Salute Apelles, approved in Christ.

“"Salute Apelles, approved in Christ." There is no praise like this, being unblamable, and giving no handle in the things of God. For when he says, "approved in Christ," he includes the whole list of virtues. And on what ground does he nowhere say my Lord such an one, my Master this? It is because these encomiums were greater than those. For those are mere titles of rank (timhj), but these are of virtue. And this same honor he paid them not at random, or as addressing several of inferior virtue with the high and great characters. For so far as he is addressing, and that too one along with another, and in the same letter, he honors them all alike. But by stating the praises particularly to each, he sets before us the virtue peculiar to each; so as neither to give birth to envy by honoring one and dishonoring another, nor to work in them listlessness and confusion, by giving them all the same dignity, though they did not deserve the same.”

“After the Apostle set forth to the faithful Romans, to whom he was writing, certain personal matters pertaining to himself, here he sets down certain personal matters pertaining to others. And concerning this he does three things. First, he admonishes them what they ought to do toward others; second, he shows what others do toward them, at the words he salutes you, etc.; third, he ends the epistle with a giving of thanks, at the words now to him who is able, etc. Concerning the first he does two things. First he shows whom they ought to greet; second he shows whom they ought to avoid, at the words now I beseech you, brethren. Concerning the first, he commands that certain persons be greeted specifically; second, he sets down in general the manner of greeting, at the words greet one another, etc. Third, he greets them in common on behalf of the faithful, at the words they salute you, etc. Concerning the first, he speaks of a certain Corinthian woman who was going to Rome, whom he commends to them, describing her, first, by name, saying, now I commend to you Phoebe, who, although she was devoted to God, nevertheless was not of such authority that she did not need letters of commendation, just as he himself says of himself in 2 Corinthians 3:1: or do we need, as some do, letters of commendation? Second, he describes her by the religion of faith, saying our sister. For all faithful women are called sisters, just as all men are called brothers. Matthew 23:8: you are all brethren. Third, by the office of piety, when he says who is in the ministry of the Church which is at Cenchreae, the port of the Corinthians, where some Christians were gathered, whom the aforesaid woman served — just as also of Christ himself it is said in Luke 8:3 that certain women ministered to him from their means. And concerning the widow to be chosen it is said in 1 Timothy 5:10: if she has received guests, if she has washed the feet of the saints. Then he states two things in which he wishes her to be held as commended, of which the first is that she be honorably received. And this is what he says: that you receive her in the Lord, that is, for the love of God. Worthily of the saints, that is, according to what is worthy for saints to be received, according to Matthew 10:11: he who receives a just man in the name of a just man shall receive the reward of a just man. Certain books have, worthily enough, that is, fittingly; however this reading does not agree with the Greek. The second is that they help her diligently. Hence he adds that you assist her, namely by bringing counsel and aid in whatever business she may need of you. For perhaps she had some business to transact in Caesar's court. But against this seems to be what is said in 1 Thessalonians 4:11: attend to your own business — as if to say: do not meddle in the affairs of others. But it must be said that assisting in the affairs of others happens in two ways. In one way, in a worldly manner, that is, for the favor of men or for gain, and this does not befit the servants of God. 2 Timothy 2:4: no man serving as a soldier for God entangles himself in secular business. In another way, someone assists in the affairs of others out of piety, as in aid of the needy and the wretched, and this is a religious act, according to James 1:27: pure and undefiled religion before God and the Father is this: to visit orphans and widows in their tribulation. And it is in this way that the Apostle speaks here. Finally, the Apostle shows her merit, why this is owed to her, saying for she also has assisted many, and myself as well. Isaiah 3:10: say to the just man that it is well, for the reward of his hands shall be given to him. Matthew 5:7: blessed are the merciful, for they shall obtain mercy. Then he commands that certain other persons joined to himself be greeted, saying, greet Prisca and Aquila — who was the husband of Prisca, but he places the woman first, perhaps on account of a greater devotion of faith — my helpers in Christ Jesus, that is, in the preaching of the faith of Christ. For he lodged with them at Corinth, as is found in Acts 18:2 and following. Who for my life laid down their own necks, that is, exposed themselves to the danger of death for the preserving of my life, which is a sign of the greatest charity. John 15:13: greater love than this has no one, that a man lay down his life for his friends. Now this seems to have happened at Corinth, where Paul suffered persecution, as is found in Acts 18:6. Or perhaps it must better be said that they exposed themselves to danger for the Apostle. For that which is read in Acts 18:2 took place when Prisca and Aquila, departing from Rome, came to Corinth, as is said in the same place. But the Apostle was writing this when he still supposed them to be at Rome. Now the life of the Apostle was necessary not so much for himself as for