Romans 16:10

Rom_16:10-11

Them which are of Aristobulus household.

The households of Aristobulus and Narcissus

We do not know anything about these two persons, men of position evidently, who had large households. But learned commentators of the New Testament have advanced a very reasonable conjecture in regard to each of them. As to the first of them, Aristobulus--that wicked old King Herod, in whose life Christ was born, had a grandson of the name, who spent all his life in Rome, and was in close relations with the emperor of that day. He had died some little time before the writing of this letter. As to the second of them, there is a very notorious Narcissus, who plays a great part in the history of Rome just a little while before Pauls period there, and he, too, was dead. And it is more than probable that the slaves and retainers of these two men were transferred in both cases to the emperors household and held together in it, being known as Aristobuluss men and Narcissuss men. And so probably the Christians among them are the brethren to whom these salutations are sent.

I. The penetrating power of Christian truth. I think of the sort of man the master of the first household was if the identification suggested be accepted. He is one of that foul Herodian brood, in all of whom the bad Idumaean blood ran corruptly. The grandson of the old Herod, the brother of Agrippa of the Acts of the Apostles, the hanger-on of the Imperial Court, with Roman vices veneered on his native wickedness, was not the man to welcome the entrance of a revolutionary ferment into his household; and yet through his barred doors had crept quietly, he knowing nothing about it, that great message of a loving God, and a Master whose service was freedom. And in thousands of like cases the gospel was finding its way underground, undreamed of by the great and wise, but steadily pressing onwards, and undermining all the towering grandeur that was so contemptuous of it. So Christs truth spread at first; and I believe that is the way it always spreads.

II. The uniting power of Christian sympathy. A considerable proportion of the first of these two households would probably be Jews--if Aristobulus were indeed Herods grandson. The probability that he was is increased by the greeting interposed between those to the households--Salute Herodian. The name suggests some connection with Herod, and whether we suppose the designation of my kinsman, which Paul gives him, to mean blood relation or fellow-countryman, Herodian, at all events, was a Jew by birth. As to the other members of these households, Paul may have met some of them in his many travels, but he had never been in Rome, and his greetings are more probably sent to them as conspicuous sections, numerically, of the Roman Church, and as tokens of his affection, though he had never seen them. The possession of a common faith has bridged the gulf between him and them. Slaves in those days were outside the pale of human sympathy, and almost outside the pale of human rights. And here the foremost of Christian teachers, who was a freeman born, separated from these poor people by a tremendous chasm, stretches a brothers hand across it and grasps theirs. The gospel that came into the world to rend old associations and to split up society, and to make a deep cleft between fathers and children and husband and wife, came also to more than counterbalance its dividing effects by its uniting power.

III. The tranquilising power of Christian resignation. They were mostly slaves, and they continued to be slaves when they were Christians. Paul recognised their continuance in the servile position, and did not say a word to them to induce them to break their bonds. Of course, there is no blinking the fact that slavery was an essentially immoral and unchristian institution. But it is one thing to lay down principles and leave them to be worked in and then to be worked out, and it is another thing to go blindly charging at existing institutions and throwing them down by violence, before men have grown up to feel that they are wicked. And so the New Testament takes the wise course, and leaves the foolish one to foolish people. It makes the tree good, and then its fruit will be good. But the main point that I want to insist upon is this: what was good for these slaves in Rome is good for you and me. Let us get near to Jesus Christ, and feel that we have got hold of His hand for our own selves, and we shall not mind very much about the possible varieties of human condition.

IV. The conquering power of Christian faithfulness. It was not a very likely place to find Christian people in the household of Herods grandson, was it? Such flowers do not often grow, or at least not easily grow, on such dunghills. And in both these cases it was only a handful of the people, a portion of each household, that was Christian. So they had beside them, closely identified with them--working, perhaps, at the same tasks, I might almost say chained with the same chains--men who had no share in their faith or in their love. It would not be easy to pray, and love and trust God and do His will, and keep clear of complicity with idolatry and immorality and sin, in such a pigsty as that; would it? But these men did it. And nobody need ever say, I am in such circumstances that I cannot live a Christian life. There are no such circumstances, at least none of Gods appointing. There are often such that we bring upon ourselves. And then the best thing is to get out of them as soon as we can. But as far as He is concerned, He never puts anybody anywhere where he cannot live a holy life. (A. Maclaren, D.D.)

Aristobulas household

Aristobulus was probably Aristobulus the younger (Joseph. Antiq. 20., 1, 2), the grandson of Herod the Great, and brother of Agrippa and Herod, kings of Judaea and Chalcis, who lived in Rome in a private station (Joseph. Jewish Wars II. 11:6), and died there not before A.D. 45. Being very friendly to the Emperor Claudius (Joseph. Ant 1. c.) he may have bequeathed his slaves to him, and they thus become part of Caesars household, though still distinguished by the name of their late master. As servants of Aristobulus many of them would naturally be Jews, and so likely to become hearers of the gospel. (Archdeacon Gifford.)

Aristobulus household

It deserves notice that Paul does not send his Christian remembrances to Aristobulus, but to his household. Perhaps he was dead, or not a Christian. A Christian man may not have a Christian household, and a family may be all Christians with the exception of its head. It is a happy thing when the whole of a family is Christian, not in name merely, but in deed and truth; when as in the case of Lydia and the gaoler salvation comes not only to the heads of a family but to all their house. It is not always so; and when it is not so, Christians in unchristian families have a peculiar claim on the kind notice of Christian ministers. (J. Brown, D.D.)

