Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. Greet Mary, who labored much for us. Greet Andronicus and Junia, my relatives and my fellow prisoners, who are notable among the apostles, who were also in Christ before me. Greet Amplias, my beloved in the Lord. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. Greet Rufus, the chosen in the Lord, and his mother and mine. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. Greet one another with a holy kiss. The assemblies of Christ greet you.
Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them.
John Calvin 1540 · Public Domain On vv5, 6, 7, 11, 16, 17 5. Who is the first-fruit, etc. This is an…
5. Who is the first-fruit, etc. This is an allusion to the rites of the law; for as men are sanctified to God by faith, they who first offer themselves are fitly called the first-fruit. Whosoever then is called first in time to the faith, Paul allows him the prerogative of honor: yet he retains this eminence only when the end corresponds with the beginning. And doubtless it is no common honor when God chooses some for first-fruits: and there is in addition a greater and an ampler trial of faith, through a longer space of time, provided they who have first begun are not wearied in their course.
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.
Geneva Bible translators 1599 · Public Domain On vv5, 7, 16, 17 The company of the faithful, for in so great…
The company of the faithful, for in so great a city as that was, there were divers companies.
For he was the first of Achaia that believed in Christ: and this kind of speech is an allusion to the ceremonies of the Law.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–17 5 Likewise greet the church that is in their…
5 Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.
Ver. 5. The church that is in their house] The house of George Prince of Anhalt, for the good orders therein observed, is said to have been Ecclesia, Academia, Curia. the church, the university and the government.
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The first fruits of Achaia] The first that received the gospel there. A singular commendation, a sweet happiness. God’s soul hath desired such first ripe fruits, Mic 7:1, such primroses.
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.
Matthew Poole 1685 · Public Domain On vv5–17 Likewise greet the church that is in their house;…
Likewise greet the church that is in their house; the word greet is supplied to fill up the sense: q.d. Declare my goodwill to them, and desires of their welfare. You have the same salutations, 1Co 16:19; and the like in Col 4:15; Phm 1:2. By
the church in their house, is generally understood, their family or household; which he calls a church, because of the godly order and religious worship that was exercised amongst them. May Aquila and Priscilia be a pattern unto other housekeepers; may the families of Christians be every where as little churches. The house of George, prince of Anhalt, for the good and godly order therein observed, was said to be, as well a church as a court. There are some that think, that by the church in their house, is meant the Christians that were wont to assemble there for solemn worship; but this is not likely, because of the particular salutations of so many in the following verses.
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Salute my well-beloved Epenetus: Epenetus, in the Greek tongue, is laudable and praise-worthy; so was this person, both in name and in deed.
Who is the first-fruits, of Achaia unto Christ: the same is affirmed of the house of Stephanas, 1Co 16:15. The meaning may be this, Epenetus was the first person, and Stephana’s family was the first family, that embraced the faith of Christ in the region of Achaia. This is a singular commendation; God’s soul desires such first-ripe fruits, Mic 7:1.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv5, 8, 16, 17 Three persons are here saluted by name;
Three persons are here saluted by name;
the first, Epenetus, whom he calls the first-fruits of Achaia; that is, the first person that embraced Christianity, or the faith of Christ, in the region of Achaia:
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the second is Mary, a common name, but the person here intended was of special note, having bestowed much pains upon, and done many good offices for, the preachers of the gospel:
the third is Andronicus, noted for his sufferings and services among the apostles, as also for his early embracing the Christian faith. He was in Christ before me; that is, converted to Christianity before myself.
Learn hence, 1. That seniority in grace is a very great honour; and to be in Christ before others, is a transcendent prerogative.
Learn, 2. That God will have the good works of all his saints, and the services especially which are done to his ministers and ambassadors by any of his people, to be applauded, valued, and recorded. Mary’s labour bestowed on the apostle, is here mentioned with respect.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v17 The apostle having endeavoured by his endearing salutations to…
The apostle having endeavoured by his endearing salutations to unite them together, it was not improper to subjoin a caution to take heed of those whose principles and practices were destructive to Christian love. And we may observe,
I. The caution itself, which is given in the most obliging manner that could be: I beseech you, brethren. He does not will and command, as one that lorded it over God's heritage, but for love's sake beseeches. How earnest, how endearing, are Paul's exhortations! He teaches them, 1. To see their danger: Mark those who cause divisions and offences. Our Master had himself foretold that divisions and offences would come, but had entailed a woe on those by whom they come (Mat 18:7), and against such we are here cautioned. Those who burden the church with dividing and offending impositions, who uphold and enforce those impositions, who introduce and propagate dividing and offending notions, which are erroneous or justly suspected, who out of pride, ambition, affectation of novelty, or the like, causelessly separate from their brethren, and by perverse disputes, censures, and evil surmisings, alienate the affections of Christians one from another - these cause divisions and offences, contrary to, or different from (for that also is implied, it is para tēn didachēn), the doctrine which we have learned. Whatever varies from the form of sound doctrine which we have in the scriptures opens a door to divisions and offences. If truth be once deserted, unity and peace will not last long. Now, mark those that thus cause divisions, skopein. Observe them, the method they take, the end they drive at. There is need of a piercing watchful eye to discern the danger we are in from such people; for commonly the pretences are plausible, when the projects are very pernicious. Do not look only at the divisions and offences, but run up those streams to the fountain, and mark those that cause them, and especially that in them which causes these divisions and offences, those lusts on each side whence come these wars and fightings. A danger discovered is half prevented. 2. To shun it: "Avoid them. Shun all necessary communion and communication with them, lest you be leavened and infected by them. Do not strike in with any dividing interests, nor embrace any of those principles or practices which are destructive to Christian love and charity, or to the truth which is according to godliness. - Their word will eat as doth a canker." Some think he especially warns them to take heed of the judaizing teachers, who, under convert of the Christian name, kept up the Mosaical ceremonies, and preached the necessity of them, who were industrious in all places to draw disciples after them, and whom Paul in most of his epistles cautions the churches to take heed of.
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II. The reasons to enforce this caution.
1. Because of the pernicious policy of these seducers, Rom 16:18. The worse they are, the more need we have to watch against them. Now observe his description of them, in two things: - (1.) The master they serve: not our Lord Jesus Christ. Though they call themselves Christians, they do not serve Christ; do not aim at his glory, promote his interest, nor do his will, whatever they pretend. How many are there who call Christ Master and Lord, that are far from serving him! But they serve their own belly - their carnal, sensual, secular interests. It is some base lust or other that they are pleasing; pride, ambition, covetousness, luxury, lasciviousness, these are the designs which they are really carrying on. Their God is their belly, Phi 3:19. What a base master do they serve, and how unworthy to come in competition with Christ, that serve their own bellies, that make gain their godliness, and the gratifying of a sensual appetite the very scope and business of their lives, to which all other purposes and designs must truckle and be made subservient. (2.) The method they take to compass their design: By good words and fair speeches they deceive the hearts of the simple. Their words and speeches have a show of holiness and zeal for God (it is an easy thing to be godly from the teeth outward), and show of kindness and love to those into whom they instil their corrupt doctrines, accosting them courteously when they intend them the greatest mischief. Thus by good words and fair speeches the serpent beguiled Eve. Observe, They corrupt their heads by deceiving their hearts, pervert their judgments by slyly insinuating themselves into their affections. We have a great need therefore to keep our hearts with all diligence, especially when seducing spirits are abroad.
2. Because of the peril we are in, through our proneness and aptness to be inveigled and ensnared by them: "For your obedience has come abroad unto all men - you are noted in all the churches for a willing, tractable, complying people." And, (1.) Therefore, because it was so, these seducing teachers would be the more apt to assault them. The devil and his agents have a particular spite against flourishing churches and flourishing souls. The ship that is known to be richly laden is most exposed to privateers. The adversary and enemy covets such a prey, therefore look to yourselves, Jo2 1:8. "The false teachers hear that you are an obedient people, and therefore they will be likely to come among you, to see if you will be obedient to them." It has been the common policy of seducers to set upon those who are softened by convictions, and begin to enquire what they shall do, because such do most easily receive the impressions of their opinions. Sad experience witnesses how many who have begun to ask the way to Zion, with their faces thitherward, have fatally split upon this rock, which proves it to be much the duty of ministers, with a double care, to feed the lambs of the flock, to lay a good foundation, and gently to lead those that are with young. (2.) Though it were so, yet they were in danger from these seducers. This Paul suggests with a great deal of modesty and tenderness; not as one suspicious of them, but as one solicitous for them: "You obedience has come abroad unto all men; we grant this and rejoice in it: I am glad therefore on your behalf." Thus does he insinuate their commendation, the better to make way for the caution. A holy jealousy of our friends may very well comport with a holy joy in them. "You think yourselves a very happy people, and so do I too: but for all that you must not be secure: I would have you wise unto that which is good, and simple concerning evil. You are a willing good-natured people, but you had best take heed of being imposed upon by those seducers." A pliable temper is good when it is under good government; but otherwise it may be very ensnaring; and therefore he gives two general rules: - [1.] To be wise unto that which is good, that is, to be skilful and intelligent in the truths and ways of God. "Be wise to try the spirits, to prove all things, and then to hold fast that only which is good." There is need of a great deal of wisdom in our adherence to good truths, and good duties, and good people, lest in any of these we be imposed upon and deluded. Be ye therefore wise as serpents (Mat 10:16), wise to discern that which is really good and that which is counterfeit; wise to distinguish things that differ, to improve opportunities. While we are in the midst of so many deceivers, we have great need of that wisdom of the prudent which is to understand his way, Pro 14:8. [2.] To be simple concerning evil - so wise as not to be deceived, and yet so simple as not to be deceivers. It is a holy simplicity, not to be able to contrive, nor palliate, nor carry on, any evil design; akeraious - harmless, unmixed, inoffensive. In malice be you children, Co1 14:20. The wisdom of the serpent becomes Christians, but not the subtlety of the old serpent. We must withal be harmless as doves. That is a wisely simple man that knows not how to do any thing against the truth. Now Paul was the more solicitous for the Roman church, that it might preserve its integrity, because it was so famous; it was a city upon a hill, and many eyes were upon the Christians there, so that an error prevailing there would be a bad precedent, and have an ill influence upon other churches: as indeed it has since proved in fact, the great apostasy of the latter days taking its rise from that capital city. The errors of leading churches are leading errors. When the bishop of Rome fell as a great star from heaven (Rev 8:10), his tail drew a third part of the stars after him, Rev 12:4.
3. Because of the promise of God, that we shall have victory at last, which is given to quicken and encourage, not to supersede, our watchful cares and vigorous endeavours. It is a very sweet promise (Rom 16:20): The God of peace shall bruise Satan under your feet.
(1.) The titles he gives to God: The God of peace, the author and giver of all good. When we come to God for spiritual victories, we must not only eye him as the Lord of hosts, whose all power is, but as the God of peace, a God at peace with us, speaking peace to us, working peace in us, creating peace for us. Victory comes from God more as the God of peace than as the God of war; for, in all our conflicts, peace is the thing we must contend for. God, as the God of peace, will restrain and vanquish all those that cause divisions and offences, and so break and disturb the peace of the church.
