ROMANS 16 COMMENTARY

Romans 16 Commentary
Written and edited by Glenn Pease
PREFACE
I have collected comments from both old and contemporary commentators and
preachers to give their wisdom and insight into the statements of Paul in this
chapter. If any do not want their wisdom to be shared in this way they can let me
know and I will remove their quotes. My e-mail is glenn_p86@yahoo.com
I*TRODUCTIO*
“THIS chapter contains Paul’s loving salutation to the various Christians dwelling
at Rome. Remember that it is an Inspired passage. Although it consists of Christian
courtesies addressed to different individuals, yet it was written by an Apostle and
written not as an ordinary letter but as a part of the Inspired volume. Therefore
there must be valuable matter in it and though, when we read it, it may appear to be
un-instructive, there must be edifying matter beneath the surface because all
Scripture is given by Inspiration and is meant to benefit us in one way or another. It
shows to us one thing, at any rate, that Paul was of a most affectionate disposition
and that God did not select as the Apostle of the Gentiles a man of a coarse,
unfeeling, selfish turn of mind. His memory, as well as his heart, must have been in
good condition to remember so large a number of names and these were but a few of
his many beloved Brethren and spiritual children all over the world whom he
mentions by name in his other Epistles. His warm heart, I doubt not, quickened his
memory and secured to his remembrance the form, condition, history, character
and name of each one of his friends. He loved them too well to forget them!
Christians should love one another and should bear one another’s names upon their
hearts, even as the great High Priest wears the names of all His saints upon His
jeweled breastplate. A Christian, because of the love he bears to others, is ever
anxious to please by courtesy and desires—never to pain by rudeness. Grace makes
the servant of God to be, in the highest sense, a true gentleman. If we learn nothing
more from this passage than the duty of acting lovingly and courteously, one to the
other, we shall be all the better for it, for there is none too much tender
consideration and gentle speech among professors at this time.”
2. Behind every name in this chapter there is a story of how these people became
personal friends with Paul. We do not know the stories, but we can imagine and
speculate, for we know there had to be times of personal involvement with Paul to

make him remember them and their names, and also some of the specific labors
they endured to be a blessing to him and the church as a whole. These people were
assistants to Paul, and thereby they were blessings to us as well, for only as Paul had
much help along the way could he have done what he did, and written what he did
that has changed the world, and given us understanding of Christian theology.
Thank God for these people that we know only by name, for they represent the
masses of believers who are basically unknown, but who have made it possible for
the church of Christ to continue through time to reach out into all the world. As you
labor in your church you are a part of this great army of laborers in love that help
to extend the kingdom of God on earth.
3. William *ewell writes that.."This sixteenth chapter is neglected by many to their
own loss. It is by far the most extensive, intimate and particular of all the words of
loving greeting in Paul's marvelous letters. *o one can afford to miss this wonderful
outpouring of the heart of our apostle toward the saints whom he so loved—which
means all the real Church of God!"
4. Clarke points out, “As the apostle had not been at Rome previously to his writing
this epistle, he could not have had a personal acquaintance with those members of
the Church there to whom he sends these friendly salutations. It is likely that many
of them were his own converts, who, in different parts of Asia Minor and Greece,
had heard him preach the Gospel, and afterwards became settlers at Rome.”
5. Abbott, "This chapter is in the nature of a postcript, and is almost wholly taken
up with personal greetings to individuals concerning whom very little is known.
*one the less is the chapter significant, since it shows that Paul was one by no means
so devoted to the elucidation of great principles, as to be indifferent to individuals
with that indifference which often characterizes a nature purely intellectual, nor
even so devoted to the well-being of the race as a race, as to be indifferent to
individuals with that indifference which often characterizes the mere reformer or
philanthropist. Like his Master, he was individual in his ministry, each soul counted
for much; and thus those whom he had once known in spiritual companionship he
did not, apparently, easily forget."
6. Chrysostom many centuries ago wrote, "I THI*K that many even of those who
have the appearance of being extremely good men, hasten over this part of the
Epistle as superfluous, and having no great weight in it. And I think that the same
befalls them in regard to the genealogy that is in the Gospel. For because it is a
catalogue of names, they think they cannot get any great good from it. Yet the
gold founders' people are careful even about the little frag- ments; while these pass
over even such great cakes of gold. That this then may not befall them, what I have
already said were enough to lead them off from their listlessness. For that the gain
even from this is no contemptible one, we have shewn even from what was said on a
former occasion, when we lifted up your soul by means of these addresses. Let us
endeavour then to-day also to mine in this same place. For it is possible even from
bare names to find a great treasure. If, for instance, you were shewn why Abraham

was so called, why Sarah, why Isaac, why Samuel, you would find even from this a
great many real subjects of research. And from times too, and from places, you may
gather the same advantage. For the good man waxes rich even from these. *o part
of the Holy Scriptures is useless."
6B. I will be quoting John Chrysostom frequently, and I want you to know a little
about this man known as the golden mouth preacher who lived from 347 to 407 A.
D. He was an early church father and became the archbishop of Constantinople. His
works have survived, and we have many of his studies. He is one of the great saints
of many churches. Wikipedia says, "As a theologian, he has been and continues to
be very important in Eastern Christianity, and is generally considered the most
prominent doctor of the Greek Church, but has been less important to Western
Christianity. His writings have survived to the present day more so than any of the
other Greek Fathers. He rejected the contemporary trend for allegory, instead
speaking plainly and applying Bible passages and lessons to everyday life." The
reason I give this brief information is so that when you read his quotes you do not
think they are so contemporary because they are of our time, but come from a man
who lived over 1600 years ago. He had more to say about this chapter in Romans
than most all others who have produced commentaries on it.
1. I commend to you our sister Phoebe, a
servant[a] of the church in Cenchrea.
1. In this long list of people he greets, he begins with a woman, and he praises her so
highly as a servant of the church, and one who has been a great help to many, and to
him as well. Those who think Paul did not have a high view of women, and their role
as servants in the early church, have not paid attention to this passage. Phoebe came
from Cenchreae which was the port of Corinth. She may have come to Rome on
business as a professional woman like Lydia in Philippi who was a seller of purple
dye. She may have been sent by her church on a mission. We are not told why she
was coming to Rome, but Paul knew her and gives her a high recommendation. The
majority of commentators agree that she was the one who carried this letter of Paul
to the Romans. Either she was the messenger carrying it, or she was with those who
carried it from Corinth where Paul wrote it. Some suggest she had business in Rome
anyway, and so Paul kills two birds with one stone by sending his letter by her. He
entrusted a woman with what many suggest is the greatest work ever written in all
of history. In this light let it never be said again that Paul was anti-femine. If he was
in any way negative about women and their role in service, why are so many noble
women supporting Paul, and being praised by him?

1B. Chrysostom many centuries ago wrote, "See how many ways he takes to give
her dignity. For her service he has both mentioned her before all the rest, and called
her sister. And it is no slight thing to be called the sister of Paul. Moreover he has
added her rank, by mentioning her being deaconess." There is much debate among
commentators if she was really a deconess or not, but here we see how she was seen
in this ancient time of the 5th century. He goes on, "See his judgment. First come
the encomiums, then he makes an exhortation intervene, and then again gives enco-miums,
so placing on each side of the needs of this blessed woman her praises. For
how can the woman be else than blessed who has the blessing of so favourable a
testimony from Paul, who had also the power to render assistance to him who had
righted the whole world? For this was the summit of her good deeds, and so he
placed it the last, as he says, and of myself also."
1C. Danny Hyde will not hide from the important role of women in this letter. He
writes, "In verses 1-2 we read of Phoebe. She was named after a Roman goddess,
giving us a window into her family past. *ow, though, Paul, the “minister of Christ
Jesus to the Gentiles” (Rom. 15:16), calls this former idolater (cf. 1:18ff) his “sister”
(Gk., adelphēn). And not only that, Phoebe also is his “patron” (Gk., prostasis), that
is, his partner in ministry because of her generous financial support. So here is a
woman, a Gentile, and one who was “rich in this present age” (1 Tim. 6:17) who is
now a member of the family of God. Therefore Paul honors her by mentioning her
first."
1D. Vincent *. T. word studies, "Servant (diakonon). The word may be either
masculine or feminine. Commonly explained as deaconess. The term diakonissa
deaconess is found only in ecclesiastical Greek. The "Apostolical Constitutions" 70
distinguish deaconesses from widows and virgins, prescribe their duties, and a form
for their ordination. Pliny the younger, about A.D. 104, appears to refer to them in
his letter to Trajan, in which he speaks of the torture of two maids who were called
minestrae (female ministers). The office seems to have been confined mainly to
widows, though virgins were not absolutely excluded. Their duties were to take care
of the sick and poor, to minister to martyrs and confessors in prison, to instruct
catechumens, to assist at the baptism of women, and to exercise a general
supervision over the female church-members. Tryphaena, Tryphosa, and Persis
(ver. 12) may have belonged to this class. See on 1 Tim. v. 3-16."
Conybeare ("Life and Epistles of St. Paul") assumes that Phoebe was a widow, on
the ground that she could not, according to Greek manners, have been mentioned as
acting in the independent manner described, either if her husband had been living
or she had been unmarried. Renan says: "Phoebe carried under the folds of her
robe the whole future of Christian theology."
2. An unknown author wrote, “CE*CHREA was the seaport of Corinth, where a
separate church was founded. Phebe was a deaconess, and was probably employed
in visiting the sick and in teaching the women in the doctrines of the Church. She