Herodion my kinsman--

My kinsman Herodion

I. His privilege. Relationship.

1. To an apostle.

2. To Christ.

II. His claim to remembrance.

1. Dear as a relative.

2. Dearer still as a Christian brother. (J. Lyth, D.D.)

Them that be of the household of Narcissus, which are in the Lord.--

The household of Narcissus

As in the case of Aristobulus, the salutation is not sent to Narcissus, but to those of his household--not to all, but to that part of it which was Christian. This Narcissus probably was the favourite freedman of Claudius, a very rich but a very wicked man. Very good men may be domestics of bad men. Obadiah, who feared the Lord from his youth and feared Him greatly, was a steward of Ahab, one of the worst of the Israelitish kings. A venerable Scotchman occupied a confidential place in the household of one of the most dissolute of our princes, and might be found at midnight and after it in his little chamber reading Marshall on Sanctification, or Bostons Crook in the Lot, while waiting the returner his master and his companions from their midnight revels. Christians do not act like themselves when they place themselves in ungodly families; but as in the cases referred to, they may obviously be placed there by Providence, and when they are so, they have peculiar opportunities for adorning the doctrine of God our Saviour, and holding forth the word of life, and are specially entitled to kind notice from their minister. (J. Brown, D.D.)

The household of Narcissus

Divided--

I. In their views of Christ--some in Christ--some not.

II. In their objects and aims.

III. In their enjoyments.

IV. In their estimation of the apostle.

V. In their prospects. (J. Lyth, D.D.)

Tryphena and Tryphosa, who labour in the Lord … the beloved Persis, which laboured much in the Lord.

1. It is good to labour in the Lord.

2. It is better to labour much.

3. Best of all to deserve the Christian title beloved. (J. Lyth, D.D.)

Tryphena and Tryphosa

Learn--

I. That bad names need not hinder good service. Tryphena means wanton, and Tryphosa luxurious. We should hardly expect excellence of any kind from persons bearing such names as these; yet, notwithstanding their names, they laboured in the Lord. The worst names have been attached to the best men--Quakers, Methodists, Ranters, etc.; and the men thus designated have not taken the trouble to repudiate their designations, but have, through evil report, laboured in the Lord. An evil name, however, is a serious disadvantage, and parents cannot be too careful in avoiding the selection of names for their children of which in after life they may be ashamed.

II. Sinful women may become useful saints. It is not improbable that these names were deserved, and were used to designate a certain class. If so, note--

1. The power of Divine grace. Rahab, the woman of Samaria, the woman in Simons house, are proofs that, under the gospel, the most wanton may become pure; and the history of Christian enterprise teems with instances of those who, bred in the lap of luxury, have become the most laborious in the cause of Christ. They have had much forgiven, because they have loved much, and their much love has constrained them to a life of intense devotion.

2. The magnanimity and courage of the apostle. People of this class are usually shunned, even after strong and varied proof of change of heart and life; men and women are afraid of compromising their reputation by associating with them but in Pauls case the disciple was not above his Master, who gloried in the title of the friend of publicans and sinners.

III. Companionship desecrated by sin may be consecrated by grace. These women, if not sisters, were doubtless friends before their conversion. If one sinner destroyed much good, two sinners, acting in conjunction, will destroy very much more--and sinners usually act in company. The same holds good in an opposite way, when converted men and women act in concert. Two are better than one. Conclusion:

1. There is encouragement under the most discouraging circumstances for earnest Christians.

2. There is hope for the most abandoned.

3. Converted men and women should seek to make their companions in sin companions in Christian service. (J. W. Burn.)

The portrait of a Christian woman

Persis was--

I. A Christian.

1. She occupies a place in a list of Christians.

2. She must have been in Christ, or she could not have laboured for Him.

II. A lovable Christian. Not merely known to and esteemed by Paul, but one whose sweet disposition endeared her to all with whom she came in contact. Christians should manifest the power of grace in their tempers. The more real and deep the inner, the more sweet and lovable the outer life. Like Christ, because in Christ.

III. An active Christian. The words imply labour that brings weakness and weariness--not kid-gloved philanthropy, but genuine and persevering Christian toil. What a noble sphere for like-minded Christian women still. Let them, then, especially those free from absorbing domestic duties, seek to become followers of Persis. (T. S. Dickson, M.A.)

Labour in the Lord

This is the language of approbation. Persis is not warned lest she step behind the place assigned her in the Church, or lest she allow her zeal to make her singular. What was approved in Christians eighteen hundred years ago would be approved in Christians now.

I. The nature of that labour which St. Paul commends in persis.

1. He is not speaking of secular labours. He does not praise Persis because she performed the ordinary duties of life in a conscientious spirit. This, indeed, she would do; but such is the ease with all Christians. It does not distinguish one Christian above another.

2. Nor is he speaking of words of charity alone, or he would have praised Persis as one who was glad to distribute, ready to do good.

3. Labour in the Lord was labour in promoting the knowledge and spirit of the gospel. Persis, like others who laboured with Paul in the gospel (1Co_16:16), had become a teacher--that is, was able to declare to others what the Lord had done for her soul, and to lay those first principles of the doctrine of Christ which the simplest believer may communicate to his ignorant or sinful neighbour; which, in truth, he must be prepared to communicate before he can exercise the commonest duties of charity. Some, perhaps, may be of opinion that such work should be left to the appointed minister; but can, or should, anything withhold the Christian from imparting his own conviction or experience? How otherwise could Christians obey the precepts to warn, edify, exhort, and comfort one another? Every Christian makes one of a chosen generation, a royal priesthood, an holy nation; and it is his duty, as well as his privilege, to communicate that which is good to the use of edifying.

I. What should induce Persis to undertake this labour?

1. As a disciple of Christ, she was actuated by those feelings which would not allow her to rest satisfied with having found for herself the way to heaven. Let those distrust their own state who can be so satisfied. Where there is love, there will be anxiety about the unconverted: love cannot exist without it (Act_17:16; Pro_24:11-12).

2. She was excited by the feeling of thankful love towards the Lord for whom she laboured. This love makes the Christian desire that fresh trophies should be added to His Cross, new jewels to His crown. And certainly that love must be very lukewarm, and such as Christ will not deign to accept, which will be outdone by the disciples of evil, and which takes the benefit but neither regards the honour of the benefactor, nor complies with his commands.

