Romans 16:7

Rom 16:7-8. Salute Andronicus and Junia — Or, Junias rather, it being evidently the name of a man, as appears from the apostle’s terming them both his kinsmen — And saying, that they were of note among the apostles. My fellow-prisoners — That is, imprisoned for the gospel as I was. At the time when this epistle was written, Paul had been in prison often, 2Co 11:23. On some of these occasions, the persons here named had been imprisoned with him; but where or when that happened, is not known. Who also were in Christ before me — Converted to the faith of Christ before I was. From these two persons being Christians before Paul, joined with their being of note among the apostles, Origen infers that they were of the number of the seventy disciples: but that is quite uncertain. Their being called the apostle’s kinsmen, does not necessarily imply that they were his relations: he might term them so, as well as several others, mentioned in this chapter, merely because they were of the same nation with himself. The names, however, of many here saluted, show them to have been Greeks, or of Greek extraction. We may therefore conjecture, that they had formerly settled themselves at Rome, for the sake of commerce, or of exercising their particular trades; but, being afterward banished, by the Emperor Claudius, under the denomination of Jews, they had retired, some of them into Greece, others into the Lesser Asia, and others into Judea, where, it is supposed, they became known to the apostle in the course of his travels through these countries. These, with many others, returned to Rome in consequence of the death of Claudius, and re-established the church in its former lustre. See on chap. Rom 1:7-8.

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

16:7 In Greek, the name Junia could refer to a man named Junias or to a woman named Junia. Most interpreters understand Junia as a feminine name. This section pairs masculine and feminine names to refer to husband-and-wife teams, so Junia was probably a woman. • who were in prison with me: When this occurred is uncertain. According to Acts, Paul had been imprisoned overnight in Philippi (Acts 16:19-28); after Romans was written, he would later be imprisoned for two years in Caesarea (Acts 24:27) and for two years in Rome (Acts 28:30-31). Paul was undoubtedly imprisoned on occasions not mentioned in Acts (see 2 Cor 11:23). • highly respected among the apostles: This phrase probably indicates that Andronicus and Junia were apostles—i.e., accredited missionaries of the church (see Acts 14:4, 14; 1 Cor 9:5-6; Gal 2:9).

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

Rom 16:7. Συγγενεῖς, kinsmen) So Rom 16:11; Rom 16:21. They were Jews, ch. Rom 9:3.—ἀποστόλοις, among the apostles) They had seen the Lord, 1Co 15:6; hence they are called apostles, using the word in a wider meaning, although some of them perhaps after the ascension of the Lord turned to the faith by means of the first sermons of Peter. Others might be veterans, and I acknowledge as such the brethren, who numbered more than five hundred. The passage quoted from 1 Cor. implies, that there was a multitude of those, who had seen Christ and were from that fact capable of giving the apostolic testimony.—πρὸ ἐμοῦ, before me) Age makes men venerable, especially in Christ. Among the men of old, it was a mark of veneration to have the precedence by four years.[167]—γεγόνασιν ἐν Χριστ, ῳ,) they began to be in Christ.

[167] A quotation from Juvenal Sat. xiii. 58—

“Tam venerabile erat præcedere quatuor annis.”—ED.

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

Rom_16:7. Ἰουνίαν] is taken by Chrysostom, Grotius, and others, including Reiche, as feminine (Junia, who is then to be regarded probably as the wife or sister of Andronicus); but by most of the more recent expositors as a masculine name, Junias, equivalent to Junianus (therefore to be accented Ἰουνιᾶς). No decision can be arrived at, although the following description, Rom_16:7 (in opposition to Fritzsche), commends the latter supposition.

συγγενεῖς] is explained by many (including Reiche, de Wette, Hofmann) as member of the same race or people (according to Rom_9:3). But the explanation kinsmen is to be preferred, partly because the word itself, without other definition in the context, immediately points to this (Mar_6:4; Act_10:24, et al.); partly because it is only in this sense that it has a significance of special commendation; especially as in Rome there were many Jewish-Christians, and hence one does not see how the epithet was to be something characteristic in the particular case of those named, if it signified only kindred in the sense of belonging to the same people. We know too little of the apostles kindred (comp. also Act_23:16), to reject this explanation on account of Rom_16:11; Rom_16:21, or to venture to employ it in throwing suspicion on the genuineness of the chapter (Baur). But Reiches reasonthat Andronicus and Junias are expressly designated as Jews, because it would just be non-Jews who were salutedis quite futile, since the nationality of those previously saluted is unknown to us, and Aquila and Prisca were likewise Jews.[42] Just as groundlessly, Hofmann thinks that in an epistle to the Gentile-Christian church the kinsmen of the apostle would be Jews. This is purely arbitrary, and yields, besides, for the designation of the persons intended an element, which, in the case of the actual relatives of the Jewish-Christian apostle, is quite obvious of itself, and the mention of which, moreover, in presence of the Gentile-Christians, would have been somewhat indelicate.

Where and in what manner they had been imprisoned with Paul,[43] is, owing to the incompleteness of the information in the book of Acts (comp. on 2Co_6:5), entirely unknown. Clement, 1 Corinthians 5, states that Paul had seven times borne fetters. Ewald, in connection with his view that we have here a fragment of an epistle to the Ephesians, assumes that Andronicus and Junias, while Paul was imprisoned in Rome, lay at the same time confined in Ephesus; and Lucht perceives only the anachronism of a forger.

