Salute Urbanus, our helper in Christ Jesus, and Stachys, my beloved.

“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 Apelles approved in Christ,.... Origen was in doubt whether this was not the same person with Apollos the Alexandrian Jew, whom Aquila and Priscilla met with at Ephesus; but had he been intended, the apostle would doubtless have said more of him, he being so eminent and remarkable a preacher of the Gospel; though indeed the character here given is very considerable; besides, Apollos did not live at Rome, though it was not impossible he might be there at this time. The name seems to be a Greek one, there was a famous painter of this name in Greece; though it was also used among the Jews, and this person here might possibly, be a Jew; for Horace (p) speaks of one of this name, when he says, "credat Judaeus Apella"; by whom he means, not, as many have thought, a circumcised Jew in general, but a particular person, a Jew of that name: but it is of no importance whether he was a Jew or a Gentile; some say he was one of the seventy disciples, and bishop of Smyrna; See Gill on Luk 10:1. However, he was one that was approved in Christ; approved of God in Christ, who approves of none but in Christ; not of any on account of their own commendations, or those of others; for not he that commendeth himself is approved of God, nor whom others commend; and oftentimes what is highly esteemed of men, is abominable in the sight of God; nor does he approve of any on the score of their own works and duties, or as in themselves considered, whose righteousness in as filthy rags, and they themselves polluted and unclean; but as in Christ his well beloved Son, in whom he is well pleased, and with all in him; and so God's elect are, as this man was approved of in him the beloved, even in his own Son, in whom both persons and services are accepted: moreover he was approved of by Christ, and that from eternity, as presented to him in the glass of his Father's purposes and decrees; and in time, as adorned with his own grace, and clothed with his justifying righteousness, and as faithfully serving him in his day and generation: he was also proved to be in Christ; he had proved it to himself, to his own satisfaction, by observing, upon self-examination, that Christ was in him; and he had made it to appear to others, by his faith in Christ, love to him, zeal for him, and close attachment to his Gospel, against all errors and heresies, whereby they are approved are made manifest; and that in the face of all opposition and persecution: he was tried and proved, and so approved by a variety of tribulations and afflictions; his faith remained firm, and he abode by the interest of a Redeemer; and so he was tried, or proved, as the Arabic version renders it, "in the religion of Christ"; in which he was sincere, upright, and faithful; his faith was unfeigned, his love without dissimulation, he was an Israelite indeed, in whom there was no guile: if a preacher of the word, he did not corrupt it, but in sincerity, and as in the sight of God and Christ, spoke it; and if only a private believer, he was one that desired the sincere milk of the word, and was in all respects a sincere upright man in Christ; so the word here used may be understood, being the reverse of reprobate, rejected, spurious, adulterate and disapproved: in a word, this character shows, that he was not only approved of God and Christ, but of all good men, and particularly the apostle; and that on account of his being in Christ, united to him, and closely attached to his service and interest, and was an honour to it: salute them which are of Aristobulus's household. This was also a Greek name, though in use among the Jews; there was one of this name master of Ptolomy, king of Egypt, who was of Jewish extract, and of the priests, "In the hundred fourscore and eighth year, the people that were at Jerusalem and in Judea, and the council, and Judas, sent greeting and health unto Aristobulus, king Ptolemeus' master, who was of the stock of the anointed priests, and to the Jews that were in Egypt:'' (2 Maccabees 1:10) One of the sons of Hyrcanus, the high priest of the Jews, was called by this name; Herod had a son of this name, and it was a name much in use in his family, and among his descendants: who this man was is not known, nor is he himself saluted by the apostle; either because he was now dead, or was absent from Rome at this time; for some say he was sent into Britain, our isle, to preach the Gospel, of which he is said to be bishop, and one of the seventy disciples; See Gill on ; or perhaps he might not be a believer in Christ, only his household believers, and therefore they only are taken notice of. (p) Serraon. l. 1. Satyr. 5. prope finem.”