III. The blessings which follow such labour in the Lord. It is truly twice blessed. It blesseth him who works and him on whom the labour is bestowed. (Abp. Sumner.)

Rufus chosen in the Lord, and his mother and mine.--

Rufus

I. His place in history. The son of Simon the Cyrenian, whom Mark mentions (Rom_15:21), with his brother Alexander, as well known to the Church. Christs Cross, laid on Simon, brought blessing to his wife and children.

II. His distinction.

1. Chosen, i.e.--

(1) Elected, as proved by his works (1Th_1:4-6).

(2) Choice. Excellent, as seen in his life and labours (2Jn_1:13). It is good to be a chosen Christian; better still to be a choice one.

2. In the Lord--i.e., in union with Christ (Eph_1:4).

(1) Union with Christ the evidence of election in Christ.

(2) True excellence only attainable in union with Christ.

III. His relationships.

1. Natural. His mother. He was the godly son of a godly mother. It is a double blessing when both parent and child are in the Lord.

2. Spiritual. And mine. He owed his brotherhood with St. Paul probably to his mothers attention to the apostle. (T. Robinson, D.D.)

Rufus

I. Chosen in the Lord.

1. Truly converted.

2. Through sanctification of the Spirit and belief of the truth.

3. Hence a choice man.

II. Blessed with a pious mother, whose maternal kindness and Christian character are tenderly acknowledged by the apostle.

III. Privileged with the friendship of Paul. (J. Lyth, D.D.)

Asyncritus, Phlegon, Hermas.--

Asyncritus and his companions

Christian fellowship is--

1. A necessity.

2. A privilege.

3. A safeguard.

4. A duty and an earnest of eternal happiness in Christ. (J. Lyth, D.D.)

Uncalendared saints

Asyncritus, Phlegon, and Hermas, to us are little more than empty names; but if we knew as much about them as their friend Paul did, it is quite possible that we would have given them the whole chapter. The servants of God do not write history after the fashion of the world. The sacred writer immortalises the obscure worker who sheds abroad the fragrance of a holy violet-life in the dingy alley or fever-haunted court; whilst the secular scribe reserves his greenest laurels for the man who dances on a tight rope or who floats down Niagara in a cask! The best part of the worlds history is still unwritten. The profane historian would have buried Asyncritus and Phlegon in eternal oblivion; but wherever this Epistle is read, their names will be honourably mentioned.

I. The Bible is richly stocked with examples which are well suited for all classes of society. It is not a Book for patricians, nor for plebeians, but for all without distinction. It sets before us extraordinary men as examples to extraordinary men--Moses as an example to national leaders, Joseph as an example to prime ministers, Elijah as an example to religious reformers, etc. But when we read of Asyncritus, etc., we see that the Bible is also full of examples for ordinary people. And it is right that it should be so, for the world is almost entirely populated by very ordinary people.

II. Obscure men have done, and are still doing, splendid service for Christ. All our best men are not in the front. These simple men lived in a city wholly given up to heathenism; yet they bravely held their ground against crushing odds, fearlessly upheld the Christian banner, and helped to drive back the tide of Paganism, and prepare a throne for Christ in the very centre of the worlds power. Gold is no less gold because hidden in the bowels of the mountains, and courage is no less courage because sometimes veiled in obscurity. Our danger is to mistake noise for power and fanaticism for zeal. All the great powers are silent powers. The bugler is more noisy than the field-marshal, but he is not so indispensable on the field of battle. God was not in the thunder nor in the wind, but in the still small voice. The great merchant is almost entirely dependent on the labours of faithful men whose names are buried in obscurity. The ablest of our cabinet ministers mainly depend upon the obscure permanent officials for their information. And in religious circles the minister frequently gets all the credit, when it should be shared with the Church officers and the Church members who assist him. In eulogising Apollos, we must not forget Priscilla and Aquila. That unknown man who keeps the lights burning in his lighthouse has been the means of saving hundreds of lives. Obscure friends, your life is worth living. Like the coral insects of the Pacific, you are building better than you know. So was Luther, when translating the Bible in the Castle of Wartburg, and the Pilgrim Fathers, when they landed on Plymouth Rock. Let us work on, for the deed will be immortal, whether the doers name is known or not. The name of the widow who cast her mites into the temple is forgotten, but her deed will live on throughout all eternity.

III. Prominent men should be grateful to obscure men from the prominence which they enjoy. Hills would be impossible without valleys. We may be only the pedestals for the statues, but the statues should not forget the debt they owe to the pedestals. The top-stone, resting in the glad sunshine, must not forget that it owes a debt to the foundation-stone which is buried out of sight in the dark, damp earth. Of what use would Wellington have been on the field of Waterloo without his men? Johnson without his Boswell would not be the power in England that he is to-day. Samuel was a splendid man, but his unostentatious mother, Hannah, had the making of him. John Wesley gets all the credit for the Methodist revival, but his mother should be a sharer in the glory. Where would Leonidas have been but for his three hundred Spartans? Who can tell how much our prominent men in Church and State owe to some village schoolmaster or country minister? Lord Shaftesbury confessed that his life was entirely moulded by a God-fearing nursemaid. Klopstock, in the very height of his popularity, strewed flowers over the grave of his old schoolmaster. Paul never forgot his debt to Asyncritus and Phlegon, who so faithfully witnessed for Christ in that hot-bed of idolatry called Rome.

IV. Obscure men should not be jealous of their more favoured brethren. Asyncritus and Phlegon were not envious of Pauls power and influence. If we have only one talent, let us not be jealous of those who have five. Conspicuous people are not always happy people. The statesman may have the plaudits of his friends, but he has also the bitterest invectives of his foes. It is the loftiest tree that is exposed to the full force of the hurricane. What a pleasant thing it must be to be a Prime Minister of England or a Chief Secretary for Ireland in these times! Uneasy lies the head that wears a crown. If you are only an ordinary, man, do not grumble because you are not extraordinary. Think of a watch saying, I will not keep time because I am not a town clock! Think of a candle refusing to give light because it is not a Jupiter! Do not envy the five-talent men, but compensate yourself by using your one talent wisely until it becomes five. Carey could not do the work of Shakespeare, nor Luther the work of Melancthon, nor Bunyan the work of Milton. The eye cannot do the work of the ear, and the foot cannot do the work of the hand.