(2.) The blessing he expects from God - a victory over Satan. If he mean primarily those false doctrines and seducing spirits spoken of before, of which Satan was the prime founder and author, yet doubtless, it comprehends all the other designs and devices of Satan against souls, to defile, disturb, and destroy them, all his attempts to keep us from the purity of heaven, the peace of heaven here, and the possession of heaven hereafter. Satan tempting and troubling, acting as a deceiver and as a destroyer, the God of peace will bruise under our feet. He had cautioned them before against simplicity: now they, being conscious of their own great weakness and folly, might think, "How shall we evade and escape these snares that are laid for us? Will not these adversaries of our souls be at length too hard for us?" "No," says he, "fear not; though you cannot overcome in your own strength and wisdom, yet the God of peace will do it for you; and through him that loved us we shall be more than conquerors." [1.] The victory shall be complete: He shall bruise Satan under your feet, plainly alluding to the first promise the Messiah made in paradise (Gen 3:15), that the seed of the woman should break the serpent's head, which is in the fulfilling every day, while the saints are enabled to resist and overcome the temptations of Satan, and will be perfectly fulfilled when, in spite of all the powers of darkness, all that belong to the election of grace shall be brought triumphantly to glory. When Joshua had conquered the kings of Canaan, he called the captains of Israel to set their feet upon the necks of those kings (Jos 10:24), so will Christ, our Joshua, enable all his faithful servants and soldiers to set their feet upon Satan's neck, to trample upon, and triumph over, their spiritual enemies. Christ hath overcome for us; disarmed the strong man armed, broken his power, and we have nothing to do but to pursue the victory and divide the spoil. Let this quicken us to our spiritual conflict, to fight the good fight of faith - we have to do with a conquered enemy, and the victory will be perfect shortly. [2.] The victory shall be speedy: He shall do it shortly. Yet a little while, and he that shall come will come. He hath said it, Behold, I come quickly. When Satan seems to have prevailed, and we are ready to give up all for lost, then will the God of peace cut the work short in righteousness. It will encourage soldiers when they know the war will be at an end quickly, in such a victory. Some refer it to the happy period of their contentions in true love and unity; others to the period of the church's persecutions in the conversion of the powers of the empire to Christianity, when the bloody enemies of the church were subdued and trampled on by Constantine, and the church under his government. It is rather to be applied to the victory which all the saints shall have over Satan when they come to heaven, and shall be for ever out of his reach, together with the present victories which through grace they obtain in earnest of that. Hold out therefore, faith and patience, yet a little while; when we have once got through the Red Sea, we shall see our spiritual enemies dead on the shore, and triumphantly sing the song of Moses and the song of the Lamb. To this therefore he subjoins the benediction, The grace of our Lord Jesus Christ be with you - the good-will of Christ towards you, the good work of Christ in you. This will be the best preservative against the snares of heretics, and schismatics, and false teachers. If the grace of Christ be with us, who can be against us so as to prevail? Be strong therefore in the grace which is in Christ Jesus. Paul, not only as a friend, but as a minister and an apostle, who had received grace for grace, thus with authority blesses them with this blessing, and repeats it, Rom 16:24.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv5–17 Likewise greet the church that is in their house,....…
Likewise greet the church that is in their house,.... Which was either their own family, which might be somewhat large, and consisting entirely or chiefly of religious persons; for when they were in other places they had a church in their house as well as Rome; see Co1 16:19; or the saints at Rome, who used to meet privately at their house, and pray and sing praises together, speak to one another of the things of God, and build up one another in their most faith; and from their gathering together in the name of Christ, and for the worship of him, and among whom his presence, according to his promise, was, they are called a church, or an assembly of Christians.
Salute my well beloved Epaenetus; for though all the saints were beloved by the apostle, yet there were some, as this good man, for whom he might have, on some account or another, a particular affection; as our Lord, as man, had for his disciple John, though he loved all his disciples. There is one of this name, said to be one of the seventy disciples, and bishop of Carthage; See Gill on Luk 10:1.
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Who is the firstfruits of Achaia unto Christ; that is, either he was one of the chief and principal for gifts and grace, or one of the first that was converted to Christ in those parts: the allusion is to the firstfruits under the law, which were offered unto the Lord, and were pledges of, and sanctified the rest. The Vulgate Latin, instead of Achaia, reads "Asia": and so it is read in the Alexandrian copy, and others: the reason of this different reading seems to be, because the house of Stephanas are said to be the firstfruits of Achaia, Co1 16:15. But this hinders not but that Epaenetus might be so too, for he might be one of the family of Stephanas, who was now removed to Rome. If he was a Jew, his Jewish name might be Judah, the same with Epaenetus, in Greek.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5, 7, 9, 11, 12, 13, 14, 15, 16, 17 Salute the church that is in their house -…
Salute the church that is in their house - Aquila had been driven from Rome in the reign of Claudius, but was now returned, and performed the same part there which Caius did at Corinth, ver. 23. Where any Christian had a large house, there they all assembled together though as yet the Christians at Rome had neither bishops nor deacons. So far were they from any shadow of papal power. Nay, there does not appear to have been then in the whole city any more than one of these domestic churches. Otherwise there can be no doubt but St. Paul would have saluted them also. Epenetus - Although the apostle had never been at Rome, yet had he many acquaintance there. But here is no mention of Linus or Cemens; whence it appears, they did not come to Rome till after this. The firstfruits of Asia - The first convert in the proconsular Asia.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5–17 Verse 5. The Church that is in their house.]…
Verse 5. The Church that is in their house.] In these primitive times no such places existed as those which we now term churches; the word always signifying the congregation or assembly of believers, and not the place they assembled in. See the term defined at the end of the notes, Mt 16:28.
Epenetus-the first fruits of Achaia] In 1Co 16:15, the house or family of Stephanas is said to be the first fruits of Achaia: how then can it be said here, that Epenetus was the first fruits, or first person who had received the Gospel in that district? Ans. - Epenetus might have been one of the family of Stephanas; for it is not said that Stephanas was the first fruits, but his house or family; and there can be no impropriety in supposing that one of that house or family was called Epenetus; and that this person, being the only one of the family now at Rome, might be mentioned as the first fruits of Achaia; that is, one of that family which first received the Gospel in that country. This would rationally account for the apparent difficulty, were we sure that αχαιας, of Achaia, was the true reading: but this is more than doubtful, for ασιας, of Asia, is the reading of ABCDEFG, some others; the Coptic, AEthiopic, Armenian, Vulgate, and Itala; and some of the chief of the fathers. On this evidence Griesbach has admitted it into the text. Yet the other reading is sufficiently natural, for the reasons already assigned.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6, 7, 9, 12, 16, 17 Rom 16:6. Greet Mary, who bestowed much labour on…
Rom 16:6. Greet Mary, who bestowed much labour on us — Performed many good offices for the faithful, especially for the preachers of the gospel. The apostle is very affectionate in these salutations, giving almost every one some signal epithet, that he might both recommend them for their piety and virtue, and propose them as examples for the imitation of others; as also that he might show his gratitude to them, and the esteem he had for them. And concerning these salutations, and others in the apostolic epistles, it is proper to remark in general, “that they were of great benefit to the persons saluted. For, being sent to individuals in letters addressed to the churches of which they were members, such public testimonies of the apostle’s esteem not only gave the saluted much pleasure, but confirmed them in the faith, and encouraged them to bear with patience the sufferings attending the profession of the gospel. And to us, these salutations are an example of that love which we owe to the sincere disciples of Christ on account of their character. Further, the apostle, by naming so many persons in his epistles, hath not only transmitted to posterity an honourable character of them, but hath furnished an additional proof of the truth and authenticity of his own epistles. For all the persons named in them were appealed to as witnesses of the things which he had written.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv5, 6, 7, 10, 12, 13, 16, 17 The church that is in their house - Aquila…
The church that is in their house - Aquila and Priscilla are mentioned Act 18:26 as having received “Apollos” into their family, to instruct him more perfectly. The church in their house is also mentioned 1Co 16:19. This may mean either the church that was accustomed to assemble for worship at their hospitable mansion; or it may mean their own family with their guests, regarded as a “church.” In those times Christians had no houses erected for public worship, and were therefore compelled to meet in their private dwellings.
Salute - The same word before translated “greet.”
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Who is the first-fruits - One who first embraced Christianity under my preaching in Achaia. The “first-fruits” were a small part of the harvest, which was first gathered and offered to the Lord; Exo 22:29; Exo 23:16; Lev 2:12; Deu 18:4. In allusion to this, Paul calls Epenetus the first-fruits of the great spiritual harvest which had been gathered in Achaia.
Achaia - See the note at Rom 15:26. This name and those which follow are chiefly “Greek,” but we know little of the persons mentioned, except what is here recorded.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5, 16, 17 This means the assembly of Christians, who probably resorted…
This means the assembly of Christians, who probably resorted to the house of Prisca and Aquila, as to a place of retreat, and there held their religious assemblies. Or it may mean their family only, which was as regular and holy as an assembly of saints. The apostle, in another place, salutes the Church in the house of Nympha, and writing to Philemon, salutes the Church in his house. (1 Corinthians xvi. 19.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17 Likewise the church that is in their house--The Christian…
Likewise the church that is in their house--The Christian assembly that statedly met there for worship. "From his occupation as tent-maker, he had probably better accommodations for the meetings of the church than most other Christians" [HODGE]. Probably this devoted couple had written to the apostle such an account of the stated meetings at their house, as made him feel at home with them, and include them in this salutation, which doubtless would be read at their meetings with peculiar interest.
Salute my well beloved Epænetus, who is the first-fruits--that is, the first convert
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of Achaia unto Christ--The true reading here, as appears by the manuscripts, is, "the first-fruits of Asia unto Christ"--that is, Proconsular Asia (see Act 16:6). In Co1 16:15 it is said that "the household of Stephanas was the first-fruit of Achaia"; and though if Epænetus was one of that family, the two statements might be reconciled according to the received text, there is no need to resort to this supposition, as that text is in this instance without authority. Epænetus, as the first believer in that region called Proconsular Asia, was dear to the apostle. (See Hos 9:10; Mic 7:1). None of the names mentioned from Rom 16:5-15 are otherwise known. One wonders at the number of them, considering that the writer had never been at Rome. But as Rome was then the center of the civilized world, to and from which journeys were continually taken to the remotest parts, there is no great difficulty in supposing that so active a travelling missionary as Paul would, in course of time, make the acquaintance of a considerable number of the Christians then residing at Rome.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5, 7, 8, 11, 12, 13, 14, 15, 16, 17 5. Church… house—By some interpreted to mean that their…
5. Church… house—By some interpreted to mean that their home was a sanctuary and their family a Church. And this would be a beautiful meaning. But more probably it refers to the group or congregation that assembled to worship at their house, perhaps in their work-room, where tent fabric was manufactured. The time of Christian synagogues (Jas_2:2) had not come, far less of basilicas and cathedrals.