appears to have been a woman in good circumstances, and probably had more than
ordinary intelligence and education.” This is the first time Paul uses the word
church in this letter, and it means a local congregation of believers.
2B. Alan Carr wrote, "This woman was a great servant of the early church. There is
a statement in some Bibles after verse 27, that says the following, "Written to the
Romans from Corinthus, and sent by Phebe servant of the church of Cenchrea."
When she left Paul at Corinth to go to Rome, she carried in the folds of her robe the
greatest declaration of Christian doctrine the world had ever witnessed. Evidently,
she was a much trusted and esteemed worker in the early church. Phebe, means
"radiant or bright". It is also another name for the Corinthian goddess Diana. With
a name like that it stands to reason that this woman was raised in a home of idol
worshipers. She us undoubtably a pagan before she heard the Gospel of grace and
was converted. However and whenever this woman met Jesus, she been brought out
of the darkness of idol worship and into the glorious light of the Lord's salvation.
She was saved! Once she was a "radiant and bright" worshiper of the Greek gods.
*ow, she is a "radiant and bright" worshiper of the Lord Jesus Christ!"
3. Preceptaustin has this note, “Phoebe ("bright & radiant") was probably a
Gentile by birth, since the closely related name "Phoibe" was the name of a pagan
goddess. Another source adds that "Phoebe" is the feminine form of a title given to
the pagan god Apollo, the title meaning "the bright one." It is interesting to note
that the early Christians retained their names although they were derived from the
names of false gods, because now that they were in Christ these pagan names had
lost all religious meaning. Similarly we retain the names of the days of the week
without ever thinking about their derivation.” We seldom stop to think that our
months also are named by pagans, and many of our states are named by Indians
who were not Christians. We live in a world full of names that have non-Christian
origins, but they do not convey any non-Christian message, and that is the case with
the pagan names of believers in the Bible…….. There were no post offices, pony
express or federal express in Paul's day and as a private citizen he was not
permitted to use the imperial couriers of Rome to send his epistle. Therefore many
feel that Paul had this epistle carried to Rome by Phoebe...and thus the importance
of this specific mention of "commendation" to the church at Rome.”
4. John MacArthur says "It is almost certain that Phoebe delivered this letter in
person to the church at Rome, a responsibility of considerable magnitude." “If this
is true which certainly seems plausible, one wonders if sister Phoebe had any idea
that she was being used by God as a vessel to transport the greatest theological
treatise ever penned? Paul knew that the journey from Corinth to Rome would not
be easy, and would involve considerable sea as well as land travel. When this special
lady arrived in Rome and presented believers there with Paul’s letter, they must
have realized his great trust in her even before they read this personal
commendation. It would be immediately evident that she deserved their greatest
appreciation and respect.”

5. Preceptaustin finds 8 women in this chapter. “His tribute to Phoebe is followed by
greetings to various people and groups. Among those greeted are eight women. Paul
specifically comments on how much work five of these women did (Mary, v6;
Priscilla, a fellow worker, v3; Tryphena and Tryphosa, v12; Persis, v12). The
mother of Rufus was so dear to Paul that he calls her his mother as well (v13). Only
two women are mentioned without any comment—Julia and the sister of *ereus
(v15).”
6. Kent Hughes notes: “What makes this list of those he knew in the church of Rome
so amazing is the fact that he had never been to Rome! Most of the people he
mentions are those whom he had met on his journeys and who had subsequently
taken up residence in Rome.”
7. Preceptaustin gives us much information on this town she came from. “The
strategic seaport of Cenchrea (“millet”; still called Kenchreae, although the popular
name is Kikries) was a harbor located 7-9 miles east of Corinth and provided that
great metropolis' harbor on the on the Gulf of Saronicus. The western harbor was
Lechaeum. Vincent says Cenchrea was a thriving town filled with idolatrous
monuments and shrines, including temples for worship of Venus, Aesculapius and
Isis. Thus Cenchrea undoubtedly had an atmosphere of religious toleration. A
believer in Cenchrea would surely have had to know what they stood for in this
atmosphere or they would be liable to fall for anything. And so in this setting of *ew
Age paganism there was a church at which Phoebe served. At Cenchrea Paul shaved
his head in observance of a vow he had taken and it was from Cenchrea, at the end
of his first ministry in Corinth (see Paul's Footsteps), that Paul (Part 1)(Part 2),
Priscilla, and Aquila “put out to sea for Syria” (Acts 18:18).”
8. Clarke, “Phoebe is here termed a servant, διακονον, a deaconess of the Church at
Cenchrea. There were deaconesses in the primitive Church, whose business it was to
attend the female converts at baptism; to instruct the catechumens, or persons who
were candidates for baptism; to visit the sick, and those who were in prison, and, in
short, perform those religious offices for the female part of the Church which could
not with propriety be performed by men. They were chosen in general out of the
most experienced of the Church, and were ordinarily widows, who had borne
children. Some ancient constitutions required them to be forty, others fifty, and
others sixty years of age.”
9. Barnes, “I commend - It was common then, as now, to bear letters of introduction
to strangers, commending the person thus introduced to the favorable regards and
attentions of those to whom the letters were addressed; 2Co_3:1; Act_18:27. This
Epistle, with the apostle’s commendation, was designed thus to introduce its bearer
to the Roman Christians. The mention of Phebe in this manner leaves it beyond a
doubt that she was either the bearer of this Epistle, or accompanied those who bore
it to Rome. The Epistle was therefore written, probably, at Corinth. (See
Introduction.)
Our sister - A member of the Christian church.

Which is a servant - Greek,” Who is a deaconess.” It is clear from the *ew
Testament that there was an order of women in the church known as “deaconesses.”
Reference is made to a class of females whose duty it was to “teach” other females,
and to take the general superintendence of that part of the church, in various places
in the *ew Testament; and their existence is expressly affirmed in early
ecclesiastical history. They appear to have been commonly aged and experienced
widows, sustaining fair reputation, and suited to guide and instruct those who were
young and inexperienced; compare 1Ti_5:3, 1Ti_5:9-11; Tit_2:4. The Apostolical
Constitutions, book iii. say, “Ordain a deaconess who is faithful and holy, for the
ministries toward the women.” Pliny in his celebrated letter to Trajan, says, when
speaking of the efforts which he made to obtain information respecting the opinions
and practices of Christians, “I deemed it necessary to put two maidservants who are
called “ministrae” (that is “deaconesses”) to the torture, in order to ascertain what
is the truth.” The reasons of their appointment among the Gentiles were these:
(1) The females were usually separate from the men. They were kept secluded, for
the most part, and not permitted to mingle in society with men as is the custom now.
(2) It became necessary, therefore, to appoint aged and experienced females to
instruct the young, to visit the sick, to provide for them, and to perform for them the
services which male deacons performed for the whole church. It is evident, however,
that they were confined to these offices, and that they were never regarded as an
order of ministers, or suffered “to preach” to congregations; 1Ti_2:12; 1Co_14:34.
Of the church ... - This is the only mention which occurs of a church at that place.
It was probably collected by the labors of Paul.
At Cenchrea - This was the “sea-port” of Corinth. Corinth was situated on the
middle of the isthmus, and had “two” harbors, or ports: “Cenchrea” on the east,
about eight or nine miles from the city; and “Lechaeum” on the west. Cenchrea
opened into the AEgean sea, and was the principal port. It was on this “isthmus,”
between these two ports, that the “Isthmian” games were celebrated, to which the
apostle refers so often in his epistles.
10. Gill, “ I commend unto you Phebe our sister,.... This chapter chiefly consists of
commendations and salutations of persons, and begins with the former. It was usual
to give letters of commendation of a member of one church to those of another; see
2Co_3:1; The person who is here recommended was, as appears from the
subscription of this epistle, if that may be depended on, the bearer of this letter, and
is described by her name, Phebe; as she dwelt at Cenchrea, it is probable she was a
Grecian, as is her name. Pausanias (e) makes frequent mention of one of this name
in Greece. With the Heathen poets, Pheobus was the sun, and Phoebe the moon.
Though it is not unlikely that she might be a Jewess, since there were many of them
in those parts; and this was a name in use among them. We often read (f) of R.
Ishmael בן פאבי , "ben Phoebi", which I take to be the same name with this. She is
recommended as a sister, "our sister"; not in a natural, but spiritual relation; one
that was a member of the church at Cenchrea, and in full communion with it; for as
it was usual to call the men brethren, it was common to call the women sisters.