V. Obscure men should not drift into despondency and inactivity. I am nothing! Quite so. But add God to the nothing, and the total will amount to something! Like Naaman, we all want to do some great thing or nothing. There are only a few men who can do anything great. Suppose a star were to say, I will extinguish myself, for the heavens can well do without me; or a sand-grain, I am only a speck of dust; the vast ocean-shore can well do without me. Ah! but what if all the stars and sand-grains were to repeat the same story? All trifles are great trifles. A spoonful of water will set in motion the hydraulic power that will lift up many tons of iron, and a drop of faithful Christian service will send a movement through all the eternities. A rod with God behind it will divide the sea. A stripling shepherd with God at his right hand will vanquish the Philistine. Do not wait for great occasions, for there are only a few men who can do anything truly great. In a church of 500 members, you will not find more than ten five-talent men, and if they double their talents the total will only amount to 100. Then suppose the remaining 490 have only one talent each, and that they double it, the total will amount to 980 talents. There you have 980 against 100. There is a tremendous quantity of unused power in the Church. The humblest acts of the humblest men often have the greatest events hinging upon them. A cordial hand-shake with a heart-throb in it may save a soul. A genial smile with a little of the angel in it may redeem a family. If you cannot handle the oar, do send a cheer to those who are battling with the breakers.

VI. Obscure men who fill their quiet spheres efficiently will be promoted by God to wider spheres. Listen to the promise: Thou hast been faithful over a few things, I will set thee over many things. By improving present opportunities, you open the gate for wider service. Fill well the sphere you have, and you will fit yourself for a higher one. To him that hath shall more be given. If you are only a tract distributor, do your work thoroughly, and the King will promote you. Because David was efficient as a shepherd, God made him a king.

VII. At the great day the obscure ones will become prominent, and many of the prominent will be consigned to obscurity. Many shall be last that are first, and first that are last. If the granite does not keep your name conspicuous before the eyes of the world, God has registered it in heaven. Work on quietly in the shade, then, and your handiwork will one day be exhibited in the sunshine. Asyncritus and Phlegon may yet stand side by side with Paul and Apollos. (J. Ossian Davies.)

And all the saints which are with them.--

Uncalendared saints

The Bible saint is a holy or godly person. Philologus and Julia, Nereus and his sister, and Olympas, were not all the saints there were in Rome. Paul saw fit to mention these, but there were the unmentioned ones, who were saints nevertheless. The faithful Christians of to-day cannot all be mentioned among the leaders. Salute all! No one, however humble, is to be forgotten.

I. The best and hardest work of the Church has been done by these unnamed Christians. I have often noticed in the hallway of public buildings one or more large tablets sunken into the wall. On the tablet are engraved the names of the architect, the mayor of the city, and a few other great names. Who laid the bricks to form that wall? Who wrought in wood and in metal the elegant finishing and sumptuous furnishing? Nay, whose hands carved in this marble slab the few names that are thus designed to go down to fame? The uncalendared workmen are many, but without them there could be neither foundation-stone nor key to arch. They laboured in the heat, and often in the rain; they laid the brick and lifted the stone into place; they laboured faith-fully--and are forgotten! But these same uncalendared workmen did in their sphere as good work as did the architect in his. I have also learned that the un-calendared saints do the largest share of Gods work, and, because they do that work for God, are willing to remain unknown and unsung. There never yet was a revival of the true sort for which God will not award praise to the uncalendared saints as well as to those whose names come prominently before the public eye. These uncalendared ones must do most of the plodding work. They must raise and disburse the money of the local church, visit the sick, care for the children. God bless the uncalendared saints who, because they work not for notoriety but for Jesus sake, are willing to do everything and be nothing. These, not the great names, constitute the strength, the hope, of the Christian Church.

II. As a rule, the most deserving have the least expected to be placed on the calendar. I imagine the people of our text were no exception. Paul was not the man to make this mention as a species of flattery, nor as a matter of policy. Philologus and Julia, Nereus and Olympas, never dreamed that their names were to be embalmed for ever in the Holy Word. It is not so difficult as many suppose to become a leader in a church or even in a denomination--to have ones name printed in the papers as the distinguished layman or minister Mr. So-and-so; not so difficult to get on the calendar the world looks at, if one is willing to use a few of the means that such a desire would suggest. Such was the desire and method of the Pharisees in Christs time. They sought for a calendar fame and got it. But to be placed on the list of saints by loving hearts--hearts that have been helped by you--is quite another matter. I have my calendar of saints, those who have made themselves such to me. The fact is that when a Christian seeks to be known as one who ought to be placed on the calendar and known as an unusual saint, without the ordinary saints failings, then that Christian is in the way of destroying the very first qualification of a true saint--i.e., humility, which will keep a true Christian from making any such claim. The almsgiving, the fasting, the praying, the whole Christian life and profession, are to be without ostentation, and thy Father, which seeth in secret, shalt reward thee openly. Saints are found in the everyday life of every rank of society. For Jesus sake they are doing and bearing, praying and hoping, unconsciously fitting themselves for the calendar which some soul is making out--for every Christian is seen and read of men.

III. It was a great thing to be remembered by Paul in one of his letters, even though it be only one of the number referred to as all the saints which are with them. It will be an unspeakably greater joy when the uncalendared saint below becomes the calendared saint above. There the list will be made up of all, and not of a favoured few as in the Catholic Church. On that calendar we may all of us have our names written in characters that will never fade. What does it matter, then, if here we are un-calendared, if the great world does not know or care if we have honour and receive the recognition which is perhaps our due? In the end the world shall fade away, but enduring honour shall be given him whose name is enrolled on the heavenly calendar. (J. H. Yeoman.)

