Commentaires bibliques

Romans 16:2

That ye receive her in the Lord. The words in the Lord, may be connected either with receive, ‘receive her in a religious manner, and from religious motives; or with the pronoun, her in the Lord, her as a Christian. The apostle presents two considerations to enforce this exhortation; first, regard for their Christian character; and, secondly, the service which Phebe had rendered to others. As becometh saints; this expression at once describes the manner in which they ought to receive her, and suggests the motive for so doing. The words ἀξίως τῶν ἁγίων may mean, ‘as it becomes Christians to receive their brethren,’ or, ‘sicut sanctos excipi oportet, as saints ought to be received.’ In the former case, ἁγὶων (saints) are those who received, and in the latter, those who are received. And that ye assist her in whatsoever business she hath need of you. They were not only to receive her with courtesy and affection, but to aid her in any way in which she required their assistance. The words (ἐν ᾧ ἂν πράγματι) in whatsoever business, are to be taken very generally, in whatever matter, or in whatever respect. For she hath been a succorer of many, and of myself also. The word (προστάτις) succorer, means a patroness, a benefactor; it is a highly honorable title. As she had so frequently aided others, it was but reasonable that she should be assisted.

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Romans 16:3

Salute Priscilla‹82› and Aquila, my helpers in Christ Jesus, i.e. my fellow laborers in the promotion of the gospel. Priscilla is the diminutive form of Prisca; compare Livia and Livilla, Drusa and Drusilla, Quinta and Quintilla, Secunda and Secundilla. Grotius. Aquila and Priscilla are mentioned in Acts 18:2, as having left Rome in consequence of the edict of Claudius. After remaining at Ephesus a long time, it seems that they had returned to Rome, and were there when Paul wrote this letter; Acts 18:18, Acts 18:26; 1 Corinthians 16:19; 2 Timothy 4:19.

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Romans 16:4

Who have for my life laid down their own necks, i.e. they exposed themselves to imminent peril to save me. On what occasion this was done, is not recorded. Unto whom not only I give thanks, but also all the churches the Gentiles. Their courageous and disinterested conduct must have been generally known, and called forth the grateful acknowledgments of all the churches interested in the preservation of a life so precious as that of the apostle.

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Romans 16:5

The church that is in their house. These words (καὶ τὴν κατ ̓ οἶκον αὐτῶν ἐκκλησίαν) are understood, by many of the Greek and modern commentators, to mean their Christian family; so Calvin, Flatt, Koppe, Tholuck, etc. The most common and natural interpretation is, ‘the church which is accustomed to assemble in their house;’ see 1 Corinthians 16:19, where this same expression occurs in reference to Aquila and Priscilla. It is probable that, from his occupation as tentmaker, he had better accommodations for the meetings of the church than most other Christians.

Salute my well beloved Epenetus, who is the first fruits of Achaia‹83› unto Christ. This passage is not irreconcilable with 1 Corinthians 16:15, “Ye know the household of Stephanas, that it is the first-fruits of Achaia;” for Epenetus may have belonged to this family. So many of the oldest MSS. and versions, however, read Asia, instead of Achaia, in this verse, that the great majority of editors have adopted that reading. This, of course, removes even the appearance of contradiction.

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Romans 16:6, Romans 16:7

Greet Mary, who bestowed much labor upon us. Salute Andronicus and Junia, my kinsmen and my fellow prisoners. Instead of εἰς ἡμᾶς, some of the older MSS. read εἰς ὑμᾶς, and others ἐν ὑμῖν. The common text is, however, retained in the latest editions, and is better suited to the context, as the assiduous service of Mary, rendered to the apostle, is a more natural reason of his salutation, than that she had been serviceable to the Roman Christians. It is very doubtful whether Junia be the name of a man or of a woman, as the form in which it occurs (Ἰουνίαν) admits of either explanation. If a man’s name, it is Junias; if a woman’s, it is Junia. It is commonly taken as a female name, and the person intended is supposed to have been the wife or sister of Andronicus. My kinsmen, i.e. relatives, and not merely of the same nation; at least there seems no sufficient reason for taking the word in this latter general sense. Fellow prisoners. Paul, in 2 Corinthians 11:23, when enumerating his labors, says, “In stripes above measure, in prisons more frequent, in deaths oft,” etc. He was often in bonds, (Clemens Romanus, in his Epistle to the Corinthians, sect. 5, says seven times,) he may, therefore, have had numerous fellow-prisoners. Who are of note among the apostles; ἐπίσημοι ἐν τοῖς ἀποστόλοις. This may mean either they were distinguished apostles, or they were highly respected by the apostles. The latter is most probably the correct interpretation; because the word apostle, unless connected with some other word, as in the phrase, “messengers (apostles) of the churches,” is very rarely, if ever, applied in the New Testament to any other than the original messengers of Jesus Christ. It is never used in Paul’s writings, except in its strict official sense. The word has a fixed meaning, from which we should not depart without special reason. Besides, the article (ἐν τοῖς ἀποστόλοις,) among the apostles, seems to point out the definite well known class of persons almost exclusively so called. The passage is so understood by Koppe (magna eorum fama est apud apostolos,) Flatt, Bloomfield, Meyer, Philippi, and the majority of commentators. Who also were in Christ before me, i.e. who were Christians before me.