Elderly men were called fathers, younger men brethren; elderly women were styled
mothers, and younger women sisters, who were partakers of the grace of God, and
enjoyed the fellowship of the saints:
which is a servant of the church which is at Cenchrea. This place was a seaport of
the Corinthians, distant from Corinth about seventy furlongs, or eight or nine miles:
it was on one side of the Isthmus, as Lechea was on the other (g); See Gill on
Act_18:18. In the way to this place from the Isthmus, as Pausanias relates (h), was
the temple of Diana, and a very ancient sculpture; and in Cenchrea itself was the
temple of Venus, and a wooden image; and near the flow of the sea was a *eptune of
brass. But now, in this place, was a church of Jesus Christ; and since it was so near
to Corinth, it shows that churches in those early times were not national, or
provincial, but congregational. Of this church Phebe was a servant, or, as the word
signifies, a minister or deacon; not that she was a teacher of the word, or preacher
of the Gospel, for that was not allowed of by the apostle in the church at Corinth,
that a woman should teach; see 1Co_14:34; and therefore would never be admitted
at Cenchrea. Rather, as some think, she was a deaconess appointed by the church,
to take care of the poor sisters of the church; though as they were usually poor, and
ancient women; that were put into that service, and this woman, according to the
account of her, being neither poor, nor very ancient; it seems rather, that being a
rich and generous woman, she served or ministered to the church by relieving the
poor; not out of the church's stock, as deaconesses did, but out of her own
substance; and received the ministers of the Gospel, and all strangers, into her
house, which was open to all Christians; and so was exceeding serviceable to that
church, and to all the saints that came thither: though it is certain that among the
ancient Christians there were women servants who were called ministers. Pliny, in
an epistle of his to Trajan the emperor, says (i), that he had examined two maids,
"quae ministrae dicebantur", "who were called ministers", to know the truth of the
Christian religion.
11. Henry, “Here is the recommendation of a friend, by whom (as some think) this
epistle was sent - one Phebe, Rom_16:1, Rom_16:2. It should seem that she was a
person of quality and estate, who had business which called her to Rome, where she
was a stranger; and therefore Paul recommends her to the acquaintance of the
Christians there: an expression of his true friendship to her. Paul was as well skilled
in the art of obliging as most men. True religion, rightly received, never made any
man uncivil. Courtesy and Christianity agree well together. It is not in compliment
to her, but in sincerity, that,
1. He gives a very good character of her. (1.) As a sister to Paul: Phebe our sister;
not in nature, but in grace; not in affinity or consanguinity, but in pure
Christianity: his own sister in the faith of Christ, loving Paul, and beloved of him,
with a pure and chaste and spiritual love, as a sister; for there is neither male nor
female, but all are one in Christ Jesus, Gal_3:28. Both Christ and his apostles had
some of their best friends among the devout (and upon that account honourable)
women. (2.) As a servant to the church at Cenchrea: diakonon, a servant by office, a

stated servant, not to preach the word (that was forbidden to women), but in acts of
charity and hospitality. Some think she was one of the widows that ministered to the
sick and were taken into the church's number, 1Ti_5:9. But those were old and
poor, whereas Phebe seems to have been a person of some account; and yet it was no
disparagement to her to be a servant to the church. Probably they used to meet at
her house, and she undertook the care of entertaining the ministers, especially
strangers. Every one in his place should strive to serve the church, for therein he
serves Christ, and it will turn to a good account another day. Cenchrea was a small
sea-port town adjoining to Corinth, about twelve furlongs distant. Some think there
was a church there, distinct from that at Corinth, though, being so near, it is very
probable that the church of Corinth is called the church of Cenchrea, because their
place of meeting might be there, on account of the great opposition to them in the
city (Act_18:12), as at Philippi they met out of the city by the water-side, Act_16:13.
So the reformed church of Paris might be called the church at Charenton, where
they formerly met, out of the city.”
12. Alexander Maclaren, "Her Christian associations were with the Church at
Cenchrea, the port of Corinth, of which little Christian community nothing further
is known. But if we take into account the hideous immoralities of Corinth, we
shall deem it probable that the port, with its shifting maritime population, was, like
most seaports, a soil in which goodness was hard put to it to grow, and a church had
much against which to struggle. To be a Christian at Cenchrea can have been no
light task. Travellers in Egypt are told that Port Said is the wickedest place on the
face of the earth; and in Phoebe's home there would be a like drift of disreputables
of both sexes and of all nationalities. It was fitting that one good woman should be
recorded as redeeming womanhood there. We learn of her that she was a servant,'
or, as the margin preferably reads, a ' deaconess of the Church which is at Cenchrea
' ; and in that capacity, by gentle ministrations and the exhibition of purity and
patient love, as well as by the gracious administration of material help, had been a '
succourer of many.' There is a whole world of un mentioned kindnesses and a life of
self-devotion hidden away under these few words. Possibly the succor
which she administered was her own gift. She may have been rich and influential, or
perhaps she but distributed the Church's bounty ; but in any case the gift was
sweetened by the giver's hand, and the succor was the impartation of a woman's
sympathy more than the bestowment of a donor's gift."
2. I ask you to receive her in the Lord in a way
worthy of the saints and to give her any help she
may need from you, for she has been a great help
to many people, including me.

1. The idea here seems to be that they should offer her the hospitality of food and a
place to sleep, and whatever else she would need to accomplish her purpose in
Rome. Hospitality was a major need in a world that was not loaded with motels and
hotels as we have today. People needed help, and Paul says it is just a common sense
virtue to offer hospitality to a sister in Christ on a mission away from her home. She
helped others and Paul, and he wants to make sure she gets help in return. It was a
common problem for fake believers to take advantage of the church, and so having
a recommendation like this prevented skepticism, and it would lead to her being
welcomed with open hands.
2. Preceptaustin quotes an unknown author, “Phoebe appears no ordinary helper,
but one of high esteem and integrity and likely was a businesswoman of
considerable wealth. She used her influence and her financial means, as well as her
personal time and effort, as a helper of many fellow believers and of myself [Paul] as
well. That statement says as much about Paul as it does about Phoebe. The esteemed
apostle readily and graciously acknowledged his personal indebtedness to and love
for a Christian sister, whom he memorialized in these two verses in the Word of
God. And, although God inspired no woman to write a part of Scripture, he used
Phoebe to transport the first copy of this marvelous letter, which is one of the
bedrocks of *ew Testament theology. This woman was emblematic of those
countless women of God whom He has used and honored with great distinction
within the framework of His divine plan."
3. Gill points out that her helping Paul added to the reason for her being treated
with great kindness. He wrote, “…and of myself also; which would hardly have been
the case had she been one that had only the care of the poor sisters of the church,
which was the office of the deaconess: but she being a rich generous woman, and the
apostle having shared in her bounty, gratefully acknowledges it; and he the rather
mentions it, as knowing it would the more endear her to the saints at Rome, who
would take more notice of her for the respect she had shown to him.”
4. Henry, “It becomes Christians to be helpful one to another in their affairs,
especially to be helpful to strangers; for we are members one of another and we
know not what need of help we may have ourselves. Observe, Paul bespeaks help for
one that had been so helpful to many; he that watereth shall be watered also
himself.”
5. Maclaren, "We note first the remarkable illustration here given of the power of
the new bond of a common faith. The world was then broken up into sections, which
were sometimes bitterly antagonistic and at others merely rigidly exclusive. The
only bond of union was the iron fetter of Rome, which crushed the people, but
did not knit them together. But here are Paul the Jew, Phoebe the Greek, and the
Roman readers of the epistle, all fused together by the power of the divine love that
melted their hearts, and the common faith that unified their lives. The list of names
in this chapter, comprising as it does men and women of many nationalities, and

some slaves as well as freemen, is itself a wonderful testimony of the truth of Paul's
triumphant exclamation in another epistle, that in Christ there is * neither Jew nor
Greek, bond nor free, male nor female."
5B. Maclaren continues,"The place of woman amongst the Jews was indeed free
and honorable as compared with her position either in Greece or Rome, but in none
of them was she placed on the level of man, nor regarded mainly in the aspect of an
equal possessor of the same life of the Spirit. But a religion which admits her to
precisely the same position of a supernatural life as is granted to man, necessarily
relegates to a subordinate position all differences of sex as it does all other natural
distinctions. The women who ministered to Jesus of their substance, the two sisters
of Bethany, the mourners at Calvary, the three who went through the morning
twilight to the tomb, were but the foremost conspicuous figures in a great company
through all the ages who have owed to Jesus their redemption, not only from the
slavery of sin, but from the stigma of inferiority as man's drudge or toy. To the
world in which Paul lived it was a strange, new thought that women could share
with man in his loftiest emotions. Historically the emancipation of one half of the
human race is the direct result of the Christian principle that all are one in Christ
Jesus. In modern life the emancipation has been too often divorced from its one sure
basis, and we have become familiar with the sight of the ' advanced ' women who
have advanced so far as to have lost sight of the Christ to whom they owe their
freedom."
5C. One of the reasons for these personal notes being a part of the Scriptures is to
encourage all believers in history who labor in love, but who are obscure and
unnoticed, with a hope that God does notice, and he records their labor on his
behalf, and he will certainly reward them with the honor that is due them. Even the
cup of cold water given in the name of Christ will not go unrewarded. *o labor is so
obscure or minor that it will not be noted by the Lord who will honor his servants to
an even higher degree than what we see Paul doing in this letter. These names that
we know so little about represent the millions of faithful servants of Christ that are
unknown to man, but are known fully to their Lord and Savior, and he will honor
them in his kingdom as Paul honors those who served him in his labors. The point
is, nobody can serve the Lord and go unnoticed and unrewarded, and so we must all
be faithful regardless of whether we are noticed or not.
6. H. W. Williams, "This verse pleasingly indicates the claims which Christian
brotherhood gives us on the kind regard, and, in certain circumstances, on the aid,
of our fellow-Christians ; and it suggests the readiness with which we should render
any service in our power to those who have been forward to succor others. The
terms which the Apostle uses in the first clause are very instructive and forcible : —
" that ye receive her in the Lord, as becometh saints. The welcome to be given to
Phoebe was to be emphatically a Christian welcome. She was to be received and
honored as a partaker of the grace of the Lord Jesus, 'and as one united to Him ; —
to be received in a manner suited to the purity and love which should distinguish
believers, a manner worthy of those who were consecrated to God...."