Valuable dust

Where goldsmiths are at work, the very dust is valuable. I stood, two days ago, in a room from the sweepings of the floor of which there is annually extracted more than two thousand dollars worth of the precious metal; and if these had been carelessly thrown upon the dust-bin, there would have been just so much loss to the owners of the establishment. Now, in the Bible--which is more to be desired than gold--the portions that in other books may be accounted dry as dust, and hastily skipped over by the reader, have an element of value, not only because of their own importance, but also because very frequently there is found in them some suggestive expression which more than rewards for the patient perseverance that was required for their examination. Nothing can well be less interesting, in itself considered, than a genealogical table of names and dates and ages, yet we cannot forget that it is just such a place that we come upon the prayer of Jabez, which, by its very contrast with the details in the midst of which we find it, seems almost like a fountain in the desert, or like the well-known Alpine flower in the vicinity of the glacier. (W. M. Taylor.)

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

Romans

TWO HOUSEHOLDS

Rom 16:10 - Rom 16:11.

There does not seem much to be got out of these two sets of salutations to two households in Rome; but if we look at them with eyes in our heads, and some sympathy in our hearts, I think we shall get lessons worth the treasuring.

In the first place, here are two sets of people, members of two different households, and that means mainly, if not exclusively, slaves. In the next place, in each case there was but a section of the household which was Christian. In the third place, in neither household is the master included in the greeting. So in neither case was he a Christian.

We do not know anything about these two persons, men of position evidently, who had large households. But the most learned of our living English commentators of the New Testament has advanced a very reasonable conjecture in regard to each of them. As to the first of them, Aristobulus: that wicked old King Herod, in whose life Christ was born, had a grandson of the name, who spent all his life in Rome, and was in close relations with the Emperor of that day. He had died some little time before the writing of this letter. As to the second of them, there is a very notorious Narcissus, who plays a great part in the history of Rome just a little while before Paul’s period there, and he, too, was dead. And it is more than probable that the slaves and retainers of these two men were transferred in both cases to the emperor’s household and held together in it, being known as Aristobulus’ men and Narcissus’ men. And so probably the Christians among them are the brethren to whom these salutations are sent.

Be that as it may, I think that if we look at the two groups, we shall get out of them some lessons.

I. The first of them is this: the penetrating power of Christian truth.

Think of the sort of man that the master of the first household was, if the identification suggested be accepted. He is one of that foul Herodian brood, in all of whom the bad Idumæan blood ran corruptly. The grandson of the old Herod, the brother of Agrippa of the Acts of the Apostles, the hanger-on of the Imperial Court, with Roman vices veneered on his native wickedness, was not the man to welcome the entrance of a revolutionary ferment into his household; and yet through his barred doors had crept quietly, he knowing nothing about it, that great message of a loving God, and a Master whose service was freedom. And in thousands of like cases the Gospel was finding its way underground, undreamed of by the great and wise, but steadily pressing onwards, and undermining all the towering grandeur that was so contemptuous of it. So Christ’s truth spread at first; and I believe that is the way it always spreads. Intellectual revolutions begin at the top and filter down; religious revolutions begin at the bottom and rise; and it is always the ‘lower orders’ that are laid hold of first. ‘Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called,’ but a handful of slaves in Aristobulus’ household, with this living truth lodged in their hearts, were the bearers and the witnesses and the organs of the power which was going to shatter all that towered above it and despised it. And so it always is.

Do not let us be ashamed of a Gospel that has not laid hold of the upper and the educated classes, but let us feel sure of this, that there is no greater sign of defective education and of superficial culture and of inborn vulgarity than despising the day of small things, and estimating truth by the position or the intellectual attainments of the men that are its witnesses and its lovers. The Gospel penetrated at first, and penetrates still, in the fashion that is suggested here.

II. Secondly, these two households teach us very touchingly and beautifully the uniting power of Christian sympathy.

A considerable proportion of the first of these two households would probably be Jews-if Aristobulus were indeed Herod’s grandson. The probability that he was is increased by the greeting interposed between those to the two households-’Salute Herodion.’ The name suggests some connection with Herod, and whether we suppose the designation of ‘my kinsman,’ which Paul gives him, to mean ‘blood relation’ or ‘fellow countryman,’ Herodion, at all events, was a Jew by birth. As to the other members of these households, Paul may have met some of them in his many travels, but he had never been in Rome, and his greetings are more probably sent to them as conspicuous sections, numerically, of the Roman Church, and as tokens of his affection, though he had never seen them. The possession of a common faith has bridged the gulf between him and them. Slaves in those days were outside the pale of human sympathy, and almost outside the pale of human rights. And here the foremost of Christian teachers, who was a freeman born, separated from these poor people by a tremendous chasm, stretches a brother’s hand across it and grasps theirs. The Gospel that came into the world to rend old associations and to split up society, and to make a deep cleft between fathers and children and husband and wife, came also to more than counterbalance its dividing effects by its uniting power. And in that old world that was separated into classes by gulfs deeper than any of which we have any experience, it, and it alone, threw a bridge across the abysses and bound men together. Think of what a revolution it must have been, when a master and his slave could sit down together at the table of the Lord and look each other in the face and say ‘Brother’ and for the moment forget the difference of bond and free. Think of what a revolution it must have been when Jew and Gentile could sit down together at the table of the Lord, and forget circumcision and uncircumcision, and feel that they were all one in Jesus Christ. And as for the third of the great clefts-that, alas! which made so much of the tragedy and the wickedness of ancient life-viz. the separation between the sexes-think of what a revolution it was when men and women, in all purity of the new bond of Christian affection, could sit down together at the same table, and feel that they were brethren and sisters in Jesus Christ.