Firstfruits of Achaia—In 1Co_16:15, the household of Stephanas is called the firstfruits of Achaia. The true reading here is doubtless Asia, that is, proconsular Asia. (See note on Act_7:9.) The remainder of the names to Rom_16:15 are otherwise unknown.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5–17 5. the church that is in their house] Their…
5. the church that is in their house] Their house at Rome, like their house at Corinth, (1Co_16:19,) probably contained a large room (like the “Upper Room” at Jerusalem) which was devoted to Divine worship, and used by the Christians of the neighbouring district, who thus formed a “Church,” or assembly, which itself was an organic part of the main “Church at Rome.” No doubt the whole Roman community had a central meeting-chamber, probably of the same kind, (indeed Aquila’s may have been this central chamber,) in which e.g. this Epistle would be read.—Bingham (Antiquities, Bk. VIII. ch. i.) collects the allusions to Christian places of assembly in the first century. He makes it clear that special chambers were set apart for holy uses, but does not make it clear that whole buildings were, in those first days, built for, or devoted to, worship. No doubt the circumstances of society and the inexpediency of obtruding Christian worship on the view of the heathen, made this a natural and wise practice at first. But the existence of Jewish synagogues alone would make it equally natural, in due time, to dedicate whole buildings. By the third century, at latest, this was common.
For similar allusions to church-assemblies under private roofs, see 1Co_16:19; Col_4:15; Phm_1:2, and perhaps below, Rom_16:14-15.
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Epenetus] Strictly, Epænetus: known only from this verse. We may suppose that he was not only the “firstling of Asia” (see below) but St Paul’s own convert, and thus specially “well-beloved” by the Apostle.—Cp. 1Co_16:15.
Achaia] The better reading is Asia; i.e. Asia in the strict sense, the Roman province of which Ephesus was the capital. See Act_19:10; Act_19:22; Act_19:26-27; Act_19:31.
unto Christ] i.e. as a convert to Him.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17 (5) The church that is in their house.—A party…
(5) The church that is in their house.—A party of Christians seem to have been in the habit of meeting in the house of Aquila and Priscilla for purposes of worship at Rome, as previously at Ephesus (1Co_16:19). Similar instances may be found in Act_12:12; Col_4:15; Phm_1:2.
Salute.—The same word in the Greek is translated indifferently by “salute” and “greet,” an unnecessary caprice.
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Firstfruits of Achaia.—For “Achaia” we ought certainly to read “Asia”—i.e., the Roman province of Asia, a broad strip of territory including the whole western end of the peninsula of Asia Minor, from the Propontis in the north, to Lycia in the south. Ephesus was the capital, and the seven “churches in Asia” to which St. John wrote in the Apocalypse—Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicea—were the most central and important of its cities.
By “firstfruits of Asia” is meant one of the first converts won over to Christianity in Asia. (Comp. “firstfruits of Achaia,” in 1Co_16:15, through the parallelism of which the text of our own passage became corrupted.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6, 8, 11, 12, 13, 14, 16, 17 Vers. 6, 7. Greet Mary, who bestowed much labour…
Vers. 6, 7. Greet Mary, who bestowed much labour on you (umav , rather than, as in the Textus Receptus, hmav). Salute Andrenicus and Junia (or Junias: it is uncertain whether this is masculine or feminine; if the latter, Junia might be the wife of Andronicus), my kinsmen, and my fellow-prisoners, who are of note among the apostles who also were in Christ before me. It is a question whether by "my kinsmen" (tou) here and afterwards St. Paul means that the persons so called were his relations, or only that they were Jews. (cf. Rom_9:3, where he speaks of the Jews generally as twn suggenwn mou kata sarka) There are in all five persons so designated in this chapter. The designation "fellow-prisoners" implies that these two had been, like himself, at some time imprisoned for the faith, but it does not fellow that he and they had been in prison together. If, in speaking of them as "of note among the apostles (epiloiv)," he means to designate them as themselves apostles, this is an instance of a wider use of the term "apostle" than is generally understood. (see note under Rom_12:6, etc.) The phrase, however, will bear the interpretation that they were persons held in honour in the circle of the original twelve. The term, oi apostoloi , is certainly often used distinctively of them, as in Act_9:27 and in Gal_1:19, by St. Paul himself, the reference in both texts being to his own relations to them; and so here, speaking of two persons, who he also says had been in Christ before himself, he may only mean to point to their having been, as they still were, distinguished in association with the original apostles even before his own conversion.
A woman"s labours for Christ.
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During our Saviour"s earthly ministry, many devout and grateful women devoted their time, their substance, and their personal ministrations to the Lord. And Christ"s apostles, as we may judge from the record in the Acts, were also frequently indebted to the hospitality, the zealous co-operation, and the sympathizing and generous spirit, of consecrated Christian women. From this chapter it appears that the early Churches were, in some cases, assisted in their benevolent and evangelistic work by feminine ministrations. Of Mary we know nothing but what is recorded to her honour and remembrance in this passage, that she bestowed much labour upon the Christians of the imperial city. If she be taken as a representative of pious and benevolent and laborious Christian women, the record concerning her may suggest reflections regarding the vocation of such persons in the Church of Christ.
I THE NATURE OF WOMAN"S WORK FOR THE SAVIOUR. This is very varied. It may be more public, or more private; it may be domestic, or official. Some are called to nurse in homes or hospitals; some to teach in classes or schools; some to visit the neglected, the dying, the bereaved; some to restore the lapsed to the paths of industry and virtue; some to show hospitality.
II THE QUALITY OF WOMAN"S WORK FOR THE SAVIOUR. It is often found to be characterized by tenderness and sympathy, by constancy and patience, by sobriety and diligence, by fervour and self-denial.
III THE MEASURE OF WOMAN"S WORK FOR CHRIST. Mary laboured much; and many resemble her directing their energies into various channels, spending strength of body and mind in holy service, continuing even amidst many interruptions, and misrepresentation and ingratitude, and labouring even to old age.
IV THE MOTIVE TO WOMAN"S WORK FOR CHRIST. The Lord Jesus has done much for the elevation and happiness of the female sex, and gratitude for mercy received is in many women"s hearts a powerful motive to zealous services. Means are sought by which the thankful may show the sincerity of their love.
V THE RECOGNITION OF WOMAN"S WORK FOR THE SAVIOUR. This should be spontaneous and ungrudging, generous and expressed. Paul acknowledged the merits of this excellent woman, and by his written salutations admonished the Roman Christians to hold her in honour, and display their gratitude. Yet the best and most desired recognition valued by devout women is the approval and the recompense promised by the Lord himself to every good and faithful servant.
A special salutation.
It is somewhat singular that, the description of these brothers, Andronicus and Juntas, being so full and detailed, we should not meet with any other mention of them, either in the Acts or in St. Paul"s Epistles. The connection between them and the apostle was close and manifold, and their claims to consideration were remarkably high.
I There was FELLOWSHIP IN BLOOD between these brothers and St. Paul. Whether this was a close kindred, or simply consanguinity of race, the term does not make certain. In either case there is a recognition of the claims of kindred. Our blood-relationships, and even our ties of nationality and race, are of Divine appointment, and should not be disparaged or overlooked. When our kindred have a spiritual as well as a natural affinity with us, they should be doubly dear, and should be treated with special distinction and affection.
II There was FELLOWSHIP IN SUFFERING FOR CHRIST. Paul was often in prison, and sometimes in companionship with those engaged in the same service, and therefore knowingly exposed to the same risks. It must have been a happy and honourable experience to be associated with such a man, even in bonds and imprisonment. Silas had joined him in his midnight hymns in the Philippian jail; Luke shared his imprisonment both on land and by sea; Aristarchus, Audronicus, and Juntas had in some place unknown to us, been his fellow-prisoners. Such community was not to be forgotten. It is a distinction to suffer for Christ, and with Christ"s people. "If we suffer with Christ and this we do when we suffer with his people, and for his sake shall also reign with him.
III These men were in THE CONFIDENCE AND ESTEEM OF THE APOSTLES. Some have inferred from the language used that Andronicus and Juntas were numbered among the apostles, in the wider sense of that term. But it is more probable that they are mentioned as held in high respect and honour among the apostles generally. It is sufficient commendation for a man to be known as the trusted friend of the great and good. It is well to ask concerning any Christian Who are his friends?
Not How is he regarded by the titled and the opulent? but Is he in the confidence of those who are venerated and trusted servants of the Lord? "He that walketh with wise men shall be wise.
IV There was PERSEVERANCE AND LONG-STANDING CONSISTENCY OF CHRISTIAN CHARACTER. The Apostle Paul, when writing to the Romans, had himself been "in Christ" for very many years. But these brothers are mentioned by him as having been Christians before he himself had been brought to subjection to the Lord. As "old disciples," whose witness to Christ had been long and faithful, and who remained what they had been, Andronicus and Junias deserved greeting and commendation- " Time tries all;" and time sets an approving seal upon those who for a lifetime have adorned the doctrine of God our Saviour. Respect is due to our seniors in the spiritual life. "Better is the end of a thing than the beginning.
APPLICATION.
1. Learn a generous appreciation of the character and services of brethren in Christ.
2. Forget not the ties of Christian fellowship dating from distant years.
3. Admire the power of Christianity to sanctify the social nature; and seek to afford in social intercourse a living example of this benign influence.
A noble encomium.
It is not without significance that this, the most abstruse and difficult of all the Epistles, should have appended to it the longest list of friendly greetings. Doctrine and argument are not necessarily productive of coldness of heart. The apostle was a beautiful example of the blending of the philosopher and the gentleman. Deep thought and elevated diction were not joined to forgetfulness of the courtesies of life. The true refinements of society are worthy of attention; they lessen the friction and harsh grating of the wheels of the machinery. Lofty pillars and strong buttresses may be graceful as well as useful. Of course, reality is ever preferable to mere show, and a rough demeanour covering sincere affection is better than superficial politeness. The tribute of respect which is here paid to Andronicus and Junias suggests several considerations.
I THE BOND OF NATURAL KINSHIP IS IMMENSELY STRENGTHENED BY A COMMON RELIGIOUS FAITH. A philosophical Utopia which annuls special forms of alliance overlooks a fundamental element of our human constitution. A man"s regard for his own family is the first fulfilment of the law to love his neighbour. From this starting-point affection may branch out in all directions. The apostle noted as one of the signs of a corrupt condition that men were "without natural affection." And though our Lord would not permit family claims to interfere with discipleship, he yet rebuked the Pharisees for encouraging gifts to the temple from men who left their own parents in want. "The Saviour made provision for his mother"s comfort even amid the agony of the cross. Christianity may divide some households like a sword and fire, but where the members all receive the gospel, their earthly love is cemented, transfigured, eternalized by loyalty to the same Lord, and participation in the same heavenly hopes and aims. Like Andrew, who brought his own brother to Christ, should our efforts first be directed to the salvation of our own relatives and countrymen.
II THE SINCERITY OF OUR RELIGION IS PROVED BY FELLOWSHIP IN SUFFERING. Andronicus and Junias had shown, by sharing the imprisonment of the apostle, that they were more than fairweather Christians. Their fortitude increased the apostle"s affection and esteem. They had flinched not when trial came, but underwent shame and loss for Jesus Christ. The Church has always need of stout-hearted disciples, ready to face obloquy, ridicule, poverty, rather than sacrifice principle. We could envy these Christians their imprisonment with the apostle. Who could not wish to be Silas to join Paul in his hymns and prayers in the stocks? One of the inmates of Bunyan"s jail was permitted to take the manuscript of the immortal " Pilgrim"s Progress " and peruse it quietly in his own cell. Fancy being the first reader, permitted to pass judgment upon the work and to urge its publication! To suffer together in a righteous cause has ever bound men to each other in mutual respect and sympathy. Even the Peuinsular and the Crimean veterans have liked to commemorate their common deeds of prowess by annual celebrations. If the apostle was not oblivious of the endurance of these Christians, we may be sure that One on high has never forgotten them. No act of heroism is unregistered in heaven. "Ye are they who have continued with me in my temptations.