7. Plumer, "There is a lasting and indispensable obligation on Christians to be kind
to one another, and that to an unusual degree, vs. i, 2. Such conduct becometh
saints. God's people have very much been cast off by the world, and, by renouncing
it, have incurred the hatred of the wicked. This love to the brethren is called for
both by the precepts and example of Jesus Christ. To the poor, the persecuted, and
the stranger among believers our attentions should be very marked, receiving them
"in a holy Christian fashion." Such obligation rises very high, when those who now
need our aid, have in other days and circumstances been the friends and siccorers of
the people of God. Cobbin : " Religion teachers to be courteous and grateful. Past
kindnesses should especially not be forgotten. . . It is delightful to peruse this
chapter, and see the unity and fidelity of Christians so exemplified, and their
kindness and affection towards each other. If such is their state on earth, when their
graces are in active exercise, what will it be in heaven ! One golden chain will bind
them to each other, and all to Christ ; while one song will proceed from every
tongue." This kindness should proceed from pure motives, and be strong and
lasting."
8. Paul was a grateful man, and he expressed that often in his thankgiving to God,
but here at the end of this great letter he expresses his thanks to many people who
have helped him in being the Apostle to the Gentiles. He could not do it by himself.
He needed a lot of help along the way, and everyone in Christain service needs help.
It is a good idea to follow Paul in this way and send a letter to those who have
benefit you, and give them a word of thanks.
9. Barnes, “That ye receive her ... - That you acknowledge her as being in the Lord,
or as being a servant of the Lord; that is, as a Christian; compare Rom_14:3;
Phi_2:29.
As becometh saints - As it is proper that Christians should treat their brethren.
She hath been a succourer of many - The word used here προστάτις prostatis,
means properly “a patron, a help,” and was applied by the Greeks to one who
“presided” over an assembly; to one who became “a patron” of others; who aided or
defended them in their cause; and especially to one who undertook to manage the
cause of “strangers” and foreigners before the courts. It was, therefore, an
honorable appellation. Applied to Phebe, it means probably that she had shown
great kindness in various ways to the apostle, and to other Christians; probably by
receiving them into her house; by administering to the sick, etc. Such persons have a
claim on the respect and Christian attentions of others.”
3Greet Priscilla[b] and Aquila, my fellow workers
in Christ Jesus.

1. Barclay makes a bold statement about this couple. “There is no more fascinating
pair of people in the *ew Testament than Prisca and Aquila. Sometimes Prisca is
also called Priscilla which is an affectionate diminutive form of her name.” Barclay
goes on to give a history of this couple in relation to Paul. They met in Corinth and
became friends, for they were tent makers, and they followed Paul to Ephesus where
they settled down. When Paul wrote his first letter to the Corinthians from Ephesus
he sent greetings from this couple who had a church in their house-ICor. 16:19.
They did travel to Rome too, but the last we hear of them they are back in Ephesus.
The point is, Paul was more than a tent maker, for he was a friend maker, and
everywhere he went he made personal friends, and they played a major role in his
success as an Apostle. The big guy always depends on the efforts of the little guys to
make it big. All of these friends in this chapter were little guys compared to Paul,
but they will share in his reward, for they were key factors in his success. Barnes is
convinced that they were converted by Paul as they worked together on tents, and
they had personal instruction from Paul as in Acts 18:3. There are many jobs where
believers have a perfect opportunity to witness to fellow worker without offense to
the company they work for. In other jobs there is a need to seek a time outside of the
workplace to share Christ, for if it hinders their production it is a form of stealing.
2. Barclay has some interesting speculation that leads him to this conclusion. “It is
an odd thing that in four out of the six mentions of this pair in the *ew Testament
Prisca is named before her husband, although normally the husband's name would
come first, as we say "Mr. and Mrs." There is just the possibility that this is because
Prisca was not a freedwoman at all but a great lady, a member by birth of the
Acilian family. It may be that at some meeting of the Christians this great Roman
lady met Aquila, the humble Jewish tentmaker, that the two fell in love, that
Christianity destroyed the barriers of race and rank and wealth and birth, and that
these two, the Roman aristocrat and the Jewish artisan, were joined for ever in
Christian love and Christian service. Of these speculations we can never be sure, but
we can be sure that there were many in Corinth, in Ephesus and in Rome, who owed
their souls to Prisca and Aquila and to that home of theirs which was also a
church.”
3. This couple traveled quite widely in the world of that day, and they were excellent
teachers of the word. When the brilliant scholar Apollos came to Ephesus where
they lived, he was a believer, but he was not well informed, and so this couple took
him in and taught him the way more completely and accurately, as we see in
Acts. 18:24-26. They were one of the most unusual and effective servants of the early
church, and Paul considered them the best of friends. Maclaren says of their
ministry to Apollos, "If I may use such a phrase, they did not know how large a fish
they had caught. They had no idea what a mighty power for Christ was lying
dormant in that young man from Alexandria who knew so much less than they did.
They instructed ApoUos, and Apollos became second only to Paul in the power of
preaching the Gospel. So the circle widens and widens. God's grace fructifies from

one man to another, spreading onward and outward. And all Apollos' converts, and
their converts, and theirs again, right away down the ages, we may trace back to
Priscilla and Aquila."
3B. "This couple is one of the greatest families recorded in the Word of God. The
folks are mentioned 6 times in 4 books of the Bible. Each time, they are mentioned
by Paul himself and this indicates that they were special to his life and ministry.
4. Spurgeon, “I do not know why Paul, in this case, wrote, “Priscilla and Aquila,”
thus placing the wife first, for in Acts we read of them as, “Aquila and Priscilla.” I
should not wonder but he put them in order according to quality rather than
according to the rule of sex. He named Priscilla, first, because she was first in energy
of character and attainments in Divine Grace. There is a precedence which, in
Christ, is due to the woman when she becomes the leader in devotion and manifests
the stronger mind in the things of God. It is well when *ature and Grace both
authorize our saying, “Aquila and Priscilla,” but it is not amiss when Grace outruns
*ature and we hear of, “Priscilla and Aquila.”
5. An author known only by the initials E. B. D. wrote, “Martin Luther had good
cause to declare: "There is something in the office of a bishop which is dreadfully
demoralizing. Even good men change their natures at consecration; Satan enters
into them, as he entered into Judas, as soon as they have taken the sop." But to
return to the primitive Church, a famous Apostle of that simple era was Priscilla, a
Jewess, who was one of the theological instructors of Apollos (the fellow-minister, or
fellow-servant, to whom Paul refers in his first letter to the Corinthians). There is
strong reason to believe that the Apostle Priscilla, in co-operation with her husband,
the Apostle Aquila, performed the important task of founding the Church of Rome:
for Paul, writing to the Christians, admits that he himself has not yet visited that
city; there is no proof whatever that Peter ever went to Rome at all (but, on the
contrary, much proof that he wished to confine Christianity to Jewish converts);
and yet Paul, hailing Priscilla by the current term which specially active Apostles
and bishops used in addressing other specially active workers in the Apostolate,
"Helper in Christ Jesus," eulogizes her as one known, gratefully, by "all the
churches of the Gentiles," and recognizes a Church of Rome as established in
Priscilla's own house (see Paul's letter to the Romans, chapter 16). It is highly
probable that that was the tiny acorn from which has grown the present great oak--
the Roman Catholic Church,--which would profit much by more remembrance and
imitation of the modest and undogmatic women who helped to give it being and who
nursed it through its infancy.”
6. E. B. D. goes on, “The inability of modern men to comprehend the position of
women in the primitive Church, is strikingly shown in Chalmers' commentary on
the fact that Paul used exactly the same title in addressing Priscilla that he uses in
greeting Urbane, Although conceding that Priscilla had shared the work of an
Apostle in teaching Apollos "the way of God more perfectly," and, although he
knows nothing whatever of Urbane's work, yet Chalmers unhesitatingly concludes

that Urbane's help to Paul must have been in things spiritual, but that Priscilla's
must have been in regard to things temporal only: and, as Aquila and Priscilla were
an inseparable couple, poor Aquila, too, is relegated to Priscilla's assumedly inferior
position! There is not, however, the slightest reason for such a conclusion by
Chalmers. It is manifestly due to the modern prejudice which renders the Paul-worshiping
male Protestants incapable of comprehending that "Our Great
Apostle," Paul, was as not a great Apostle at all, in those days, but a simple, self-sent
tent-maker with a vigorous spirit, who gladly shared the "Apostolic dignity"' with
all the good women he could rally to his assistance. Chalmers conjectures that if
Priscilla really did help Paul, it must have been as "a teacher of women and
children," even while the fact stares him in the face that she was a recognized
teacher of the man whom Paul specially and emphatically pronounces his own
equal. (Compare Acts, chap. 18, V. 26, with 1st Cor., chap. 3.)eh
7. William Hendricksen makes an interesting point. He writes During his
missionary career Paul had colleagues and fellow workers. But he deemed it
necessary to oppose Peter to his face (Gal. 2:11f.). With Barnabas he had such a
sharp disagreement that the two parted company (Acts 15:39). There was a time
when Paul refused to allow Mark to remain one of his companions (Acts 15:38). He
was going to reprimand Euodia and Syntyche (see note Philippians 4:2). And Demas
was going to desert him (see note 2 Timothy 4:10). But even though Prisca and
Aquila in a sense stood closer to him than any others—for they were his companions
both in trade and in faith—as far as the record shows, between Paul, on the one
hand, and Prisca and Aquila, on the other, there was always perfect harmony!”
8. Clarke, “This pious couple had been obliged to leave Rome, on the edict of
Claudius, see Act_18:2, and take refuge in Greece. It is likely that they returned to
Rome at the death of Claudius, or whenever the decree was annulled. It seems they
had greatly contributed to assist the apostle in his important labors. Instead of
Priscilla, the principal MSS. and versions have Prisca, which most critics suppose to
be the genuine reading.”
9. Bosworth adds some more detail in his comments. "Prisca and Aquila. A wife and
husband, (Acts 18:2). Paul calls the wife Prisca in his three references to them.
Twice he places the wife's name first, here and in II Tim. 4: 19, while in I Cor. 16:
19 the husband's name comes first. In Luke's three references to them (Acts 18:2,
18, 26) he calls the wife Priscilla, a diminutive form of Prisca, and twice places her
name first. When they are first heard of they are in Corinth, having been obliged to
leave Rome because the Emperor ordered the police to clear the Ghetto (Acts 18:2).
They were tentmakers like Paul, and so Paul naturally lodged and worked at his
trade with them (Acts 18: 3).^ Since nothing is said in Acts about their becoming
Christians, it may be inferred that they were already Christians when they first met
Paul. Aquila was certainly a Jew and born in Pontus (Acts 18:2). Prisca is a Latin
name and it is possible that she was a Roman lady. The Latin name, however, is not
enough to prove it, for many Jews had Latin names. They went with Paul to
Ephesus (Acts 18: 18-19; I Cor. 16: 19), and on the supposition that this chapter is