ἐπίσημοι ἐν τ. ἀποστ.] ἐπίσημος, like insignis, a vox media (comp. Mat_27:16), here in the good sense: distinguished, i.e. most honourably known by the apostles. Comp. Eur. Hec. 379: ἐπίσημος ἐν βροτοῖς, Hippol. 103; Polyb. x. 3. 3, xv. 34. 3; Lucian, merc. cond. 28. So Beza, Grotius, and others, including Koppe, Flatt, Reiche, de Wette, Fritzsche, Philippi, van Hengel, Hofmann, and rightly; for ἀπόστολος is used by Paul only in 1Co_15:7 in the wider sense (comp. Act_14:4; Act_14:14), nevertheless even there with such restriction that James and the twelve are included in the reference. Hence we must not, especially considering our entire ignorance of the two persons, explain, with Origen, Chrysostom, Luther, Calvin, Estius, Wolf, and many others, including Tholuck, Köllner, Rückert, Reithmayr, Ewald: distinguished among the apostles (in other words, distinguished apostles). That Andronicus and Junias were held in peculiar honour by the apostles, does not exclude their repute with the Christians generally, but rather points, for their especial commendation, to closer relations which they had with the apostles. Lucht misinterprets the expression οἱ ἀπόστ. of the original apostles in contrast to Paul.

πρὸ ἐμοῦ] That they had been converted exactly at Pentecost (Grotius, Koppe), is just as little capable of proof, as that they had been the first preachers of the gospel in Rome (Wolf).

γεγόνασιν ἐν Χ.] not: became apostles in Christ (Reithmayr, following Origen), but: became Christians, entered the fellowship of Christ, attained to the ἐν Χριστῷ εἶναι. They were thus ἀρχαῖοι μαθηταί (Act_21:16). Venerabiles facit aetas, in Christo maxime, Bengel. On γίνεσθαι ἐν, see Nägelsbach, z. Ilias, p. 295, ed. 3; comp. on Php_2:7.

[42] Probably Mary alsothe name already points to thiswas a Jewess; indeed, Epaenetus himself appears to have been a Jew (against Hofmann), since he is characterized generally as the first-fruits of Asia, not as ἀπαρχὴ τῶν ἐρνῶν of this country, and according to history, the Christian first-fruits of a country inhabited also by Jews were, as a rule, Jews. Comp. Act_18:6; Act_28:24 ff.

[43] The expression itself places the relation of their captivity under the figurative conception of captivity in war (Rom_7:23; 2Co_10:5; Eph_4:8). Comp. Lucian, Asin. 27; Photius, Bibl. p. 133, 8. As the Christians, and peculiarly the teachers and overseers in the service of Christ, their commander-in-chief, are συστρατιῶται amongst one another (see on Php_2:30, Phm_1:2), so also are they, in captivity with one another, συναιχμάλωτοι (see on Col_4:10, Phm_1:23). An arbitrary play of interpretation occurs in Hofmann: those whom Christ has won from the world and made His own, just as the apostle himself. Aptly Chrysostom points out the fellowship of suffering with Paul, implied in συναιχμάλ., as the most glorious crown of these men.

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 16:7 . Andronicus is a Greek name, which, like most names in this chapter, can be illustrated from inscriptions. Ἰουνίαν may be masculine (from Ἰουνίας , or Ἰουνιᾶς contraction of Junianus), or feminine (from Ἰουνία ): probably the former. τοὺς συγγενεῖς μου : i.e. , Jews. Cf. Rom 9:3 . It is hardly possible that so many people in the Church addressed (see Rom 16:2 ; Rom 16:21 ) should be more closely connected with Paul than by the bond of nationality. But it was natural for him, in writing to a mainly Gentile Church, to distinguish those with whom he had this point of contact. Cf. Col 4:11 . συναιχμαλώτους μου : this naturally means that on some occasion they had shared Paul’s imprisonment: it is doubtful whether it would be satisfied by the idea that they, like him, had also been imprisoned for Christ’s sake. The αἰχμάλωτος is a prisoner of war: Paul and his friends were all Salvation Army men. The phrase ἐπίσημοι ἐν τοῖς ἀποστόλοις , men of mark among the Apostles, has the same ambiguity in Greek as in English. It might mean, well-known to the apostolic circle, or distinguished as Apostles. The latter sense is that in which it is taken by “all patristic commentators” (Sanday and Headlam), whose instinct for what words meant in a case of this kind must have been surer than that of a modern reader. It implies, of course, a wide sense of the word Apostle: for justification of which reference may be made to Lightfoot’s essay on the name and office of an Apostle ( Galatians , 92 ff.) and Harnack, Lehre der zwölf Apostel , . 111 118. On the other hand, Paul’s use of the word Apostle is not such as to make it easy to believe that he thought of a large class of persons who might be so designated, a class so large that two otherwise unknown persons like Andronicus and Junias might be conspicuous in it. Hence scholars like Weiss and Gifford hold that what is meant here is that Andronicus and Junias were honourably known to the Twelve. οἱ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ : they had evidently been converted very early, and, like Mnason the Cypriot, were ἀρχαῖοι μαθηταί , Act 21:16 . On γέγοναν see Burton, Moods and Tenses , § 82. The English idiom does not allow of a perfect translation, but “were” is more idiomatic than “have been”.

