the Rec., which is accordingly rejected by all critical editors.—Alford, Tregelles, and others, bracket Χριστοῦ, which is not found in א. B.; but it seems best to retain it.—R.]

[13][Ford: “Some persons, regarding this chapter as containing little more than a register of names, treat it with comparative indifference; thereby defrauding their souls of much good. St. Chrysostom, in his day, had cause to complain of the same neglect shown by many to the conclusion of this Epistle. Hence he bestows special pains in explaining it. ‘It is possible,’ he writes, ‘even from bare names to find a treasure:’ and then he at once proceeds to disclose what the treasure is.” The list of names shows: (1) Paul’s personal regard; (2) The high place he accords to women; (3) The constitution of the Roman Church; (4) The great influence he exerted, if so many friends could be found in a church he had never visited. (5) The undying name received from his friendly mention, is a type of the eternal blessing which belongs to those whose names are written in the Lamb’s Book of Life. Evidently there are not many rich or great in this list—few of whom we know any thing save what is here hinted; yet these names abide, while those of the wealthy and honored have been forgotten. Even Horace and Livy give no such extended fame as Paul has done to his friends and acquaintances at Rome.—R.]

[14][Dr. Hodge suggests that, as a tent-maker, Aquila had better accommodations for such an assembly than most of the Christians. See Alford in loco, where he quotes Justin Martyr’s statements about these assemblies. Certainly there is no warrant for supposing that only the household servants, &c., are meant.—It is clear that the early Church was formed quite as much upon the household model as upon that of the synagogue. No form of church government should ignore this, nor can Christianity make true progress at the expense of the family. As the religion of Jesus Christ has sanctified household relations, and elevated them all, how far is the Church responsible for the manifestations of moral decay in social life? May not the schisms in families, produced by sectarian propagandism, so far interfere with any thing akin to these household churches, as to exercise a deteriorating influence? Certainly it is difficult to conceive, that any Christians at Rome would lay in wait for Prisca’s children, to decoy them with presents to some other assembly. Yet that is a recognized form of ecclesiastical (I will not say Christian) effort in these days!—R.]

[15][The verb κοπιᾷν, when not followed by λόγῳ, refers to practical activity, not to preaching and teaching. Here, probably, some acts of womanly kindness are intended, such as Paul would be more likely to have received than the whole Roman Church. Hence “us” is more probably correct than “you.” Besides, why should Paul add this description, were she so well known to that Church?—R.]

[16][Luther: welche sind berühmte Apostel. Yet even so high an Anglican as Dr. Wordsworth accepts the view of Meyer and Lange. An able defence of the less restricted use of the term ἀπόστολος will be found in Lightfoot, Galatians, pp. 92 ff. Still, in every case where Paul uses the word, it can he referred to others than himself and the Twelve only by catachresis. In 2Co_8:23, the article is omitted, and the word has obviously no ecclesiastical sense. Alford thinks the meaning adopted above “would imply that Paul had more frequent intercourse with the other apostles than we know that he had.” Yet how strange that “noted apostles” should require this certification from Paul.—R.]

[17][Meyer finds the ground for this antithesis in the position of ἀκάκων … ὑμῶν, and paraphrases: “Not without ground do I say the hearts of the simple; for you they will not seduce, because you do not belong to the simple; but you are so noted for your obedience (to the gospel), that it is everywhere known; about you I am therefore glad, yet I would have you wise and pure,” &c. “An elegant mingling of the warning with the expression of firm confidence.” This view is now favored by Philippi, and is nor open to the objection urged against (1), nor does it present any grammatical difficulty whatever.—R.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Romans

PHŒBE

Rom 16:1 - Rom 16:2.

This is an outline picture of an else wholly unknown person. She, like most of the other names mentioned in the salutations in this chapter, has had a singular fate. Every name, shadowy and unreal as it is to us, belonged to a human life filled with hopes and fears, plunged sometimes in the depths of sorrows, struggling with anxieties and difficulties; and all the agitations have sunk into forgetfulness and calm. There is left to the world an immortal remembrance, and scarcely a single fact associated with the undying names.

Note the person here disclosed.

A little rent is made in the dark curtain through which we see as with an incandescent light concentrated for a moment upon her, one of the many good women who helped Paul, as their sisters had helped Paul’s Master, and who thereby have won, little as either Paul or she thought it, an eternal commemoration. Her name is a purely idolatrous one, and stamps her as a Greek, and by birth probably a worshipper of Apollo. Her Christian associations were with the Church at Cenchrea, the port of Corinth, of which little Christian community nothing further is known. But if we take into account the hideous immoralities of Corinth, we shall deem it probable that the port, with its shifting maritime population, was, like most seaports, a soil in which goodness was hard put to it to grow, and a church had much against which to struggle. To be a Christian at Cenchrea can have been no light task. Travellers in Egypt are told that Port Said is the wickedest place on the face of the earth; and in Phœbe’s home there would be a like drift of disreputables of both sexes and of all nationalities. It was fitting that one good woman should be recorded as redeeming womanhood there. We learn of her that she was a ‘servant,’ or, as the margin preferably reads, a ‘deaconess of the Church which is at Cenchrea’; and in that capacity, by gentle ministrations and the exhibition of purity and patient love, as well as by the gracious administration of material help, had been a ‘succourer of many.’ There is a whole world of unmentioned kindnesses and a life of self-devotion hidden away under these few words. Possibly the succour which she administered was her own gift. She may have been rich and influential, or perhaps she but distributed the Church’s bounty; but in any case the gift was sweetened by the giver’s hand, and the succour was the impartation of a woman’s sympathy more than the bestowment of a donor’s gift. Sometime or other, and somehow or other, she had had the honour and joy of helping Paul, and no doubt that opportunity would be to her a crown of service. She was now on the point of taking the long journey to Rome on her own business, and the Apostle bespeaks for her help from the Roman Church ‘in whatsoever matter she may have need of you,’ as if she had some difficult affair on hand, and had no other friends in the city. Possibly then she was a widow, and perhaps had had some lawsuit or business with government authorities, with whom a word from some of her brethren in Rome might stand her in good stead. Apparently she was the bearer of this epistle, which would give her a standing at once in the Roman Church, and she came among them with a halo round her from the whole-hearted commendation of the Apostle.

Mark the lessons from this little picture.

We note first the remarkable illustration here given of the power of the new bond of a common faith. The world was then broken up into sections, which were sometimes bitterly antagonistic and at others merely rigidly exclusive. The only bond of union was the iron fetter of Rome, which crushed the people, but did not knit them together. But here are Paul the Jew, Phœbe the Greek, and the Roman readers of the epistle, all fused together by the power of the divine love that melted their hearts, and the common faith that unified their lives. The list of names in this chapter, comprising as it does men and women of many nationalities, and some slaves as well as freemen, is itself a wonderful testimony of the truth of Paul’s triumphant exclamation in another epistle, that in Christ there is ‘neither Jew nor Greek, bond nor free, male nor female.’

The clefts have closed, and the very line of demarcation is obliterated; and these clefts were deeper than any of which we moderns have had experience. It remains something like a miracle that the members of Paul’s churches could ever be brought together, and that their consciousness of oneness could ever overpower the tremendous divisive forces. We sometimes wonder at their bickerings; we ought rather to wonder at their unity, and be ashamed of the importance which we attach to our infinitely slighter mutual disagreements. The bond that was sufficient to make the early Christians all one in Christ Jesus seems to have lost its binding power to-day, and, like an used-up elastic band, to have no clasping grip left in it.

Another thought which we may connect with the name of Phœbe is the characteristic place of women in Christianity.

The place of woman amongst the Jews was indeed free and honourable as compared with her position either in Greece or Rome, but in none of them was she placed on the level of man, nor regarded mainly in the aspect of an equal possessor of the same life of the Spirit. But a religion which admits her to precisely the same position of a supernatural life as is granted to man, necessarily relegates to a subordinate position all differences of sex as it does all other natural distinctions. The women who ministered to Jesus of their substance, the two sisters of Bethany, the mourners at Calvary, the three who went through the morning twilight to the tomb, were but the foremost conspicuous figures in a great company through all the ages who have owed to Jesus their redemption, not only from the slavery of sin, but from the stigma of inferiority as man’s drudge or toy. To the world in which Paul lived it was a strange, new thought that women could share with man in his loftiest emotions. Historically the emancipation of one half of the human race is the direct result of the Christian principle that all are one in Christ Jesus. In modern life the emancipation has been too often divorced from its one sure basis, and we have become familiar with the sight of the ‘advanced’ women who have advanced so far as to have lost sight of the Christ to whom they owe their freedom. The picture of Phœbe in our text might well be commended to all such as setting forth the most womanlike ideal. She was ‘a succourer of many.’ Her ministry was a ministry of help; and surely such gentle ministry is that which most befits the woman’s heart and comes most graciously to the woman’s fingers.

Phœbe then may well represent to us the ministry of succour in this world of woe and need. There is ever a cry, even in apparently successful lives, for help and a helper. Man’s clumsy hand is but too apt to hurt where it strives to soothe, and nature itself seems to devolve on the swifter sympathies and more delicate perceptions of woman the joy of binding up wounded spirits. In the verses immediately following our text we read of another woman to whom was entrusted a more conspicuous and direct form of service. Priscilla ‘taught Apollos the way of God more perfectly,’ and is traditionally represented as being united with her husband in evangelistic work. But it is not merely prejudice which takes Phœbe rather than Priscilla as the characteristic type of woman’s special ministry. We must remember our Lord’s teaching, that the giver of ‘a cup of cold water in the name of a prophet’ in some measure shares in the prophet’s work, and will surely share in the prophet’s reward. She who helped Paul must have entered into the spirit of Paul’s labours; and He to whom all service that is done from the same motive is one in essence, makes no difference between him whose thirsty lips drink and her whose loving hand presents the cup of cold water. ‘Small service is true service while it lasts.’ Paul and Phœbe were one in ministry and one in its recompense.

We may further see in her a foreshadowing of the reward of lowly service, though it be only the service of help. Little did Phœbe dream that her name would have an eternal commemoration of her unnoticed deeds of kindness and aid, standing forth to later generations and peoples of whom she knew nothing, as worthy of eternal remembrance. For those of us who have to serve unnoticed and unknown, here is an instance and a prophecy which may stimulate and encourage. ‘Surely I will never forget any of their works’ is a gracious promise which the most obscure and humble of us may take to heart, and sustained by which, we may patiently pursue a way on which there are ‘none to praise and very few to love.’ It matters little whether our work be noticed or recorded by men, so long as we know that it is written in the Lamb’s book of life and that He will one day proclaim it ‘before the Father in heaven and His angels.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

CHAPTER 16

1. Greetings to Individuals. (Rom 16:1-16.)

2. Warning and Comfort. (Rom 16:17-20.)

3. The Final Salutations. (Rom 16:21-24.)

4. The Conclusion. (Rom 16:25-27.)

Rom 16:1-16

Phoebe (which means “radiant”) is first mentioned. She was probably a person of great influence and wealth, for she had been a succorer of many, including the Apostle. She is heartily commended to the assembly in Rome, to be received in the Lord, worthily of the Saints. Then that interesting pair of fellow workers of the Apostle Paul, Priscilla and Aquila, are saluted. To follow their wanderings and interest in the Gospel we have to omit here; see Act 18:1-3; Act 18:18-19; Act 18:26; 1Co 16:19; 2Ti 4:19. At what time they laid down their necks for the life of the Apostle we do not know. The assembly met in their house. Then the first convert of the province of Asia, the beloved Epaenetus is greeted. Many, who had labored much; Andronicus and Junius, who were in the Lord before Paul, and others are greeted. Little do we know of all these names, but their records are on high and at the judgment seat of Christ they and their abundant labors and sufferings will be made manifest.

(Not till the third century have we any proofs of the existence of buildings set apart for Christian worship. Not only were most of the churches too poor to build meeting-places, but, until Christianity became the religion of the empire, the privacy and secrecy possible in a meeting held in a dwelling-house were important considerations. The wealthier members of a church seem to have put one of their rooms at the disposal of the brethren for this purpose. First comes the Upper Room, in which our Lord held his Last Supper with his disciples (Mat 26:18), and then the house of Mary in Jerusalem (Act 12:12), although this may have been the same place. In Ephesus the house of Aquila and Priscilla was a meeting-place (1Co 16:19), as it was in Rome also. At Laodicea the church met in the house of Nymphas (Col 4:15), and at Colosse in the house of Philemon (Rom 16:2). Although there may have been in Rome one house in which the whole body of Christians met, yet it would seem that it was usual to hold meetings in a number of houses. The phrases, “and the brethren that are with them” (Rom 16:14), and “all the saints that are with them” (15), seem to imply separate groups of believers.--A.E. Garvie.)

Rom 16:17-20

There is a warning against those who create divisions and give occasions to stumbling, contrary to the doctrine they had learned. These were probably teachers like those who disturbed the Galatians and these teachers were to be shunned--”turn away from them.” To create divisions in the body of Christ is a work of the flesh and a serious matter. “For they that are such serve not our Lord Jesus Christ but their own belly, and by kind and fair speeches deceive the hearts of the guileless.” How often this is the case with false teachers in our own times. Destructive critics, false teachers, deniers of the Gospel of Grace are often in character very amiable and kind. Such is especially true of Christian Science with their leaders; the blasphemies of that cult are generally covered up by kind and fair speeches. And Satan, who is behind all these things, will shortly be bruised under the feet of His people. Complete victory over all evil is promised for His people and will surely come.

Rom 16:21-27

And now the final salutations and the conclusion in praise. “Now to Him who is able to establish you according to my Gospel and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the prophetic Scriptures, according to the commandment of the everlasting God, made known to all nations for the obedience of faith. To God only wise, be glory through Jesus Christ forever. Amen.”

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Subdivision 5. (Rom 16:1-27.)

The close in salutations and warning.

There is no other epistle in which are found so many salutations as in this to the Romans. The wayfarer’s epistle, Colossians, comes next, the naturalness of which we seem to recognize. In Galatians there are none; the controversy cuts off the possibility of the free interchange of human affection, where Christ Himself was now in question. In Romans as yet no controversy has arisen, and the fellowship in Christ has no restraint upon its expression. There are, of course, also, such links as might be expected with the continually shifting population of the imperial city. Could we examine more deeply, we should find, no doubt, that this is not a haphazard collection of names and memories, but that God has so ordered all as to give us instruction from every detail and name recorded. At present we cannot do this; but abundance in the way of proof we have surely had to make it a conviction that He, whose work all Scripture is, has left no part without the perfect elaboration which every thing has to which He has put His hand.