III IT WAS NO ORDINARY HONOUR TO BE OF HIGH REPUTE AMONG THE LEADERS OF THE CHURCH. From a passage in the Acts we learn that Paul had relatives at Jerusalem who were interested in him, and these mentioned in the text may have belonged to that family well known at the apostolic head-quarters. No true man is insensible to the good opinion of men of acknowledged worth. It was one of the qualifications of a bishop that he should "have a good report of them that are without." How easy is it to value the suffrages of worldly society more than the esteem of the followers of Jesus! Yet the applause of the world is an empty breath, the praise of the newspapers soon dies away, military glory is a "bubble reputation." The desire of fame is one of the strongest passions. Eratostratus burnt the temple at Ephesus to secure notoriety. The gospel does not scorn these natural forces, but utilizes them by refining and purifying our motives. It persuades us to approve ourselves to him who searches the heart and tries the reins, whose eyes are as a flame of fire. "I know thy works and thy charity, thy service, and faith, and patience." Voltaire lamented on his death-bed, "I have swallowed nothing but smoke; I have intoxicated myself with the incense that turned my head." "A good name is rather to be chosen than great riches.
IV THEIR PROFESSION STOOD THE TEST OF YEARS. The apostle does not omit to notice their early conversion. They "were in Christ before" him. In any case disciple- stop signified a sharp struggle, and a wrench from old associations. One"s real age is determined ethically, not physically. Seniority in Church-membership is not to take precedence of spiritual gifts, but demands courteous recognition. "Ye youngers submit yourselves unto the elder." Age is doubly venerable when like a mellow sunset it crowns a Christian day. We may well ask whether we have advanced in knowledge, spirituality, and usefulness, as others have who commenced with us the Christian race. Are we lagging behind, whilst they have marched to the front? That is a happy competition to be "first in Christ." There is room for all; there need be no disappointed competitors. To be "out of Christ" is to be hopeless and undone. Shall parents and friends press forward to the Master"s feet while we remain irresolute, undecided? The law is, "He that asketh, receiveth." Paul outstripped many apostolic compeers. S.R.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6, 8, 10, 17 Greet Mary, who bestowed much labour on us.
Rom_16:6-7
Greet Mary, who bestowed much labour on us.
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Marys service
1. Well directed.
2. Diligently performed.
3. Rightly dictated.
4. Abundantly rewarded. (J. Lyth, D.D.)
The Marys of the New Testament
I. Two were related to Christ--Mary the mother of Jesus, and Mary her sister.
II. Two ministered to Christ--Mary of Bethany and Mary Magdalene.
III. Two showed kindness to Christs servants--Mary the mother of John, whose surname was Mark, and Mary of Rome. (J. Lyth, D. D.)
A working woman
Have you the slightest desire to be loved, would you have your presence a welcome one in palace and cottage alike, would you be admired, respected, revered, would you feel all sweet human sympathies clustering around you while you live, and know that the tears of a multitude of friends would be shed upon your grave when you die, you must be a working woman--living and working for others, denying yourself for others, and building up for yourself a character, strong, symmetrical, beautiful. If I were you I would rather be that impalpable and quietly gliding shadow which the wounded soldier kissed as the noble Florence Nightingale passed down between the hospital beds, than the golden calf of luxury who has no thought above her personal ease and nourishment. (Great Thoughts.)
Salute Andronicus and Junia.
Andronicus and Junia
Probably husband and wife, or brother and sister. Grace adorns, sanctifies, and sweetens every relation of life. Natural relationships not absorbed by union with Christ. The distinction of these persons was that they were--
I. Kinsmen of paul, either in the wider or more restricted sense. Pauls nephew at Jerusalem warmly attached to his uncle. Grace recognises the ties of kindred. These ties drawn still closer by a common faith.
II. Pauls fellow prisoners. When and where unknown. Valuable undesigned coincidence with 2Co_6:5; 2Co_11:23. Paul had been often in prison, but the history speaks only of one imprisonment (Act_16:23) before the date of this letter. Others mentioned afterwards as his fellow prisoners (Col_4:10; Php_2:2-3). Chains for Christ greater honour than chains of office.
III. Of note among the apostles. They were not, of course, apostles in the strictest sense, viz., of the company appointed by Christ Himself (Mat_10:2), but in the wider sense, viz., messengers (2Co_8:23). Amongst these Andronicus and Junia were highly distinguished. There are different ranks among believers, as there were among Davids worthies who were honoured according to bravery and zeal. Not only sincerity, but eminence in grace to be desired. Grace distinguishes more than gifts, but the best gifts are to be coveted. Pauls relations apparently lived in Jerusalem (Act_23:16). Andronicus and Junia therefore in circumstances to be well known to apostles. Possibly the gospel was brought by them to Rome.
IV. In Christ before Paul. The distinguishing characteristic of a true Christian is to be in Christ. The believer is in three positions--in Adam by nature, in Christ by faith, in the Church by baptism. To be in Christ is to be one with Him as a member of His body. Note Pauls humility. He readily accords pre-eminence. These kinsmen may have been among the converts at Pentecost. Priority of union with Christ to be regarded as an honour. Age in Christ makes venerable. Paul delights to refer to his conversion. The time of our union with Christ never to be forgotten. (T. Robinson, D.D.)
Andronicus and Junia
I. Their relation to Christ. This includes three things.
1. An impressive knowledge and belief of His character and work.
2. An interest in the blessings possessed by Christ.
3. A likeness to Christ.
II. A distinguishing circumstance of their subjection to Christ. Pauls friends were Christians before himself. Note the importance of an early relation to Christ.
1. How many evils are avoided.
(1) An awfully deluded mind.
(2) Inveterate habits in sin.
(3) Much of poignant regret.
(4) The awful danger of being taken away in a state of enmity against God.
2. How many positive advantages are gained.
(1) The pleasures of religion are enjoyed through life.
(2) There is the present satisfaction of being under the promised care and blessing of the Divine Redeemer.
(3) There is the elevating hope that death will be gain. (Essex Congregational Remembrancer.)
A fourfold fellows-ship
1. Of family.
2. Of suffering.
3. Of service.
4. Of grace. Who also were in Christ before me.--
In Christ
I. What is it to be in christ?
1. We are in Christ--
(1) By virtue of the Divine plan and purpose (Eph_1:4; 2Ti_1:9).
(2) When our sins are forgiven (Col_2:11-14).
(3) By regeneration (2Co_5:17). And in connection with this Christ is said to be our life.
(4) When we are justified (Rom_8:1).
(5) When we make profession of faith in Christs name.
(6) By holy walking (Col_2:6).
(7) At His coming.
2. This union is--
(1) Deep and indestructible.
(2) A union which is the source of reciprocal delight.
II. We may be in christ, as far as the development and evidence of it is concerned, at different periods. Andronicus and Junia were in Christ before Paul.
1. When we are young, as soon as the truth of Jesus can be received into the understanding and the heart, the child may be in Christ. We have instances in Holy Scripture of early piety: Joseph, Moses, David, Josiah, Daniel and the three Hebrews, John the Baptist, and Timothy. When we enter upon the serious businesses and occupations of life: Christ says, Take My yoke upon you; and if you receive Christs yoke and hear His burden, you are in Christ.
2. When we are married. We read that marriage is to be only in the Lord. Are you going to be heirs together of the grace of life?
3. Are you forty, and not in Christ? Your peril is extreme. It is a rare thing for a person to be converted after forty.
4. I come to age. We deny not that a man may be brought unto Christ, just when he is about to expire, as the thief upon the cross was; but I beg of you that you leave not a question of such profound importance to such a conjuncture as that. Augustine said, touchingly--I was too late in knowing Christ. Twill save us from a thousand snares to mind religion young.
III. It is a great privilege to be in Christ. The apostle speaks of that which was of first advantage, and it is compared with other advantages. In Php_3:1-21. Paul gives an account of all his Hebrew advantages, and counts all things but loss for the excellency of the knowledge of Christ. But let me advert to other privileges.
1. National privileges. It was a privilege to be a Roman, and the apostle valued that privilege. It is a privilege to be an Englishman, and there are peculiar privileges belonging to some positions in our country, but all of them put together, in comparison with the advantage of being in Christ, are as nothing.
2. What a privilege is the sight of the eye, and the brightness of the sun! Is there no privilege in the spiritual vision and the glory of the Sun of Righteousness?
3. What a value in life! What is the spiritual life worth?
4. And especially viewed in the light of eternity. If not in Christ when you die, you will die in your sins. In Christ, or no resurrection of glory at the last day, but a resurrection of judgment and condemnation. (J. Stratten.)
The common bond
This passage furnishes an interesting illustration of the Christian love of those early days, and how the gospel knit mens hearts together across the earth at a time of the worlds history when the intercourse of man with man was small, and travelling dangerous, laborious, and slow. Yet the number of names mentioned shows how largely, even then, the tenderness of Christian love could draw heart to heart, and unite even personal strangers in a true brotherhood.
I. The phrase in Christ implies the attainment of safety in Christ. The language is founded on the idea of a refuge, as if a man surrounded with foes and in danger of his life should fly to some stronghold, and be in safety. It may be that the devil attacks you with some strong temptation; it may be that God has visited you with solemn convictions, and you know not where to find peace. It may be that life is slipping swiftly by; health failing you, death drawing near, whither shall you look for help? There is but one refuge; one, where the power of sin will be broken; one, where the tormenting sense of guilt will be removed by the atoning blood of Christ; one, where declining life will cease to alarm you, where death itself will lose its fears.
II. The words in Christ imply union with Christ. Here the living idea which naturally occurs is that of a vine branch, living by union with the root arid partaking of its life, just as our Lord said, Abide in Me. He that abideth in Me, the same bringeth forth much fruit. Here we take a step farther than mere safety. It is not from the punishment of sin alone we need to be saved, but from the stain of its pollutions. Why, what is religion but life? and life is joy. There is joy in the state into which we enter when we become children of God, and look up to the great Being who made the heavens and the earth and all things therein, and call Him with happy confidence, Our Father, which art in heaven. It is not all over with us when we die; the best is to come in the cloudless heaven prepared for those who love God.
III. To be in Christ implies the rest of the soul when it has found Him, and the satisfaction with which it dwells content in Him. Here we have the idea of search. Like the merchantman in search of goodly pearls, we look for the object of our desire in every direction, and pursue eagerly our search till, in some happy moment, we find the precious thing for Which we are seeking, and then we rest. It would be as easy to satisfy a man with the playthings of a child, as to satisfy with things perishing a soul that will live for ever. We search and are disappointed. How often in common life we use the phrase of a person or of a thing that has disappointed us, I did not find what I expected in him or in it? But we may find all in Christ. (Canon Garbett.)