others, according to Philippians 1:24: but to remain in the flesh is necessary for your sake. And therefore he adds, to whom not only I give thanks, but also all the churches of the Gentiles — of whom I am the apostle and teacher, 1 Timothy 2:7: teacher of the Gentiles in faith and truth. And also, greet their household church. For they had many of the faithful gathered together in their house. Then he wishes another to be greeted, joined to him in love, saying, greet Epaenetus, beloved to me, who is the first-fruits of Asia in Christ. For he was the first in all of Asia to be converted to the faith of Christ, which was for him a matter of great dignity, Hebrews 12:22-23: you have come to the church of the firstborn, who are enrolled in heaven. But he was then at Rome. Then he says, greet Mary, who has labored much among you, to this end, that she might call them back to concord; and when she was not able to do this, she made it known to the Apostle. Wisdom 3:15: glorious is the fruit of good labors. Then he says, greet Andronicus and Junia, whom, first, he describes by lineage, when he says my kinsmen. In which he shows that they were Jews, concerning whom above, chapter 9:3: who are my kinsmen according to the flesh. Second, by the suffering undergone for Christ, saying and my fellow captives. For they had at some time been imprisoned along with the Apostle of Christ. 2 Corinthians 11:23: in prisons more abundantly. Third, by authority, when he says who are of note among the apostles, that is, noble among the preachers, according to Proverbs, the last chapter: her husband is noble in the gates. Fourth, by time, when he says and were in Christ Jesus before me. For they had been converted before the Apostle himself, and on this account greater reverence was owed to them. 1 Timothy 5:1: rebuke not an elder, but entreat him as a father. Then he says, greet Ampliatus, my beloved in the Lord, namely with the love of charity, which is in Christ. Philippians 1:8: God is my witness, how I long for you all in the bowels of Christ. Then he says, greet Urbanus, our helper in Christ, namely in the preaching of the faith, Proverbs 18:19: a brother who is helped by a brother, etc. And Stachys, my beloved, whom he joins together, because perhaps they dwelt together, or were joined by some other bond of relationship. Then he says, greet Apelles, approved in Christ, that is, tested in Christ, perhaps through some tribulations. Job 23:10: he has tried me as gold that passes through fire. Then he says, greet all who are of the household, that is, of the family of Aristobulus, in whose house many of the faithful were gathered together; he does not greet Aristobulus himself, because perhaps for some reason he was absent. Then he says, greet Herodion, my kinsman, who from this very fact is said to have been a Jew. Then he says, greet all who are of the household of Narcissus, who is said to have been a priest and to have traveled through desert places in order to strengthen the faithful of Christ. Hence, because the Apostle knew that he was at that time absent, he does not command that he himself be greeted, but his household. There were, however, in his household some unbelievers, and therefore, for the sake of distinction, he adds who are in the Lord, because he commands only the faithful to be greeted. 2 John 10: if anyone comes to you and does not bring this doctrine, do not receive him into your house, nor say to him, greetings. Then he says, greet Tryphaena and Tryphosa, who have labored in the Lord, that is, in the ministry of the saints, which the Lord reckons as done to himself, according to Matthew 25:40: what you have done to one of the least of mine, you have done to me. Then he says, greet Persis, my dearest, whom the Apostle especially loved on account of her devotion. Hence he adds who has labored much in the Lord, namely by exhorting others and ministering to the saints, and also in poverty and other spiritual labors. 2 Corinthians 11:27: in labors, in fastings, in watchings, etc. Then he says, greet Rufus, chosen in the Lord, that is, in the grace of Christ, Ephesians 1:4: he chose us in him before the foundation of the world — and his mother, namely according to the flesh, and mine, because she was his mother by kindness. For she had at some time served the Apostle, although she was not then at Rome. 1 Timothy 5:2: older women as mothers, younger women as sisters, in all chastity. Then he says, greet Asyncritus, Hermes, Patrobas, Hermas, and the brethren who are with them, whom he greets together, because they lived together in harmony. Psalm 67:6: who makes those of one manner to dwell in a house. Then he says, greet Philologus and Julia, Nereus and his sister Olympias, and all the saints who are with them, that is, sanctified in the faith of Christ. 1 Corinthians 6:11: you have been washed and you have been sanctified. Then he shows the manner in which they should generally greet one another, saying, greet one another with a holy kiss, which is said in distinction from the lustful kiss, of which it is said in Proverbs 7:13: having caught hold of him, she kisses the young man. And also in distinction from the deceitful kiss, of which it is said in Proverbs 27:6: better are the wounds of one who loves, than the deceitful kisses of an enemy. Now a holy kiss is one that is given as a sign of the Holy Trinity. Song of Songs 1:1: let him kiss me with the kiss of his mouth. From this, moreover, a custom grew up in the Church that the faithful should give one another kisses of peace during the solemnities of the Mass. Then he greets them on behalf of the other churches, saying, all the churches of Christ salute you, that is, those gathered in the name and faith of Christ, because they all desire your welfare and pray for you. James, the last chapter: pray for one another, that you may be saved.”