1. First, we have those enumerated whom the apostle thinks worthy of personal recognition, where any special service to the Lord has, as might be expected, its special notice. The claims of kindred, however, are not forgotten, where the higher link created by the Spirit renews and exalts it to an eternal value. But there are others whose names to us are as yet names only, -ciphers to which their connection with Christ gives all the interest; some again whose names are unknown altogether; simply they belonged to such or such a household: all these have undoubtedly just their fit place and mention; but we cannot demonstrate it: how much we have need in every sphere of faith, where our business is to turn it little by little into experimental knowledge. What precious conquests of now well-nigh barren tracts await those who will lay claim, boldly, however humbly, to their large and good land, which unbelief persistently belittles while it looks at it from afar off with its reversed telescope!*

{*Phoebe means "radiant." "Minister" is diaconos, "deacon," but the word is now used too restrictedly. It is, in fact, one of the terms of widest application in this way, as may be seen by comparing some of the passages in which we find it: as Rom 13:4; Rom 15:8; 1Co 6:1-20; Eph 3:7, etc. Prisca means "ancient, venerable;" Aquila, "eagle" (see Notes, p. 121); Epaenetus, "worthy of praise;" Mary, "exalted;" Andronicus, "victory of (or over?) men;" Junias (?); Ampliatus, "enlarged;" Urbanus, "man of the city;" Stachys, "ear of corn, plant, scion;" Apelles, "plain (?)"; Aristobulus, "best counselor;" Herodion, (?); Narcissus, "stupefying;" Tryphaena, "delicate (?)"; Tryphosa, "broken off (?)"; Persis, "Persian," or "destruction;" Rufus, "red;" Asyncritus, "incomparable;" Phlegon, "burning;" Hermes, Hermas, "gain (?)"; Patrobas, "a father’s step;" Philologus, "fond of learning" or "of argument;" Julia, "of the wheat-sheaf;" Nereus, Olympas, of doubtful signification.}

2. Already the apostle has to warn these Roman saints, however, against those who, whether in their midst as yet or not, were certainly at work to bring in divisions and occasions of stumbling amongst those united by the Spirit into one fellowship of love and mutual service. The things warned against were contrary to the doctrine they had learned, whether or not they involved in themselves the introduction of error. But this would be apt to be the case; for there is nothing more ready to come in upon the adoption of carnal ways than perversions of doctrine to cover, if not to justify them. If a man craves the world, is he likely to take honestly the texts that speak of the Christian in his relation to it? As the epistle to the Ephesians reminds us, the eyes are in the heart (Eph 1:18, R.V.); and with an eye that is not single, darkness comes upon the soul; and those self-deceived will become the deceivers of others. The saints are here bidden to mark and turn away from such; which may intimate that the apostle is speaking here of things not come to maturity, or what as yet did not call for or was not ripe for assembly action. But Christ was not served or honored in their ways, but self, whose cravings led them on, and characterized them, for discerning eyes, by the beggar’s badge they wore; none the less that they had the beggar’s wheedling tone, and smooth hypocrisy, calculated to deceive, and which would deceive the unwary. With the Roman Christians there was indeed, as had come abroad and was well known, a readiness of obedience which. it gave the apostle joy to recognize; but he would have them wise in it with regard to good, while as to evil simple in rejecting it, without over-occupation with that in which the power of the enemy works to ensnare the mind. The ordinance as to cleansing by the ashes of the heifer has here great practical value for us. Even the clean person, cleansing another with it, became himself unclean until the evening (Num 19:21). But there is happy assurance for us: "The God of peace shall bruise Satan under your feet shortly." Peace is what is in God’s heart for men; though He who came with the message of it had, because of what the world was, in the meanwhile to bring, not peace, but a sword. The work which wrought it as before God insured the casting out of the enemy; which, if it yet lingers, will have full accomplishment. Even now there are anticipations of it, and victories that presage the end.

3. There follow salutations from those with the apostle, in which the Christian heart, prompted by no special links or remembrances, save only the link of the common Christianity, flows out to those in whom it recognizes this all-sufficient relationship. The name of Tertius as the writer of the epistle shows the general custom of the apostle, most probably from some physical infirmity, such as he elsewhere refers to (2Co 12:7; Gal 4:14-15), to employ another person to act for him in that capacity; while a salutation from his own hand (2Th 3:17) was the token of genuineness in each epistle.*

{*The names here are Timotheus, "one that honors God;" Lucius., "luminous;" Jason, "healer;" Sosipater, "preserver of his father;" Tertius, "third;" Gaius, "of earth;" Erastus, "loveable;" Quartus, "fourth."}

4. The epistle ends with an ascription of praise to God as able to establish them according to Paul’s gospel and the preaching of Jesus Christ, -according (that is) to the revelation of the mystery bid through the dispensations hitherto, now made known, and by scriptures of prophetic character published to all nations for the obedience of faith. This in its full extent the apostle does not give in Romans. The epistle states the partial blinding of Israel to be a part of it, and with this would be the grafting of Gentile branches on Israel’s olive-tree, in full equality with Jews. The body is referred to, but not necessarily as the body of Christ; but in the first epistle to the Corinthians we have the Church both as this, and as the temple of God; though Ephesians and Colossians are needed to complete the revelation. With the fully proved frailty of man, however, even of the saint, only God could be counted on to maintain His people at the height of this. The ages of silence were days of preparation for the full announcement of that in which God’s wisdom as well as grace is so wondrously declared. Man had to be shown in them in his true condition, that that grace might remain man’s only hope and boast. To Him alone wise will be the glory through Jesus Christ throughout the ages of eternity. Amen.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

Chapter 32

A COMMENDATION; GREETINGS; A WARNING; A DOXOLOGY

Rom_16:1-27

ONCE more, with a reverent license of thought, we may imagine ourselves to be watching in detail the scene in the house of Gaius. Hour upon hour has passed over Paul and his scribe as the wonderful Message has developed itself, at once and everywhere the word of man and the Word of God. They began at morning, and the themes of sin, and righteousness, and glory, of the present and the future of Israel, of the duties of the Christian life, of the special problems of the Roman Mission, have carried the hours along to noon, to afternoon. Now, to the watcher from the westward lattice,

"Slow sinks, more lovely ere his race be run, Along Moreas hills the setting sun; Not, as in northern climes, obscurely bright, But one unclouded blaze of living light."

The Apostle, pacing the chamber, as men are wont to do when they use the pens of others, is aware that his message is at an end, as to doctrine and counsel. But before he bids his willing and wondering secretary rest from his labours, he has to discharge his own heart of the personal thoughts and affections which have lain ready in it all the while, and which his last words about his coming visit to the City have brought up in all their life and warmth. And now Paul and Tertius are no longer alone; other brethren have found their way to the chamber-Timotheus, Lucius, Jason, Sosipater; Gaius himself; Quartus; and no less a neighbour than Erastus, Treasurer of Corinth. A page of personal messages is yet to be dictated, from St. Paul, and from his friends.

Now first he must not forget the pious woman who is-so we surely may assume-to take charge of this inestimable packet, and to deliver it at Rome. We know nothing of Phoebe but from this brief mention. We cannot perhaps be formally certain that she is here described as a female Church official, a "deaconess" in a sense of that word familiar in later developments of Church order-a woman set apart by the laying on of hands, appointed to enquire into and relieve temporal distress, and to be the teacher of female enquirers in the mission. But there is at least a great likelihood that something like this was her position; for she was not merely an active Christian, she was "a ministrant of the Church." And she was certainly, as a person, worthy of reliance and of loving commendatory praise, now that some cause-absolutely unknown to us; perhaps nothing more unusual than a change of residence, obliged by private circumstances - took her from Achaia to Italy. She had been a devoted and it would seem particularly a brave friend of converts in trouble, and of St. Paul himself. Perhaps in the course of her visits to the desolate she had fought difficult battles of protest, where she found harshness and oppressions. Perhaps she had pleaded the forgotten cause of the poor, with a womans courage, before some neglectful richer "brother."

Then Rome itself, as he sees Phoebe reaching it, rises-as yet only in fancy; it was still unknown to him-upon his mind. And there, moving up and down in that strange and almost awful world, he sees one by one the members of a large group of his personal Christian friends, and his beloved Aquila and Prisca are most visible of all. These must be individually saluted.

What the nature of these friendships was we know in some instances, for we are told here. But why the persons were at Rome, in the place which Paul himself had never reached, we do not know, nor ever shall. Many students of the Epistle, it is well known, find a serious difficulty in this list of friends so placed-the persons so familiar, the place so strange; and they would have us took on this sixteenth chapter as a fragment from some other Letter, pieced in here by mistake; or what not. But no ancient copy of the Epistle gives us, by its condition, any real ground for such conjectures. And all that we have to do to realise possibilities in the actual features of the case, is to assume that many at least of this large Roman group, as surely Aquila and Prisca, had recently migrated from the Levant to Roman; a migration as common and almost as easy then as is the modern influx of foreign denizens to London.

Bishop Lightfoot, in an Excursus in his edition of the Philippian Epistle, has given us reason to think that not a few of the "Romans" named here by St. Paul were members of that "Household of Caesar" of which in later days he speaks to the Philippians {Php_4:22} as containing its "saints," saints who send special greetings to the Macedonian brethren. The Domus Caesaris included "the whole of the Imperial household, the meanest slaves, as well as the most powerful courtiers"; "all persons in the Emperors service, whether slaves or free men, in Italy and even in the provinces." The literature of sepulchral inscriptions at Rome is peculiarly rich in allusions to members of "the Household." And it is from this quarter, particularly from discoveries in it made early in the last century, that Lightfoot gets good reasons for thinking that in Php_4:22 we may, quite possibly, be reading a greeting from Rome sent by the very persons (speaking roundly) who are here greeted in the Epistle to Rome. A place of burial on the Appian Way, devoted to the ashes of Imperial freedmen and slaves, and other similar receptacles, all to be dated with practical certainty about the middle period of the first century, yield the following names: Amplias, Urbanus, Stachys, Apelles, Tryphaena, Tryphosa, Rufus, Hermes, Hermas, Philologus, Julius, Nereis; a name which might have denoted the sister (see Rom_16:15) of a man Nereus.

Of course such facts must be used with due reserve in inference. But they make it abundantly clear that, in Lightfoots words, "the names and allusions at the close of the Roman Epistle are in keeping with the circumstances of the metropolis in St. Pauls day." They help us to a perfectly truthlike theory. We have only to suppose that among St. Pauls converts and friends in Asia and Eastern Europe many either belonged already to the ubiquitous "Household," or entered it after conversion, as purchased slaves or otherwise; and that some time before our Epistle was written there was a large draft from the provincial to the metropolitan department; and that thus, when St. Paul thought of personal Christian friends at Rome, he would happen to think, mainly, of "saints of Caesars Household." Such a theory would also, by the way, help to explain the emphasis with which just these "saints" sent their greeting, later, to Philippi. Many of them might have lived in Macedonia, and particularly in the colonia of Philippi, before the time of their supposed transference to Rome.

We may add, from Lightfoots discussion, a word about "the households," or "people"-of Aristobulus and Narcissus-mentioned in the greetings before us. It seems at least likely that the Aristobulus of the Epistle was a grandson of Herod the Great, and brother of Agrippa of Judea; a prince who lived and died at Rome. At his death it would be no improbable thing that his "household" should pass by legacy to the Emperor, while they would still, as a sort of clan, keep their old masters name. Aristobulus servants, probably many of them Jews (Herodion, St. Pauls kinsman, may have been a retainer of this Herod), would thus now be a part of "the Household of Caesar," and the Christians among them would be a group of "the Household saints." As to the Narcissus of the Epistle, he may well have been the all-powerful freedman of Claudius, put to death early in Neros time. On his death, his great familia would become, by confiscation, part of "the Household"; and its Christian members would be thought of by St. Paul as among "the Household saints."

Thus it is at least possible that the holy lives which here pass in such rapid file before us were lived not only in Rome, but in a connection more or less close with the service and business of the Court of Nero. So freely does grace make light of circumstance.

Now it is time to come from our preliminaries to the text.

But-the word may mark the movement of thought from his own delay in reaching them to Phoebes immediate coming-I commend to you Phoebe, our sister (this Christian woman bore, without change, and without reproach, the name of the Moon Goddess of the Greeks), being a ministrant of the Church which is in Cenchreae, the Aegaean port of Corinth; that you may welcome her, in the Lord, as a fellow member of His Body, in a way worthy of the saints, with all the respect and the affection of the Gospel, and that you may stand by her in any matter in which she may need you, stranger as she will be at Rome. For she on her part has proved a stand by (almost a champion, one who stands up for others) of many, aye, and of me among them.

Greet Prisca and Aquila, my coworkers in Christ Jesus; the friends who for my lifes sake submitted their own throat to the knife (it was at some stern crisis otherwise utterly unknown to us, but well known in heaven); to whom not only I give thanks, but also all the Churches of the Nations; for they saved the man whom the Lord consecrated to the service of the Gentile world. And the Church at their house greet with them; that is, the Christians of their neighbourhood, who used Aquilas great room as their house of prayer; the embryo of our parish or district Church. This provision of a place of worship was an old usage of this holy pair, whom St. Pauls almost reverent affection presents to us in such a living individuality. They had gathered "a domestic Church" at Corinth, not many months before. {1Co_16:19} And earlier still, at Ephesus, {Act_18:26} they wielded such a Christian influence that they must have been a central point of influence and gathering there also. In Prisca, or Priscilla, as it has been remarked, we have "an example of what a married woman may do, for the general service of the Church, in conjunction with home duties, just as Phoebe is the type of the unmarried servant of the Church, or deaconess."

Greet Epaenetus, my beloved, who is the first fruits of Asia, that is of the Ephesian Province, unto Christ; doubtless one who "owed his soul" to St. Paul in that three years missionary pastorate at Ephesus, and who was now bound to him by the indescribable tie which makes the converter and converted one.

Greet Mary-a Jewess probably, Miriam or Maria-for she toiled hard for you; when and how we cannot know.