an integral part of the letter they returned later to Rome."
10. Joseph Parker said, “If you ask me whether I object to a woman preaching, I
anwwer, I never object to any women doing a good thing.” Archdeacon Farrer said,
“The world has never recognized the vast debt it owes to Christian women.
11. Robert Haldane, "Paul is not ashamed to mention those persons, one of whom
was a woman, who is here first named, as his helpers in the Gospel. He shows no
jealousy about the invasion of his office in their labors to spread the Gospel. To fill
any office in a church of Christ belongs only to those whom God has appointed to
it ; but to labour in the Gospel, either publicly or privately, is not peculiar to any
office not even to the office of an Apostle, but belongs to every Christian, according
to the ability conferred on him by the Head of the Church. Christians are in general
to blame for laboring so little in the Lord s service, but they can never be charged
with laboring too much. Priscilla and Aquila are styled by the Apostle fellow-laborers
in Christ Jesus. And there is no doubt that Jesus will acknowledge all those
persons as such, whether male or female, whether in office or out of office in his
churches, who have labored to make sinners acquainted with the Gospel of
salvation."
12. Conybeare and Howson, " In the case of Priscilla and Aquila it is curious to
observe the wife mentioned first, contrary to ancient usage. Throughout this
chapter, we observe instances of courtesy towards women sufficient to refute the
calumnies of a recent infidel writer, who accuses St. Paul of speaking and feeling
coarsely in reference to women." Strike out of sacred history all the instances of
eminent service rendered to the church by her female members, and what a gap
there would be !"
13. Barnes, “Greet Priscilla and Aquila - Salute; implying the apostle’s kind
remembrance of them, and his wishes for their welfare.
Priscilla - Priscilla was the wife of Aquila. They are mentioned in Act_18:2,
Act_18:26; 1Co_16:19. Paul at first found them at Corinth. Aquila was a Jew, born
in Pontus, who had resided at Rome, and who had left Rome, and come to Corinth,
when Claudius expelled the Jews from Rome; see the notes at Act_18:2. It is
probable that they were converted under the preaching of Paul. Paul lived with
them, and they had the advantage of his private instruction; Act_18:3; compare
Act_18:26. At the death of Claudius, or whenever the decree for the expulsion of the
Jews was repealed, it is probable that they returned to Rome.
My helpers - My fellow-workers. They had aided him in his work. A particular
instance is mentioned in Act_18:26. They are mentioned as having been with Paul
when he wrote the First Epistle to the Corinthians; 1Co_16:19.
In Christ Jesus - In the Christian cause.
14. Gill, “ Greet Priscilla and Aquila,.... The former of these, who was a woman, and
the wife of the latter, is in some copies called Prisca; and so the Vulgate Latin here

reads it, as she is also called in 2Ti_4:19. Her being named before her husband, is
without design, for sometimes he is put before her, as in Act_18:2. And it is a rule
with the Jews (l), that there is neither first nor last in the Scriptures; that is, strict
order is not always observed; it is sometimes inverted, find nothing depends upon it:
hence the reasons assigned by some, that she was first converted, or had more zeal
than her husband, are uncertain and impertinent. She is called Priscilla in the
Ethiopic version, as he is in the Arabic, Achilles: he was a Jew of Pontus, and was
with his wife drove out of Rome by Claudius Caesar, when with her he went to
Corinth, where he met with the Apostle Paul; and they being of the same craft,
abode and wrought together at their trade of tent making; and when the apostle
removed from thence, they went with him, and were with him at Ephesus; where,
meeting with Apollos, who, though an eloquent man, and mighty in the Scriptures,
yet being in some things deficient these two took him unto them, in a private way,
and taught him the way of God's salvation more perfectly, Act_18:24, where they
left the apostle is not certain; but either Claudius being dead, or the edict which
ordered the Jews to depart from Rome being revoked, or not regarded, they
returned thither again; and were here when the apostle wrote this epistle, and whom
he salutes, calling them
my helpers in Christ Jesus; in spreading the Gospel, and promoting the kingdom,
honour, and interest of Christ; for though they did not publicly preach, at least not
Priscilla, yet they were very useful in their private conferences and instructions,
both to ministers of the Gospel, as in the case of Apollos, and to young Christians: as
the apostle, wherever he went, was instrument of the conversion of many souls;
these were helpful privately in encouraging the young converts, comforting them
with their own experiences and thereby helped them forward, instructed,
strengthened, and established them; and so were greatly assistant to the apostle in
the work of the Lord Jesus.
15. Henry, “Concerning Aquila and Priscilla, a famous couple, that Paul had a
special kindness for. They were originally of Rome, but were banished thence by the
edict of Claudius, Act_18:2. At Corinth, Paul became acquainted with them,
wrought with them at the trade of tent-making; after some time, when the edge of
that edict was rebated, they returned to Rome, and thither he now sends
commendations to them. He calls them his helpers in Christ Jesus, by private
instructions and converse furthering the success of Paul's public preaching, one
instance of which we have in their instructing Apollos, Act_18:26. Those are helpers
to faithful ministers that lay out themselves in their families and among their
neighbours to do good to souls. *ay, they did not only do much, but they ventured
much, for Paul:”
4They risked their lives for me. *ot only I but all

the churches of the Gentiles are grateful to them.
1. It was for good reason that they were special to Paul, for they risked their lives
for him, and when someone does that you have to be full of gratitude for life. By
being risk takers they earned the gratitude of all the Gentile churches, for they
saved their founder, and they became heroes of the faith. When a whole group of
churches are grateful to you, you have done something that is far beyond the normal
dedication of believers. The full story is hidden to us, and only those who benefited
have the privilege of knowing this rare couple, and the price they paid to be a
blessing to many people.
2. Paul does not give us the details, which would make for great reading, for we
would love to know just how they risked their lives to protect him. They stuck
their necks out for him, and by the grace of God they were spared as well as Paul.
What a great story we will hear in heaven when we can get all of the details.
According to John they showed the greatest kind of love. We know love by this,
that He laid down His life for us and we ought to lay down our lives for the
brethren. (1John 3:16). Barnes speculates that they probably took Paul into their
home to hide him when he was being pursued by those attempting to take his life.
3. Henry, “Paul was in a great deal of danger at Corinth, while he sojourned with
them; but they sheltered him, though they thereby made themselves obnoxious to
the enraged multitudes, Act_18:12, Act_18:17. It was a good while ago that they
had done Paul this kindness; and yet he speaks as feelingly of it as if it had been
but yesterday. To whom (says he) not only I give thanks, but also all the churches
of the Gentiles; who were all beholden to these good people for helping to save the
life of him that was the apostle of the Gentiles. Paul mentions this, to engage the
Christians at Rome to be the more kind to Aquila and Priscilla.”
4. Beet, " They had probably, at the peril of their lives, saved Paul from the
executioner's axe. This suggests how much of PauFs history is unknown to us. But
also all the churches. By saving the apostle of the Gentiles, they had done a service
to all the Gentile churches. Paul's words seem to imply that this service was known
and acknowledged."
5. "To risk one's neck" was probably a current phrase meaning to risk one's life.
A roll found in the excavations at Herculaneum speaks of one who for "the most
beloved of his relatives or friends would readily stake his neck," (Deissmann, Light
from the Ancient East, p. 120.)"
6. Chrysostom wrote in praise of the women Paul honors in this passage. "Here he
hints at their hospitality, and pecuniary assistance, holding them in admiration
because they had both poured forth their blood, and had made their whole property
open to all. You see these were noble women, hindered no way by their sex in the

course of virtue. And this is as might be expected. For in Christ Jesus there is
neither Gen. 3, male nor female. And what he had said of the former, that ' he said
also of this. For of her also he had said, she hath been a succourer of many, and of
myself also. So too of this woman not only I give thanks, but also all the Churches of
the Gentiles. *ow that in this he might not seem to be a flatterer, he also adduces a
good many more witnesses to these women."
7. Chrysostom speaks of the contrast between the wealthy believer and the poor
tentmakers like this couple who risked all for Paul. He wrote, "Let rich and poor
both hear all this. For if they who lived from their labour, and were managers of a
workshop, exhibited such a profuseness as to be of service to many Churches; what
pardon can they expect, who are rich, and yet neglect the poor ? For they were not
sparing even of their blood for the sake of God's will, but thou art sparing even of
scanty sums." Times have not changed, and the rich today still do not sacrifice for
the needs of the masses of poor people who struggle for survival.
8. Chrysostom says of Pricilla, "For what is greater or so great, as to have been a
succorer of Paul? at her own peril to have saved the teacher of the world ? And
consider how many empresses there are that no one speaks of. But the wife of
a mean tentmaker is every where reported of with the tentmaker St. Paul." In other
words, there are many women of royalty that the world has never heard of, but here
is a lowly tentmaker's wife who was the savior of Paul, and as such is known the
world over. God has exalted the least to the highest. Who can remember the wife of
the Emperor of Rome? But we can easily remember this wife of a poor tent maker
under the authority of Rome, for God through the gratitude of Paul has made her a
famous woman of Scripture.
9. Barnes, “Who have for my life - In order to save my life.
Laid down their own necks - To “lay down the neck” is to lay the head on a block
to be cut off with the axe; or to bow down the head as when the neck was exposed to
be cut off by the sword of the executioner. The meaning is, that they had hazarded
their lives, had exposed themselves to imminent danger, to save the life of Paul. On
what occasion this was done, is not known, as it is not referred to in the *ew
Testament elsewhere. As Paul, however, lived with them Act_18:3, and as he was
often persecuted by the Jews, it is probable that he refers to some such period when
he was persecuted, when Aquila and Priscilla took him into their house at the
imminent hazard of their lives.
All the churches of the Gentiles - All the churches that had been founded by the
apostles. They “felt” their deep obligation to them for having saved the life of him
who had been their founder, and who was their spiritual father.
10. Gill, “Who for my life laid down their necks,.... That is, exposed themselves to
great danger to save the apostle's life: the allusion is to the manner of executions by
beheading, and to one person's laying down his head, and offering his neck to the
executioner the room of another: this we are not to suppose was literally done; but
the design of the expression is, that in some shape or another they risked their own