The uniting power of the common faith and the common love to the one Lord marked Christianity as altogether supernatural and new, unique in the world’s experience, and obviously requiring something more than a human force to produce it. Will anybody say that the Christianity of this day has preserved and exhibits that primitive demonstration of its superhuman source? Is there anything obviously beyond the power of earthly motives in the unselfish, expansive love of modern Christians? Alas! alas! to ask the question is to answer it, and everybody knows the answer, and nobody sorrows over it. Is any duty more pressingly laid upon Christian churches of this generation than that, forgetting their doctrinal janglings for a while, and putting away their sectarianisms and narrowness, they should show the world that their faith has still the power to do what it did in the old times, bridge over the gulf that separates class from class, and bring all men together in the unity of the faith and of the love of Jesus Christ? Depend upon it, unless the modern organisations of Christianity which call themselves ‘churches’ show themselves, in the next twenty years, a great deal more alive to the necessity, and a great deal more able to cope with the problem, of uniting the classes of our modern complex civilisation, the term of life of these churches is comparatively brief. And the form of Christianity which another century will see will be one which reproduces the old miracle of the early days, and reaches across the deepest clefts that separate modern society, and makes all one in Jesus Christ. It is all very well for us to glorify the ancient love of the early Christians, but there is a vast deal of false sentimentality about our eulogistic talk of it. It were better to praise it less and imitate it more. Translate it into present life, and you will find that to-day it requires what it nineteen hundred years ago was recognised as manifesting, the presence of something more than human motive, and something more than man discovers of truth. The cement must be divine that binds men thus together.

Again, these two households suggest for us the tranquillising power of Christian resignation.

They were mostly slaves, and they continued to be slaves when they were Christians. Paul recognised their continuance in the servile position, and did not say a word to them to induce them to break their bonds. The Epistle to the Corinthians treats the whole subject of slavery in a very remarkable fashion. It says to the slave: ‘If you were a slave when you became a Christian, stop where you are. If you have an opportunity of being free, avail yourself of it; if you have not, never mind.’ And then it adds this great principle: ‘He that is called in the Lord, being a slave, is Christ’s freeman. Likewise he that is called, being free, is Christ’s slave.’ The Apostle applies the very same principle, in the adjoining verses, to the distinction between circumcision and uncircumcision. From all which there comes just the same lesson that is taught us by these two households of slaves left intact by Christianity-viz. that where a man is conscious of a direct, individual relation to Jesus Christ, that makes all outward circumstances infinitely insignificant. Let us get up to the height, and they all become very small. Of course, the principles of Christianity killed slavery, but it took eighteen hundred years to do it. Of course, there is no blinking the fact that slavery was an essentially immoral and unchristian institution. But it is one thing to lay down principles and leave them to be worked in and then to be worked out, and it is another thing to go blindly charging at existing institutions and throwing them down by violence, before men have grown up to feel that they are wicked. And so the New Testament takes the wise course, and leaves the foolish one to foolish people. It makes the tree good, and then its fruit will be good.

But the main point that I want to insist upon is this: what was good for these slaves in Rome is good for you and me. Let us get near to Jesus Christ, and feel that we have got hold of His hand for our own selves, and we shall not mind very much about the possible varieties of human condition. Rich or poor, happy or sad, surrounded by companions or treading a solitary path, failures or successes as the world has it, strong or broken and weak and wearied-all these varieties, important as they are, come to be very small when we can say, ‘We are the Lord’s.’ That amulet makes all things tolerable; and the Christian submission which is the expression of our love to, and confidence in, His infinite sweetness and unerring goodness, raises us to a height from which the varieties of earthly condition seem to blend and melt into one. When we are down amongst the low hills, it seems a long way from the foot of one of them to the top of it; but when we are on the top they all melt into one dead level, and you cannot tell which is top and which is bottom. And so, if we only can rise high enough up the hill, the possible diversities of our condition will seem to be very small variations in the level.

III. Lastly, these two groups suggest to us the conquering power of Christian faithfulness.

The household of Herod’s grandson was not a very likely place to find Christian people in, was it? Such flowers do not often grow, or at least do not easily grow, on such dunghills. And in both these cases it was only a handful of the people, a portion of each household, that was Christian. So they had beside them, closely identified with them-working, perhaps, at the same tasks, I might almost say, chained with the same chains-men who had no share in their faith or in their love. It would not be easy to pray and love and trust God and do His will, and keep clear of complicity with idolatry and immorality and sin, in such a pigsty as that; would it? But these men did it. And nobody need ever say, ‘I am in such circumstances that I cannot live a Christian life.’ There are no such circumstances, at least none of God’s appointing. There are often such that we bring upon ourselves, and then the best thing is to get out of them as soon as we can. But as far as He is concerned, He never puts anybody anywhere where he cannot live a holy life.

There were no difficulties too great for these men to overcome; there are no difficulties too great for us to overcome. And wherever you and I may be, we cannot be in any place where it is so hard to live a consistent life as these people were. Young men in warehouses, people in business here in Manchester, some of us with unfortunate domestic or relative associations, and so on-we may all feel as if it would be so much easier for us if this, that, and the other thing were changed. No, it would not be any easier; and perhaps the harder the easier, because the more obviously the atmosphere is poisonous, the more we shall put some cloth over our mouths to prevent it from getting into our lungs. The dangerous place is the place where the vapours that poison are scentless as well as invisible. But whatever be the difficulties, there is strength waiting for us, and we may all win the praise which the Apostle gives to another of these Roman brethren, whom he salutes as ‘Apelles, approved in Christ’-a man that had been ‘tried’ and had stood his trial. So in our various spheres of difficulty and of temptation we may feel that the greeting from heaven, like Paul’s message to the slaves in Rome, comes to us with good cheer, and that the Master Himself sees us, sympathises with us, salutes us, and stretches out His hand to help and to keep us.

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

16:10 This Aristobulus was probably the same man as the brother of Herod Agrippa I; Aristobulus was a member of the Roman aristocracy who lived in Rome many years prior to his death in AD 48 or 49 (see Josephus, Antiquities 18.8.4; War 2.11.6). His household probably refers to his family and their servants in Rome.