Greet Andronicus and Junias, funianus, my kinsmen, and my fellow captives in Christs war; a loving and mindful reference to the human relationships which so freely, but not lightly, he had sacrificed for Christ, and to some persecution battle (was it at Philippi?) when these good men had shared his prison; men who are distinguished among the apostles; either as being themselves, in a secondary sense, devoted "apostles," Christs missionary delegates, though not of the Apostolate proper, or as being honoured above the common, for their toll and their character, by the Apostolic Brotherhood; who also before me came to be, as they are, in Christ. Not improbably these two early converts helped to "goad" {Act_26:14} the conscience of their still persecuting Kinsman, and to prepare the way of Christ in his heart.

Greet Amplias, Ampliatus, my beloved in the Lord; surely a personal convert of his own.

Greet Urbanus, my coworker in Christ, and Stachys-another masculine name-my beloved.

Greet Apelles, that tested man in Christ; the Lord knows, not we, the tests he stood.

Greet those who belong to Aristobulus people.

Greet Herodion, my kinsman.

Greet those who belong to Narcissus people; those who are in the Lord.

Greet Tryphaena and Tryphosa (almost certainly, by the type of their names, female slaves), who toil in the Lord, perhaps as "servants of the Church," so far as earthly service would allow them.

Greet Persis, the beloved woman (with faultless delicacy he does not here say "my beloved," as he had said of the Christian men mentioned just above), for she toiled hard in the Lord; perhaps at some time when St. Paul had watched her in a former and more Eastern home.

Greet Rufus-just possibly the Rufus of Mar_15:21, brother of Alexander, and son of Cross-carrying Simon; the family was evidently known to St. Mark, and we have good cause to think that St. Mark wrote primarily for Roman readers-Rufus, the chosen man in the Lord, a saint of the elite; and his mother-and mine! This nameless woman had done a mothers part, somehow and somewhere, to the motherless Missionary, and her lovingkindness stands recorded now

"In either Book of Life, here and above."

Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them; dwellers perhaps in some isolated and distant quarter of Rome, a little Church by themselves.

Greet Philologus and Julia, Nereus and his sister, and all the saints who are with them, in their assembly.

Greet one another with a sacred kiss; the Oriental pledge of friendship, and of respect. All the Churches of Christ greet you; Corinth, Cenchreae, "with all the saints in the whole of Achaia". {2Co_1:1}

The roll of names is over, with its music, that subtle characteristic of such recitations of human personalities, and with its moving charm for the heart due almost equally to our glimpses of information about one here and one there and to our total ignorance about others; an ignorance of everything about them but that they were at Rome, and that they were in Christ. We seem, by an effort of imagination, to see, as through a bright cloud, the faces of the company, and to catch the far-off voices; but the dream "dissolves in wrecks"; we do not know them, we do not know their distant world, But we do know Him in whom they were, and are; and that they have been "with Him, which is far better," for now so long a time of rest and glory. Some no doubt by deaths of terror and wonder, by the fire, by the horrible wild beasts, "departed to be with Him"; some went, perhaps, with a dismissal as gentle as love and stillness could make it. But however, they were the Lords; they are with the Lord. And we, in Him,

"Are tending upward too, As fast as time can move."

So we watch this unknown yet well-beloved company, with a sense of fellowship and expectation impossible out of Christ. This page is no mere relic of the past; it is a list of friendships to be made hereafter, and to be possessed forever, in the endless life where personality indeed shall be eternal, but where also the union of personalities, in Christ, shall be beyond our utmost present thought.

But the Apostle cannot close with these messages of love. He remembers another and anxious need, a serious spiritual peril in the Roman community. He has not even alluded to it before, but it must be handled, however briefly, now:

But I appeal to you, brethren, to watch the persons who make the divisions and the stumbling blocks you know of, alien to the teaching which you learnt (there is an emphasis on "you," as if to difference the true-hearted converts from these troublers); -and do turn away from them; go, and keep, out of their way; wise counsel for a peaceable but effectual resistance. For such people are not bondservants of our Lord Jesus Christ, but they are bondservants of their own belly. They talk much of a mystic freedom; and free indeed they are from the accepted dominion of the Redeemer-but all the more they are enslaved to themselves; and by their pious language and their specious pleas they quite beguile the hearts of the simple, the unsuspicious. And they may perhaps have special hopes of beguiling you, because of your well-known readiness to submit, with the submission of faith, to sublime truths; a noble character, but calling inevitably for the safeguards of intelligent caution: For your obedience, "the obedience of faith," shown when the Gospel reached you, was carried by report to all men, and so to these beguilers, who hope now to entice your faith astray. As regards you, therefore, looking only at your personal condition, I rejoice. Only I wish you to be wise as to what is good, but uncontaminated (by defiling knowledge) as to what is evil. He would not have their holy readiness to believe distorted into an unhallowed and falsely tolerant curiosity. He would have their faith not only submissive but spiritually intelligent; then they would be alive to the risks of a counterfeited and illusory "Gospel." They would feel, as with an educated Christian instinct, where decisively to hold back, where to refuse attention to unwholesome teaching. But the God of our peace will crush Satan down beneath your feet speedily. This spiritual mischief, writhing itself, like the serpent of Paradise, into your happy precincts, is nothing less than a stratagem of the great Enemys own; a movement of his mysterious personal antagonism to your Lord, and to you His people. But the Enemys Conqueror, working in you, will make the struggle short and decisive. Meet the inroad in the name of Him who has made peace for you, and works peace in you, and it will soon be over. The grace of our Lord Jesus Christ. be (or may we not render is?) with you.

What precisely was the mischief, who precisely were the dangerous teachers, spoken of here so abruptly and so urgently by St. Paul? It is easier to ask the question than to answer it. Some expositors have sought a solution in the fourteenth and fifteenth chapters, and have found in an extreme school of theoretical "liberty" these men of "pious language and specious pleas." But to us this seems impossible. Almost explicitly, in those chapters, he identifies himself in principle with "the capable"; certainly there is not a whisper of horror as regards their principle, and nothing but a friendly while unreserved reproof for the uncharity of their practice. Here he has in his mind men whose purposes and whose teachings are nothing but evil; who are to be-not indeed persecuted but-avoided; not met in conference, but solemnly refused a further hearing. In our view, the case was one of embryo Gnosticism. The Romans, so we take it, were troubled by teachers who used the language of Christianity, saying much of "Redemption," and of "Emancipation," and something of "Christ," and of "the Spirit"; but all the while they meant a thing totally different from the Gospel of the Cross. They meant by redemption and freedom, the liberation of spirit from matter. They meant by Christ and the Spirit, mere links in a chain of phantom beings, supposed to span the gulf between the Absolute Unknowable Existence and the finite World. And their morality too often tended to the tenet that as matter was hopelessly evil, and spirit the unfortunate prisoner in matter, the material body had nothing to do with its unwilling, and pure, Inhabitant: let the body go its own evil way, and work out its base desires.

Our sketch is taken from developed Gnosticism, such as it is known to have been a generation or two later than St. Paul. But it is more than likely that such errors were present, in essence, all through the Apostolic age. And it is easy to see how they could from the first disguise themselves in the special terminology of the Gospel of liberty and of the Spirit.

Such things may look to us, after eighteen hundred years, only like fossils of the old rocks. They are indeed fossil specimens-but of existing species. The atmosphere of the Christian world is still infected, from time to time-perhaps more now than a few generations ago, whatever that fact may mean-with unwholesome subtleties, in which the purest forms of truth are indescribably manipulated into the deadliest related error; a mischief sure to betray itself, however, (where the man tempted to parley with it is at once wakeful and humble,) by some fatal flaw of pride, or of untruthfulness, or of an uncleanness however subtle. And for the believer so tempted, under common circumstances, there is still, as of old, no counsel more weighty than St. Pauls counsel here. If he would deal with such snares in the right way, he must "turn away from them." He must turn away to the Christ of history. He must occupy himself anew with the primeval Gospel of pardon, holiness, and heaven.

Is the letter to be closed here at last? Not quite yet; not until one and then another of the gathered circle has committed his greetings to it. And first comes up the dear Timotheus, the man nearest of all to the strong heart of the Apostle. We seem to see him alive before us, so much has St. Paul, in one Epistle and another, but above all in his dying letter to Timotheus himself, contributed to a portrait. He is many years younger than his leader and Christian Father. His face, full of thought, feeling, and devotion, is rather earnest than strong. But it has the strength of patience, and of absolute sincerity, and of rest in Christ. Timotheus repays the affection of Paul with unwavering fidelity. And he will be true to the end to his Lord and Redeemer, through whatever tears and agonies of sensibility. Then Lucius will speak, perhaps the Cyrenian of Antioch; {Act_13:1} and Jason, perhaps the convert of Thessalonica; {Act_17:5} and Sosipater, perhaps the Berean Sopater of Act_20:4; three blood relations of the Apostle, who was not left utterly alone of human affinities, though he had laid them all at his Masters feet. Then the faithful Tertius claims the well-earned privilege of writing one sentence for himself. And Gaius modestly requests his salutation, and Erastus, the man of civic dignity and large affairs. He has found no discord between the tenure of a great secular office and the life of Christ; but today he is just a brother with brethren, named side by side with the Quartus whose only title is that beautiful one, "the brother," "our fellow in the family of God." So the gathered friends speak each in his turn to the Christians of the City; we listen as the names are given:

There greets you Timotheus my fellow worker, and Lucius, and Jason, and Sosipatrus, my kinsmen.

There greets you I, Tertius, who wrote the Epistle in the Lord; he had been simply Pauls conscious pen, but also he had willingly drawn the strokes as being one with Christ, and as working in His cause.

There greets you Gaius, host of me and of the whole Church; universal welcomer to his door of all who love his beloved Lord, and now particularly of all at Corinth who need his Lords Apostle.

There greets you Erastus, the Treasurer of the City, and Quartus ("Kouartos"), the brother.

Here, as we seem to discern the scene, there is indeed a pause, and what might look like an end. Tertius lays down the pen. The circle of friends breaks up, and Paul is left alone-alone with his unseen Lord, and with that long, silent Letter; his own, yet not his own. He takes it in his hands, to read, to ponder, to believe, to call up again the Roman converts, so dear, so far away, and to commit them again for faith, and for life, to Christ and to His Father. He sees them beset by the encircling masses of pagan idolatry and vice, and by the embittered Judaism which meets them at every turn. He sees them hindered by their own mutual prejudices and mistakes; for they are sinners still. Lastly, he sees them approached by this serpentine delusion of an unhallowed mysticism, which would substitute the thought of matter for that of sin, and reverie for faith, and an unknowable Somewhat, inaccessible to the finite, for the God and Father of our Lord Jesus Christ. And then he sees this astonishing Gospel, whose glorious outline and argument he has been caused to draw, as it was never drawn before, on those papyrus pages; the truth of God, not of man; veiled so long, promised so long, known at last; the Gospel which displays the sinners peace, the believers life, the radiant boundless future of the saints, and, in all and above all, the eternal love of the Father and the Son.

In this Gospel, "his Gospel," he sees manifested afresh his God. And he adores Him afresh, and commits to Him afresh these dear ones of the Roman Mission.

He must give them one word more, to express his overrunning heart. He must speak to them of Him who is Almighty for them against the complex might of evil. He must speak of that Gospel in whose lines the almighty grade will run. It is the Gospel of Paul, but also and first the "proclamation made by Jesus Christ" of Himself as our Salvation. It is the Secret "hushed" throughout the long aeons of the past, but now spoken out indeed; the Message which the Lord of Ages, choosing His hour aright, now imperially commands to be announced to the Nations, that they may submit to it and live. It is the vast fulfilment of those mysterious Scriptures which are now the credentials, and the watchword, of its preachers. It is the supreme expression of the sole and eternal Wisdom; clear to the intellect of the heaven-taught child; more unfathomable, even to the heavenly watchers, than Creation itself. To the God of this Gospel he must now entrust the Romans, in the glowing words in which he worships Him through the Son in whom He is seen and praised. To this God-while the very language is broken by its own force-he must give glory everlasting, for His Gospel, and for Himself.

He takes the papers, and the pen. With dim eyes, and in large, laborious letters, and forgetting at the close, in the intensity of his soul, to make perfect the grammatical connection, he inscribes, in the twilight, this most wonderful of Doxologies. Let us watch him to its close, and then in silence leave him before his Lord, and ours:

But to Him who is able to establish you, according to my Gospel, and the proclamation of, made by, Jesus Christ, true to (κατά) (the) unveiling of (the) Secret hushed in silence during ages of times, but manifested now, and through (the) prophetic Scriptures, according to the edict of the God of Ages, for faiths obedience, published among all the Nations-to God Only Wise, through Jesus Christ-to whom be the glory unto the ages of the ages. Amen.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

16:1-16 Paul here commended and greeted twenty-seven Roman Christians, ten of whom were women. Women played important roles in the early church. • Paul had never been to Rome, which has led to some speculation as to how he knew so many people there. One theory is that ch 16 was actually part of another letter that Paul sent to Ephesus. However, we have no good manuscript evidence for a separate letter (cp. study note on 15:33). Perhaps the answer is that Paul was able to greet so many people in Rome because he had encountered them during their travels away from Rome (see Romans Book Introduction, “Setting”).

16:1 A deacon (Greek diakonos, “servant”) refers both to a Christian who is recognized as a servant of Christ and specifically to someone who holds the office of deacon in a particular church (see Phil 1:1; 1 Tim 3:8-12; cp. Acts 6:1-6). • Cenchrea was located about five miles from Corinth and functioned as its port. Paul might have been writing this letter to the Romans from Corinth on a winter-long stop there near the end of his third missionary journey (see Acts 20:2-3).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 16:1. Φοίβην, Phœbe) The Christians retained the names borrowed from the heathen gods, as a memorial of the heathenism, which they had abandoned.—οὖσαν διάκονον, who is a [servant] minister) without the office of teaching. She might have been considered as a minister in respect of this very errand, on which she was sent.—Κεγχρεαῖς, at Cenchrea) near Corinth.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_16:1-2. Recommendation (συνίστημι, comp. 2Co_5:12, et al.; see Jacobs, ad Anthol. IX. p. 438; Bornemann, ad Xen. Symp. iv. 63, p. 154) of Phoebe, who is held to be the bearer of the epistle,a supposition which there is nothing to contradict. In the twofold predicate, ἀδελφ. ἡμῶν (our, i.e. my and your Christian sister) and οὖσαν διάκ. κ.τ.λ., there lies a twofold motive, a more general and a more special one, for attending to the commendation.

