Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.

“"Salute Tryphena and Tryphosa, who labor in the Lord." And in regard to the former woman, he says that "she bestowed labor upon you," but of these that they are still laboring. And this is no small encomium, that they should be in work throughout, and should not only work, but labor even. But Persis he calls beloved too, to show that she is greater than these. For he says, "Salute my beloved Persis." And of her great laborings he likewise bears testimony, and says, "which labored much in the Lord." So well does he know how to name each after his deserts, so making these more eager by not depriving them of any of their dues, but commending even the slightest preeminence, and making the others more virtuous, and inciting them to the same zeal, by his encomiums upon these.”

“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 Rufus chosen in the Lord,.... This was a Roman name; frequent mention is made Jewish writings (u) of one Turnus Rufus, a Roman officer, that destroyed the temple, and ploughed up the city of Jerusalem; the name was in use among the Cyrenians, for one of the sons of Simon of Cyrene, whom the Jews compelled to carry the cross of Christ, was so called, Mar 15:21; and some have thought that the same person is here meant, nor is it unlikely; he is said to be one of the seventy disciples, and to be bishop of Thebes; See Gill on Luk 10:1. The apostle knew him, and that as one "chosen in the Lord"; meaning either that he was a choice believer in Christ, an excellent Christian, one of the highest form; for though all true believers have like precious faith, yet some are strong, and others weak, in the exercise of it; this man was eminent for his faith in Christ: or he might be one that was chosen to some office in the church, as to that of a deacon, or pastor; though had this been the case, it is much the particular office was not mentioned: rather therefore this is to be understood of his being chosen in Christ to grace and glory and that from all eternity; for the phrase is only used in one place more, Eph 1:4; and there most manifestly designs the election of persons in Christ, before the foundation of the world; which election is made not "for" Christ, or the sake of his merits, his blood, righteousness and sacrifice, which have no causal influence on this act, and which purely arises from the love and grace of God; nor merely "by" him as God equal with the Father, though this is true; but "in" him, as the head and representative of the chosen ones: this instance, as others, shows that election is not of nations, nor churches, but of particular persons; and so expresses the distinguishing, free, and sovereign grace of God in it, that one and not another should be chosen; though these are on an equal foot, and so not owing to foreseen faith, holiness, and good works. The apostle knew this man to be a chosen vessel, not by immediate revelation, or divine inspiration, but by his faith in Christ, and love to him, and by the power of the Gospel on him; and so may anyone know himself, or another man hereby to be chosen, and ought in a judgment of charity so to think of him, as long as his life is agreeably to his profession; see Th1 1:4. The apostle not only salutes this man, but his mother also, who doubtless was a believer in Christ, and highly respected by him: and his mother and mine; the mother of Rufus in nature, and his mother in affection; and who very probably had endeared herself to the apostle by some kind offices, which she, as a Christian, had performed towards him; for the apostle cannot mean his own natural mother, besides Rufus's, whom he salutes, and whom Anselm on the place suggests might be at Rome; since it can hardly be thought he would have passed the mention of her in so transient a manner. (u) T. Hieros. Taanioth, fol. 69. 2. T. Bab. Nedar. fol. 50. 2. Avoda Zara, fol. 20. 1. & Sanhedrin, fol. 65. 2. Juchasin, fol. 36. 2.”

“Tryphena and Tryphosa - Two holy women, who it seems were assistants to the apostle in his work, probably by exhorting, visiting the sick, etc. Persis was another woman, who it seems excelled the preceding; for, of her it is said, she labored much in the Lord. We learn from this, that Christian women, as well as men, labored in the ministry of the word. In those times of simplicity all persons, whether men or women, who had received the knowledge of the truth, believed it to be their duty to propagate it to the uttermost of their power. Many have spent much useless labor in endeavoring to prove that these women did not preach. That there were some prophetesses, as well as prophets in the Christian Church, we learn; and that a woman might pray or prophesy, provided she had her head covered, we know; and that whoever prophesied spoke unto others to edification, exhortation, and comfort, St. Paul declares, Co1 14:3. And that no preacher can do more, every person must acknowledge; because to edify, exhort, and comfort, are the prime ends of the Gospel ministry. If women thus prophesied, then women preached. There is, however, much more than this implied in the Christian ministry, of which men only, and men called of God, are capable.”

“Salute Tryphena and Tryphosa, who labour in the Lord--two active women. Salute the beloved Persis--another woman. which laboured much in the Lord--referring probably, not to official services, such as would fall to the deaconesses, but to such higher Christian labors--yet within the sphere competent to woman--as Priscilla bestowed on Apollos and others (Act 18:18).”