lives for the apostle's; which might be done either at the insurrection in Corinth
against Paul, when the Jews dragged him to the judgment seat of Gallio, and beat
Sosthenes the ruler of the synagogue before him; or the uproar in Ephesus by
Demetrius and the craftsmen, when Paul and his companions were in great danger;
at both which times and places these two persons were, and being very zealous, were
no doubt active to preserve the apostle, and which he acknowledges with
thankfulness:
unto whom not only I give thanks, but all the churches of the Gentiles; both for the
care they took of him, and the danger they exposed themselves to on his account;
which the apostle expresses his sense of gratitude for, and which all the Gentile
churches were under obligations to do likewise, since they had a common share in
his labours and usefulness, he was the apostle of them all; and also for their help
and assistance in carrying on the work of the Lord in all the churches of the
Gentiles.”
11. Henry, “They have for my life laid down their own necks. They exposed themselves to
secure Paul, hazarded their own lives for the preservation of his, considering how much
better they might be spared than he. Paul was in a great deal of danger at Corinth, while he
sojourned with them; but they sheltered him, though they thereby made themselves
obnoxious to the enraged multitudes, Act_18:12, Act_18:17. It was a good while ago that
they had done Paul this kindness; and yet he speaks as feelingly of it as if it had been but
yesterday. To whom (says he) not only I give thanks, but also all the churches of the Gentiles;
who were all beholden to these good people for helping to save the life of him that was the
apostle of the Gentiles. Paul mentions this, to engage the Christians at Rome to be the more
kind to Aquila and Priscilla.”
5Greet also the church that meets at their house.
Greet my dear friend Epenetus, who was the first
convert to Christ in the province of Asia.
1. Priscilla and Aquila had a church in their house, and we have no idea how many
were a part of that church, but Paul was grateful for all who were with this special
couple, and he wanted to acknowledge them as people that he loved and cared for.
This couple had to have a great business in making tents, for they had a house big
enough to have a church in it. Christians did not have separate buildings for their
meeting place as we do, and as Christians have had since the third century. They
met in homes as we see in I Cor. 16:19; Col. 4:15, and Philemon 2. This has revived
in out day, and is now the way many believers meet to worship and learn together.
In China it was the common way for believers to worship for many decades. For
those who open their homes there is work involved, and personal sacrifice, but this
couple were up the challenge and opened up their home wherever they lived.

2. Ray Stedman, “"What a relief, not to be bothered with a church building
program! People just got together where they could for larger meetings...(Prisca and
Aquila) were a mighty influence for Christ wherever they went. Do you notice what
Paul says about them here? Greet "also the church in their house." I think that is
remarkable. Wherever this couple went, they soon had a church meeting in their
house. (This, by the way, is the proper place for the church to meet.)”
2B. Maclaren comments on the church in their house: "And, I suppose, that both in
Rome and Ephesus, this husband and wife had some room — perhaps the work-shop
where they made their tents, spacious enough for some of the Christians of the
city to meet together in. One would like people who talk so much about the Church,'
and refuse the name to individual societies of Christians, and even to an aggregate
of these, unless it has * bishops,' to explain how the little gathering of twenty or
thirty people in the workshop attached to Aquila's house, is called by the Apostle
without hesitation ' the church which is in their house.' It was a part of the Holy
Catholic Church, but it was also 'a Church,' complete in itself, though small in
numbers. We have here not only a glimpse into the manner of public worship in
early times, but we may learn something of far more consequence for us, and find
here a suggestion of what our homes ought to be. 'The Church that is in thy house'
— fathers and mothers that are responsible for your homes and their religious
atmosphere, ask yourselves if any one would say that about your houses, and if they
could not, why not ?"
2C. Arthur Pridham wrote, "On the expression "the Church that is in their house "
I make a brief remark. The term " Church " in the *ew Testament is u^ed in three
senses only. First, it signifies the one body of Christ, the aggregate of those living
stones which form the habitation of God through the Spirit. Secondly, local assem-blies
of united worshipers, themselves severally recognizing the unity of the body,
and kept asunder by local distance alone, are called Churches.* And, lastly, the
same name is given to the diminutive assembly of a man's own household, where
that house was kept for the Lord, containing as its inmates none but those who loved
His name. The beauty and the gracious power of this last expression, implying as it
does the security to such domestic assemblies of all that fulness of blessing which
flows from the recognition of the Divine presence of the Lord, as the life and light of
His own house (comp. Heb. ii. 12, and iii. 6), are as apparent as they are precious."
2D. An unknown author wrote, "What we know about this couple is that they were
faithful witnesses of the Gospel. When they won some folks to the Lord, they formed
them into a church and they even opened their home for the believers to have a
place to worship. They didn't need buildings, heating and air conditioning, padded
pews and carpeting. These early believers had the Son of God, the Word of God, the
Spirit of God and the children of God. That was all they needed and all they wanted
for worship. They knew a secret that we have forgotten. Worship is not about
rituals, formality, buildings and great crowds. Worship is about God's people

gathering to worship God in the fellowship of His Son Jesus, through the power of
the Spirit and by the Word of God!"
2E. "Bishop Lightfoot says there is no clear example of a separate building set
apart for christian worship within the limits of the Roman Empire before the third
century. The Christian congregations were, therefore, dependent upon the
hospitality of prominent church members who furnished their own houses for this
purpose. Hence their places of assembly were not called temples until late; but
houses of God; houses of the churches; houses of prayer."
3. Epenetus was also a dear friend of Paul, and he had a special place in his heart
for being his first convert to Christ in Asia. Stedman wrote, “there is something
precious about a first baby when it comes into the home. All the preparations that
are made for it and the expectation of weeks and months -- everybody is holding
their breath waiting for the baby to come. With the coming of the third, fourth,
fifth, and sixth, it gets rather commonplace -- but the first one is wonderful. Here
was the first convert that Paul won to Christ in the province of Asia, where the city
of Ephesus is located, and he never forgot him because he was the first fruit of Asia
for Christ.”
4. Spurgeon, “I find one person here noted in the Church as a person around whom
great interest centered, because of the time of his conversion. It is in the fifth verse.
“ Salute my well-beloved Epaenetus, who is the first fruits of Achaia unto Christ.”
You know what that means. When Paul began to preach in Achaia, Epaenetus was
one of his first converts, and while every minister feels a peculiar attachment to all
his converts, he has the most tender memory of the first ones. What parent does not
prize, above all others, his first child? I can speak from experience. I remember well
the first woman who professed to be brought to Christ when I began to preach the
Gospel. I have the house in my mind’s eye at this moment. And though I cannot say
that it was a picturesque cottage, yet it will always interest me. Great was the joy I
felt when I heard that peasant’s story of repentance and of faith! She died and went
to Heaven a short time after her conversion, being taken away by consumption, but
the remembrance of her gave me more comfort than I have ordinarily received by
the recollection of 20 or even a hundred converts since then. She was a precious seal
set upon my ministry to begin and to encourage my infant faith.”
5. Henry, “Concerning Epenetus, Rom_16:5. He calls him his well-beloved. Where
the law of love is in the heart the law of kindness will be in the tongue. Endearing
language should pass among Christians to express love, and to engage love. So he
calls Amplias, beloved in the Lord, with true Christian love for Christ's sake; and
Stachys, his beloved: a sign that Paul had been in the third heaven, he was so much
made up of love. Of Epenetus it is further said that he was the first-fruit of Achaia
unto Christ; not only one of the most eminent believers in that country, but one of
the first that was converted to the faith of Christ: one that was offered up to God by
Paul, as the first-fruits of his ministry there; an earnest of a great harvest; for in

Corinth, the chief city of Achaia, God had much people, Act_18:10. Special respect
is to be paid to those that set out early, and come to work in the vineyard at the first
hour, at the first call. The household of Stephanas is likewise said to be the first-fruits
of Achaia, 1Co_16:15. Perhaps Epenetus was one of that household; or, at
least, he was one of the first three; not the first alone, but one of the first fleece of
Christians, that the region of Achaia afforded.”
6. Chrysostom, "For this praise is no slight one, but even very great, and a proof of
great excellence in him, that Paul should hold him beloved, who had no idea of
loving by favor, and not by cool judgment. Then another encomium comes, Who is
the first-fruit of Achaia. For what he means is, either that he leaped forward before
any one else, and became a believer, (and this were no slight praise,) or that he
displayed more religious behaviour than any other. And on this account after
saying, who is the first fruits of Achaia, he does not hold his peace, but to prevent
your suspecting it to be a glory of the world's, he added, unto Christ. *ow if in civil
matters, he that is first seemeth to be great and honorable, much more so in these.
For as it was likely that they were of low extraction, he speaks of the true noble
birth and preeminency, and gives him his honors from this. And he says, that he is
the first-fruits, not of Corinth only, but of the whole nation, as having become as
it were a door, and an entrance to the rest. And to such, the reward is no small one.
For such an one will reap much recompense also from the achievements of others, in
that he too contributed much toward them by beginning. "
7. Plumer, "There is an apparent contradiction between this verse and i Cor. 16 :
15, where the house of Stephanas is said to be " the first fruits of Achaia unto God."
Three solutions are offered, i. One is that Epenetus may have been of the family of
Stephanas. 2. Stephanas and Epenetus may have been converted at the same time
and so were alike first fruits. 3. The third is, that some Greek manuscripts instead of
Achaia read Asia, and so Epenetus may have been the first convert under Paul's
ministry in Asia Minor. The second explanation is probably the better."
8. Barnes, “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.”
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.