διάκονον] feminine, as Dem. 762. 4 : διάκονον, ᾗ τις ἐχρῆτο. The designation by the word διακόνισσα, not used in classical Greek, is found only subsequently, as frequently in the Constitutt. apost. See, on these ministrae, as they are called in Pliny, Ep. x. 97, the female attendants on the poor, sick, and strangers of the church, Bingham, Orig. I. pp. 341366; Schoene, Geschichtsforsch. üb. d. kirchl. Gebr. III. p. 102 ff.; Herzog, in his Encykl. III. p. 368 f. Very groundlessly Lucht, because this service in the church was of later date (but comp. Rom_12:7; Php_1:1), pronounces the words οὖσαν … Κεγχρ. not to belong to Paul, and ascribes them to the supposed editor. Respecting the χῆραι, 1Ti_5:9, see Huther in loc.

Κεγχρεαί, eastern port of Corinth, on the Saronic Gulf. See Wetstein. Comp. on Act_18:18.

ἵνα αὐτὴν, κ.τ.λ.] Aim of the commendation.

ἐν κυρίῳ] characterizes the προσδέχεσθαι as Christian; it is to be no common service of hospitality, but to take place in Christ, i.e. so that it is fulfilled in the fellowship of Christ, in virtue of which one lives and moves in Christ. Comp. Php_2:29.

ἀξίως τῶν ἁγίων] either: as it is becoming for saints (Christians) to receive fellow-Christians (so ordinarily), or: sicut sanctos excipi oportet, Grotius, Chrysostom. The former (so also Fritzsche and Philippi) is the correct explanation, because most naturally suggesting itself, as modal definition of the action of receiving.

καὶ γὰρ αὐτή] nam et ipsa, for she also on her part (not αὕτη, haec).

προστάτις] a directrix, protectress (Lucian, bis accus. 29; Dio Cass. xlii. 39; Dindorf, Soph. O. C. 459, and Praef. ad Soph. p. LXI.; Lobeck, Paralip. p. 271). She became (i.e. se praestitit, Kühner, ad Xen. Anab. i. 7. 4) a patrona multorum through the exercise of her calling. Paul might, indeed, have written παραστάτις, corresponding to παραστῆτε (Xen. Mem. ii. 1. 32; Soph. Trach. 891, Oed. C. 559; comp. ἐν νόσοις παραστάτις Musonius in Stob. fl. p. 416, 43); but he selects the word which is conformable to her official position, and more honourable.

καὶ αὐτοῦ ἐμοῦ] and of myself, my own person (see on Rom_7:25). Historical proof of this cannot be given. Perhaps Paul had once been ill during a sojourn with the church of Cenchreae.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 16:1 f. Συνίστημι δὲ ὑμῖν φοίβην . αυνίστημι is the technical word for this kind of recommendation, which was equivalent to a certificate of church membership. Paul uses it with especial frequency in 2 Cor., both in this technical sense (Rom 3:1 , Rom 5:12 ), and in a kindred but wider one (Rom 4:2 , Rom 6:4 , Rom 7:11 , Rom 10:12 ; Rom 10:18 ). τὴν ἀδελφὴν ἡμῶν : our (Christian) sister, 1Co 7:15 ; 1Co 9:5 . The spiritual kinship thus asserted was a recommendation of itself, but in Phœbe’s case Paul can add another. οὖσαν καὶ διάκονον τῆς ἐκκλησίας τῆς ἐν Κεγχρεαῖς : who is also a servant of the Church in Cenchreæ. It is not easy to translate διάκονος , for “servant” is too vague, and “deaconess” is more technical than the original. Διακονία was really a function of membership in the Church, and Phœbe might naturally be described as she is here if like the house of Stephanas at Corinth (1Co 16:15 ) she had given herself εἰς διακονίαν τοῖς ἁγίοις . That is, a life of habitual charity and hospitality, quite apart from any official position, would justify the name διάκονος . On the other hand it must be remembered that the growth of the Church, under the conditions of ancient society, soon produced “deaconesses” in the official sense, and Phœbe may have had some recognised function of διακονία assigned to her. Cenchreæ was on the Saronic gulf, nine miles . of Corinth: as the port for Asia and the East, many Christians would pass through it, and a Christian woman who gave herself to hospitality (Rom 12:13 ) might have her hands full. ἐν Κυρίῳ : no mere reception of Phœbe into their houses satisfies this their Christian life was to be open for her to share in it; she was no alien to be debarred from spiritual intimacy. ἀξίως τῶν ἁγίων : with such kindness as it becomes Christians to show. καὶ παραστῆτε αὐτῇ (Jer 15:11 ): after the Christian welcome is assured, Paul bespeaks their help for Phœbe in whatever affair she may require it. He speaks indefinitely, but his language suggests that she was going to Rome on business in which they could assist her. καὶ γὰρ αὐτὴ : in complying with this request they will only be doing for Phœbe what she has done for others, and especially for Paul himself. προστάτις (feminine of προστάτης ) is suggested by παραστῆτε . Paul might have said παραστάτις , but uses the more honourable word. προστάτης ( patronus ) was the title of a citizen in Athens who took charge of the interests of μέτοικοι and persons without civic rights; the corresponding feminine here may suggest that Phœbe was a woman of good position who could render valuable services to such a community as a primitive Christian Church usually was. When she helped Paul we cannot tell. Dr. Gifford suggests the occasion of Act 18:18 . Paul’s vow “seems to point to a deliverance from danger or sickness,” in which she may have ministered to him. It is generally assumed that Phœbe was the bearer of this epistle, and many even of those who regard Rom 16:3-16 as addressed to Ephesus still hold that Rom 16:1-2 were meant for Rome.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Chap.

16:1-16.] Recommendation of Phœbe: greetings.

1, 2.] In all probability Phœbe was the bearer of the Epistle, as stated in the (rec.) subscription.

διάκονον] Deaconess. See 1Ti 3:11, note. Pliny in his celebrated letter to Trajan says, “necessarium credidi, ex duabus ancillis quæ ministræ dicebantur, quid esset veri et per tormenta quærere.” A minute discussion of their office, &c., in later times may be found in Suicer, Thesaurus, sub voce; and in Bingham, book ii. chap. 22, § 8. Neander, Pfl. u. Leit., Exo_4, pp. 265-267, shews that the deaconesses must not be confounded with the χῆραι of 1Ti 5:3-16, as has sometimes been done.

Kenchrëæ, the port of Corinth (τῶν Κορινθίων ἐπίνειον, Philo in Flacc. § 19, vol. ii., p. 539: κώμη τις τῆς Κορίνθου μεγίστη, Theodoret, h. l.) on the Saronic gulf of the Ægean, for commerce with the east (Act 18:18): seventy stadia from Corinth, Strabo viii. 380. Pausan. ii. 2, 3. Livy xxxii. 17. Plin. iv. 4. The Apostolical Constitutions (vii. 46, p. 1053, Migne) make the first bishop of the Cenchrean church to have been Lucius, consecrated by Paul himself (Winer, Realw.). The western port, on the Sinus Corinthiacus, was Leche (Paus.), Lecheæ (Plin.), or Lecheum (Strab., Ptol.).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

PERSONAL GREETINGS

16:1-16. I commend to you Phoebe our sister. Receive her as becometh members of a Christian Church. For she has stood by many others, and myself as well (vv. 1, 2).

Greet Prisca and Aquila. Greet all those whose names or persons I know, who are members of your community (vv. 3-16).

1. συνίστημι. The ordinary word for to ‘commend,’ ‘introduce’; see on 3:5, a derivative of which appears in the phrase συστατικαὶ ἐπιστολαί (2Co 3:1; for its use in the later ecclesiastical writings see Suicer, Thesaurus). These letters played a very large part in the organization of the Church, for the tie of hospitality (cf. 12:13), implying also the reception to communion, was the great bond which united the separate local Churches together, and some protection became necessary against imposture.

φοίβην. Nothing is otherwise known of Phoebe, nor can we learn anything from the name. She was presumably the bearer of this letter.

διάκονον, ‘a deaconess.’ The only place in which this office is referred to by name in the N. T. (for 1Ti 3:11, 1Ti 5:3 ff. cannot be quoted). The younger Pliny (Ep. X. xcvi. 8) speaks of ministrae: quo magis necessarium credidi ex duabus ancillis, quae ministrae dicebantur, quid esset veri et per tormenta quaerere. They do not appear elsewhere to be referred to in any certain second-century writing; but constant reference to them occurs in the Apostolic Constitutions, in the earlier books under the name of διάκονος (2:26; 3:15), in the later of διακόνισσα (8:19, 20, 28). Of the exact relation of the ‘deaconess’ to the ‘widows’ (1Ti 5:3) it is not necessary to speak, as we have no sufficient evidence for so early a date; it is quite clear that later they were distinct as bodies, and that the widows were considered inferior to the deaconesses (Apost. Const. iii. 7); it is probable however that the deaconesses were for the most part chosen from the widows. That the reference to a ‘deaconess’ is in no sense an anachronism may be inferred both from the importance of διακονία in the early Church, which had quite clearly made it necessary for special male officials to be appointed, and from the separate and secluded life of women. From the very beginning of Christianity—more particularly in fact at the beginning—there must have been a want felt for women to perform for women the functions which the deacons performed for men. Illustrations of this need in baptism, in visiting the women’s part of a house, in introducing women to the deacon or bishop, may be found in the Apostolical Constitutions (iii. 15, &c.). So much is clear. An office in the Church of this character, we may argue on á priori grounds, there must have been; but an order in the more ecclesiastical sense of the term need not have existed. διάκονος is technical, but need hardly be more so than is προστάτις in ver. 2. (The arguments of Lucht against the authenticity of portions of these two verses are examined very fully by Mangold, Der Römerbrief und seine geschichtlichen Voraussetzung, pp. 136 ff.)

τῆς ἐκκλησίας τῆς ἐν Κεγχρεαῖς. Cenchreae was the port of Corinth on the Saronic Gulf. During St. Paul’s stay at Corinth that city had become the centre of missionary activity throughout all Achaia (cf. 2Co 1:1), and the port towards Ephesus, a place where there must have been many Jews living, could easily be a centre of the Christian Church. Its position would afford particularly an opportunity for the exercise by Phoebe of the special duties of hospitality.

1. It would be easy and simple if following the authority of B. 33. 72, Pesh., Orig.-lat. we could omit ᾧ, or if we could read αὐτῷ with P. 31, 54 (Boh. cannot be quoted in favour of this reading; Wilkins’ translation which Tisch. follows is wrong). But both these look very much like corrections, and it is difficult to see how ᾧ came to be inserted if it was not part of the original text. Nor is it inexplicable. The Apostle’s mind is so full of the thoughts of the Epistle that they come crowding out, and have produced the heavily loaded phrases of the doxology; the structure of the sentence is thus lost, and he concludes with a well-known formula of praise ᾧ ἡ δόξα κ.τ.λ. (Gal 1:15; 2Ti 4:18, Heb 13:21).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Thirtieth Passage (16:1-16). Recommendations, Salutations, Warning.

It is the apostle’s custom, when closing his letters, to treat a number of particular subjects of a more or less personal nature, such as special salutations, commissions, or warnings; comp. 1Co 16:10-22 (particularly Rom 16:22); 2Co 13:11-13; Col 4:7-18; Php 4:10-23; 1Th 5:25-28. He does so in our Epistle.

And first, Rom 16:1-2, the recommendation of the deaconess Phoebe.

Vv. 1, 2. “Now I commend unto you Phoebe, our sister, which is a deaconess of the church of Cenchrea, that ye receive her in the Lord as becometh saints, and that ye assist her in whatsoever business she may have need of you; for also she hath been a succorer of many and of myself.”

Here, according to some, begins a private note entrusted by the apostle to the bearers (Semler), or to the female bearer (Eichhorn), of this Epistle, to indicate the principal persons to be saluted in the churches which were to be visited by the way. Some moderns, D. Schulz, Reuss, Ewald, Laurent, Renan, etc., even think they can, either from the starting-point (Cenchrea), or from certain names in the salutations which follow, positively determine the church for which this note was composed. It was, they hold, the church of Ephesus. We shall examine step by step as we proceed the reasons alleged in favor of this supposition. We only remark here, that many of those who reject the salutations, Rom 16:3-16, from the Epistle to the Romans, yet regard Rom 16:1-2 as having belonged to it (Scholten, Volkmar, Schultz). We note besides, as to the rest of this chapter, the following observation of Schultz: “As long as the destination to the church of Rome of all the parts of chap. 16 can be maintained, this view ought to be preferred to every other.” And, indeed, it will always be difficult to understand how a leaf of salutations intended for the church of Ephesus, or any other, should have strayed into the copy of our Epistle deposited in the archives of the church of Rome (see the remarks at the end of this chapter).

It has generally been admitted that Phoebe was the bearer of our Epistle, and no doubt with reason. For otherwise how are we to explain this so special personal recommendation? Comp. Col 4:7; Eph 6:21. Paul mentions two titles which point her out for the interest of the Christians of Rome; she is a sister, and, moreover, a servant of the Lord, invested consequently with an ecclesiastical office. It has been denied that at so remote a period the office of deaconess could already be in existence. But why, if there were deacons (Rom 12:7; Act 6:1 et seq.; Php 1:1), should there not have been also from primitive times a similar office discharged by women, members of the church? With what right can we allege that the office mentioned Rom 12:8 belonged only to men? It seems to us impossible to think that the widows spoken of, 1Ti 5:3 et seq., were not persons invested with an ecclesiastical office. And in any case, the ministrations of beneficence of a private nature, mentioned in our Epistle (Rom 12:7), must have been carried out in good measure by sisters. And why should not a rich and devoted woman, who had for a time occupied herself with such work, have borne, even without ecclesiastical consecration, the title of deaconess? If our passage had a later origin than the first centnry, there would certainly have been introduced here, instead of the word διάκονος (deacon), which is the masculine term originally applied to both sexes, the feminine title διακόνισσα (deaconess), already in use in the second century. Comp. the letter in which Pliny relates that he has been obliged to torture two of those servants who are called ministrae (evidently a translation of διακόνισσαι). There were so many services to be rendered to the poor, to orphans, to strangers, to the sick, which women only could discharge! As is observed by Schaff, the profound separation between the sexes in the East must also have contributed to render a female diaconate altogether indispensable.

The participle οὖσαν, who is, expressly denotes that Phoebe is still, at the time of Paul’s writing, invested with this office.