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

Rom 16:10. Τὸν δόκιμον, approved) an incomparable epithet [This man was of tried excellence.—V. g.]—τοὺς ἐκ τῶν) Perhaps Aristobulus was dead, and Narcissus too, Rom 16:11, and all in their respective families had not been converted. Some of them seem not to have been known by face to Paul, but by the report of their piety. Faith does not make men peevish, but affable. Not even the dignity of the apostolic office was any hindrance to Paul.

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

Rom_16:10. Apelles (comp. Hor. Sat. I. v. 100) is not to be confounded with the celebrated Apollos (Act_18:24; 1Co_1:12; 1Co_3:4), as Origen, Theodore of Mopsuestia, Grotius, and others have done. Whether he was a freedman remains an open question, owing to the frequency of the name, which also occurs of freedmen.

τὸν δόκιμον ἐν Χ.] i.e. the tried Christian. Christ, the personal object of his believing fidelity, is conceived as the element wherein he is approved. Comp. φρόνιμος ἐν Χ., 1Co_4:10, and similar passages.

τοὺς ἐκ τῶν Ἀριστοβούλου] those of the people (perhaps: slaves) of Aristobulus, comp. 1Co_1:11. That Paul means the Christians among them, is self-evident; in the similar salutation, Rom_16:11, he adds it redundantly. Aristobulus himself was therefore no Christian; unless he (so Grotius) had been already dead, in which case he might have been a Christian.

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 16:10 . Ἀπελλῆν τὸν δόκιμον ἐν Χριστῷ : Apelles, that approved Christian. In some conspicuous way the Christian character of Apelles had been tried and found proof: see Jas 1:12 , 2Ti 2:15 . The name is a familiar one, and sometimes Jewish: Credat Judœus Apella , Hor., Sat. , I., v., 100. By τοὺς ἐκ τῶν Ἀριστοβούλου are meant Christians belonging to the household of Aristobulus. Lightfoot, in his essay on Cæsar’s Household ( Philippians , 171 ff.), makes Aristobulus the grandson of Herod the Great. He was educated in Rome, and probably died there. “Now it seems not improbable, considering the intimate relations between Claudius and Aristobulus, that at the death of the latter his servants, wholly or in part, should be transferred to the palace. In this case they would be designated Aristobuliani , for which I suppose St. Paul’s οἱ ἐκ τῶν Ἀριστοβούλου to be an equivalent. It is at least not an obvious phrase, and demands explanation” ( Philippians , 175).

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

Rom_16:8-15

My beloved in the Lord. The preposition in (ἐν), here, as frequently elsewhere, points out the relation or respect in which the word, to which it refers is to be understood; brother beloved, both in the flesh and in the Lord (Phm_1:16), both in reference to our external relations, and our relation to the Lord. And thus in the following, Rom_16:9, our helper in Christ, i.e. as it regards Christ; Rom_16:10, approved in Christ, i.e. in his relation to Christ; an approved or tried Christian; Rom_16:12, who labor in the Lord; and, which labored much in the Lord, i.e. who, as it regards the Lord, labored much; it was a Christian or religious service. The names, Tryphena, Tryphosa, and Persis, all are feminine. The last is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as Mysa, Syria, Lydia, Andria, etc.; such names, however, soon became common, and were given without any reference to the birthplace of those who received them. Chosen in the Lord, i.e. not one chosen by the Lord; chosen, (i.e., approved, precious; see 1Pe_2:4,) in his relation to the Lord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Christian; but Rufus is here designated as a chosen man, as a distinguished Christian. It is worth noticing, that at Rome, as at Corinth, few of the great or learned seem to have been called. These salutations are all addressed to men not distinguished for their rank or official dignity. Mylius, as quoted by Calov, says: Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.

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

Salute Apelles approved--"the approved"

in Christ--or, as we should say, "that tried Christian"; a noble commendation.

Salute them which are of Aristobulus' household--It would seem, from what is said of Narcissus in Rom 16:11, that this Aristobulus himself had not been a Christian; but that the Christians of his household simply were meant; very possibly some of his slaves.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. Apelles, approved in Christ] A man who, on different occasions, had given the highest proofs of the sincerity and depth of his religion. Some suppose that Apelles was the same with Apollos: whoever he was, he had given every demonstration of being a genuine Christian.

Of Aristobulus' household.] It is doubted whether this person was converted, as the apostle does not salute him, but his household; or as the margin reads, his friends. He might have been a Roman of considerable distinction, who, though not converted himself, had Christians among his servants or his slaves. But, whatever he was, it is likely that he was dead at this time, and therefore those of his household only are referred to by the apostle.

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

(10) Apelles.—This name is also found among the dependents of the emperor. Horace, in the well-known phrase, “Credat Judæas Apella” (Ep. 1, v. 100) takes it as a typical Jewish name.

Approved in Christ.—Whose fidelity to Christ has been tried, and has stood the test.

Aristobulus’ household.—Aristobulus, a grandson of Herod the Great, was educated and lived in a private station at Rome. From the friendly terms on which he stood with the Emperor Claudius, it seems not unlikely that, by a somewhat common custom, his household may have been transferred to the emperor at his death. In that case, his slaves would be designated by a term such as we find in the Greek.

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

10. Apelles] A Greek name. It is used by Horace, in a well-known passage, (Satires, I. v. 100,) as a name common among Jews.

approved in Christ] i.e. one who has been tested and found true, as a “member of Christ.” Perhaps he had borne special suffering or sorrow with strong faith.

them which are of Aristobûlus’ household] Lit. those from amongst Aristobulus’.—Aristobulus’ name is Greek: we know no more of him. He may, or may not, have been a Christian; and the latter is slightly the more likely alternative. See next verse, and cp. Php_4:22.—“Those from amongst his” household, or people, are probably the converts in his familia, or establishment, of slaves and freedmen.