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

7. Ἀνδρόνικον: a Greek name found among members of the imperial household. The following inscription contains the names of two persons mentioned in this Epistle, both members of the household, C.I.L. vi. 5326 dis ∙ manibvs | c ∙ ivlivs ∙ heremes | vix ∙ ann ∙ xxxiii ∙ m ∙ v | dieb ∙ xiii | c ∙ ivlivs ∙ andronicvs | conlibertvs ∙ fec | bene ∙ merenti ∙ de ∙ se: see also 5325 and 11626 where it is the name of a slave.

Ἰουνίαν: there is some doubt as to whether this name is masculine, Ἰουνίας or Ἰουνιᾶς, a contraction of Junianus, or feminine Junia. Junia is of course a common Roman name, and in that case the two would probably be husband and wife; Junias on the other hand is less usual as a man’s name, but seems to represent a form of contraction common in this list, as Patrobas, Hermas, Olympas. If, as is probable, Andronicus and Junias are included among the Apostles (see below) then it is more probable that the name is masculine, although Chrysostom does not appear to consider the idea of a female apostle impossible: ‘And indeed to be apostles at all is a great thing. But to be even amongst these of note, just consider what a great encomium this is! But they were of note owing to their works, to their achievements. Oh! how great is the devotion of this woman, that she should be even counted worthy of the appellation of apostle!’

τοὺς συγγενεῖς μου. St. Paul almost certainly means by ‘kinsmen,’ fellow-countrymen, and not relations. The word is used in this sense in 9:3, and it would be most improbable that there should be so many relations of St. Paul amongst the members of a distant Church (vv. 7, 11) and also in Macedonia (ver. 21); whereas it is specially significant and in accordance with the whole drift of the Epistle that he should specially mention as his kinsmen those members of a Gentile Church who were Jews.

καὶ συναιχμαλώτους μου. Probably to be taken literally. Although St. Paul had not so far suffered any long imprisonment, he had certainly often been imprisoned for a short time as at Philippi, 2Co 11:23 ἐν φυλακαῖς περισσοτέρως; Clem. Rom. ad Cor. v ἑπτάκις δεσμὰ φορέσας. Nor is it necessary that the word should mean that Andronicus and Junias had suffered at the same time as St. Paul; he might quite well name them fellow-prisoners if they had like him been imprisoned for Christ’s sake. Metaphorical explanations of the words are too far-fetched to be probable.

οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις may mean either (1) well known to the Apostolic body, or (2) distinguished as Apostles. In favour of the latter interpretation, which is probably correct, are the following arguments. (i) The passage was apparently so taken by all patristic commentators. (ii) It is in accordance with the meaning of the words. ἐπίσημος, lit. ‘stamped,’ ‘marked,’ would be used of those who were selected from the Apostolic body as ‘distinguished,’ not of those known to the Apostolic body, or looked upon by the Apostles as illustrious; it may be translated ‘those of mark among the Apostles.’ (iii) It is in accordance with the wider use of the term ἀπόστολος. Bp. Lightfoot pointed out (Galatians, p. 93) that this word was clearly used both in a narrow sense of ‘the twelve’ and also in a wider sense which would include many others. His views have been corroborated and strengthened by the publication of the Didache. The existence of these ‘Apostles,’ itinerant Christian Evangelists, in Rome will suggest perhaps one of the methods by which the city had been evangelized.

οἵ καὶ πρὸ ἐμοῦ γεγόνασιν ἐν Χριστῷ. Andronicus and Junias had been converted before St. Paul: they therefore belonged to the earliest days of the Christian community; perhaps even they were of those who during the dispersion after the death of Stephen began almost immediately to spread the word in Cyprus and Syria (Act 11:19). As Dr. Weymouth points out (On the Rendering into English of the Greek Aorist and Perfect, p. 26) the perfect should here be translated ‘were.’

‘It is utterly amazing,’ he writes, ‘that in Rom 16:7 οἱ καὶ πρὸ ἐμοῦ γεγόνασιν ἐν Χρ. is rendered in the RV. “who also have been in Christ before me.” The English idiom is here simply outraged. What officer in our Navy or Army would not stare at the βάρβαρος who should say of a senior officer, “He has been in the Service before me”? “He was in the Navy before me” is the only correct English form. … The English mind fastens on the idea of time defined by “before me,” and therefore uses the simple Past. … The Greek Perfect is correctly employed, because it is intended to convey, and does convey, the idea that they are still in Christ, while the English “have been” suggests precisely the contrary.’

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

Rom_16:6, Rom_16:7

Greet Mary, who bestowed much labor upon us. Salute Andronicus and Junia, my kinsmen and my fellow prisoners. Instead of εἰς ἡμᾶς, some of the older MSS. read εἰς ὑμᾶς, and others ἐν ὑμῖν. The common text is, however, retained in the latest editions, and is better suited to the context, as the assiduous service of Mary, rendered to the apostle, is a more natural reason of his salutation, than that she had been serviceable to the Roman Christians. It is very doubtful whether Junia be the name of a man or of a woman, as the form in which it occurs (Ἰουνίαν) admits of either explanation. If a mans name, it is Junias; if a womans, it is Junia. It is commonly taken as a female name, and the person intended is supposed to have been the wife or sister of Andronicus. My kinsmen, i.e. relatives, and not merely of the same nation; at least there seems no sufficient reason for taking the word in this latter general sense. Fellow prisoners. Paul, in 2Co_11:23, when enumerating his labors, says, In stripes above measure, in prisons more frequent, in deaths oft, etc. He was often in bonds, (Clemens Romanus, in his Epistle to the Corinthians, sect. 5, says seven times,) he may, therefore, have had numerous fellow-prisoners. Who are of note among the apostles; ἐπίσημοι ἐν τοῖς ἀποστόλοις. This may mean either they were distinguished apostles, or they were highly respected by the apostles. The latter is most probably the correct interpretation; because the word apostle, unless connected with some other word, as in the phrase, messengers (apostles) of the churches, is very rarely, if ever, applied in the New Testament to any other than the original messengers of Jesus Christ. It is never used in Pauls writings, except in its strict official sense. The word has a fixed meaning, from which we should not depart without special reason. Besides, the article (ἐν τοῖς ἀποστόλοις,) among the apostles, seems to point out the definite well known class of persons almost exclusively so called. The passage is so understood by Koppe (magna eorum fama est apud apostolos,) Flatt, Bloomfield, Meyer, Philippi, and the majority of commentators. Who also were in Christ before me, i.e. who were Christians before me.