In Christ
These words were very familiar and very precious to the early Christians. So much so, that they inscribed them on the tombs of their departed friends, as the catacombs in Rome and other ancient burial places still show you. And it was thought enough to wipe away a mourners tears to see on his friends grave the inscription, In Christ. The preposition in, as found in our New Testament, has a variety of significations in accordance with the various meanings of the word which it translates. It is hero employed to represent presence, or inclosure; as, when we say, in a kingdom, in a family, in a house, in the body. Not as when we say in a valley, meaning upon the surface; thus, you say, a house in a valley, meaning upon the surface of the ground constituting a valley; but, as when you say, in a mountain, or in a river, representing the idea that the thing of which you speak is contained or inclosed. In Christ, is used in our New Testament not unfrequently with this signification; as, when we read of faith in Christ, hope in Christ, truth in Christ. And persons are said elsewhere to be in Christ--thus, babes in Christ--fallen asleep in Christ. There you see the word can have no other idea connected with it than that of inclusion--that of being contained; it cannot be by Christ, or after Christ, or before Christ; If any man be in Christ, he is a new creature. You will observe that this is distinct from, and something in advance of, faith in Christ, and truth in Christ. Although the two things in reality are connected, yet you will see that there is a distinction between saying that a mans faith rests in Christ, and that the man himself is in Christ. The two things we know are in reality connected, but you will observe that the ideas are distinct. The words, In Christ, represent some personal relation and connection; for you will observe the phrase is not hope in Christ, or, as elsewhere, faith in Christ. The idea is not that of any particular faculty or susceptibility having Christ for its object. The idea is that of the individual, in all his life, being intimately connected with Christ. Notice that this connection is begun in time. There was a time when, according to Pauls own idea, he was not in Christ. Now, very close union is indicated by Christ Himself, as existing between Himself and His disciples. He that eateth My flesh and drinketh My blood, dwelleth in Me, and I in him. At that day ye shall know that I am in the Father, and ye, mark, ye in Me. Elsewhere, by His apostle, Christ teaches, He that is joined unto the Lord, is one spirit, for, he adds, we are members of His body, of His flesh, and of His bones. There are certain analogies which will here assist us. You know that Christ is called the last man; the last Adam; the second Adam. Adam was a representative man. And there are particular ideas involved in these general thoughts. For example, as an advocate, Christ represents us; and, if Christ as an advocate represents us, we appear before God in Him. Again, Christ is called the chief corner-stone. As the several stones are one in the corner, so are believers one in Christ; and the same thought, you observe, is involved in Christ being the Head. Again, He is called the true vine; and His disciples are the branches. But there are certain doctrines which throw light upon this expression. Let me just remind you that all have sinned, and come short of the glory of God; and, except we are redeemed by the Saviour, we are ungodly. We are not in the spiritual, and in the most blessed, sense living in God. In the lowest sense we all live, and move, and have our being in Him-just as plants, and trees, and flowers, the grass of the field, the beasts of the field, the birds of the air, and the fish of the sea, live in Him; but in the highest sense, the ungodly cannot live in Him while they are ungodly. Instead of being of the Father, they are of the world. Their element is not God, And this is our great fault; this is the source of our wretchedness; this is the root of all our wickedness. Look further. God loves the world, and desires, in the most blessed sense, that men should be brought back to Him. Then, to restore them to union with Himself, He gives His Son to be a Mediator. Now suppose that I receive this truth, what have I done? I have not my own case in hand as a suffering, sinful man. I am not trying to be my own advocate. My case is in Christ; it is entirely represented in Him. It is not only in His hand, but it is involved in His very position; because unless there were sinners there could not be a Mediator. In Christ--then your iniquities are forgiven, and your transgression is covered. In Christ--then by His obedience you are accounted righteous. In Christ--then the Spirit of Christ dwells with you. In Christ--then you are joint heirs with Christ. In Christ--then your life is hid with Christ, and it cannot be taken away. (S. Martin.)
The blessedness of being early in Christ
I. It makes our work easier. How easy to bend the pliant twig! How hard to move the sturdy tree! An old man, one day taking a child on his knee, entreated him to seek God now. With artless simplicity the little one asked, Why do not you seek God? The old man answered, his utterance half choked with tears, I would, child, but my heart is hard--my heart is hard!
II. Our work is better done. He who invites us to remember Him in the days of our youth, will show His love by affording abundant help.
III. Life is made more happy. Conscience testifies that we have chosen the good part, and that God is our Friend. The power of temptation is weakened. The growth of graces is promoted. Unreasonable doubts and fears are removed. The sting of death is effectually plucked away. Religious ways are ways of pleasantness and peace. Great peace have they who love Gods law.
IV. It saves us from being destructive examples to others. When Lord Peterborough was the guest of Fenelon, he exclaimed, If I stay here any longer, I shall become a Christian in spite of myself. A young man, who was about to be ordained to the ministry, stated that at one period he had been nearly betrayed into infidelity. But, he added, there was one argument in favour of Christianity which I could never refute--the consistent conduct of my own father! In contrast with such examples for good, imagine the terrible, soul-destroying influence of evil men!
V. It fits one for an exalted position of usefulness in Gods kingdom. Early piety, says Henry, it is to be hoped, will be eminent piety. Those that are good betimes are likely to be very good. Take an old, time-wrinkled man, and endeavour to teach him the arts of a soldier, or to make a scholar or tradesman of him. What painful plodding, and, oftentimes, what unavailing effort! But the young can master any-thing.
VI. We are certain of a heavenly reward. As in a well-appointed army the soldiers pay is regulated by the time of service, so is it with the followers of Christ. Long years of patient continuance in well-doing will be recompensed with the highest seats, the brightest crowns, and the most ecstatic enjoyment. (J. N. Norton, D.D.)
The privilege of being early in Christ
Everything is beautiful in its season. What spring is in the natural year, youth is in the life of man. If that precious season is lost, it is a dreadful thing; rather there should be the sowing to the Spirit, that we may reap life everlasting. It is therefore a beautiful order that the young should remember their Creator in the days of their youth. Hence it was that Paul spake of himself as one born out of due time--not born at the right season. And hence it is that he attaches such distinction to Andronicus and Junta.
I. What is it to be in Christ? Probably the common answer isTo be a Christian. But what is it to be a Christian? To be baptized? Then indeed the whole baptized population of our land were in Christ. But is there any man in his senses that dares to affirm that? There is a sense, indeed, in which all who are baptized are in Christ: they are under solemn obligations to Christ; they have His name upon them; they have the symbol of His service traced upon their brow. But this will only enhance their guilt and aggravate their condemnation, if this be all. And yet there is a sense in which being baptized into Christ is being in Christ, but that is when the sign of the water poured on the child is authenticated by a new birth unto righteousness. Baptism is the outward and visible representation of the grafting of a soul into Christ. Now when the gardener wishes to graft a scion from one tree into another, he inserts it into a little aperture, and afterwards surrounds it with clay and straw, and binds the whole round with strong bands. And thus the grafting, as far as man can accomplish it, is done. But in order that the grafting may take effect, the bark of the stem must grasp and coalesce with the little slip, and that little slip, putting forth its fibres and its stems, must also grasp the bark of the stem, and so there must be a reciprocal union. Then the grafting is effectual. Even so it is in the grafting of a soul into Christ. Baptism and all the means of grace are what men can use and ought to use; but in vain are all the means of grace, except the union of the soul with Christ takes place. That union is accomplished on the part of Christ by putting His own Spirit into the soul, and on the part of the soul by believing in Christ. And if any man have not the Spirit of Christ, however duly baptized, however moral, he is none of Christs. Therefore to be in Christ is represented by every figure of adhering union.
II. What is the inestimable blessing of being thus in Christ? And here all thought fails us; for, if a man be out of Christ, he is under sin and the power of Satan; but he that is in Christ is delivered out of the bondage of corruption into the glorious liberty of the sons of God. And if any man be in Christ, he is a new creature; all things are his--whether Paul or Apollos, etc. He is safe from every peril, secure from all evils: God is his Father, angels are his attendants, and all things work together for his good.
III. The unspeakable blessing of being found early in Christ. To be early in Christ--
1. Is to be in Christ. At the right time, as Christ Himself designs that we should be. For I have no doubt that infant baptism is of Christ. Circumcision was enjoined upon every child of Gods professing people, so that the child who was not circumcised was to be cut off from Israel.
2. Will save from thousands of evils and dark stains. Out of Christ the child knows not what may become of it, how he may, like the prodigal, debase himself until he is feeding the swine. But to be early in Christ is to be early in the ark, in the stronghold, out of the reach of Satan.
3. Will augment usefulness. The stream that runs a little way to the ocean can leave but little greenness and beauty on its banks; but the river that winds its crystal way through many a valley and over many a plain--oh! what rich blessing it scatters along its course! And so it is in comparison with the man who has but a little course in which to serve God, when he has wasted his best years in sin. (Canon Stowell.)
Early consecration
I. In its relation to God.
1. Our first clear duty is to know and glorify God. He has made, preserved, and redeemed us. It is, therefore, utterly ignoble to ask with how little we may satisfy His claim. A duke of Brittany during a long imprisonment vowed that if he regained his liberty he would give to the Church his weight in gold, and did so conscientiously, for he went into the balance clad in all his armour. When Don Carlos, the son of Philip II., lay ill, he made a like vow, but on his recovery placed himself in the scale clad in damask and fur. We see at a glance which is the more excellent way.
2. We glorify God the most when we come to Him soonest (Eph_1:12), with the free-offering of a life unviolated, fresh, and full of all glorious possibilities--far more than we can by laying fortunes at His feet in distant years (Mic_7:1).
II. In its relation to our own life. It is our business to make the best of our life throughout, and early consecration gives perfection--
1. To our youth. It secures to the full--
(1) The grace of early days. Like the firefly on a flower, or the rainbow above a waterfall, what was already beautiful the grace of God makes doubly so.
(2) The joy of youth. The light-hearted, free joyousness of lifes golden dawn is not damped by the fear of God, only conserved and raised.
(3) The spirit of youth. So far from destroying enthusiasm, the love of God only renders more intense and pure the generous fire.
(4) All the beautiful characteristics of youth. The angel John saw in the sun would not dim the light: religion in youth is that angel giving new splendour to life.
2. To our manhood. A wasted youth tells injuriously on the later stages of life. When the trees in the spring-time are nipped by the frost they never quite recover. But early in Christ means a strong, pure, blessed manhood (Lam_3:27). It is an unspeakable advantage to serve the apprenticeship of life under Christ. He can make us workmen needing not to be ashamed in that most difficult art--the art of living.
3. To our age. Andronicus and Junia were admirable people to the last. Age is much what we make it, desolate old age being the bitter fruit of self-will and indulgence, a bright old age the fruit of discipline. The French artist Millet used to say to his pupils, The end of the day is the proof of the picture. That which will bear the test of the twilight hour is true in character as well as in art.
III. In its relation to social duty.
1. Early in Christ we best serve our generation. Andronicus and Junia were famous workers in their generation. As a rule the world can owe but little to men saved in the eleventh hour. At eventide we hear men say, Well, it is too late to make a good days work of a bad one.
2. None who in early life devote themselves to Christ ever live to regret having done so. Protracted investigation only shows them the reality of the rock on which they have built; the experiences of life only prove the preciousness of Christs truth and grace; the sorrows of life only cause them to cherish with profounder satisfaction the consolations and hopes of faith.
3. None who in later life devote themselves to Christ but wish they had done so earlier. Was not this really the wish of Paul here? Andronicus and Junia were rejoicing in Christ while he was haling men and women to prison.
4. That portion of our life which had no spiritual experience in it we feel was lost, no matter our worldly delights, knowledge, wealth, social triumphs. Pontius, the biographer of Cyprian, passes by the early period of his history with the remark that a mans actions should be recorded not from the time of his first, but of his second birth (Rom_6:20-21).