Cenchrea was the port of Corinth toward the east, on the Egean Sea; and hence it has been inferred that Phoebe was going rather to Ephesus than to Rome. The proof is far from convincing. “The person in question,” says Schultz himself, “is not a Corinthian who is passing through Cenchrea, but, on the contrary, a woman of Cenchrea who is passing through Corinth, and who is consequently on her way to the west.” A good answer as an argument ad hominem. But, speaking freely, what a puerility is criticism thus handled.

Vv. 2. In the Lord: in the profound feeling of the communion with Him, which binds into one body all the members of the church.

The expression: as becometh saints, may signify, becoming saints who are received, like Phoebe, or saints who are called to receive, like the Romans. It is absolutely necessary to choose between the two meanings?

There is a correlation between the two terms παριστάναι, to stand beside in order to hold up, and προστάτις (protectress, patroness), one who stands before in order to guide or protect. Hence it appears that Phoebe had bestowed care on Paul himself, perhaps during his stay at Cenchrea, mentioned Act 18:18, and on occasion of an illness. M. Renan informs us that “this poor woman started on a wild winter journey across the Archipelago without any other resource than Paul’s recommendation.” Then he adds: “It is more natural to suppose that Paul recommended Phoebe to the Ephesians, whom he knew, than to the Romans, whom he did not know.” As if the titles given to Phoebe, cited Rom 16:1-2, were not enough to interest any church whatever in her!

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Chapter xvi

Contents

In this concluding chapter, paul first commends to the church at Rome the deaconess Phebe, Rom_16:1, Rom_16:2. He then sends his salutations to many members of the church, and other Christians who were then at Rome, Rom_16:3-16. He earnestly exhorts his brethren to avoid those who cause contentions; and after commending their obedience, he prays for gods blessing upon them, Rom_16:17-21. Salutations from the apostles companions, Rom_16:22-24. The concluding doxology, Rom_16:25-27.

Romans 16:1-27

Commentary

Rom_16:1

I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea. Phebe, from Phoebus (Apollo.) The early Christians retained their names, although they were derived from the names of false gods, because they had lost all religious significance and reference. In like manner we retain the use of the names of the days of the week, without ever thinking of their derivation. Corinth, being situated on a narrow isthmus, had two ports, one towards Europe, and the other towards Asia. The latter was called Cenchrea, where a church had been organized, of which Phebe was a servant (διάκονος) i.e., deaconess. It appears that in the apostolic church, elderly females were selected to attend upon the poor and sick of their own sex. Many ecclesiastical writers suppose there were two classes of these female officers; the one (πρεσβύτιδες, corresponding in some measure in their duties to the elders,) having the oversight of the conduct of the younger female Christians; and the other, whose duty was to attend to the sick and the poor. See Suicers Thesaurus, under the word διάκονος; Binghams Ecclesiastical Antiquities, 11, 12; Augustis Denkwürdigkeiten der christl. Archäologie.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Having made an end of the whole disputation, he cometh now to familiar commendations and salutations, and that to good consideration and purpose, to wit, that the Romans might know, who are most to be honored and made account of amongst them, and also whom they ought to set before them to follow: and therefore he attributeth unto every of them peculiar and singular testimonies.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER XVI.

The apostle commends to the Christians at Rome Phoebe, a

deaconess of the Church at Cenchrea, 1, 2.

Sends greetings to Aquila and Priscilla, of whom he gives a

high character; and greets also the Church at their house, 3-5.

Mentions several others by name, both men and women, who were

members of the Church of Christ at Rome, 6-16.

Warns them to beware of those who cause dissensions and

divisions, of whom he gives an awful character, 17, 18.

Extols the obedience of the Roman Christians, and promises them

a complete victory over Satan, 19, 20.

Several persons send their salutations, 21-23.

To whose good wishes he subjoins the apostolic blessing;

commends them to God; gives own abstract of the doctrines of

the Gospel: and concludes with ascribing glory to the only wise

God, through Christ Jesus, 24-27.

NOTES ON CHAP. XVI.

Verse 1. I commend unto you Phoebe] As the apostle had not been at Rome previously to his writing this epistle, he could not have had a personal acquaintance with those members of the Church there to whom he sends these friendly salutations. It is likely that many of them were his own converts, who, in different parts of Asia Minor and Greece, had heard him preach the Gospel, and afterwards became settlers at Rome.

Phoebe is here termed a servant, διακονον, a deaconess of the Church at Cenchrea. There were deaconesses in the primitive Church, whose business it was to attend the female converts at baptism; to instruct the catechumens, or persons who were candidates for baptism; to visit the sick, and those who were in prison, and, in short, perform those religious offices for the female part of the Church which could not with propriety be performed by men. They were chosen in general out of the most experienced of the Church, and were ordinarily widows, who had borne children. Some ancient constitutions required them to be forty, others fifty, and others sixty years of age. It is evident that they were ordained to their office by the imposition of the hands of the bishop; and the form of prayer used on the occasion is extant in the apostolical constitutions. In the tenth or eleventh century the order became extinct in the Latin Church, but continued in the Greek Church till the end of the twelfth century. See Broughton's Dictionary, article deaconess.

Cenchrea was a sea-port on the east side of the isthmus which joined the Morea to Greece, as the Lechaeum was the sea-port on the west side of the same isthmus. These were the only two havens and towns of any note, next to Corinth, that belonged to this territory. As the Lechaeum opened the road to the Ionian sea, so Cenchrea opened the road to the AEgean; and both were so advantageously situated for commerce that they were very rich. These two places are now usually denominated the Gulf of Lepanto, and the Gulf of Ingia or Egina. It was on the isthmus, between these two ports, which was about six miles wide, that the Isthmian games were celebrated; to which St. Paul makes such frequent allusions.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1. I commend to you, etc. The greater part of this chapter is taken up with salutations; and as they contain no difficulties, it would be useless to dwell long on them. I shall only touch on those things which require some light by an explanation.

He first commends to them Phoebe, to whom he gave this Epistle to be brought to them; and, in the first place, he commends her on account of her office, for she performed a most honorable and a most holy function in the Church; and then he adduces another reason why they ought to receive her and to show her every kindness, for she had always been a helper to all the godly. As then she was an assistant of the Cenchrean Church, he bids that on that account she should be received in the Lord; and by adding as it is meet for saints, he intimates that it would be unbecoming the servants of Christ not to show her honor and kindness. And since it behooves us to embrace in love all the members of Christ, we ought surely to regard and especially to love and honor those who perform a public office in the Church. And besides, as she had always been full of kindness to all, so he bids that help and assistance should now be given to her in all her concerns; for it is what courtesy requires, that he who is naturally disposed to kindness should not be forsaken when in need of aid, and to incline their minds the more, he numbers himself among those whom she had assisted.

But this service, of which he speaks as to what it was, he teaches us in another place, in 1 Timothy 5:9, for as the poor were supported from the public treasury of the Church, so they were taken care of by those in public offices, and for this charge widows were chosen, who being free from domestic concerns, and cumbered by no children, wished to consecrate themselves wholly to God by religious duties, they were therefore received into this office as those who had wholly given up themselves, and became bound to their charge in a manner like him, who having hired out his own labors, ceases to be free and to be his own master. Hence the Apostle accuses them of having violated their faith, who renounced the office which they had once undertaken, and as it behooved them to live in widowhood, he forbade them to be chosen under sixty years of age, (1 Timothy 5:9,11,) because he foresaw that under that age the vow of perpetual celibacy was dangerous, yea, liable to prove ruinous. This most sacred function, and very useful to the Church, when the state of things had become worse, degenerated into the idle order of Nuns; which, though corrupt at its beginning, and contrary to the word of God, has yet so fallen away from what it was at its commencement, that there is no difference between some of the sanctuaries of chastity and a common brothel.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(1) Phebe.—As the Roman Church is especially exhorted to receive Phebe, it has been inferred that she was one of the party to which St. Paul entrusted his Epistle, if not the actual bearer of it herself.

Our sister—i.e., in a spiritual sense—a fellow-Christian.

Servant.—Rather, a deaconess, keeping the technical term. Deacons were originally appointed to attend to the wants of the poorer members of the Church. This is the first mention of women-deacons, in regard to whom instructions are given to Timothy (1Ti_3:11). The necessity for an order of deaconesses would gradually make itself felt where women were kept in a stricter seclusion, as in Greece and some parts of the East.

Cenchrea.—The port of Corinth, at the head of the Eastern or Saronic Gulf, about nine miles from the city.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

I commend unto you Phebe our sister,.... This chapter chiefly consists of commendations and salutations of persons, and begins with the former. It was usual to give letters of commendation of a member of one church to those of another; see Co2 3:1; The person who is here recommended was, as appears from the subscription of this epistle, if that may be depended on, the bearer of this letter, and is described by her name, Phebe; as she dwelt at Cenchrea, it is probable she was a Grecian, as is her name. Pausanias (e) makes frequent mention of one of this name in Greece. With the Heathen poets, Pheobus was the sun, and Phoebe the moon. Though it is not unlikely that she might be a Jewess, since there were many of them in those parts; and this was a name in use among them. We often read (f) of R. Ishmael , "ben Phoebi", which I take to be the same name with this. She is recommended as a sister, "our sister"; not in a natural, but spiritual relation; one that was a member of the church at Cenchrea, and in full communion with it; for as it was usual to call the men brethren, it was common to call the women sisters. Elderly men were called fathers, younger men brethren; elderly women were styled mothers, and younger women sisters, who were partakers of the grace of God, and enjoyed the fellowship of the saints:

which is a servant of the church which is at Cenchrea. This place was a seaport of the Corinthians, distant from Corinth about seventy furlongs, or eight or nine miles: it was on one side of the Isthmus, as Lechea was on the other (g); See Gill on Act 18:18. In the way to this place from the Isthmus, as Pausanias relates (h), was the temple of Diana, and a very ancient sculpture; and in Cenchrea itself was the temple of Venus, and a wooden image; and near the flow of the sea was a Neptune of brass. But now, in this place, was a church of Jesus Christ; and since it was so near to Corinth, it shows that churches in those early times were not national, or provincial, but congregational. Of this church Phebe was a servant, or, as the word signifies, a minister or deacon; not that she was a teacher of the word, or preacher of the Gospel, for that was not allowed of by the apostle in the church at Corinth, that a woman should teach; see Co1 14:34; and therefore would never be admitted at Cenchrea. Rather, as some think, she was a deaconess appointed by the church, to take care of the poor sisters of the church; though as they were usually poor, and ancient women; that were put into that service, and this woman, according to the account of her, being neither poor, nor very ancient; it seems rather, that being a rich and generous woman, she served or ministered to the church by relieving the poor; not out of the church's stock, as deaconesses did, but out of her own substance; and received the ministers of the Gospel, and all strangers, into her house, which was open to all Christians; and so was exceeding serviceable to that church, and to all the saints that came thither: though it is certain that among the ancient Christians there were women servants who were called ministers. Pliny, in an epistle of his to Trajan the emperor, says (i), that he had examined two maids, "quae ministrae dicebantur", "who were called ministers", to know the truth of the Christian religion.

(e) Graec. Deseript. l. 2. p. 125. l. 3. p. 190. l. 4. p. 276. (f) Misn. Sota, c. 9. sect. 15. T. Bab. Yoma, fol. 9. 1. & 35. 2. Jucbasin, fol. 24. 2. & 54. 2. (g) Plin. Natural Hist. l. 4. c. 4. Ptolem. l. 3. c. 16. (h) in Corinthiacis, p. 88. (i) Epist. l. 10. ep. 97.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 1. Servant of the Church] A deaconess to minister to the sick, as 1Ti 5:9, not a praedicantisse, to preach or have Peter’s keys on their belt. (Dr Bastwick against Independency.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I commend - It was common then, as now, to bear letters of introduction to strangers, commending the person thus introduced to the favorable regards and attentions of those to whom the letters were addressed; 2Co 3:1; Act 18:27. This Epistle, with the apostle’s commendation, was designed thus to introduce its bearer to the Roman Christians. The mention of Phebe in this manner leaves it beyond a doubt that she was either the bearer of this Epistle, or accompanied those who bore it to Rome. The Epistle was therefore written, probably, at Corinth. (See Introduction.)

Our sister - A member of the Christian church.

Which is a servant - Greek,” Who is a deaconess.” It is clear from the New Testament that there was an order of women in the church known as “deaconesses.” Reference is made to a class of females whose duty it was to “teach” other females, and to take the general superintendence of that part of the church, in various places in the New Testament; and their existence is expressly affirmed in early ecclesiastical history. They appear to have been commonly aged and experienced widows, sustaining fair reputation, and suited to guide and instruct those who were young and inexperienced; compare 1Ti 5:3, 1Ti 5:9-11; Tit 2:4. The Apostolical Constitutions, book iii. say, “Ordain a deaconess who is faithful and holy, for the ministries toward the women.” Pliny in his celebrated letter to Trajan, says, when speaking of the efforts which he made to obtain information respecting the opinions and practices of Christians, “I deemed it necessary to put two maidservants who are called “ministrae” (that is “deaconesses”) to the torture, in order to ascertain what is the truth.” The reasons of their appointment among the Gentiles were these:

(1) The females were usually separate from the men. They were kept secluded, for the most part, and not permitted to mingle in society with men as is the custom now.

(2) It became necessary, therefore, to appoint aged and experienced females to instruct the young, to visit the sick, to provide for them, and to perform for them the services which male deacons performed for the whole church. It is evident, however, that they were confined to these offices, and that they were never regarded as an order of ministers, or suffered “to preach” to congregations; 1Ti 2:12; 1Co 14:34.

Of the church ... - This is the only mention which occurs of a church at that place. It was probably collected by the labors of Paul.

At Cenchrea - This was the “sea-port” of Corinth. Corinth was situated on the middle of the isthmus, and had “two” harbors, or ports: “Cenchrea” on the east, about eight or nine miles from the city; and “Lechaeum” on the west. Cenchrea opened into the AEgean sea, and was the principal port. It was on this “isthmus,” between these two ports, that the “Isthmian” games were celebrated, to which the apostle refers so often in his epistles.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I commend, &c. He concludes with a number of salutations, to show his affection for them. --- Phœbe, who is in the ministry, or employed in the ministry, as women, called diaconissæ, used to be, privately instructing catechumens, assisting particularly at the baptizing of women, distributing charities, &c. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This chapter is in the nature of a postscript. The apostle begins it with the recommendation of a certain woman to them. She went upon some occasion to Rome, and by her (as some have supposed) this Epistle was sent to the church there.