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

Ingrafted by faith.

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

Andronicus and Junia--or, as it might be, "Junias," a contracted form of "Junianus"; in this case, it is a man's name. But if, as is more probable, the word be, as in our version, "Junia," the person meant was no doubt either the wife or the sister of Andronicus.

my kinsmen--or, "relatives."

and my fellow prisoners--on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more frequent" (Co2 11:23).

which are of note among the apostles--Those who think the word "apostle" is used in a lax sense, in the Acts and Epistles, take this to mean "noted apostles" [CHRYSOSTOM, LUTHER, CALVIN, BENGEL, OLSHAUSEN, THOLUCK, ALFORD, JOWETT]; others, who are not clear that the word "apostle" is applied to any without the circle of the Twelve, save where the connection or some qualifying words show that the literal meaning of "one sent" is the thing intended, understand by the expression used here, "persons esteemed by the apostles" [BEZA, GROTIUS, DE WETTE, MEYER, FRITZSCHE, STUART, PHILIPPI, HODGE]. And of course, if "Junia" is to be taken for a woman, this latter must be the meaning.

who also were in Christ before me--The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labors, gained to Christ either on the day of Pentecost or on some of the succeeding days. In that case they may have attracted the special esteem of those apostles who for some time resided chiefly at Jerusalem and its neighborhood; and our apostle, though he came late in contact with the other apostles, if he was aware of this fact, would have pleasure in alluding to it.

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 7. Andronicus and Junia, my kinsmen] As the word συγγενεις signifies relatives, whether male or female, and as Junia may probably be the name of a woman, the wife of Andronicus, it would be better to say relatives than kinsmen. But probably St. Paul means no more than that they were Jews; for, in Ro 9:3, he calls all the Jews his kinsmen according to the flesh.

My fellow prisoners] As Paul was in prison often, it is likely that these persons shared this honour with him on some occasion, which is not distinctly marked.

Of note among the apostles] Whether this intimates that they were noted apostles or only highly reputed by the apostles, is not absolutely clear; but the latter appears to me the most probable. They were not only well known to St. Paul, but also to the rest of the apostles.

In Christ before me.] That is, they were converted to Christianity before Paul was; probably at the day of pentecost, or by the ministry of Christ himself, or by that of the seventy disciples.

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

7. Salute Andronicus Though Paul is not wont to make much of kindred, and of other things belonging to the flesh, yet as the relationship which Junia and Andronicus bore to him, might avail somewhat to make them more fully known, he neglected not this commendation. There is more weight in the second eulogy, when he calls them his fellow-prisoners; for among the honors belonging to the warfare of Christ, bonds are not to be counted the least. In the third place, he calls them Apostles: he uses not this word in its proper and common meaning, but extends it wider, even to all those who not only teach in one Church, but also spend their labor in promulgating the gospel everywhere. He then, in a general way, calls those in this place Apostles, who planted Churches by carrying here and there the doctrine of salvation; for elsewhere he confines this title to that first order which Christ at the beginning established, when he appointed the twelve disciples. It would have been otherwise strange, that this dignity should be only ascribed to them, and to a few others. But as they had embraced the gospel by faith before Paul, he hesitates not to set them on this account before himself.

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.

(7) Junia.—Or, possibly, “Junias” (for Junianus), a man’s name.

My kinsmen.—From the number of persons (six in all, and those not only in Rome but also in Greece and Macedonia) to whom the title is given in this chapter, it would seem as if the word “kinsmen” was to be taken in a wider sense than that which it usually bears. It probably means members of the same nation—Jew like myself.

Fellow-prisoners.—It is not at all known to what this refers. The only imprisonment of St. Paul recorded in the Acts after this date would be that at Philippi, but allusions such as those in 2Co_6:5; 2Co_11:23, at once show the defectiveness of the narrative, and point to occasions when the persons mentioned might easily have shared imprisonment with him.

Of note among the apostles.—An ambiguous expression, which might mean, and, judging by the word alone, would perhaps more naturally be taken to mean, “distinguished as Apostles themselves.” This sense is not to be disregarded as absolutely impossible, for the title “Apostles” does not appear to have been limited to the Twelve. It is decidedly more probable that James, the Lord’s brother, who is called an Apostle in Gal_1:19, and elsewhere, was not identical with James the son of Alphæus. And, however this may be, there can be no question about Barnabas, who is called an Apostle in Act_14:14. St. Paul himself seems to draw a distinction between “the Twelve” and “all the Apostles,” in 1Co_15:7. Still, on the whole, it seems best to suppose that the phrase “of note among the Apostles” means, “highly esteemed by the apostolic circle.”

Were in Christ. . . .—i.e., became Christians.