5. Few who finally fail to devote themselves to Christ but feel that the fatal mistake of their life was their early neglect of Christ.
(1) The external difficulties of beginning multiply with time, until in the course of years they become apparently insurmountable. The aged sinner is conscious that the gossamer thread which once held him from Christ has become an iron fetter, and the rivulet separating from the great inheritance a river.
(2) The internal difficulties increase--the failure of sensibility, will-power, etc., renders the beginning of a new life almost incredible to him who has for years resisted the Holy Ghost. It is always difficult to make the great renunciation, but the initial difficulty is never less than in lifes opening years (1Jn_2:14; Pro_8:17; Isa_26:9). (W. L. Watkinson.)
Early piety, beauty of
Early in the morning the dew still twinkles on the leaves, the maiden blush of dawn remains and reveals an opening beauty, which is lost to those who rise not to see the birth of day. There is a beauty about early piety which is indescribably charming, and unutterably lovely in freshness and radiance. We remark in childhood an artless simplicity, a child-like confidence, which is seen nowhere else. There may be less of knowing, but there is more of loving; there may be less of reasoning, but there is more of simply believing upon the authority of revelation; there may be less of deep-rootedness, but there is certainly more of perfume, beauty, and emerald verdure. If I must choose that part of the Christian life in which there is the most joy, next to the land Beulah, which I must set first and foremost by reason of its lying so near to Canaan, I think I would prefer that tract of Christian experience which lieth toward the sun-rising, which is sown with orient pearls of love, and cheered with the delicious music of the birds of hope. (C. H. Spurgeon.)
Early piety, importance of
If the tree is permitted to grow up and to grow old, with the intention of making it new then, there is danger, lest, through storms or fire or war, it may be suddenly destroyed. And, even though it were protected from all these risks, it is strange that any one should deliberately desire that the soil and sun and air should be enjoyed by that tree, and wasted in bearing bitter fruit all the days of its strength, and only make a good tree in its old age, when it scarcely has sap sufficient in its veins to bear any fruit at all. See, reader, in this plain parable, how foolish, how false, how blasphemous, is the desire that throbs cowardly and covertly in many young hearts, to waste the broad sunny surface of life in sin, and throw a narrow strip of its withered, rugged edge at last as an offering to God! If you have no desire to be good and do good throughout the life on earth that lies before you, how can you desire to be good and do good in the eternity that lies beyond? Be not deceived. He who is weary of sin wants to be quit of it now, and instantly to enjoy a new life.. He who says he wants to be holy, but would rather put off the date of the change, lies to himself, to the world, and to God. (W. Arnot, D.D.)
Early piety, enduring
As a vessel will long retain and keep the savour of that wherewith it is first seasoned; even so, if children be taught good things while they be young and tender, they will abide the longer with them. (Cawdray.)
Youth, the root of age
It should be borne in mind that in old age it is too late to mend, that then you must inhabit what you have built. Old age has the foundation of its joy or its sorrow laid in youth. You are building at twenty. Are you building for seventy? Nay, every stone in the foundation takes hold of every stone in the wall up to the very eaves of the building; and every deed, right or wrong, that transpires in youth, reaches forward, and has a relation to all the afterpart of mans life. A mans life is not like the contiguous cells in a bees honeycomb; it is more like the separate parts of a plant which unfolds out of itself, every part bearing relation to all that antecede. That which you do in youth is the root, and all the afterparts, middle age and old age, are the branches and the fruits, whose character
the root will determine. (H. W. Beecher.)
Priority in Christ
1. Is a privilege.
2. Confers honour.
3. Demands proficiency.
4. Should guarantee usefulness.
5. Commands respect. (J. Lyth, D.D.)
The blessedness of being betimes in Christ
I. What is the import of being in Christ?
1. Some are in Christ only externally, as by baptism entered into His Church.
2. Some are also in Christ by vital union (Eph_5:30; 1Co_6:17; Joh_6:56).
II. The blessedness annexed to the being thus in Christ. You may see this--
1. In the union itself, as it is--
(1) Most intimate and endearing. Christ is compared to a foundation for our support, a vine for our fruitfulness, a head for vital importance, a husband for the most tender love. This is the ground of that sympathy that there is between Christ and His members (Heb_4:15; Col_1:24; Act_9:4).
(2) Most honourable. No title among men is comparable to that of being a member of Christ. Angels are subject to Him, but are not styled His body (Eph_1:23; Heb_2:16). How great is their dignity who are thus allied to the Lord of glory (1Co_2:8).
(3) Most enriching (Eph_3:8; Col_1:19; Joh_1:16; 1Co_1:30; 1Co_3:21; 1Co_3:23).
(4) Most comfortable. Nothing can be wanting to their support who are taken into it.
(5) Immediate. Every member stands equally near the Head: they are all in Him (1Pe_4:5-6; Eph_2:22; 1Co_12:13; Col_2:19).
(6) Inseparable.
2. In some instances of the happiness that belongs to those who are found in Christ. They--
(1) Have their sins pardoned (Psa_32:1; Col_1:14).
(2) Are freed from sins reigning power (Rom_7:24-25; Rom_8:2).
(3) Are rescued from the tyranny of Satan (Eph_2:2).
(4) Are delivered from the curse and condemnation of the law, and so from hell (Joh_3:18; Rom_8:1; Gal_3:13).
(5) Are brought into a state of favour with God whose lovingkindness is better than life (Psa_63:3; Rom_5:1).
(6) Are adopted into His family, that of which the Lord Jesus Christ is the head (Joh_1:12; Eph_2:19; Rom_8:17).
(7) Have the privilege of free access to God and are always welcome, being made accepted in the Beloved (Eph_1:6).
(8) Have their perseverance secured while they live; the reception of their souls to heaven at death; a glorious resurrection of their bodies, and a blessed eternity.
III. There are special advantages of being early in Christ.
1. This is the best preservative from sin, so displeasing to God, and which will fill the guilty with so much horror in the review.
2. Hereby you will be saved from being destructive examples to others; drawing them on in sin together with yourselves.
3. You will be fitted for more eminent service for God and your generation; be common blessings in helping to keep off judgments, and bring down mercy upon the places of your abode.
4. You will be especially dear to heaven; in the number of those whom God and Christ will delight to favour and honour.
5. This will speak you signal instances of the sovereignty and riches of grace that may be matter of comfortable reflection to you all your days.
6. You will be most like to attain a comfortable evidence of the sincerity and truth of grace, and so that you are the objects of Gods eternal choice.
7. Your great work upon earth will be over, being early provided for a blessed eternity.
8. If you are longer spared you will have a fair advantage of making a greater proficiency in grace, and so enlarge your capacity for greater glory.
IV. Application. Is it the happiness of some to be in Christ before others? Hence learn--
1. That a state of nature is a Christless state, and so a very miserable one (Eph_2:12).
2. How dangerous must it be to rest in a mere profession, and what multitudes are like to perish as looking no farther I (Mat_7:21; 1Jn_3:23).
3. How unreasonable is the backwardness of sinners to close with an offered Saviour! And yet how commonly is it discovered!
4. With what seriousness should every one concerned about his everlasting happiness or misery take up and pursue the inquiry, Am I in Christ, yea, or no? (D. Wilcox.)
Old age in Christ
The date of this Epistle is A.D. 58; the apostle was converted in A.D. 34. So that Andronicus and Junia had been disciples for more than twenty-four years, They were therefore advanced in life. May we not suppose that they were known to Him when He was a persecutor?
I. The characteristic features of aged Christians.
1. Stability in the faith.
2. Fertility in holiness.
3. Expectancy of blessings.
II. The advantages which they confer on the Church.
1. They afford encouragement to the fearful.
2. They suggest caution to the inexperienced.
III. Their special claims to our regard. They claim--
1. Our veneration.
2. Our sympathy on account of their infirmities.
3. Our assistance. (J. Blackburn.)
Age, what men reap in
A young man came to a man of ninety years of age and said to him, How have you made out to live so long and be so well? The old man took the youngster to an orchard, and, pointing to some large trees full of apples, said, I planted these trees when I was a boy, and do you wonder that now I am permitted to gather the fruit of them? We gather in old age what we plant in our youth. Sow to the wind and we reap the whirlwind. Plant in early life the right kind of a Christian character, and you will eat luscious fruit in old age, and gather these harvest apples in eternity. (T. De Witt Talmage, D.D.)
The Christian sage
I. His privilege.
1. Early conversion.
2. Experience.
3. Prospects.
II. Duties.
1. To counsel.
2. Exhort.
3. Encourage.
III. Claims to--
1. Respect.
2. Veneration.
3. Sympathy. (J. Lyth, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv5, 6, 7, 10, 11, 12, 13, 14, 15, 16, 17 5. Likewise greet the church that is in their…
5. Likewise greet the church that is in their house. As the early Christians had no houses of worship, they met in the homes of prominent brethren. In the large cities there would be several such groups. One of these in Rome met in the house of Priscilla and Aquila. Salute Epænetus. He is not mentioned elsewhere. The first fruits of Achaia. “Asia,” as in the Revision, is the true reading. The family of Stephanas were the first converts of Achaia (1 Cor. 16:15).
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.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv6, 17 Rom_16:7. My kinsmen.—Kindred. Perhaps in this passage the wider…
CRITICAL NOTES
Rom_16:7. My kinsmen.—Kindred. Perhaps in this passage the wider sense of fellow-countrymen. It is difficult to state what is the imprisonment here mentioned.
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Rom_16:8-9.—Amplias and Urbanus, two of few Latin names. Aquila, Junia, Rufus, Julia, etc., are names of Greek origin, and probably for the most part of a lower class, such as freedmen and slaves (Wordsworth). Peter’s name not mentioned. Conclusive against the pretensions of Rome.
Rom_16:10.—Apelles is a name used by Horace in ridicule, but here ennobled by St. Paul. Origen says, “approved by suffering and great tribulation.”
Rom_16:11.—Narcissus, perhaps a freedman of Nero. Another Narcissus was put to death before the date of this epistle.
Rom_16:14.—Everything to be consecrated by Christianity. Phœbe (the name of Diana) is a deaconess of the Church. Nereus and Hermes are Christianised. Striking is the contrast between Tryphena and Tryphosa, with their sensuous meaning and voluptuous sound, with the sterner words that follow, labouring in the Lord. Eusebius says that Hermes was the author of The Shepherd; but Lange says that the author of the book was the brother of Pius, bishop of Rome, and lived about the year 150. This book, pretending to give the revelation of an angel in a dream, once contended for authority with the Epistle to the Hebrews, and was held by some of the Alexandrian school in equal esteem with the Scriptures, and quoted as such; but it was never admitted into the canon.
Rom_16:16.—A holy kiss given at the feast of love. Justin Martyr says, “We mutually salute each other by a kiss, and then we bring forward the bread and the cup.” Tertullian calls it “the kiss of peace and the seal of prayer.” Discontinued on account of scandalous reports. Still practised in the Greek and Oriental Churches. Rabbins attached much importance to a kiss. Every kiss causes that spirit cleaves to spirit.