9. Clarke, “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, Mat_16:28 (note).
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, Ethiopic, 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.
10. Gill, “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 1Co_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.
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, 1Co_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.

6. Greet Mary, who worked very hard for you.
1. Paul greets 24 people in this chapter, and 6 of them are women, and that is a
fourth of them. This is significant for challenging any who feel Paul had a low view
of the female contribution to the early church. Here is Mary who is commended for
being such a hard worker. She was an important asset to the church, and Paul
wanted to acknowledge that role. He is exalting women and not putting them down
as second class in this letter.
1B. Beet, "Labored much for you: understood by the readers, but not by us."We
have no idea what she did for the Christians in Rome, but it was well known that
she put in some hard labor on their behalf.
1C. Bosworth, "Like a good missionary statesman Paul kept himself thoroughly
informed about the details and workers in every Gentile church. Mary was one
who had been reported to him as conspicuously active in caring for the sick and
poor or looking after the tempted. The same word in a similar connection occurs in I
Cor. 16: 16; I Thess. 5:12." It appears that Paul is praising a woman he never met,
but he knew of her by the reports of others, and knew she deserved a pat on the
back for all she had done. Maybe he learned that she was not really being
appreciated for her labor, as is the case with many, and he added her to his list to
surprise her, and to motivate others to pay attention to her hard labor on their
behalf. I can just imagine a friend of Mary hearing this letter read and running to
tell Mary that the Apostle Paul sent her a greeting. It would be equivalent to getting
your name in bold print in the *ews. At last, somebody gave her some recognition.
2. Paul is stressing just how hard this woman worked for the church. Preceptaustin
has this comment on the word he used: “Kopiao speaks of intense toil even to the
point of utter exhaustion if necessary. The work described by kopiao was left one so
weary it was as if the person had taken a beating. Kopiao describes not so much the
actual exertion as the weariness which follows the straining of all one's powers to the
utmost.”
3. MacArthur adds that kopiao “does not stress the amount of work, but rather the
effort. A man’s reward from God is proportional to the excellence of his ministry
and the effort he puts into it. Excellence combined with diligence mark a man
worthy of the highest honor. Thus Paul gives Mary a very high compliment when he
says she worked very hard for you. Mary "the toiler" worked like a Trojan for the
saints. Her works, though hidden from man (although not completely because Paul
was clearly aware of her toilsome efforts), are with God; and her name is recorded
with honor in this book of life. Living as a Christian is not a bed of roses; it is hard

work. Paul's use of the past tense clearly points to a past "job well done" and it is
fascinating that without email, telephones, etc, he was able to deduce that Mary had
exerted effort to the point of exhaustion for the believers in Rome! This information
could only have come via letters or reports from other believers who had been at
Rome. What an epitaph to have -- we should all desire such a God glorifying
affirmation of "Well done thou good and faithful servant." (Mt 25:21,23).”
4. Gill, “Greet Mary, who bestowed much labour on us. Some copies read, "you";
and so do the Vulgate Latin, Syriac, Arabic, and Ethiopic versions: and indeed it
seems most likely that the persons on whom this good woman bestowed so much
labour, and to whom she was so very serviceable, were the saints at Rome, where
she lived, rather than the apostle and his companions; not but that she might have
been in some parts where she had met with him, and his friends, and had been very
indefatigable in assisting and supplying them, in a very generous and liberal
manner, with all the necessaries of life; and was exceeding useful in encouraging the
ministers of the Gospel, and in promoting the interest of Christ. Her name Mary is
the same with Miriam in Hebrew; whether she was of Jewish extract is not certain,
and who she was is not known: some have conjectured her to be the same that
Ignatius wrote an epistle to; not Mary of Castabilis, but of *aples, who was at Rome
in the time of Linus, the Latin version reads "Cletus", and of Clement, on whom he
bestows very great characters; calling her most faithful, worthy of God, and a
bearer of Christ, and in all things wise (m): and in another letter (n) of his he
represents her as exceeding learned, an exemplar of godly women, and having a
church in her house. But both these epistles are thought, by learned men, to be
falsely ascribed to him, and so not to be depended on.
5. Henry, “Concerning Mary, and some others who were laborious in that which is
good, industrious Christians: Mary, who bestowed much labour on us. True love
never sticks at labour, but rather takes a pleasure in it; where there is much love
there will be much labour. Some think this Mary had been at some of those places
where Paul was, though now removed to Rome, and had personally ministered to
him; others think Paul speaks of her labour as bestowed upon him because it was
bestowed upon his friends and fellow-labourers, and he took what was done to them
as done to himself. He says of Tryphena and Tryphosa, two useful women in their
places, that they laboured in the Lord (Rom_16:12), and of the beloved Persis,
another good woman, that she laboured much in the Lord, more than others,
abounding more in the work of the Lord.
6. Chrysostom we discover was a women's cheerleader long before female
theologians even existed, and he praised them highly, and raised them up to equality
with men, if not superiority to men. He had a lot to say about this hard working
Mary. He wrote, "How is this ? A woman again is honored and proclaimed
victorious ! Again are we men put to shame. Or rather, we are not put to shame
only, but have even an honor conferred upon us. For an honor we have, in that there
are such women amongst us, but we are put to shame, in that we men are left so far
behind by them. But if we come to know whence it comes, that they are so 'adorned,
we too shall speedily overtake them. Whence then is their adorning? Let both men

and women listen. It is not from bracelets, or from necklaces, nor from their
eunuchs either, and their maidservants, and gold-broidered dresses, but from their
toils in behalf of the truth. For he says, who bestowed much labor on us, that is, not
on herself only, nor upon her own advancement, (for this many women of the
present day do, by fasting, and sleeping on the floor,) but upon others also, so
carrying on the race Apostles and Evangelists ran. In what sense then does he say,
suffer not a woman to teach ? He means to hinder her from publicly coming
forward, and from the seat on the bema, not from the word of teaching, Since if this
were the case, how would he have said to the 1 Cor. woman that had an unbelieving
husband, How knowest thou, O woman, if thou shall save thy husband? Or how
came he to suffer her to admonish children, when he says, l Tim. but she shall be
saved by childbearing if they continue in faith, and charity, and holiness, with
sobriety ? How came Priscilla to instruct even Apollos ? It was not then to cut in
sunder private conversing for advantage that he said this, but that before all, and
which it was the teacher's duty to give in the public assembly ; or again, in case the
husband be believing, and thoroughly furnished, able also to instruct her. When she
is the wiser, then he does not forbid her teaching and improving him. And he does
not say, who taught much, but who bestowed much labor, because along with
teaching, she performs other ministries besides,....For the women of those days were
more spirited than lions, sharing with the Apostles their labors for the Gospel's
sake. In this way they went traveling with them, and also performed all other
ministries. And even in Christ's day there followed Him women, which ministered
unto Him of their substance, and waited upon the Teacher."
7Greet Andronicus and Junias, my relatives who
have been in prison with me. They are outstanding
among the apostles, and they were in Christ
before I was.
1. Spurgeon, “In the seventh verse you have another family. “Salute Andronicus and
Junia, my kinsmen, and my fellow prisoners, who are of note among the Apostles
who also were in Christ before me.” *ow, if I understand this passage right, we have
here a case of two men, perhaps they are both male names, Andronicus and Junia,
or else a husband and wife or a brother and sister—Andronicus and Junia—but at
any rate they represent part of a household, and part of a very remarkable
household, too, for they were kinsmen of Paul and they were converted to God
before Paul was, which interesting fact slips out quite incidentally. I have wondered
in my own mind whether the conversion of his relatives helped to irritate Paul into
his murderous fury against the Church of Christ—whether when he saw
Andronicus and Junia, his relatives, converted to what he thought to be the
superstition of *azareth—whether that excited in him the desperate animosity