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

7. Andronîcus and Junia] Or, perhaps, Juntas, i.e. Junianus (in a contracted form, as Lucas for Lucanus, Silas for Silvanus, &c.). There is no various reading, but the Gr. accusative may belong to either Junia (feminine) or Junias (masculine). It is impossible to decide, but perhaps the following expressions favour the view that we have here two Christian men.

my kinsmen] Of course in a literal sense, which alone can be distinctive here. Their names are Greek and Latin (respectively); but this was continually the case with Jews, (cp. Paulus, Crispus, Apollos, &c.). They were, we may assume, Benjamites at least, if not near relatives of St Paul’s.—Of his “kinsmen” we elsewhere (outside this chapter) hear only where his nephew is mentioned, Act_23:16.

fellowprisoners] Strictly, fellowprisoners-of-war. Same word as Col_4:10; Phm_1:23. The word indicates that these Christians had once been in prison with St Paul (a glorious reminiscence) in the course of the warfare of Christian duty and suffering.

See 2Co_6:5; 2Co_11:23, for hints of the many (to us) unknown imprisonments of the Apostle. The last passage is specially instructive as proving that the Acts is a narrative of selection only.

of note among the apostles] The words may mean either (1) “distinguished Apostles,” or (2) “well known to, and honoured by, the Apostles.” If (1) is right, the word “Apostle” is used (as in the Gr. of 2Co_8:23; Php_2:25;) in its literal and wider sense of a messenger, and here probably (if so) a messenger of the Gospel, a missionary. The context, however, in 2 Corinthians 8 and Philippians 2, is of a kind which explains, and so justifies, such a reference more distinctly than the context here. We may suppose that St Paul would more naturally have written here, had (1) been his meaning, “of note among the apostles of the churches.” We incline, then, to the explanation (2):—these two Christians, possibly because of special deeds of love and help to others of the Apostles besides St Paul, were particularly honoured by the apostolic body.

in Christ before me] A beautiful and affecting tribute to these his “senior saints.”

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 Andronicus and Junia, my kinsmen,.... According to the flesh, being perhaps not only of the same nation, Jews, but also of the same tribe, the tribe of Benjamin, and even of the same family, and might be nearly allied in blood. And though the apostle did not value himself upon his carnal descent, yet he had a very great value and affection for his relations after the flesh, even though they were only of the same nation; see Rom 9:3; and especially for such as were partakers of the grace of God, as these his kinsmen were. These were their Gentile names, the one Greek, the other Latin; but both were Jews. Grotius thinks that their Jewish names were, the one Masinissa, and the other Naarah; and that the latter was the wife of the former, but they rather seem both to be men; Junia should be read Junias, a contraction of Junilius:

and my fellow prisoners; either at Philippi, or in some other place; for though we read only of the apostle's being in prison at that place, and at Rome, yet it is certain from his own account, Co2 11:23; that he was frequently imprisoned; and Clement of Rome says, he was seven times in bonds (o), at one of which times these were bound with him, but when and where is not known. This is a greater character of them, and a greater honour to them, than to be called his kinsmen after the flesh:

who are of note among the apostles; were well known by, and in great account with the twelve apostles, though not of their number; they might be converted by them, and be followers of them in Judea; they are thought by some to be of the number of the seventy disciples, whom Christ himself sent forth to preach: Andronicus particularly is mentioned among them, and said to be bishop of Pannonia, or rather of Spain; See Gill on ; however, they might be preachers of the Gospel, and be persons of great fame and renown as such; for which reason they might be called apostles, that being a name sometimes given to ordinary ministers of the word, and to such who were messengers of the churches, Co2 8:23, as these might be, and were famous for their prudent, faithful, and diligent discharge of their office and duty:

who also were in Christ before me; which is to be understood, not of their secret being in Christ, as being loved by him, chosen in him, given to him, and represented by him in the covenant of grace; for they had not a place in Christ's heart, or a share in his love before him; wherefore the Arabic version is not only a bad one, but carries a false sense in it; which renders the clause thus, "who were in the love of Christ before me": nor were they chosen in Christ before him, for all the elect were chosen together in him before the foundation of the world; nor were they given to him, put into his hands, and made his care and charge before him; nor were they considered in Christ as their covenant head before him; Christ became their surety for them together, and received grace, blessings, and promises for them, and they in him before the world began; and was their common head and representative in time, in their nature; and they were all together crucified, buried, and raised with him, and set down with him in heavenly places together. But they were in the profession of faith, and in the church of Christ, and in the ministry of the word before him, being converted and brought to the faith of Christ before he was; which is the saints' open being in Christ, and is the effect and evidence of their being secretly in him from everlasting: this is to be created in Christ, or made new creatures in him; to be brought to believe in him, and even into him for righteousness, pardon, peace, acceptance, and eternal life, which are in him; and to live upon him, and in him, and derive all light and life, grace and strength, joy, peace, and comfort from him, as the branch derives its sap and nourishment from the vine, in which it is; and in this sense these men were in Christ before the apostle; they were converted persons, professors of religion, members of a church, and Gospel ministers before him: and though this is nothing in the business of salvation, who is called first or last; the one is equally as safe and as happy as the other; the thief that was called at the last hour, and the last man that will be called by grace in the world; yet it is a great blessing and mercy to be converted early; hereby a multitude of sins is prevented, and more, service done for Christ. And doubtless the apostle had this in view, and therefore gives these his kinsmen the preference to himself, that whilst he was a blasphemer of Christ, a persecutor of his people, and injurious to his interest, these made a profession of his name, preached his Gospel, and served his cause: it shows also, that they were persevering Christians, were pillars in the house of God, and never went out; and on account of their constancy and long standing, were worthy of respect. The apostle rises gradually in the character of these persons; as it was more to be fellow prisoners with him than to be his kinsmen, so it was more to be of note among the apostles, or to be eminent preachers of the Gospel, than to be fellow prisoners with him; and it was more to be in Christ than them all, than to be Paul's kinsmen, fellow prisoners with him, or to be known and approved of by the apostles, to be messengers of churches, preachers of the word, or even to be apostles themselves, and the chiefest of them; for such are blessed with all spiritual blessings in Christ, are complete and perfect in him, are safe and secure, and can never perish; and being once in Christ, are always in him, and will be found in him living and dying, and at judgment.