MAIN HOMILETICS OF THE PARAGRAPH.—Rom_16:6-16
St. Paul’s conception of the respectable.—In modern society we do not all move among what are called the respectable classes. There are classifications. It is sometimes highly amusing to hear one of the followers of him who was the friend of slaves, prisoners, freedmen, mere nobodies, parties whom you know one cannot know, declare that people are not respectable. In what is called Christianised society of to-day it is not the qualities but the quantities that a man possesses which command respect. The social pride of the day is odious. Some of the followers of fishermen are as proud as Lucifer. There are ecclesiastical dignitaries in every branch of the Church who need to study the kind of friends whom their great apostle saluted.
I. There is one quality possessed by all who command respect.—That quality is the one of being in Christ, in the Lord. The question with the apostle is not, Is he in our set? Is he the kind of person we ought to know? Does he attend our church? Does he speak our shibboleth? The question which absorbs all other inquiries should be, Is he in Christ? is he in the Lord?—in Christ by vital union with Him, deriving from Him spiritual life and force by active co-operation with all His loving plans and purposes.
II. Some have a bareness of quality which does not immortalise.—Some are saved, but so as by fire. They are Christians, and that is all which can be affirmed. There must have been many more names in the Roman Church, names known, it may be, to the apostle, in addition to those here mentioned; but their names find no place in this immortal scroll of honour. Even in this list are names with no special marks of approval; they are honourable, but do not take the foremost places. It is something, a precious something, precious beyond compare, to be numbered amongst Christ’s redeemed; but it is something more to be numbered amongst Christ’s valiant workers, amongst His true and stalwart soldiers. It is a noble ambition to leave behind a name which the world will not let die; but nobler to have a name which Christ will mention with approval amid the plaudits of rejoicing angels.
III. Others have a richness of quality which commands special respect.—We cannot be the firstfruits of our country in respect to time; but may we not be in respect to fulness, ripeness, and completeness? The richest fruits of our season—what a noble ideal! We cannot be the personally well-beloved of St. Paul, but the well-beloved of Him who knoweth all things and knows those who ardently love and serve Him. Helpers in Christ; mighty labourers in the Lord. However mean our position, however isolated our lot, we may all be helpers in Christ. He has need of all; He lays claim to the service of all. Helpers with Paul in Christ are all the faithful workers through the centuries. Faithful helpers in Christ are the world’s mighty labourers. Earth’s minsters do not entomb their ashes; national mausoleums do not enshrine their effigies; earth’s historians do not indite eloquent panegyrics on their memories. But what are earthly glories? Vanitas vanitatum. Our national mausoleum now honours the names of those whom Christian England a short time ago dishonoured and illtreated. Christ’s approvals do not thus change. His valuations are always correct; His awards are discriminating; His immortalities alone endure.
Immortal friendships.—There were women at Rome wearing in a single necklace of pearls a fortune of a hundred thousand pounds. Their very names have perished with their follies and vices, while Phœbe’s name is resplendent for ever in Paul’s gospel. Open your commentaries at this chapter, and note how often the dreary remark occurs, “Nothing is known of this person.” Nothing known of Epænetus and Urbanus and Olympas? If Alexander the Great and Napoleon Bonaparte could make their choice now, have you any doubt they would gladly exchange their fame for such a divine enrolment as this in the letter of some prophet or missionary—Alexander, the beloved, and Napoleon, my fellow-worker in the Lord? Let us first endeavour to find out how these names came to be in our Bible at all, and then consider the immortal friendships they celebrate. Three or four of them appear elsewhere in sacred history, and possibly two of them in the annals of Rome; but all the rest stand alone in this postscript of the letter which more than any other contains Paul’s gospel. How wide was its reach already! Most of the names are of Greek origin. Only a few years before he had come to the centre of learning and the arts with the wisdom of God unto salvation, and now Greece and her colonies furnish him with twenty-one names for his roll of honour. Rome contributes nine more. His own people, to whom the covenants and the oracles of God belonged, are represented by only four Hebrew names; and Persis is not a name, it means “the Persian woman.” The Orient and all the world are laid under contribution, but these names reflect no splendours of earthly honour. Phœbe, the first to appear in this galaxy, is the feminine of Phœbus Apollo; she was named from the fabled divinity which Virgil describes, “Semper rubet aurea Phœbe.” Yes, she shines for ever. But the name which her heathen parents gave her was a decoration of idolatry. And nearly all of these names had been tarnished by the superstitions and degradations of a false religion in which faith was perishing.
The glorious obscure.—Our English Bibles only hint at the fact that the greater number of persons mentioned are not known by name to Paul: “Salute them which are of the households of Aristobulus and of Narcissus.” This is not a literal translation of what was written: “Salute them who came out from the men belonging to Aristobulus and Narcissus.” They are the converted slaves of these great Roman families, the poor creatures who were corralled overnight like cattle, or chained to posts around their palaces. Now they are grouped, to the number of hundreds perhaps, among the shining ones of God. Nameless men, and men of obscure and of tarnished names, make up this divine enrolment. And this is the first practical lesson it yields us: how to make our names shine; how to remove reproaches, justly or innocently incurred, and come out of obscurity and be remembered with veneration and affection. Some good man will be writing a letter by-and-by; you and I can get into its postscript. There is a Lamb’s book of life to be written; we can all get into that divine enrolment.
The friends of childhood.—But these names do no stand here merely because they represent good men and women. They are also pledges of immortal friendships. This is a dull chapter to many because they do not know how to translate it. The friends of my childhood, friends on both sides of the ocean, my fellow-workers in the gospel, my beloved in the Lord—these are the faces that look at me out of this chapter, like the portraits which compose the clouds in Raphael’s great picture in Dresden. The Christian friendships immortalised here are only meant to bring back to you the names you love best in the fellowship of Christ.
How a friendship began.—Remember how Paul came to know Timothy at first, and then think of the special providence that has led to your most precious intimacies. Do you notice that there are no glittering generalities in this postscript? “Remember me to all inquiring friends.” No, indeed; Paul is the inquiring friend. He remembers the very things Phœbe and Prisca and Mary and all the rest have done who have bestowed much labour on him and on the brotherhood.
Unknown heroes and heroines.—Do you remember, or did you ever know, in detail all the little things which your own brethren and sisters in this congregation have done?
Helpful friendships.—The helpfulness of Christian friendships—this is our last and best lesson. It is helpfulness in the every-day work of life. There is no helping in church-work or in spiritual culture without taking hold of the work of making a living and of getting on in business. “Assist Phœbe in whatsoever business she hath need of you.” How were they to go about that? The word means law—business. She was engaged in a lawsuit. Immense interests were involved because it had been appealed to the Supreme Court at Rome. And there were saints at Rome in Cæsar’s household. Maybe they were slaves; but there were lawyers in those days of the servile class. They could get the ear of the court; they could do something; they could try to do something. This is what Paul asks: Assist her in her law business. Brethren, help one another in law business if you are ever so unfortunate as to get involved in law business, and in commercial business, and in all sorts of honest business. It may be that Philologus and Julia his wife, Nereus and his sister, and Olympas, describe three homes where a little Church used to meet in turn, and that “the brethren with them” are this Church within their houses. But who are “Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them”? No wife or sister is mentioned to indicate their homes. There is nothing but their bare names. But this clause after their names speaks volumes. I believe the “brethren who are with them” are their workmen or partners in the same business. Perpetuate the Christian brotherhoods which have been sealed in the business combinations for gospel work in Rome, in convents of the deserts and in alpine passes, in soldiers’ bivouacs, in sailors’ forecastles, and in the frugal homes of our ancestors. Never let your warehouses get too big nor your homes too splendid and too frigid for this family life of God’s dear children.
The source of immortal friendships.—And who is Tertius? He has hardly any name. There is a Secundus somewhere else, and a Quartus here. The second, the third, and the fourth—who is the third man, Tertius? Tertius is the amanuensis. He has been in the Lord as well as Paul all through this wonderful composition. Parchment, pen, ink, his own skilful hand, and the heart that is burning within him in the radiance of these sublime truths, are all in the Lord. Now we have found the true source of immortal friendships. It is Christ Himself. Two men who are in the Lord must help one another as the left hand helps the right. They are one divine life.—Rev. Wolcott Calkins, D.D.
SUGGESTIVE COMMENTS ON Rom_16:6-16
Usefulness of women.—Admitting that the Bible be the word of God, we might have inferred from His wisdom and goodness that no part of it can be useless. But we are expressly assured that “all Scripture is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” Therefore this long postscript, this catalogue of particular salutations, has its uses. It certainly shows us the principle that actuated the first Christians—all men were to know that they were the disciples of Christ by their loving one another. It shows also how mistaken they are who think the New Testament does not sanction private friendship. It also proves how impossible it was to forge this epistle, abounding as it does with so many specific allusions; for these not only render detection possible, but easy. Hence Paley much avails himself of this chapter in his Horœ Paulinæ. Neither is it improper to observe from it the error of Popery: Papists say that Peter was the bishop of Rome. But, had he been there, is it credible for a moment that he would have been overlooked by our apostle? The probability indeed is that he never was there. There is no evidence of it in the Scripture; and we know for what purposes of delusion it has been pretended—the Roman succession of bishops from him. But who can help observing how many females are mentioned here? Phœbe, Priscilla, Mary, Junia, Tryphena, Tryphosa, Persis, the mother of Rufus, Julia, the sister of Nereus. All these, with the exception of two, are not only mentioned, but commended; and these two would not have been saluted by name unless they had been persons of religious excellence, for Paul valued no other qualities compared with this. But all the rest of these worthies have ascribed to them some attainments or service “in the Lord.” Let not, therefore, females suppose that they are cut off from usefulness in the cause of Christ. The most eminent servants of God have acknowledged their obligations to them, and ascribed no little of their success to their care and kindness. Servants have blessed God for pious mistresses. Children have been prepared for the preaching of the word and the devotion of the sanctuary by the earlier but important efforts of a mother. How much does even the religious public owe to the mothers of Newton and Cecil, and a thousand more, from whom the Churches have derived such able ministers! To Hannah we owe a Samuel; and to Lois and Eunice, his mother and grandmother, we owe a Timothy. They are at home in almsdeeds, like Dorcas, who made garments for the poor; and are peculiarly adapted to visit the sick and the afflicted. The wife may win the irreligious husband without the word, and fan his devotion and give speed to his zeal when he is in the way everlasting. Who would keep them from those public meetings where feelings are to be excited which they will be sure to carry away and improve at home? In a word, women have the finest heads, and hearts, and hands, and tongues for usefulness in the world. Who does not wish to see them always under a religious principle? Who would not have them, appropriately, more encouraged and employed as workers together with the servants of Christ? “Help,” therefore says the apostle, “those women that laboured with me in the gospel, whose names are in the book of life.”—W. Jay.