which he displayed towards the Lord Jesus Christ. I may leave that as a matter of
question, but I feel certain that the prayers of his two relations followed the young
persecutor and that if you were to look deep into the reason for the conversion of
Saul of Tarsus, on his way to Damascus, you would find it at the Mercy Seat in the
prayers of Andronicus and Junia, his kinsmen, who were in Christ before him.”
2. Barnes, “My kinsmen - In Rom_9:3, the apostle calls “all” the Jews “his
kinsmen,” and it has been doubted whether he means anything more here than that
they were “fellow Jews.” But as many others who were Jews are mentioned here
without this appellation, and as he especially designates these persons, and Herodian
Rom_16:11, it seems probable that they were remote relatives of the apostle.
My fellow-prisoners - Paul was often in prison; and it is probable that on some of
those occasions they had been confined with him; compare 2Co_11:23, “In prisons
more frequent.”
Who are of note - The word translated “of note” ἐπίσημοι episēmoi, denotes
properly those who are “marked,” designated, or distinguished in any way, used
either in a good or bad sense; compare Mat_27:16. Here it is used in a good sense.
Among the apostles - This does not mean that they “were” apostles, as has been
sometimes supposed. For,
(1) There is no account of their having been appointed as such.
(2) The expression is not one which would have been used if they “had” been. It
would have been “who were distinguished apostles;” compare Rom_1:1; 1Co_1:1;
2Co_1:1; Phi_1:1.
(3) It by no means implies that they were apostles All that the expression fairly
implies is, that they were known to the other apostles; that they were regarded by
them as worthy of their affection and confidence; that they had been known by
them, as Paul immediately adds, before “he” was himself converted. They had been
converted “before” he was, and were distinguished in Jerusalem among the early
Christians, and honored with the friendship of the other apostles.
(4) The design of the office of “apostles” was to bear “witness” to the life, death,
resurrection, doctrines, and miracles of Christ; compare Matt. 10; Act_1:21,
Act_1:26; Act_22:15. As there is no evidence that they had been “witnesses” of these
things; or appointed to it, it is improbable that they were set apart to the apostolic
office.
(5) The word “apostles” is used sometimes to designate “messengers” of churches;
or those who were “sent” from one church to another on some important business,
and “if” this expression meant that they “were” apostles, it could only be in some
such sense as having obtained deserved credit and eminence in that business; see
Phi_2:25; 2Co_8:23.
Who were in Christ ... - Who were “converted” before I was. The meaning is
clear. The expression, “in Christ,” means to be united to him, to be interested in his
religion, to be Christians.”
3. Barclay, “Andronicus and Junias form an interesting pair, because it is most
likely that Junias is a female name. That would mean that in the early Church a

woman could be ranked as an apostle. The apostles in this sense were people whom
the Church sent out to tell the story of Jesus at large. Paul says that Andronicus and
Junias were Christians before he was. That means that they must go right back to
the time of Stephen; they must have been a direct link with the earliest Church at
Jerusalem.”
4. Henry, “Concerning Andronicus and Junia, Rom_16:7. Some take them for a
man and his wife, and the original will well enough bear it; and, considering the
name of the latter, this is more probable than that they should be two men, as others
think, and brethren. Observe, (1.) They were Paul's cousins, akin to him; so was
Herodion, Rom_16:11. Religion does not take away, but rectifies, sanctifies, and
improves, our respect to our kindred, engaging us to lay out ourselves most for their
good, and to rejoice in them the more, when we find them related to Christ by
faith…. They were of note among the apostles, not so much perhaps because they
were persons of estate and quality in the world as because they were eminent for
knowledge, and gifts, and graces, which made them famous among the apostles, who
were competent judges of those things, and were endued with a spirit of discerning
not only the sincerity, but the eminency, of Christians.”
5. They were Christians before Paul, and some have suggested they were converted
on the day of Pentecost when three thousand came to Christ. It appears that we
cannot know for sure if these were two men, or a man and a woman. It also appears
that we cannot know if they were being called apostles or that they were well known
among the apostles. Also, we cannot know for sure if they were just kinsmen to
Paul, meaning they were fellow Jews, or if they were his actual relatives, such as
cousins. Because of this uncertainty, it is wise not to be dogmatic and build any
great exposition based on such a flimsy foundation.
6. Jamison reveals that outstanding commentators have different opinions about the
meanings of this verse. “Andronicus and Junia — or, as it might be, “Junias,” a
contracted form of “Junianus”; in this case, it is a man’s name. But if, as is more
probable, the word be, as in our version, “Junia,” the person meant was no doubt
either the wife or the sister of Andronicus.
my kinsmen — or, “relatives.”
and my fellow prisoners — on what occasion, it is impossible to say, as the apostle
elsewhere tells us that he was “in prisons more frequent” (2Co_11:23).
which are of note among the apostles — Those who think the word “apostle” is
used in a lax sense, in the Acts and Epistles, take this to mean “noted apostles”
[Chrysostom, Luther, Calvin, Bengel, Olshausen, Tholuck, Alford, Jowett]; others,
who are not clear that the word “apostle” is applied to any without the circle of the
Twelve, save where the connection or some qualifying words show that the literal
meaning of “one sent” is the thing intended, understand by the expression used
here, “persons esteemed by the apostles” [Beza, Grotius, De Wette, Meyer,
Fritzsche, Stuart, Philippi, Hodge]. And of course, if “Junia” is to be taken for a
woman, this latter must be the meaning.
who also were in Christ before me — The apostle writes as if he envied them this

priority in the faith. And, indeed, if to be “in Christ” be the most enviable human
condition, the earlier the date of this blessed translation, the greater the grace of it.
This latter statement about Andronicus and Junia seems to throw some light on the
preceding one. Very possibly they may have been among the first-fruits of Peter’s
labors, gained to Christ either on the day of Pentecost or on some of the succeeding
days. In that case they may have attracted the special esteem of those apostles who
for some time resided chiefly at Jerusalem and its neighborhood; and our apostle,
though he came late in contact with the other apostles, if he was aware of this fact,
would have pleasure in alluding to it.”
7. Gill, “Andronicus and Junia, my kinsmen,.... According to the flesh, being
perhaps not only of the same nation, Jews, but also of the same tribe, the tribe of
Benjamin, and even of the same family, and might be nearly allied in blood. And
though the apostle did not value himself upon his carnal descent, yet he had a very
great value and affection for his relations after the flesh, even though they were only
of the same nation; see Rom_9:3; and especially for such as were partakers of the
grace of God, as these his kinsmen were. These were their Gentile names, the one
Greek, the other Latin; but both were Jews. Grotius thinks that their Jewish names
were, the one Masinissa, and the other *aarah; and that the latter was the wife of
the former, but they rather seem both to be men; Junia should be read Junias, a
contraction of Junilius:
7B. Gill continues, “who are of note among the apostles; were well known by, and in
great account with the twelve apostles, though not of their number; they might be
converted by them, and be followers of them in Judea; they are thought by some to
be of the number of the seventy disciples, whom Christ himself sent forth to preach:
Andronicus particularly is mentioned among them, and said to be bishop of
Pannonia, or rather of Spain; however, they might be preachers of the Gospel, and
be persons of great fame and renown as such; for which reason they might be called
apostles, that being a name sometimes given to ordinary ministers of the word, and
to such who were messengers of the churches, 2Co_8:23, as these might be, and were
famous for their prudent, faithful, and diligent discharge of their office and duty:”
8. John MacArthur comments, "The phrase outstanding among the apostles could
have one of several meanings. It obviously does not refer to the office of apostle
(apostolos). The term itself means simply “sent ones,” and in that sense refers to any
believer whom the Lord sends forth in ministry. It seems likely that the meaning
here is that Andronicus and Junias performed outstanding service in the Lord’s
work while working among, and possibly under, some of the ordained apostles, such
as Paul and Peter. That interpretation is supported by Paul’s remark that those two
believers were in Christ before me, that is, were converted to Christ before he was.
At the time of Paul’s conversion, most converts were still living in or near
Jerusalem, where several of the Twelve were leaders in the church. If, therefore,
Paul’s two kinsmen were converted before he was, it is likely that they lived in
Jerusalem and performed their outstanding service among the apostles in that city."

9. It is strange to consider the implications of them being his relatives and yet
believers before he was. This means he was treating his own family as enemies, and
he was arresting people, and would have put his own family into jail if he had come
across them in his anger at Christians. We would love to know if he knew they were
believers when he was on the war path against them. He probably did not learn this
until he became a believer, and so he had to feel regret that he was so blind in his
presecution.
10. Many commentators of the past have assumed that Junia was a female apostle
based on this verse. Bosworth is one of many who wrote, "Andronicus and Junias.
The Greek form of the second name may be either masculine, Junias, or feminine,
Junia. If feminine, a woman is called an apostle. My kinsmen. Probably fellow Jews
(cf . 9:3). If so, an indication that there were but few Jews among the Christians in
Rome, since these two were notable because they were Jews. Paul wishes to identify
himself with the Jews, and so to overcome the erroneous opinion of the Gentile
Christians that he has turned against his nation."
11. Chrysostom, " But this man was continually in the midst of enemies, and saw
spears on every side, and sharpened swords, and arrays, and battles. Since then it
was likely that these shared many dangers with him, he calls them fellow-captives.
As in another passage also, Aristarchus Col. 4, my fellow-prisoner. Then another
praise besides. Who are of note among the Apostles. And indeed to be apostles at
all is a great thing. But to be even amongst these of note, just consider what a great
encomium this is ! But they were of note owing to their works, to their
achievements."
8Greet Ampliatus, whom I love in the Lord.
1. Barclay, “Behind the name of Ampliatus may well lie an interesting story. It is a
quite common slave name. *ow in the cemetery of Domatilla, which is the earliest of
the Christian catacombs, there is a decorated tomb with the single name Ampliatus
carved on it in bold and decorative lettering. The fact that the single name
Ampliatus alone is carved on the tomb--Romans who were citizens would have three
names, a nomen, a praenomen, and a cognomen--would indicate that this Ampliatus
was a slave; but the elaborate tomb and the bold lettering would indicate that he
was a man of high rank in the Church. From that it is plain to see that in the early
days of the Church the distinctions of rank were so completely wiped out that it was
possible for a man at one and the same time to be a slave and a prince of the
Church. Social distinctions did not exist. We have no means of knowing that Paul's
Ampliatus is the Ampliatus in the cemetery of Domatilla, but it is not impossible
that he is.

ROMANS 16 COMMENTARY

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