(o) Epist. ad Corinth. p. 14.

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

7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.

Ver. 7. Who are of note] Επισημοι, noble, notable Christians, old, experienced, gray-headed disciples. Christianity finds or makes us honourable.

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.

My kinsmen - In Rom 9:3, the apostle calls “all” the Jews “his kinsmen,” and it has been doubted whether he means anything more here than that they were “fellow Jews.” But as many others who were Jews are mentioned here without this appellation, and as he especially designates these persons, and Herodian Rom 16:11, it seems probable that they were remote relatives of the apostle.

My fellow-prisoners - Paul was often in prison; and it is probable that on some of those occasions they had been confined with him; compare 2Co 11:23, “In prisons more frequent.”

Who are of note - The word translated “of note” ἐπίσημοι episēmoi, denotes properly those who are “marked,” designated, or distinguished in any way, used either in a good or bad sense; compare Mat 27:16. Here it is used in a good sense.

Among the apostles - This does not mean that they “were” apostles, as has been sometimes supposed. For,

(1) There is no account of their having been appointed as such.

(2) The expression is not one which would have been used if they “had” been. It would have been “who were distinguished apostles;” compare Rom 1:1; 1Co 1:1; 2Co 1:1; Phi 1:1.

(3) It by no means implies that they were apostles All that the expression fairly implies is, that they were known to the other apostles; that they were regarded by them as worthy of their affection and confidence; that they had been known by them, as Paul immediately adds, before “he” was himself converted. They had been converted “before” he was, and were distinguished in Jerusalem among the early Christians, and honored with the friendship of the other apostles.

(4) The design of the office of “apostles” was to bear “witness” to the life, death, resurrection, doctrines, and miracles of Christ; compare Matt. 10; Act 1:21, Act 1:26; Act 22:15. As there is no evidence that they had been “witnesses” of these things; or appointed to it, it is improbable that they were set apart to the apostolic office.

(5) The word “apostles” is used sometimes to designate “messengers” of churches; or those who were “sent” from one church to another on some important business, and “if” this expression meant that they “were” apostles, it could only be in some such sense as having obtained deserved credit and eminence in that business; see Phi 2:25; 2Co 8:23.

Who were in Christ ... - Who were “converted” before I was. The meaning is clear. The expression, “in Christ,” means to be united to him, to be interested in his religion, to be Christians.

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

Salute Andronicus and Junia; it may be rendered Junius. Some think this Junia was a woman, and the wife of Andronicus; others take them both for men.

My kinsmen; so he calls them, either because they were Jews, Rom 9:3; or because they were of the same tribe; or because they were more nearly related to him by consanguinity and affinity.

My fellow prisoners; i.e. they had been imprisoned for the gospel, as well as he: the apostle had been often in prison himself, 2Co 11:23. We read, Act 16:23, of his being imprisoned at Philippi, and it may be these two were his fellow prisoners, for we read of other prisoners there besides Paul and Silas, Rom 16:25,26.

Who are of note among the apostles; i.e. they were well known to the apostles, and were in good esteem with them: not only the twelve, together with Paul and Barnabas, but other teachers are sometimes called apostles, or messengers; see 2Co 8:23; Phi 2:25. Some have thought these two, Andronicus and Junia, were of the number of the seventy disciples, who are mentioned Luk 10:1. Others, that they were of the one hundred and twenty, who are mentioned in Act 1:15; or of those that were converted by the first preaching of Peter, and the rest, Act 2:41; 4:4. By what follows, it appeareth they were of considerable standing in Christianity.

Who also were in Christ before me: there are three things for which he commends these two persons: the first is, their sufferings for Christ; the second is, their fame among the apostles; and the third is, their forwardness in conversion. This was Mnason’s commendation, Act 21:16. When he saith, they

were in Christ, he intimates the virtue and power of faith to incorporate us into Christ, as branches into a vine.

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

7. Junia—Is, doubtless, the name of a female, wife or sister of Andronicus. This appears from their names being coupled like Priscilla and Aquila, (Rom_16:3.) Tryphena and Tryphosa, (Rom_16:12,) perhaps, are sisters, or are coupled from the alliteration. There are four remarkable points regarding the couple of this verse. They were Paul’s kinsmen, they had been his fellow prisoners, they were converted to Christianity before him, and they were honoured by the apostles. It is clear that these facts are not given in their historical order. That they were his kinsmen points back to Jerusalem, where they must have early become Christians, and dear to the apostles when Paul was a persecutor. In Act_23:16-21, we find that Paul’s sister’s son interposed to rescue him from imprisonment. Were this couple additional relatives of Paul who suffered unmentioned durance on account of Paul? But as there are no less than six persons who are called kinsmen, the term is probably an affectionate epithet like mother. It seems inadmissible to render apostles any otherwise than as designating the twelve, or to make it an appellation of the couple: first, because such a use of the word is rare; second, because Junia is probably female; and, third, because it is extremely improbable that these two comparatively obscure persons should have been eminent apostles.