“Salute Herodion my kinsman,.... According to the flesh, being of the same nation, a Jew; or of the same tribe, the tribe of Benjamin; or of the same family, and nearly allied in blood to him: though the name is of Attic, or Parthic original, and seems to be a derivative of Herod; this man is reckoned among the seventy disciples, and said to be bishop of Tarsus: See Gill on Luk 10:1. Greet them that be of the household of Narcissus, which are in the Lord; some have thought, that this Narcissus is the same man that Suetonius (q) and other writers speak of (r), who was secretary to Claudius Caesar; a very great favourite of his, who amassed a great deal of wealth under him, and was raised to great honour and dignity by him: he himself is not saluted, either because he was not at home, which might be the case, if, as Ambrose, or rather Hilary the deacon on the text says, he was a presbyter and abroad, performing his office in foreign parts; or because he was dead, or rather not a believer: if he was the same with Claudius's favourite, he was dead before this time, being miserably put to death by Agrippina (s), the wife of Claudius; and seems to have died a wicked man, and justly punished for his being the cause of the destruction of others, through his calumnies: nor are all of his household saluted, not being all converted persons; it being frequently the method of divine grace to take some of a family, and not all, and bring them to Zion; only those that were "in the Lord", on his heart, and in his hands, secretly represented by him, and united to him, and who were openly in him, being called by his grace, and brought to believe in him, and live upon him. (q) In Vita Claud sect. 28. (r) Tacitus, Dio, &c. (s) Tacit. Hist. l. 13.”

“Apelles, approved in Christ - A man who, on different occasions, had given the highest proofs of the sincerity and depth of his religion. Some suppose that Apelles was the same with Apollos: whoever he was, he had given every demonstration of being a genuine Christian. Of Aristobulus' household - It is doubted whether this person was converted, as the apostle does not salute him, but his household; or as the margin reads, his friends. He might have been a Roman of considerable distinction, who, though not converted himself, had Christians among his servants or his slaves. But, whatever he was, it is likely that he was dead at this time, and therefore those of his household only are referred to by the apostle.”

“Salute Apelles approved--"the approved" in Christ--or, as we should say, "that tried Christian"; a noble commendation. Salute them which are of Aristobulus' household--It would seem, from what is said of Narcissus in Rom 16:11, that this Aristobulus himself had not been a Christian; but that the Christians of his household simply were meant; very possibly some of his slaves.”