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Romans 16:6, Romans 16:7

Greet Mary, who bestowed much labor upon us. Salute Andronicus and Junia, my kinsmen and my fellow prisoners. Instead of εἰς ἡμᾶς, some of the older MSS. read εἰς ὑμᾶς, and others ἐν ὑμῖν. The common text is, however, retained in the latest editions, and is better suited to the context, as the assiduous service of Mary, rendered to the apostle, is a more natural reason of his salutation, than that she had been serviceable to the Roman Christians. It is very doubtful whether Junia be the name of a man or of a woman, as the form in which it occurs (Ἰουνίαν) admits of either explanation. If a man’s name, it is Junias; if a woman’s, it is Junia. It is commonly taken as a female name, and the person intended is supposed to have been the wife or sister of Andronicus. My kinsmen, i.e. relatives, and not merely of the same nation; at least there seems no sufficient reason for taking the word in this latter general sense. Fellow prisoners. Paul, in 2 Corinthians 11:23, when enumerating his labors, says, “In stripes above measure, in prisons more frequent, in deaths oft,” etc. He was often in bonds, (Clemens Romanus, in his Epistle to the Corinthians, sect. 5, says seven times,) he may, therefore, have had numerous fellow-prisoners. Who are of note among the apostles; ἐπίσημοι ἐν τοῖς ἀποστόλοις. This may mean either they were distinguished apostles, or they were highly respected by the apostles. The latter is most probably the correct interpretation; because the word apostle, unless connected with some other word, as in the phrase, “messengers (apostles) of the churches,” is very rarely, if ever, applied in the New Testament to any other than the original messengers of Jesus Christ. It is never used in Paul’s writings, except in its strict official sense. The word has a fixed meaning, from which we should not depart without special reason. Besides, the article (ἐν τοῖς ἀποστόλοις,) among the apostles, seems to point out the definite well known class of persons almost exclusively so called. The passage is so understood by Koppe (magna eorum fama est apud apostolos,) Flatt, Bloomfield, Meyer, Philippi, and the majority of commentators. Who also were in Christ before me, i.e. who were Christians before me.

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Romans 16:8-15

My beloved in the Lord. The preposition in (ἐν), here, as frequently elsewhere, points out the relation or respect in which the word, to which it refers is to be understood; brother beloved, both in the flesh and in the Lord (Philemon 1:16), both in reference to our external relations, and our relation to the Lord. And thus in the following, Romans 16:9, our helper in Christ, i.e. as it regards Christ; Romans 16:10, approved in Christ, i.e. in his relation to Christ; an approved or tried Christian; Romans 16:12, who labor in the Lord; and, which labored much in the Lord, i.e. who, as it regards the Lord, labored much; it was a Christian or religious service. The names, Tryphena, Tryphosa, and Persis, all are feminine. The last is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as Mysa, Syria, Lydia, Andria, etc.; such names, however, soon became common, and were given without any reference to the birthplace of those who received them. Chosen in the Lord, i.e. not one chosen by the Lord; chosen, (i.e., approved, precious; see 1 Peter 2:4,) in his relation to the Lord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Christian; but Rufus is here designated as a chosen man, as a distinguished Christian. It is worth noticing, that at Rome, as at Corinth, few of the great or learned seem to have been called. These salutations are all addressed to men not distinguished for their rank or official dignity. Mylius, as quoted by Calov, says: “Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.”

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Romans 16:8-15

My beloved in the Lord. The preposition in (ἐν), here, as frequently elsewhere, points out the relation or respect in which the word, to which it refers is to be understood; brother beloved, both in the flesh and in the Lord (Philemon 1:16), both in reference to our external relations, and our relation to the Lord. And thus in the following, Romans 16:9, our helper in Christ, i.e. as it regards Christ; Romans 16:10, approved in Christ, i.e. in his relation to Christ; an approved or tried Christian; Romans 16:12, who labor in the Lord; and, which labored much in the Lord, i.e. who, as it regards the Lord, labored much; it was a Christian or religious service. The names, Tryphena, Tryphosa, and Persis, all are feminine. The last is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as Mysa, Syria, Lydia, Andria, etc.; such names, however, soon became common, and were given without any reference to the birthplace of those who received them. Chosen in the Lord, i.e. not one chosen by the Lord; chosen, (i.e., approved, precious; see 1 Peter 2:4,) in his relation to the Lord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Christian; but Rufus is here designated as a chosen man, as a distinguished Christian. It is worth noticing, that at Rome, as at Corinth, few of the great or learned seem to have been called. These salutations are all addressed to men not distinguished for their rank or official dignity. Mylius, as quoted by Calov, says: “Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.”

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