Phebe: the poets called the moon Phoebe, as they did the sun Phoebus. This name is likely to have been imposed by her parents, being Gentiles.

Our sister; i.e. in Christ, and by the profession of the same faith: see Jam 2:16.

Cenchrea; a port or haven belonging to Corinth, on the east side towards Asia: there was another on the west side towards Italy, called Lechea. By reason of this double haven, Corinth was called by the poets, Bi maris. Here Paul paid a vow, which he had made, Act 18:18. Here also he preached and converted many, amongst whom this Phebe (as is probable) was one. When he saith, she was

servant of the church, it is not meant she was a deaconness, or one of the college of widows, of whom he speaketh, 1Ti 5:9. But she served the church, in harbouring and succouring the saints that were driven out of their country; yea, as appears by the next verse, she was a succourer of the ministers of the gospel, and of the apostle himself. We read, Luk 8:3, of some that ministered unto the Lord of their substance; there the same word is used. And this Phebe seems to have been employed in the same works; she ministered unto Paul as Onesiphorus did, 2Ti 1:18; there the same word is used again.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Greetings and Warnings

1-16. Commendation and greetings.

Observe the number of women to whom the Apostle sends greeting. The fact is indicative of the change wrought in the position of women by the gospel, and of the honourable place taken by them in the Christian Church. Observe also the difference of nationality indicated by the names. St. Paul, a Hebrew, sends salutation to Greeks, Romans, and perhaps Asiatics, many of them probably slaves—marking the universality of the gospel: cp. Gal_3:28; Col_3:11.

1. Commend] i.e. introduce: cp. Rom_12:18; 2Co_3:1. Apparently, Phoebe was the bearer of the Epistle. Servant] lit. 'deacon,' RM 'deaconess': translated 'deacon' in Philippians 1 etc., but 'minister' in Eph_3:7; Eph_6:21, etc. Either Phoebe had been definitely appointed to minister to women (cp. 1Ti_5:3.), or she is called 'minister' because she voluntarily devoted herself to good works. Cenchrea] the eastern port of Corinth.

2. Succourer] or, 'patroness.' The Gk. word is used for an influential friend or protector.

3. Priscilla] RV 'Prisca.' For the history of Aquila and Prisca cp. Acts 18, 1Co_16:19; 2Ti_4:19.

4. Laid down, etc.] Perhaps they risked their lives at Ephesus: cp. Acts 19.

5. In their house] i.e. meeting in their house: cp. Act_12:12; 1Co_16:19; Col_4:15; Phm_1:2.

Firstfruits] i.e. an early convert. Achaia] RV 'Asia,' i.e. the Roman province of which Ephesus was the chief city.

7. Junia] RV 'Junias.' Kinsmen] i.e. Jews belonging to the same 'Tribe' of citizens of Tarsus as St. Paul. Of note among the apostles] i.e. distinguished apostles. 'Apostle' means 'one sent on a mission and representing the sender.' 'Apostles of Churches,' cp. 2Co_8:23; (RM) Php_2:25; (RM), were men sent on special missions by particular Churches. But, specially, 'apostles' means 'apostles of Christ,' cp. 1Th_2:6, i.e. men sent to be Christ's witnesses everywhere. Such were the Twelve; Paul and Barnabas, cp. Act_14:14; James, 1Co_15:7; Gal_1:19 and Andronicus and Junias. 'Apostles of Christ' must have seen the Lord, cp. Luk_24:48; Act_1:8, Act_1:22; 1Co_9:1 have shown spiritual power, cp. 1Co_9:2; 2Co_12:12 and have received a call from God, cp. 1Co_12:28; Eph_4:11.

9. Urbane] RV 'Urbanus.'

12. Persis] the name of a woman.

13. Rufus] cp. Mar_15:21. St. Mark probably wrote his Gospel at Rome.

Mine] i.e. St. Paul felt for her the affection of a son.

17-20. Warning against false teachers, probably Judaistic, whose doctrines St. Paul has dealt with in the Epistle. They may not have appeared at Rome as yet: cp. Php_1:15; (written from Rome).

17. Offences] RV 'occasions of stumbling.'

Avoid] RV 'turn away from.'

18. Their own belly] i.e. they seek their own interests, and their religious ideas are low and materialistic: cp. Php_3:17.; Col_2:20.

19. For] i.e. 'But they ought not to deceive you, for,' etc. Simple] i.e. harmless: cp. Mat_10:16.

20. Bruise Satan] by defeating the false teaching: cp. 2Co_11:12.

21-23. Greetings from St. Paul's companions.

21. Lucius] cp. Act_13:1. Jason] cp. Act_17:5. Sosipater] cp. Act_20:11. Kinsmen] cp. Rom_16:7.

22. Wrote] RV 'write.' St. Paul's habit was to dictate his letters: cp. 1Co_16:21; Col_4:18; 2Th_3:17; Gal_6:11.

23. Gaius] cp. 1Co_1:14.

Of the whole church] i.e. the meetings were held in his house. A brother] RV 'the brother,' i.e. the Christian.

24. RV omits: see Intro.

25-27. Concluding doxology, summing up the main points of the Epistle.

25. My gospel] i.e. his special teaching of acceptance by faith for Jew and Gentile. Of Jesus Christ] i.e. the object of his preaching was to bring about faith in Jesus the Messiah: cp. Rom_10:8. According to the revelation, etc.] i.e. the preaching of Jesus Christ explains God's purpose, which had been hidden: cp. Romans 9-11, 1Co_2:6.

Secret] RV 'in silence.' Since the world began] RV 'through times eternal.'

26. By the scriptures] cp. Rom_1:1.; Rom_3:21. For the] RV 'unto,' i.e. leading to the obedience which faith implies: cp. Rom_1:5.

Subscription. The subscriptions to the Epistles are said to have been the work of Euthalius, a bishop of the 5th cent.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

Vers. 1-20. K. Commendation of Phoebe, and salutations to Christians at Rome.

Vers. 1, 2. I commend unto you Phoebe our sister (i.e. fellow-Christian), who is a servant of the Church that is in Cenchrea: that ye receive her in the Lord, worthily of the saints, and assist her (parasthte , literally, stand by her) in whatsoever business she hath need of you: for she too hath been a succourer (prostativ , corresponding to parasthte) of many, and of mine own self. This Phoebe was probably the bearer of the Epistle. She appears to have had business, perhaps of a legal kind, that took her to Rome; and St. Paul took advantage of her going to send the letter by her, desiring also to enlist the aid of her fellow-Christians at Rome in furtherance of her business, whatever it might be. Her having business at Rome, and her having been "a succourer of many," suggests the idea of her being a lady of means. Her designation as diakonov of the Church at Cenchrea probably implies that she held an office there corresponding to that of deaconess, though there is no reason to suppose the distinguishing term diakonissa to have been as yet in use. Her function, and that of others (as perhaps of Tryphena and Tryphosa, mentioned in ver. 12 as "labouring much in the Lord"), might be to minister to the sick and poor, and to fulfil such charitable offices as women could best discharge. Cf. 1Ti_3:11, where gunaikav , mentioned in the midst of directions as to the qualifications of men for the office of deacons, probably denotes women who fulfilled similar duties. Cf. also Pliny"s celebrated letter to Trajan (circ. A.D. 107), in which he says that he had extorted information as to the doings of Christians, "ex duabus ancillis, quae ministrae dicebantur." The Latin ministra answers exactly to the Greek diakonov . Cenchrea was the port of Corinth on the Saronic Gulf; and it appears from this passage that there was a Church or congregation there, as well as one or more in Corinth itself. It is an interesting conjecture that St. Paul, in speaking of Phoebe having been a succourer of himself as well as of others, may refer to an illness of his own at Cenchrea, during which she had ministered to him, and that his shaving his head at Cenchrea because he had a vow (Act_18:18) may have been during, or on his recovery from, that illness.

Vers. 1, 2. A ministering woman.

Although we know of Phoebe no more than is recorded here, we know enough to feel an interest in her; for she was a friend and helper of the Apostle Paul, and she was probably the bearer of this Epistle to the Roman Church. Observe

I THE COMMENDATION OF PHOEBE, BY PAUL, TO THE CHRISTIANS OF ROME. She is described in this passage by three several designations, which could not but favourably introduce her to the notice and regard of the Christian community in the great metropolis of the world.

1. She is described as "a sister. " Christianity taught mankind that a true relationship might exist amongst those widely sundered by time and space, and widely severed by education and social position. The followers of Jesus learned to regard one another as brothers and sisters and the great spiritual family, of which God is the Father and Christ the elder Brother and Savior. Coming from afar, even in the vast and populous city of Rome, this, godly matron would and brethren in Christ, would be recognized as a sister.

2. "A servant of the Church at Cenchrea." Literally, a deacon, or deaconess. This shows us how, from the beginning of Christianity, woman"s position was recognized and honoured. Christ has taught humanity the dignity of service; and as when on earth he accepted the ministrations of devout and attached women, so now he delights in their labours and self-sacrifice in his cause on earth.

3. The form of her service is mentioned; she was "a succourer of many." Probably a matron of means and social consideration, she had, and used, the opportunity to show kindness to her kindred in the faith, and to others in necessity. She may have shown hospitality to Christian ministers, have visited and relieved the sick poor, have rescued the fallen and neglected. "Of myself also," says the apostle, gratefully and gracefully acknowledging gentle and kindly ministrations, Possibly he had been sick at Cenchrea, upon the occasion when he is recorded to have made a vow, and Phoebe may have entertained and nursed him.

II THE REQUEST MADE BY PAUL TO THE ROMANS ON HER BEHALF.

1. The footing is described upon which they were enjoined to receive her the Lord," i.e. in the Lord"s Name, and for the Lord"s sake. This was the light in which Jesus himself had taught his disciples to regard one another. In receiving any in Christ"s Name, we receive Christ himself. The Romans were to consider that the Divine Lord did, in a sense, in the person of his faithful disciples, come amongst them.

2. The law of treatment is laid down saints." That is to say, it was to be berne in mind, in their social and religious intercourse, that they were not as the heathen around, that they were a select and consecrated people. Going into this great sinful city, this Cenchrean matron might look for treatment and conversation becoming to saints; she might expect religious privileges, and something more than courtesy even Christian cordiality and kindness.

3. Such being the sentiments enjoined, it is interesting to see that Paul expected such feelings to prompt to corresponding action. The Roman Christians are desired to assist Phoebe in her business. Whether this was domestic, commercial, or legal, we do not know. In any case, she might well be grateful for an introduction which would secure for her the countenance, counsel, sympathy, and aid of men of wisdom and experience, of character and position. Scripture constantly warns us against allowing good feeling to pass away without leading to suitable expression in action. It is a lesson which even religious and well-meaning people need to have inculcated and repeated.

APPLICATION.

1. Let Christian communities aim at realizing the fellowship which such passages as this imply and commend.

2. Let Christian women seek, according to their station, opportunity, and ability, to live as servants of Christ and of Christ"s Church.

3. Let all Christian people hold in honour those godly women who devote themselves to the succouring of the needy, the neglected, and the sinful

HOMILIES BY C.H. IRWIN. Ver. 1. "Phoebe our sister:" a sermon to young women.

The Rev. W. S. Swanson, speaking some time ago at Manchester, showed that the religions of the East were powerless to regenerate the heart and purify the life, and that, however excellent some of them may appear in theory, they utterly failed in practice. Among other things he said, "I ask what adaptation have we found in these religions to meet the wants, to heal the wounds of woman, and to give her proper and rightful position? What have they done to free her from the oppression that imprisons, degrades, and brutalizes her? What has "the light of Asia" done to brighten her lot? What ray of comfort have these religions shed into the shambles where she is bought and sold? What have they done to sweeten and purify life for her? Why! her place in the so-called paradises of some of them, in the way in which it is painted, only burns the brand of shame more deeply on her brow." Christianity alone has given woman her rightful place. Woman occupies an honourable position in the Bible, and every wise provision is made for her, especially for the widow in her helplessness and loneliness. In the Old Testament we have such noble women as Deborah and Hannah, Ruth and Esther. In the New Testament we have Mary the mother of our Saviour, Mary of Bethany, Lydia, Dorcas, and many others. Women occupied an important place in the early Christian Church. At Philippi, for example, when St. Paul went to the place "where prayer was wont to be made," he found that little prayer-meeting entirely composed of women. In the Epistles of St. Paul we find him sending many messages to the Christian women of various Churches, and commending many of them for their faithfulness and devotion to the cause of Christ. Among those whom he thus mentions is Phoebe. We know nothing of Phoebe"s history beyond what is stated here, and the additional fact mentioned in a note at the end of this Epistle that she was the bearer of this letter to the Christians at Rome.

I PHOEBE WAS A SERVANT. It would appear that she was a lady of some means. She devoted her means and her time to assisting the poor and the helpless. She had been "a succourer of many" (ver. 2). But whatever position she occupied, she bears the name of servant. Now, there is nothing to be ashamed of in the name of servant. Every one who is worth anything is a servant in some sense. The less service any one renders, the more useless he or she is in the world. The sovereign upon the throne, the judges and magistrates, lawyers, medical men, men of business, ministers of the gospel, all are the servants of others. Be faithful in your service. The maxim of many in our time seems to be to take all the pay they can and render as little service as possible. That is not honest. Nor is it honest to work only when the eyes of your employer are upon you. "Servants, be obedient to your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as menpleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord and not to men." Be trustworthy. Regard what belongs to your master or your mistress with as much care as if it were your own. If your employer"s children are committed to your care, how scrupulous you should be regarding them! Never let them hear from your lips a profane or evil word. If you are teaching them, seek to communicate to their youthful minds all the good principles that you can. Your work may be a quiet work, but if it is done faithfully it is a lasting work. You may not receive much notice or much thanks from your employer, but he that seeth in secret himself shall reward you openly.

II PHOEBE WAS A SERVANT OF GOD. That was the secret of her useful and honoured life. It is the highest thing that could be said of any one. Employers are beginning to find out that God-fearing men and God-fearing women are not the worst servants.

1. A servant of God will not be the servant of this world. Many young ladies who call themselves Christians seem to spend their life altogether in the service of selfish pleasure and worldly amusement.