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

Who are of note among the apostles - They seem to have been some of the most early converts. Fellowprisoners - For the gospel's sake.

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

Salute Andronicus and Junias, my kinsmen [my fellow-countrymen--Jews-- Rom_9:3 ], and my fellow-prisoners [When or where we do not know. Scripture tells of four imprisonments of Paul, but Clement of Rome enumerates seven. There may have been even more-- 2Co_11:23 ], who are of note among the apostles, who also have been in Christ before me . [Meaning that these were converted to Christ before he was--early enough to be well known to the apostles and to be honored by them before that body was scattered by persecution, it being slow to depart from Jerusalem-- Act_8:1 ; Act_12:1-3 ]

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.

7. Salute Andronicus and Junia, my kinsmen. Countrymen. My fellow-prisoners. When confined with Paul, we do not know. Of note among the apostles. Well and favorably known to the apostles.

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.

7. Ἀνδρόνικον. A Greek name, used, as so often, by a Jew. Zahn, p. 607 n. 56, remarks that Jewish names are rare in the Jewish inscriptions of Italy. This name occurs among members of the imperial household, S. H.

Ἰουνίαν. Probably for Junias = Junianus a man’s name, though not a common one.

τοὺς συγγενεῖς μου, i.e. Jews. So Rom 16:11, Rom 16:21; cf. Rom 9:3.

συναιχμαλώτους. Cf. Col 4:10; Phm 1:23. We have no ground for identifying the occasion.

οἵτινές εἰσιν κ.τ.λ. (1) ἐπίσημοι = marked men, notable: here of course in a good sense; c[321] Mat 27:16. Class. both in good and bad sense; cf. 3Ma 6:1 (not elsewhere in LXX[322] of persons). (2) ἐν τοῖς ἀποστόλοις (a) among the apostles sc. of Christ, themselves being reckoned as apostles: so Lft Gal. p. 96 n. 1, S. H. ad loc[323] This is the obvious meaning. In that case, according to S. Paul’s use, they must belong to the class which he describes in Gal 1:17 as τοὺς πρὸ ἐμοῦ ἀποστόλους. He uses the term to include members of the primitive community who had received their commission from the Lord Himself, a class not limited to the Twelve (e.g. Barnabas, perhaps Silas), S. Paul himself being its latest member (1Co 15:8). (b) Others take it = men of note in the judgment of the Apostles (Gif., Zahn). There is no advantage in this rendering, unless it is assumed, wrongly, that A. and J. cannot have been apostles. We may conclude then that A. and J. were among the earliest preachers of the Gospel, and that they had shared S. Paul’s labours, as well as his imprisonment. They are now at Rome, and may have been among those who first brought the Gospel to Rome. See Introd. p. xxv, Add. Note, p. 225.

[321] ct contrast

[322] LXX. the Septuagint Version of the Old Testament

[323] ad loc. ad locum

οἳ—γέγοναν ἐν Χρ. We should probably supply ἀπόστολοι; = ‘Who were made and have been apostles in Christ.’ The form ἐν Χρ. is occasioned by the turn of phrase: if he had repeated ἀποστ. he would have written ἀποστ. Χριστοῦ. This is quoted as a clear use of γέγονα as aoristic; cf. Joseph. c. Apion. 4. 21 ὀλίγῳ πρότερον τῆς Πεισιστράτου τυρρανίδος ἀνθρώπου γεγονότος qu. Moulton, Prol. p. 146, who quotes two instances from papyri, though he doubts the use in N.T.; cf. Dr Weymouth ap. S. H. But we have to note that πρὸ ἐμοῦ gives a mark of time = ‘even longer than I’: and the use is |[324] to the case of pert. with πάλαι (see Moulton, p. 141). Cf. Joh 6:25; Mat 19:8; Mat 24:21; 1Co 13:11; Gal 3:17; 1Ti 5:9. There is no clear case of the strictly aoristic meaning of this form in N.T. For the form -αν cf. Thackeray, pp. 209, 212; Mayser, p. 323; Moulton, p. 52: cf. Col 2:1; Act 16:36, and γέγοναν, Rev 21:6 only: it is a case of the gradual intrusion of the weak aorist form into the perfect and strong aorist.

[324] | parallel to

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.

7.] Ἰουνιᾶν may be fem. (Ἰουνίαν), from Ἰουνία (Junia), in which case she is probably the wife of Andronicus,—or masc., from Ἰουνιᾶς (Junianus, contr. Junias). It is uncertain also whether συγγενεῖς means fellow-countrymen, or relations. Aquila and Priscilla were Jews: so would Maria be, and probably Epænetus, being an early believer. If so, the word may have its strict meaning of ‘relations.’ But it seems to occur vv. 11, 21 in a wider sense.

συναιχμ.] When and where, uncertain.

ἐπίσημοι ἐν τ. ἀποστ.] Two renderings are given: (1) ‘of note among the Apostles,’ so that they themselves are counted among the Apostles: thus the Greek ff. (τὸ ἀποστόλους εἶναι, μέγα· τὸ δὲ καὶ ἐν τούτοις ἐπισήμους εἶναι, ἐννόησον ἡλίκον ἐγκώμιον, Chrys.), Calv., Est., Wolf, Thol., Kölln., Olsh., al.: or (2) ‘noted among the Apostles,’ i.e. well known and spoken of by the Apostles. Thus Beza, Grot., Koppe, Reiche, Meyer, Fritz., De W.

