Apostolic salutations follow. Not that the apostle had been to Rome, still less had wrought there, but this the more illustrates the principle. There are such links of labor, and a special tie with the saints to which one is blessed of God. But the divine bond of love is both deeper and larger than that which is ordinarily recognized by Christian men. Love is of God and goes out to all who are of God, yea, beyond -thorn, in the overflowing of divine grace that seeks to save the lost. Besides, the apostle fully realizes his relationship as to the letting out of his heart among Gentiles, and so, as writing to the Christians in this city—the metropolis of the world—the wisdom of God had taken care that, boastful as it was, and far more boastful as it was going to be when the church utterly sank into the world's ways and desires and ignorance of God, they should not truly boast of an apostolic foundation. The message of grace in redemption was carried to Rome, but it would seem rather by indirect means than by the express visit of any among the more known laborers of the Lord, still less by an apostle. That it was founded or governed by Peter is a mere fable, resting on no evidence save of fathers, whose statement as to facts in those early days is egregiously unreliable, and openly at variance with the inspired record. Peter was apostle of the circumcision, whether in Palestine or out of it, and where we do hear of his work outside, it is with the believers from among the Jews, according to the arrangement agreed on (doubtless by the Spirit of God) with the apostle Paul who had the apostolate of the uncircumcision; and this very epistle gives unquestionable evidence that Paul had not as yet visited Rome, though he fully recognizes the saints already there. It is possible those who first carried the gospel thither may have been the Romans sojourning in Jerusalem on the day of Pentecost (Acts 2:1010Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, (Acts 2:10)). Certainly there were then dwelling in Jerusalem Jews, pious men, from every nation of those under heaven, and one cannot doubt that their visits or return or even communications to their own lands would help to spread the gospel far and wide.
However this may be, the apostle goes into remarkable detail in his salutations to those at Rome. “Now I commend to you Phoebe our sister, being minister of the assembly that is in Cenchreae, that ye may receive her in [the] Lord, worthily of the saints, and assist her in whatever matter she hath need of you; for she also hath been a helper of many and of myself. (Ver. 1, 2.) We know from elsewhere that elderly females, especially widows, held a position official or quasi-official in which they rendered service to the assembly where they lived. A deaconess such as Phoebe was distinct from these widows; but the one illustrates the other: the value of this would be specially felt of old before Christianity had vindicated the place of women, and this too, particularly in the east as well as in dissolute Greece. Indeed at all times and in all places there are functions to be discharged from time to time more fittingly by a godly female rather than by any men, however pure-minded or elderly. Phoebe was one of these in the assembly of the port of Corinth—Cenchreae. As she had thus been honored of the Lord and recognized by His chief servants in the ordinary circle of her Christian duty, so the apostle now introduces her thus to the saints at Rome that they might receive her in a becoming sort, and this, not merely in spiritual things but in whatever business she might need their help, for she too, as he affectionately adds, had been helper of many and of himself.
“Salute Prisca and Aquila my fellow-workers in Christ Jesus (which [οἵτιωες }] for my life staked their own neck, to whom [οἷς ] not I only give thanks, hut also all the assemblies of the Gentiles), and the assembly at their house.” (Ver. 3-5.) Here the apostle stamps them as his fellow-workers in Christ Jesus, the more carefully because Aquila and he had wrought in the same trade of tent-makers; but the natural occupation disappears, however rightly noticed in its own place. Grace acknowledges this godly converted Jew and his wife, not only as workers in Christ Jesus, but as fellow-workers with the apostle. Nor this alone: they had for his life risked their own neck, and thus earned the thankfulness not of himself only, but of all the assemblies of the Gentiles too. Further, he salutes the assembly also in their house. The trade of tent-maker, if pursued at Rome, would naturally furnish him with a large room, where not a few might assemble. We know that for a considerable time after this Christians were in the habit of so meeting, as is shown for example in the answer of Justin M. to the prefect Rusticus.
“Salute Epaenetus, my beloved, who is [the] first-fruits of Asia for Christ.” Achaia in the received text is wrong. The household of Stephanus were the first-fruits there, as we know from 1 Cor. 16:1616That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. (1 Corinthians 16:16). The apostle could not say that Epaenetus devoted himself in an orderly way to the service of the saints like the Achaian household; but at any rate he is not without honor in the Lord nor without the apostle's special affection.
“Salute Maria” (or Mary; the reading differs), “who labored much for you.” (Ver. 6.) It seems a question whether it be not us. Much as the apostle might value this, his loving heart delighted in her abundant labor for them.
“Salute Andronicus and Junias, my kinsmen and fellow captives which [οἵτινες] are of note among the apostles, who [οἵ] also were before me in Christ.” (Ver. 7.) We see how the apostle delights in noticing very distinctive form of service, relation, or fellowship.
“Salute Amplias, my beloved in [the] Lord. Salute Urban, our fellow-workman in Christ; and Stachys, my beloved.” (Ver. 8, 9.) The reader will notice the shades of difference which love marks; for being unselfish it can see clearly, and promotes love and honor among the saints, being above the unworthy pettiness which disparages what we may not have ourselves or like not others to have.
“Salute Apelles, the approved in Christ. Salute those that belong to Aristobulus. Salute Herodion my kinsman. Salute those belonging to Narcissus that are in [the] Lord.” (Ver. 10, 11.) Still do we find love, but it is discriminating no less than unfeigned. He who had stood trial for Christ is mentioned with honor; but the kinsman of Paul is not forgotten. He would conciliate his brethren after the flesh by thus naming one who was a Christian. Nor are certain great names without witnesses for Christ, even if Narcissus be not the famous freedman of Claudius executed some few years before the epistle was written. (Suet. Claud. 28; Tac. Ann. xiii. 1.)
“Salute Trypliena and Tryphosa, that labored in [the] Lord. Salute Persis the beloved, which ( ipis) labored much in [the] Lord. Salute Rufus, the elect in [the] Lord, and his mother and mine.” (Ver. 12,13.) Those Christian sisters are here graciously named, but with due meed, those as laboring, this as having labored much in the Lord: the two former as at present in the work; the latter for her past and great service. Christ opens the heart and mouth in the fullest recognition of work for His name; but He purges our dim eyes also. Nor had He forgotten Simon the passing Cyrenian, who, as he came from, the field, was compelled to carry the cross by the mob of soldiers and others as they led Jesus out to His crucifixion. The Lord repaid with interest the burden of that day. Compare Mark 15:2121And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. (Mark 15:21). Rufus is here before us “the elect in [the] Lord,” and his mother who had been as such to the apostle. Salvation came to that house.
“Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren with them. Salute Philologus, and Julia, Nereus and his sister, and Olympas, and all the saints with them.” (Ver. 14,15.) The names of these Christians follow without specific notice, and among them one to whom many have attributed the allegory of the “Shepherd,” read in the assemblies of the third and fourth centuries. But Origen and Eusebius err in their identification; for Hermas the author wrote about a century after the Epistle to the Romans was written, his brother Pius being then bishop of Rome.
“Salute one another with an holy kiss; all the assemblies of Christ greet you.” (Ver. 16.) The Roman saints were enjoined to manifest mutual love in the Lord; and the apostle sends greeting from all the assemblies of Christ. Who knew their minds and hearts better? He who wrought and wrote by Paul; He would keep the saints in the interchange of true and warm but holy affection in His grace.