2. A servant of God will not, keep the company of the godless. There is no subject on which young women in our towns and cities need to be more plainly warned than the choice of their companions of both sexes. How many happy and promising young lives have been blighted, how many hearts have been broken, by foolish companionships and too hasty intimacy! The casual knowledge obtained of any one at an evening party or a pleasure excursion is no basis on which to form an engagement on which depends the happiness of a lifetime. "Thrice blest whose lives are faithful prayers, Whose loves in higher love endure. What souls possess themselves so pure? Or is there blessedness like theirs?

III PHOEBE WAS A SERVANT OF THE CHURCH. That is to say, she was a helper of God"s people. She was a helper in Christian work. There are many young women whose lives are absolutely wasted, who are utterly wretched and miserable, for want of something to do. How many forms of useful service there are in which a young woman may engage I She may teach in the Sunday school; visit the aged and the sick, and minister unto them in spiritual things, and perhaps also to their bodily comfort and relief; she may invite the careless to the house of God. And a woman"s influence is often powerful for good where even a Christian man would utterly fail to reach the hardened heart. C.H.I.

Vers. 1-19. Words of counsel for a Christian Church.

The practical exhortations given in most of these closing chapters of this Epistle have reference mainly to the duties of individual Christians. The exhortations of this last chapter refer specially to the duty of the local Church in its corporate capacity.

I ATTENTION TO STRANGERS. Consideration for strangers was constantly impressed upon the Jewish people in ancient times. "Oppress not the stranger"; (Exo_22:21 Exo_23:9, etc.) "The stranger that dwelleth among you shall be unto you as one born among you, and thou shalt love him as thyself". (Lev_19:34) And Malachi denounces judgments upon those "that turn aside the stranger from his right". (Mal_3:5) So here Paul enjoins it upon the Church at Rome. "I commend unto you Phoebe our sister... that ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you" (vers. 1, 2). There is much need for such an exhortation in the Christian Churches of today. Strangers go in and out of our Churches unnoticed and uncared for. False modesty or excessive etiquette prevents the members of the Church from speaking to them. Consider the possible effects of such neglect. A young man, far from home, exposed to many temptations and godless surroundings, enters a church. No one speaks to him. He drifts away. He knows that in the drinking-saloon, perhaps, he will find a welcome and a friendly shake of the hand. "The children of this world are wiser in their generation than the children of light." Why should not Christians be as anxious to welcome the stranger to the house of God as the godless are to welcome him to their haunts of giddy pleasure and sin? Another, hovering on the verge of unbelief, unsettled by the silly popular literature of our day, enters a Christian church. He sees an element of unreality and of selfishness strongly marked. He too drifts away. Or some stranger enters a Christian church who is in trouble or in perplexity, and to whom a word of sympathy or guidance would be welcome. But from the self-absorbed and stand-off Christians no encouragement is received. Can we wonder that such persons are alienated from the Church, are often alienated from Christ? And what does Christ think of all this? Listen to his words on the great day: "I was a stranger, and ye took me not in." And when those whom he shall thus address shall say, "Lord, when saw we thee a stranger, and took thee not in?" then shall he answer them, "Inasmuch as ye did it not to one of the least of these my brethren, ye did it not to me." Attention shown to the stranger is regarded by the Saviour as attention shown to himself. Such attention "becometh saints" (ver. 2). But however the Church may treat strangers, they need not remain strangers to Christ. He has a word and a welcome for all.

II ATTENTION TO ONE ANOTHER. While we are to think of strangers we must not forget our own brethren. "We have careful thought for the stranger, And smiles for the sometime guest; But oft for our own The bitter tone, Though we love our own the best.

St. Paul here exhorts that they should greet one another as brethren. "Salute one another with a holy kiss" (ver. 16) the customary mode of salutation at the time. Is not this exhortation also namely, of friendliness and brotherly kindness among Christians much needed in the Christian Church of today? How many professing Christians pass in and out of the same church, sit down at the same communion-table, and never exchange greetings with one another! Alas! after centuries of Christianity, we are but beginners in the school of Christ! Our profession of friendship for Christ is not worth much if we are not willing to make friends of his brethren. But it may be said, "We cannot ignore social differences. How am I to recognize in the street as a friend, how am I to shake hands with, one of lower social position?" Ah, yes! pride is the difficulty. Missionaries tell us that caste in Eastern countries is one of the great hindrances to the spread of the gospel. It is the same at home. There is caste in Christian nations as well as in heathen lands. Yet it ought not to be so. Nowhere were such differences more marked than at Rome. There were the well-defined and sharply marked classes of patricians and plebeians. Yet Paul ignores them. Many of the persons whom he mentions by name in his salutations in this chapter were slaves. Yet they also were to be included in the attention of the other members of the Church. Some one may say, "This is quite revolutionary. It would upset all our social arrangements." Perhaps so. And Christianity must make greater revolutions yet in the character and habits of professing Christians if it is to win the world for Christ. More attention and kindness should be shown by one Christian to another than is commonly the case.

III AVOIDANCE OF THE QUARRELSOME. "Now I beseech you, brethren, mark them who cause divisions and offences contrary to the doctrine which ye have learned; and avoid them" (ver. 17). And then he describes the character and motives of the quarrelsome. "For they that are such serve not our Lord Jesus Christ, but their own belly" (ver. 18). That is to say, those who are quarrelsome in disposition are those who put their own ideas, their own comfort, their own selfish desires or feelings, in the forefront. Interfere with their plans, thwart their ambition, fail to respect their pride, and they are ready to take offence. The duty of the Christian is to avoid such persons. Such is the advice St. Paul gives here. Such advice he gave elsewhere. Speaking in his letter to Timothy of disputatious persons, he says, "From such withdraw thyself". (1Ti_6:5) Writing to the Thessalonias, he says, "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly". (2Th_3:6) The reason of this is obvious. If quarrelsome persons are left to themselves, they will soon have nobody to quarrel with. It is an old saying that it takes two to make a quarrel. It might be added that it takes three to keep it up. A third party often fans the flame. If the Christian is brought into contact with quarrels at all, it should only be as a reconciler. "It is an honour to a man to cease from strife;" "Blessed are the peace-makers: for they shall be called the children of God C.H.I.

HOMILIES BY T.F. LOCKYER Vers. 1-16, 21-23. 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.

HOMILIES BY S.F. ALDRIDGE Vers. 1, 2. A Christian commendation.

It is an honour and a help to receive an introduction from one high in authority. Men of exalted station incur a serious responsibility in the matter of granting or withholding letters of recommendation. The Apostle Paul had known what it was to be treated with scant courtesy by the Church at Jerusalem, until he was warmly taken by the hand by Barnabas. Doubtless this remembrance quickened his desire to support and shield others in a similar position. How strongly he advocates the cause of Phoebe!

I CLAIMS TO THE REGARD OF A CHURCH.

1. As a fellow-believer, a "sister" in Christ. To the instinctive sympathy which nature fosters, grace adds a further reason in the reminder of the one communion to which all belong who have professed loyalty to the one Lord. "Work good toward all men, and especially toward them that are of the household of faith." This mark of distinction is of necessity more visible where the surroundings are not even nominally Christian, and where a confession of faith in the new doctrine is a signal for tribulation and persecution.

2. As an officer of a sister Church. She was a deaconess, a servant of the Church, set apart for special ministration to the female portion of the community. Render honour to whom honour is due." Office is prima facie an indication of worth, of high estimation by the electing body. There are ranks and orders in the heavenly hierarchy, as on earth.

3. As one in need of hospitable succorer. Need is itself an argument for attention and aid. Other things being equal, the call of the necessitous is paramount. The prosperous can manage well enough, whereas the situation of the distressed is an opportunity for benevolence. Phoebe"s errand to Rome implied difficulty and insufficiency, whether she sought redress in an imperial court of law, or the discovery of some lost relations, or the pursuit of some handicraft, or surgical assistance.

4. As having herself contributed to the relief of the suffering. This is the lex talionis in its benignant form. Who is such a proper recipient of charity as the man who has done good according to his means? With the merciful does God show himself merciful. "Give, and it shall be given unto you." The idle vagabonds are not the deserving poor. Charity organization can alone bestow alms without pauperizing.

5. As having ministered to the writer. Though Phoebe"s privilege of tending the apostle in one of his sicknesses was also a duty, the grateful invalid by no means forgets her services. What is done to ourselves strikes us more forcibly than the aid we witness rendered to our neighbours. It is like a lantern whose rays are turned full upon our face; we perceive its brightness. Hence the impulse to Christian devotedness felt when with individual consciousness of indebtedness to Christ we say, not only, "He died to save sinners," but also, "He loved me, and gave himself for me.

II THE RECEPTION BEFITTING THE CHURCH. This is an illustration of the general maxim insisted on in Rom_15:7.

1. A hearty welcome beseems the saints. Reserve and coldness melt away under the inspiring beams of kinship to the Saviour. The deeps of apathy are for ever broken up by the entrance of Christ into the heart. To receive a fellow-member "in the Lord" is to display some of the love and tenderness which Christ manifested towards his disciples. It is quite incompatible with that frigid etiquette which suspects new-comers, and resents as vulgar every outward token of emotion.

2. To render aid to the whole body of Christ is an essential part of every Church"s functions. A Church exists, not for its own aggrandizement and glorification, but as an instrument for strengthening and enlarging the one kingdom of Christ. And every power at its command must be utilized as the very law of its life. Where a community or an individual wraps itself up in seclusion, indifferent to the welfare of others, there the process of decay and death has begun. And it is not in the mass, but by single persons, that the world is regenerated and service rendered. The recognition of the real brotherhood of Christians will usher in millennial days. Affection is the central fire of sainthood, burning up what is mean and selfish, and glowing like a coal from the altar of him whose incarnate love is our clearest revelation of Deity.

3. That is poor admiration of an apostle which is content with a grudging compliance with his bidding. Here was a chance presented to the Roman Christians at once to be generous to a visitor, and to fill the apostle"s heart with thankfulness. And we today do best mark our reverence for apostolic authority and for the Master whose instructions are thus communicated by a whole-hearted endeavour to carry out the principles of New Testament liberality and beneficence. They have good security who lend unto the Lord.

4. To honour woman for her place and work is a sign of high civilization. It may not be true that only Christianity has treated woman with befitting dignity, but it is certain that Christ paid her signal respect, and that she has been foremost in the acceptance and promulgation of the faith. The prominence of woman in the primitive Church was succeeded by somewhat of obscurity and depreciation; but the Christian idea has again triumphed, and woman"s special mission to soothe the aching head, and succour the weary, and to minister to distress as an angel of God, was never so fully discerned and so warmly appraised as now. "Rise! woman, rise To thy peculiar and best altitudes Of doing good and of enduring ill Of comforting for ill, and teaching good, And reconciling all that ill and good Unto the patience of a constant hope. Female labour in schools and missions affords the brightest prospects of evangelizing the world. S.R.A.

HOMILIES BY R.M. EDGAR Vers. 1-27. Salutations and benedictions.

The programme being sketched, the apostle now proceeds to the salutations and benedictions with which his Epistles usually end. And here notice

I THE DISTINGUISHED PLACE OCCUPIED IN THE PRIMITIVE CHURCH BY WOMEN. There are no less than nine women specially referred to in this list, and all are active in the Church. Some were deaconesses; for instance, Phoebe, Mary, Tryphena and Tryphosa, and Persis. Oriental society separates the sexes in a way we do not in the West; hence the need of such officials there, and in zenana mission work still.

Why should they not exist? Many a work which the Church should undertake can be better done by women than by men. But notice briefly:

1. Phoebe. She was a deaconess of Cenchrea, the port of Corinth. It was she who carried the precious Epistle to Rome. Some business led her thither. She is the bearer of the finest Epistle ever written to a Christian Church, and in it she has a magnificent introduction.

2. Prisca. Called Priscilla, and mentioned before her husband Aquila. Perhaps she was the better Christian. At all events, they had a "Church in their house." They had been very kind to the apostle, and had prosecuted with him their tent-making trade.

3. Tryphena and Tryphosa. Their names suggest voluptuous living but they had been transformed by grace into hard workers (cf. Godet, in loc. ).

4. Persis. Likely an aged deaconess. Her work is over. She had done much had doubtless done what she could, and did not need to go to her work in company, like the preceding pair, but could face it alone.

5. Mother of Rufus. She seems to have been the widow of Simon the Cyrenian, as Mar_15:21 suggests. Paul had likely lodged with them when in Jerusalem, and received maternal sympathy from the good lady. Hence he speaks of her as his mother too.

II NOTICE THE PARTICULAR KNOWLEDGE PAUL POSSESSES OF THE MEMBERS OF THE CHURCH IN ROME. This long list is a very particular one, and shows how the apostle has them all at his fingers" ends. He seems to have had that very enviable faculty for remembering names. And his particularity in the matter was from the love he bore them, as references in the words used over and over suggest.

III THE SALUTATION WITH THE KISS OF HOLINESS. The arrangement was men kissed men, and women women, as is the Oriental fashion. It indicated a deeper interest in one another"s welfare than we are inclined for in the West.

IV THE ADVICE TO AVOID TROUBLES OF THE CHURCH. (Vers. 17-20) Prudence was necessary in the doing of good and a desire to avoid all pugnacity. On peaceful lines they might expect the victory over the evil one.

V PAUL"S FELLOW-WORKERS AT CORINTH SEND GREETINGS TO THE CHURCH AT ROME. (Vers. 21-23) The apostle had made good way at Corinth, from the greetings he was here enabled to send.

VI THE DOXOLOGY. (Vers. 24-27) He carries his praise and hope upwards, and lays all at the feet of God. So should it be always. R.M.E.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I commend unto you Phebe - The bearer of this letter. A servant - The Greek word is a deaconness. Of the church in Cenchrea - In the apostolic age, some grave and pious women were appointed deaconnesses in every church. It was their office, not to teach publicly, but to visit the sick, the women in particular, and to minister to them both in their temporal and spiritual necessities.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A Recommendation, Greetings, and a Final Admonition.

A recommendation of Phoebe:

v. 1. I commend unto you Phoebe, our sister, which is a servant of the church which is at Cenchrea,

v. 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.