But, as Thol. remarks, had this latter been the meaning, we should have expected some expression like διὰ πασῶν τῶν ἐκκλησιῶν (2Co 8:18). I may besides remark, that for Paul to speak of any persons as celebrated among the Apostles in sense (2), would imply that he had more frequent intercourse with the other Apostles, than we know that he had; and would besides be improbable on any supposition. The whole question seems to have sprung up in modern times from the idea that οἱ ἀπόστολοι must mean the Twelve only. If the wider sense found in Act 14:4, Act 14:14; 2Co 8:23; 1Th 2:6 (compare 1:1) be taken, there need be no doubt concerning the meaning.

οἳ καὶ …] refers to Andr. and Jun., not to the Apostles. In the use of γέγοναν, there is a mixed construction—“who have been longer than me,” and “who were before me.”

8 ff.] Ampliatus = Amplias: see v. r.

ἀγ. ἐν κυρ. beloved in the bonds of Christian fellowship.

συνεργ. ἐν χρ., fellow-workman in (the work of) Christ.

Origen and others have confounded Apelles with the well-known Apollos, but apparently without reason. Cf. Hor. Sat. i. 5. 100.

δόκιμ. ἐν χρ., approved (by trial) in (the work of) Christ. It does not follow that either Aristobulus or Narcissus were themselves Christians. Only those of their familiœ (τοὺς ἐκ τῶν) are here saluted who were ἐν κυρίῳ: for we must understand this also after Ἀριστοβούλου.

συγγ., see above. Grot., Neander, al., have taken Narcissus for the well-known freedman of Claudius. But this can hardly be, for he was executed (Tac. Ann. xiii. 1) in the very beginning of Nero’s reign, i.e. cir. 55 a.d., whereas (see Prolegg. § iv. 4, and Chronol. Table) this Epistle cannot have well been written before 58 a.d. Perhaps, as Winer (Realw.) suggests, the family of this Narcissus may have continued to be thus known after his death (?).

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

Andronicus and Junia. The latter name may be either masculine or feminine. If the latter, the person was probably the wife of Andronicus. If the former, the name is to be rendered Junias, as Rev. The following words point to this conclusion.

Kinsmen [συγγενεις] . The primary meaning is related by blood; but it is used in the wider sense of fellow - countrymen. So ch. 9 3.

Of note [επισημοι] . A good rendering etymologically, the word meaning, literally, bearing a mark [σημα, νοτα] .

Fellow prisoners [συναιχμαλωτους] . See on captives, Luk 4:18.

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

Vv. 7, 8. “Salute Andronicus and Junias, my countrymen and my fellowprisoners, who are of note among the apostles, and who also have been in Christ before me.Salute Ampliatus, my beloved in the Lord.”

The word Junian might be taken as the accusative of a female name, Junia, to denote the sister or wife of Andronicus. But the end of the verse leads us rather to think of a man of the name of Junias.

The expression συγγενεῖς μου may signify: my kinsmen, or my countrymen (Rom 9:3). The first meaning seems, in itself, the more natural; but in Rom 16:11; Rom 16:21 this term is applied to other persons, two of whom (Jason and Sosipater) appear to be Macedonians (Act 17:5; Act 20:4). The wider meaning, that of countrymen, thus becomes the more probable. Even Schultz finds a proof in these words that Paul wrote these lines to a church of Gentile origin (“my countrymen”). Hence it has been concluded that these salutations could not be addressed to the church of Rome. From the same circumstance we, for our part, on the contrary, conclude that the church of Rome was not Jewish-Christian. It has been asked when these two Christians of Jewish origin could have been imprisoned with St. Paul? Neither the Acts nor the previous Epistles furnish an answer to this question. But the descriptions in 2Co 6:5 et seq., and Rom 11:23 et seq., allude to so many unknown circumstances in the apostle’s life, that this ignorance ought not to excite our surprise. In chap. 15 of his Epistle to the Corinthians, Clement of Rome enumerates seven captivities of the apostle, and we know of only four (Philippi, Jerusalem, Caesarea, Rome). Probably the event in question belongs to a period anterior to his missionary journeys (comp. the end of the verse).

Most critics of the present day agree in explaining the following words in this sense: “well known by the apostles” (the Twelve). But what a strange title of honor: the apostles know them! And can the ἐν, in, have such a meaning: “illustrious with, that is to say, in the opinion of the apostles.” Meyer quotes the phrase of Euripides: ἐπίσημος ἐν βροτοῖς, illustrious with mortals, or in their eyes. But why not translate quite simply: illustrious amidst or among mortals? And similarly, and with still more reason, here: illustrious among those numerous evangelists who, by their missionary labors in the countries of the East, have merited the name of apostles. This title, indeed, could in certain cases have a wider sense than it has in our Gospels; thus, Act 14:4; Act 14:14, it is applied to Barnabas, as it is indirectly, 1Co 9:5. So we call the missionary Brainerd, the apostle of the Indians. Such another, the apostle of China or of the Indies.

A last title of honor: these two men preceded Paul himself in the faith. They belong, therefore, to that primitive church of Jerusalem whose members, as years elapse, take ever a more venerable character in the eyes of all the churches. The Greco-Latin reading: “the apostles who were before me,” is an evident corruption of the text.

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.