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.

Salute Herodion my kinsman,.... According to the flesh, being of the same nation, a Jew; or of the same tribe, the tribe of Benjamin; or of the same family, and nearly allied in blood to him: though the name is of Attic, or Parthic original, and seems to be a derivative of Herod; this man is reckoned among the seventy disciples, and said to be bishop of Tarsus: See Gill on Luk 10:1.

Greet them that be of the household of Narcissus, which are in the Lord; some have thought, that this Narcissus is the same man that Suetonius (q) and other writers speak of (r), who was secretary to Claudius Caesar; a very great favourite of his, who amassed a great deal of wealth under him, and was raised to great honour and dignity by him: he himself is not saluted, either because he was not at home, which might be the case, if, as Ambrose, or rather Hilary the deacon on the text says, he was a presbyter and abroad, performing his office in foreign parts; or because he was dead, or rather not a believer: if he was the same with Claudius's favourite, he was dead before this time, being miserably put to death by Agrippina (s), the wife of Claudius; and seems to have died a wicked man, and justly punished for his being the cause of the destruction of others, through his calumnies: nor are all of his household saluted, not being all converted persons; it being frequently the method of divine grace to take some of a family, and not all, and bring them to Zion; only those that were "in the Lord", on his heart, and in his hands, secretly represented by him, and united to him, and who were openly in him, being called by his grace, and brought to believe in him, and live upon him.

(q) In Vita Claud sect. 28. (r) Tacitus, Dio, &c. (s) Tacit. Hist. l. 13.

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

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

Ver. 10. Approved in Christ] A high style, far beyond that of the Great Turk, with all his big swollen titles.

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.

Approved in Christ - An approved or tried Christian; approved and beloved by Christ.

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

Origen supposeth this Apelles to be Apollos, of whom you read, Act 18:24, and in other places. Epiphanius saith, he was teacher in the churches of Smyrna, before Polycarpus.

Approved in Christ; one who hath showed himself a faithful and sincere Christian, who hath given many proofs of his sincerity, zeal, and constancy. This is a high encomium; to be

in Christ is much, to be approved in Christ is more: tried gold is most precious. In a time of trial, to stand fast, and hold his own, is a Christian’s greatest praise.

Salute them which are of Aristobulus’ household; the word household is not in the Greek, but is added to fill up the sense; you have the like in the next verse, and in 1Co 1:11. Aristobulus himself is not saluted; either he was dead, or as yet unconverted to the faith of Christ; but it seems there were several Christians in or belonging to his family, whom the apostle here salutes. See the next verse.

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

Salute Apelles the approved in Christ. Salute them that are of the household of Aristobulus . [A Roman "household" included all in service from the noblest retainer to the meanest slave. This was probably the younger Aristobulus of the Herodian family. See Jos. Ant. 20:1, 2.]

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.

10. Salute them who are of the household of Aristobulus. Aristobulus was either dead, or not a believer. The household is, perhaps, his slaves. Great Romans had hundreds of slaves, usually white, many of them cultured. Thousands of the early Christians were gathered from these.

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.

10. Ἀπελλῆν. A name borne by Jews; cf. Hor. Sat. I v. 100, see Lft.

τὸν δόκιμον ἐν Χρ. marks some special difficulty faithfully overcome; cf. 1Co 11:19; 2Co 10:18; 2Ti 2:15; Jas 1:12.

τοὺς ἐκ τῶν Ἀριστοβούλου prob. = Aristobulus, brother of Herod Agrippa I., who lived a long time in Rome and was a friend of the Emperor Claudius, οἱ ἐκ τ. = some of his slaves, probably now connected with the imperial household, though treated as a separate group; A. being either dead or resident in Palestine. Zahn, ad loc[325] Lft, S. H.

[325] ad loc. ad locum

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.

10. Ἀπελλῆν. Again a name borne by members of the household and by Jews: amongst others by the famous tragic actor. See the instance quoted by Lft. and cf. Hor. Sat. I. v. 100 Credat Iudaeus Apella, non ego.

τὸν δόκιμον: cf. 1Co 11:19; 2Co 10:18; 2Co 13:7. One who has shown himself an approved Christian.

τοὺς ἐκ τῶν Ἀριστοβούλου. The explanation of this name given by Lft. bears all the marks of probability. The younger Aristobulus was a grandson of Herod the Great, who apparently lived and died in Rome in a private station (Jos. Bell. Iud. II. xi. 6; Antiq. XX. i. 2); he was a friend and adherent of the Emperor Claudius. His household would naturally be οἱ Ἀριστοβούλου, and would presumably contain a considerable number of Jews and other orientals, and consequently of Christians. If, as is probable, Aristobulus was himself dead by this time, his household would probably have become united with the imperial household. It would, however, have continued to bear his name, just as we find servants of Livia’s household who had come from that of Maecenas called Maecenatiani (C. I. L. 6:4016, 4032), those from the household of Amyntas, Amyntiani (4035, cf. 8738): so also Agrippiani, Germaniciani. We might in the same way have Aristobuliani (cf. Lft. Phil. pp. 172,3).

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

Apelles. It occurs in Horace as the name of a Jew, under the form Apella (" Satire, " 1. 5, 100).

Them which are of Aristobulus' household. Possibly household slaves. They might have borne the name of Aristobulus even if they had passed into the service of another master, since household slaves thus transferred, continued to bear the name of their former proprietor. Lightfoot thinks that this Aristobulus may have been the grandson of Herod the Great, who was still living in the time of Claudius.

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

Vv. 10. Apelles: a frequent name for freedmen at Rome, especially among Jews. Every one knows the Credat judoeus Apella of Horace.—Δόκιμος, the Christian who has passed his trials, who has shown himself steadfast in his course.

The last words may denote the Christians who are of the number of Aristobulus’ children, or those who belong to his house as servants. The expression used agrees better with the second meaning. It was a large house, Jewish perhaps, to which the gospel had found access.

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.