The epistle proper had ended with the fifteenth chapter, but Paul here, in the form of a postscript, adds various personal matters. He commends to the special care of the brethren at Rome Phoebe, a Christian sister, very likely the bearer of this letter to Rome. She was a member of the congregation at Cenchrea, the eastern port of the city of Corinth, and held the office of a deaconess. Just as the congregation at Jerusalem had elected deacons to minister to the poor and needy, so other congregations in apostolic times had deaconesses, principally for the work among women, 1Ti 3:11. Phoebe was about to make the journey to Rome, leaving from the western port of the city of Corinth, Lechaeum. The apostle wanted the Christians of Rome to receive her in the Lord, as a member of the Church of Jesus Christ, as it behooved saints. They were not only to show her hospitality, but also to render her every service that would aid he in whatever business she might have need of them. In this way the Christians of Rome were to give evidence of their mutual communion with Christ. Paul gives Phoebe a fine testimony, saying that she had acted as a true friend, guardian, helper, patroness of many, including himself. As a fellow-Christian, therefore, and as one that had distinguished herself in the service of the Lord, she should be shown every consideration and gladly given the assistance she might require. Note: It would be of great value to the Church if all Christians that travel to other parts of the country or the world where orthodox congregations are located, would apply to their pastors for letters of recommendation, and if the brethren in every congregation would receive their fellow-Christians in the spirit of Christ. Christian kindness and courtesy costs little and may bring rich returns.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Rom 16:27

The Doxologies of Scripture.

I. There are two things included in a doxology—the expression of a wish and the performance of a duty. Their essential features are these: (1) They are always and exclusively addressed to God; (2) the mind of the writer fastens specially on some aspect of the Divine character, some attribute or group of attributes, as the foundation of His claim to universal and perpetual praise.

II. While the sacred writers no doubt recognised the proofs of Divine wisdom, furnished by the works of nature and the movements of Providence, their minds were habitually fastened on the method of salvation taught in Scripture as the grand and decisive proof by which all others are surpassed and superseded. It was through Christ, not only as the brightness of God’s glory and the image of His person, but as a Saviour, a propitiation set forth by God Himself, a means devised and provided by Him for the accomplishment of what appeared impossible; it was through Christ, considered in this light, that the lustre of God’s wisdom shone in dazzling brightness upon Paul and John and Peter. The simplest and most obvious explanation of the words "through Christ" is that Christ is the medium through which the Divine glory is and must be glorified. Not only does He share by right of His Divinity in all the Divine honours, not only by His mediation and atoning passion does He furnish the most luminous display of Divine wisdom; but as Head of the Church and as the Father of a spiritual seed, to whom that wisdom is and ever will be an object of adoring admiration; and as their everliving and prevailing Intercessor with the Father, He is the means, the instrument, the channel through which everlasting glory shall be given to the only wise God, who has established a Church, and caused the gospel to be preached for that very purpose, "that now, unto the principalities and powers in heavenly places, might be known by the Church the manifold wisdom of God; unto Him be glory in the Church by Jesus Christ, through all ages, world without end. Amen."

J. A. Alexander, The Gospel of Jesus Christ, p. 133.

Reference: 16—G. Brooks, Five Hundred Outlines, p. 213.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

The first person here mentioned is Phebe; who going upon some occasion to Rome, St. Paul is supposed to have sent this epistle to the Romans by her: "I commend, says he, to your care and affectionate regard, Phebe our sister in the faith, who serveth the church at Chenchrea," in the quality of deaconess, as some think; or, as others, who spent her time in receiving and harbouring poor Christians that were driven out of their own country, and who had been a succourer and supporter of the apostle himself. He exhorts them to receive her in the Lord; that is, with Christian love for the Lord’s sake, and to be assistant and helpful to her in her outward affairs and business.

Learn hence, What honour God puts upon the female sex, in making use of some of them to be assistants to the apostles, and taking care that their offices of love and service for and towards the ministers and members of Christ should not be forgotten, but had and kept in everlasting remembrance. The services which Phebe did, are here recorded, to posterity transmitted, and to our imitation recommended.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

1. Sister Phebe, the deaconess of the church in Cenchrea, the seaport of Corinth, four miles away, is evidently the honored bearer of this letter to Rome.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

[This chapter is mostly taken up with salutations or greetings sent to individuals, groups of individuals, and to small bodies of people which met separately, yet composed jointly the church at Rome. Aquila and Priscilla are known to us. The rest are practically unknown, hence their names are passed by us without comment.] I commend unto you Phoebe [It is generally admitted that Phoebe alone was the bearer of this letter to the Romans. (Comp. Col_4:7 ; Eph_6:21 ) Had there been others with her, they would doubtless have been also commended] our sister [our fellow-Christian], who is a servant [Literally, a "deaconess." For deacons, see Act_6:1-6 ; Phi_1:1 ; etc. The word "deaconess" is found only here; but this single reference with commendation stamps the office with apostolic sanction and approval, though the attempt to revive the office in our modern churches has not as yet met with any marked success. Pliny, in his letter to Trajan (A. D. 107-111), mentions deaconesses, saying that he extorted information from "two old women who were called ministræ." The Latin minister (feminine, ministræ) is the equivalent of the Greek diakonos, or deacon] of the church that is at Cenchreæ [This city was the port of Corinth on the Saronic Gulf, opening out to the Ægean Sea. It was nine miles east of Corinth, and was important because of its harbor and the great fortress which commanded the isthmus uniting northern and southern Greece. From this port Paul sailed for Syria after his second missionary journey, and may have at that time paused long enough to sow the seed from which the church at that point sprang]:

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Romans Chapter 16

Never having known the Roman Christians as an assembly, Paul sends many personal salutations. This was the link which subsisted. We see how touchingly his heart dwells upon all the details of service which attached him to those who had rendered it. He who by grace had searched into all the counsels of God, who had been admitted to see that which could not be made known to man here below, remembered all that these humble Christians-these devoted women-had done for him and for the Lord. This is love; it is the real proof of the power of the Spirit of God; it is the bond of charity.

We have also here a precious and most perfect rule for our walk, namely, to be simple concerning evil, and wise unto that which is good. Christianity alone could have given such a rule; for it provides a walk that is positively good, and wisdom to walk in it. As Christians we may be simple concerning evil. What a deliverance! While the man of the world must needs acquaint himself with evil, in order to avoid it in this world of snares and of artifice, he must corrupt his mind, accustom himself to think of evil, in order not to be entrapped by it. But soon there should be entire deliverance-soon should Satan be trodden under their feet.

We see also that the apostle did not write his letters himself, but employed a brother to do it. Here it was one named Tertius (Rom 16:22). Deeply concerned at the condition of the Galatians, he wrote himself the letter addressed to them; but the salutation at the end of this, as of other epistles, was in his own hand in order to verify the contents of the epistle. (1Co 16:21; 2Th 3:17, in which the feigned epistle alluded to in 2Th 2:1-17 gave occasion to state this proof, which he always gave, that an epistle was truly his.) We see likewise, by this little circumstance, that he attached a solemn and authoritative character to his epistles, that they were not merely the effusions of a spiritual heart, but that in writing them he knew and would have others understand, that they were worthy of consideration and of being preserved as authorities, as the expression and exercise of his apostolic mission, and were to be received as such; that is to say, as possessing the Lord’s authority, with which he was furnished by the power of the Holy Ghost. They were letters from the Lord by his means, even as his words had also been (1Th 2:13, and 1Co 14:37).

We have yet to observe, with regard to the three verses at the end of the epistle, that they are, as it were, detached from all the rest, introducing, in the form of a doxology, the suggestion of a truth, the communication of which distinguished the apostle’s teaching. He does not develop it here. The task which the Holy Ghost accomplished in this epistle, was the presentation of the soul individually before God according to the divine thoughts. Nevertheless this connects itself immediately with the position of the body; and the doctrine respecting the body, the assembly, cannot be separated from it. Now the apostle informs us distinctly, that the mystery, the assembly, and the gathering together in one of all things under Christ, had been entirely unknown: God had been silent on that subject in the times which were defined by the word ages, the assembly not forming a part of that course of events, and of the ways of God on earth. But the mystery was now revealed and communicated to the Gentiles by prophetic writings-not “the writings of the prophets.” The epistles addressed to the Gentiles possessed this character; they were prophetic writings-a fresh proof of the character of the epistles in the New Testament.

He who has understood the doctrine of this epistle, and of the writings of Paul in general, will readily apprehend the significance of this postscript. The epistle itself develops with divine perfection and fulness how a soul can stand before God in this world, and the grace and righteousness of God, maintaining withal His counsels as to Israel.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1, 2. I commend unto you Phoebe. Evidently the bearer of the letter, a sister in Christ. In this list of persons greeted, a number are women, and the greetings show how highly Paul esteemed woman's work in the church. A servant. The word is deacon in the Greek. The word also means “servant,” as rendered, but we know that there were deaconesses in the church of the first century, and Paul, in giving her a recommendation, no doubt mentions her office. To say that she was a servant of the church, would convey no special distinction. In the East, where women were so much secluded, deaconesses would be a necessity. Paul evidently refers to them. 1 Tim. 5:9, 10, evidently refers to them; Ignatius, a companion of the apostles, mentions them in one of his epistles, and Pliny does also, in his famous letter to Trajan, early in the second century. Which is at Cenchreæ. Paul wrote this letter at Corinth; Cenchreæ was its seaport, on the Ægean Sea, about nine miles from the city. A small town with the old name still marks its site.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul then greets many of the believers in Rome by name.

I commend to you Phoebe

"I want you to respect Phoebe"

Phoebe

This is a woman's name. (See: How to Translate Names and Translate Unknowns)

our sister

The word "our" refers to Paul and all believers. AT: "our sister in Christ" (See: Inclusive "We")

Cenchrea

This was a seaport city in Greece. (See: How to Translate Names and Translate Unknowns)

receive her in the Lord

Paul encourages the Roman believers to welcome Phoebe as a fellow believer. AT: "welcome her because we all belong to the Lord" (See: Assumed Knowledge and Implicit Information)

in a manner worthy of the saints

"in the way that believers should welcome other believers"

stand by her

Paul encourages the Roman believers to give to Phoebe anything she needs. AT: "help her by giving her whatever she needs" (See: Euphemism)

has become a helper of many, and of myself as well

"has helped many people, and she has also helped me"

translationWords

sister

servant

church

in Christ

worthy

saint

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

1–2. Commendation of Phoebe (the bearer of the letter).

1. συνίστημι δὲ κ.τ.λ. This verse is in close connexion with the preceding section: he has explained his desire to visit them, the reasons for delay; instead of coming, he is writing and commends to them the bearer of the letter.

συνίστημι. Cf. 2Co 3:1; cf. Milligan, Greek Papyri, 14. 5, and for instances of letters of introduction ib[314] 8, and for the word ib[315] 3. 2, 5 = ‘I introduce, commend’ hereby. The common formula makes it clear that Phoebe was the bearer of this letter.

[314] ib. ibidem

[315] ib. ibidem

Φοίβην. Mentioned only here. Wetstein qu. Suet. Aug. for the name.

τὴν ἀδελφὴν ἡμῶν. Cf. Phm 1:2. S. Paul seems to give this title (with ἡμῶν and μου) to fellow workers to whom he was under obligation for personal service; of Titus 2Co 2:13; anon. Rom 8:22; Epaphroditus, Php 2:25; Timothy, 1Th 3:2; and the phrase may here anticipate the πρ. καὶ ἐμοῦ αὐτοῦ of Rom 16:2.

οὖσαν [καὶ] διάκονον τῆς ἐκκλ. As ἡ ἀδ. ἡ. marks a relation to S. Paul, this phrase marks her relation to the Church: and the form of the phrase suggests that διάκονον implies an official position. If so, it is the only mention of this office in N.T. (unless we take 1Th 3:11 in this sense). The next mention is Plin. Ep. x. 96. 8 duabis ancillis quae ministrae dicebantur: then later still in the Apostol. Constitutions. The existence of such an office cannot be thought improbable even at this early stage, in view of the social condition of women; cf. S. H. Against this is the very general use of διάκονος and διακονία (cf. 1Co 16:15) in this group of Epistles, and the unlikelihood that the word would be used in the official sense in this passage alone; n. also the similar combination in 1Th 3:2; cf. Ency. Bibl. ‘Deacon’ and Hort Eccles. p. 207 f. On the whole there seems to be insufficient reason for taking it officially. So in the ordinary sense ‘being also one that ministers to …,’ an additional ground of commendation.

τῆς ἐκκλ. τῆς ἐν Κ. The address of 2Co 1:1 and Rom 15:26 above suggest that there were other Churches in Achaia besides Corinth. This was one of them.

Κενχρεαῖς. The seaport of Corinth on its eastern shore; cf. Act 18:18; Act 20:3. See Introd. p. xi.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

I commend [συνιστημι] . See on ch. Rom 3:5.

Phoebe. The bearer of the epistle. The word means bright. In classical Greek an epithet of Artemis (Diana) the sister of Phoebus Apollo.

Servant [διακονον] . The word may be either masculine or feminine. Commonly explained as deaconess. The term diakonissa deaconess is found only in ecclesiastical Greek. The "Apostolical Constitutions" 70 distinguish deaconesses from widows and virgins, prescribe their duties, and a form for their ordination. Pliny the younger, about A. D. 104, appears to refer to them in his letter to Trajan, in which he speaks of the torture of two maids who were called minestrae (female ministers). The office seems to have been confined mainly to widows, though virgins were not absolutely excluded. Their duties were to take care of the sick and poor, to minister to martyrs and confessors in prison, to instruct catechumens, to assist at the baptism of women, and to exercise a general supervision over the female church - members. Tryphaena, Tryphosa, and Persis (ver. 12) may have belonged to this class. See on 1Ti 5:3 - 16.

Conybeare (" Life and Epistles of St. Paul ") assumes that Phoebe was a widow, on the ground that she could not, according to Greek manners, have been mentioned as acting in the independent manner described, either if her husband had been living or she had been unmarried. Renan says : "Phoebe carried under the folds of her robe the whole future of Christian theology."

Cenchrea. More correctly, Cenchreae. Compare Act 18:18 Corinth, from which the epistle was sent, was situated on an isthmus, and had three ports, Cenchreae on the east side, and Lechaeum on the west of the isthmus, with Schoenus, a smaller port, also on the eastern side, at the narrowest point of the isthmus. Cenchreae was nine miles from Corinth. It was a thriving town, commanding a large trade with Alexandria, Antioch, Ephesus, Thessalonica, and the other cities of the Aegean. It contained temples of Venus, Aesculapius, and Isis. The church there was perhaps a branch of that at Corinth.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.