The influence of a good woman.—That was a strange influence which Beatrice exercised over the great poet Dante, which not only moulded and affected his actions, but which entered into the spirit of his poetry, directed his thoughts, and gave the inspiration of his genius. Beatrice became to Dante the symbol of pure and holy things. “Death itself disappeared before the mighty love that was kindled in the heart of the poet: it transformed, it purified all things.” And then, when Beatrice died, his love became resigned, submissive; death sanctified it instead of converting it into remorse. The love of Dante destroyed nothing; it fertilised all, it gave a giantlike force to the sentiment of duty. The poet said: “Whenever and wherever she appeared to me, I no longer felt that I had an enemy in the world; such a flame of charity was kindled in my heart, causing me to forgive every one that had offended me.” The death of Beatrice imposed fresh duties upon him. That which he felt he had then to do was to render himself more worthy of her; he resolved to keep his love for her to the last day of his life, and bestow upon her an immortality upon earth. In his love for the beautiful, in his striving after upward purity, Beatrice was the nurse of his understanding, the angel of his soul, the consoling spirit which sustained him in poverty and in exile, in a cheerless, wandering, and sorrowful existence. La Vita Nuova, a little book which Dante wrote probably at the age of twenty-eight, in which he relates, both in prose and verse, the emotions of his love for Beatrice, is an inimitable little book of gentleness, purity, delicacy, of sweet and sad thoughts, loving as the note of the dove, ethereal as the perfume of flowers; and that pen, which in later years resembled a sword in the hand of Dante, here delineates their aspect, as Raphael might have done with his pencil. There are pages—those, for example, where is related the dream of Beatrice—the prose of which is a finished model of language and style far beyond the best style of Boccaccio.
A picture of the primitive Church.—“Here is,” says Gaussen, “a picture to the life of a primitive Church; we can see to what height the most ignorant and weak of its members can rise.… We wonder at the progress already made by the word of God solely through the labours of travellers, artisans, merchants, women, slaves, and freedmen, who resided in Rome.” Not only did the apostle know a large number of these workers, because he had been connected with them in the East (Andronicus and Junias, Rufus and his mother, for example), or because be had converted them himself (Aquila and Priscilla); but he also received news from Rome, as is proved by the intimate details into which he entered in chap. 14; and he might thus know of the labours of many of those saluted, whom he did not know personally. Such is probably the case with the last persons designated, and to whose names he adds no description. The Greek origin of the most of these names constitutes no objection to the Roman domicile of those who bear them. What matters it to us that, as M. Renan says, after Father Garucci, the names in Jewish inscriptions at Rome are mostly of Latin origin? If there be any room for surprise, five or six Latin names would perhaps be more astonishing at Ephesus than fifteen or sixteen Greek names at Rome. Have we not proved over and over that this Church was recruited much more largely from Gentiles than from Jews, and that especially it was founded by missionaries who had come from Syria, Asia, and Greece? M. Reuss no doubt asks what became of all those friends of Paul, when, some years later, he wrote from Rome his Epistles to the Colossians and Philippians; and later still, the Second to Timothy. But in writing from Rome to the Churches of Colosse and Philippi, he could only send salutations from individuals who knew them. And a little before the Second to Timothy there occurred the persecution of Nero, which had for the time dispersed and almost annihilated the Church of Rome. Our conclusion, therefore, is not only that this passage of salutations may have been written to the Church of Rome, but that it could not have been addressed to any other more suitably. As at the present day Paris, or even Rome, is a sort of rendezvous for numerous foreign Christians of both sexes, who go thither to found evangelistic works, so the great pagan Rome attracted at that time the religious attention and zeal of all the Christians of the East. Let us remark, in closing, the exquisite delicacy and courtesy which guide the apostle in those distinguishing epithets with which he accompanies the names of the servants or handmaids of Christ whom he mentions. Each of those descriptive titles is as it were the rough draft of the new name which those persons shall bear in glory. Thus understood, this enumeration is no longer a dry nomenclature; it resembles a bouquet of newly blown flowers which diffuse refreshing odours.—Godet.
ILLUSTRATIONS TO CHAPTER 16
Rom_16:8. The tomb of Amplias.—The archœological researches in Rome of recent years have thrown much light upon the life of the early Christians in that city; but no discovery has produced such interest as that announced of the tomb of Amplias. Says Paul in Rom_16:8 : “Greet Amplias, my beloved in the Lord.” Who was Amplias? Who were his friends? Why was he buried in this particular place? The answers to these questions are all furnished by the discovery of his tomb; and a flood of light is let in upon the times of the early Roman Christians. His tomb stands in one of the catacombs excavated in the time of Domitian, on the ground then belonging to Flavia Domitilla, his niece. Roman history preserves the fact that Flavia became a Christian. Amplias, the friend of Paul, must have been a distinguished man. Because he was buried in Flavia’s cemetery we judge they were personally acquainted. By Paul’s greeting we imagine he was a minister of the New World. Then the tomb is of such a character that only the possessor of great wealth could have constructed so remarkable a resting-place. Was this the work of Flavia, niece of the great Domitian? Was it erected at the cost of his family, or by the early Christians of Rome? These questions may not be answered, for the investigations are not yet concluded. All that we know at present is that there is no tomb in the catacombs that equals it for the beauty of its adornments and the variety of pictorial illustrations. The frescoes in the Golden House of Nero, and the adornments of the house of Germanicus in the Palatine, are not to be compared, so it is reported, with the symbolic illustrations of the tomb of Amplias, the teacher of Flavia, the beloved of Paul.—Christian Commonwealth.
Rom_16:12. Lord Shaftesbury’s tribute to a humble woman.—Very tender was Lord Shaftesbury’s reference on one occasion to the kind heart which led him to Christ. He was for a time, at an early period of his life, left solely in charge of an old Scottish nurse. This humble woman took infinite pains to teach him the story of Christ’s love, and with such success that the great earl confessed, “All that I am to-day, and all that I have done, I owe, under God, to that good woman’s influence.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v17 17. “But I exhort you, brethren, to mark those…
ALL SCHISMATICS AND HERETICS CONDEMNED
17. “But I exhort you, brethren, to mark those making divisions and stumblings contrary to the teaching which you have learned, and depart from them:
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv10, 12 Rom 16:10 - Rom 16:11.
Romans
TWO HOUSEHOLDS
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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.
J. W. McGarvey 1914 · Public Domain On vv5–17 and salute the church that is in their house…
and salute the church that is in their house . [That portion of the church that has its usual place of meeting in their house. (Comp. 1Co_16:19 ; Act_12:12 ; Act_18:7 ; Col_4:15 ; Phm_1:2 ) Church buildings did not then exist in Rome.] Salute Epænetus my beloved, who is the firstfruits of Asia unto Christ . [Of Epænetus and the rest of these Christians nothing is known. "But thus it is on earth," as Lard remarks. "Single short sentences tell the story of those who have prepared its inhabitants for eternal life, while huge tomes are insufficient to record the exploits of those who have often turned it into a slaughterhouse." By "Asia" Paul means proconsular Asia, that province in the southwest corner of Asia Minor of which Ephesus was the capital.]
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.
Paul E. Kretzmann 1924 · Public Domain On v17 A warning against false teachers:
A warning against false teachers:
v. 17. Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned and avoid them.
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v. 18. For they that are such serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple.
v. 19. For your obedience is come abroad unto all men. I am glad, therefore, on your behalf; but yet I would have you wise unto that which is good, and simple concerning evil.
v. 20. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you! Amen.
This warning comes into the postscript in the nature of an after-thought. Very likely the congregation at Rome had not yet been troubled, but Paul feels it necessary to warn his Christians against a danger which might strike them at any time. It is not the open enemies of the Christian Church that work the greatest harm, but the false teachers that call themselves after the name of Christ and purport to believe in, and to teach, the Bible, and who, by insidious propaganda, subvert the foundations of sound teaching. St. Paul, therefore, warns the believers at Rome and the Christians of all times against such people as teach a doctrine at variance with the plain truths as he has proclaimed them. He begs them, as Christian brethren, most earnestly to mark them, literally, to keep their eye on them, to be on the constant lookout for them, that cause factions and scandals contrary to the doctrine which they had learned, which had been preached in Rome all these years, and to turn away from these false teachers. The apostle may have had in mind such opponents and disturbers of the peace as had attempted to hinder the course of the Gospel in Antioch, in Galatia, and in Achaia. Such men would undoubtedly try to enter into the congregation at Rome also and to spread their false teaching. But Paul distinctly tells the Roman Christians and the true believers of all times that they are not only to reject the false doctrine, but also to avoid the false teachers of every kind and degree. It is the express will of God that Christians and Christian organizations with sound Biblical basis must separate themselves, and remain separate, from all denominations in which false doctrine and false teachers are permitted. All unionism, which attempts to unite truth and falsehood in the same church organization, is clearly condemned in this passage. See 2Th 3:6; Tit 3:10; 1Co 5:11; 2Jn 1:10.
The reason for this unequivocal stand is given by Paul: For such men, people that belong to their class, are not engaged in the service of Christ, our Lord, but in that of their own belly, and through specious talking and pretty words they deceive the hearts of the unwary, v. 18. Although false teachers pretend to be serving the Lord Jesus Christ, this assumed zeal is intended to make an impression upon the unwary: base interests of their own are their real object. With an insinuating tone and in fine style, with glittering words and attractive phrases they try to cover up their real intention. "The description here given is applicable, in a great degree, to errorists in all ages. They are not actuated by zeal for the Lord Jesus; they are selfish, if not sensual; and they are plausible and deceitful. " (Hodge.) "The Church of God has ever been troubled with such pretended pastors- men who feed themselves, not the flock; men who are too proud to beg and too lazy to work; who have neither grace nor gifts to plant the standard of the Cross on the devil’s territories, and by the power of Christ make inroads upon his kingdom, and spoil him of his subjects. On the contrary, by sowing the seeds of dissension, by means of doubtful disputations, and the propagation of scandals, by glaring and insinuating speeches, for they affect elegance and good breeding, they rend Christian congregations, form a party for themselves, and thus live on the spoils of the Church of God."
The apostle now shows why he has uttered his warning, v. 19. As distinguished from the simple, the unwary, the obedience which the believers of Rome gave the Gospel had gone out to all men, it was known in all Christian congregations. Paul had full confidence in them that they would be able to meet also such a situation with the proper wisdom, in accordance with the obedience to the Gospel which they had always shown. And yet he cannot help conveying a feeling of his anxiety. He is rejoicing over them, but just the same he wants them to be wise toward the good, but pure and innocent with reference to the evil, to all that which is bad, not to be enmeshed in the net of false doctrine. At the same time, it is a comforting thought for both Paul and the Christians at Rome that the God of peace will crush, tread under foot, Satan, in whose service the false teachers are standing, and that shortly. The day is not far distant when the Lord will crush Satan, stamp him out, render him helpless forever, and thus deliver them that are His from all attacks of the old Evil Foe. See Gen 3:15. The benediction: The grace of our Lord Jesus Christ be with you, closes this section of the postscript. It is God’s powerful mercy which alone can establish and uphold the Christians in all conditions of life.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 9, 12, 15, 17 This is a woman's name. (See: How to Translate…
Mary
This is a woman's name. (See: How to Translate Names)
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Andronicus ... Ampliatus
These are men's names. (See: How to Translate Names)
Junias
This could be either 1) Junia, a woman's name, or, much less likely, 2) Junias, a man's name. (See: How to Translate Names)
They are prominent among the apostles
You can translate this in an active form. AT: "The apostles know them very well" (See: Active or Passive)
my beloved in the Lord
"my dear friend and fellow believer"
translationWords
kin
prison
apostle
in Christ
beloved
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5, 7, 10, 13, 16, 17 16:5 the church that meets in their home: Early…
16:5 the church that meets in their home: Early Christians did not have large buildings for their meetings—they met in private homes. The church in Rome was composed of a number of house churches where small groups of believers gathered for worship and instruction.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.