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Paul is now concluding this long and excellent epistle, and he does it with a great deal of affection. As in the main body of the epistle he appears to have been a very knowing man, so in these appurtenances of it he appears to have been a very loving man. So much knowledge and so much love are a very rare, but (where they exist) a very excellent and amiable - composition; for what is heaven but knowledge and love made perfect? It is observable how often Paul speaks as if he were concluding, and yet takes fresh hold again. One would have thought that solemn benediction which closed the foregoing chapter should have ended the epistle; and yet here he begins again, and in this chapter he repeats the blessing (Rom 16:20), "The grace of our Lord Jesus Christ be with you, Amen." And yet he has something more to say; nay, again he repeats the blessing (Rom 16:24), and yet has not done; an expression of his tender love. These repeated benedictions, which stand for valedictions, speak Paul loth to part. Now, in this closing chapter, we may observe, I. His recommendation of one friend to the Roman Christians, and his particular salutation of several among them (v. 1-16). II. A caution to take heed of those who caused divisions (Rom 16:17-20). III. Salutations added from some who were with Paul (Rom 16:21-24). IV. He concludes with a solemn celebration of the glory of God (Rom 16:25-27).

INTRODUCTION TO ROMANS 16 This chapter contains a recommendation of a single person, herein mentioned; a list of the chief of the saints at Rome, who are saluted by name, and some with singular encomiums; a caution to beware of false teachers; various salutations of persons that were with the apostle sent to the church at Rome; and the whole is concluded with a doxology, or an ascription of glory to God. First, a commendation is given of a woman, by whom this long letter was sent, who is described by her name, Phebe; by her spiritual relation, a sister in Christ; by her office or character, a servant of the church at Cenchrea, Rom 16:1, who is recommended to the saints at Rome, to receive her into their communion, conversation, and affection, as became them, and to assist her in every thing she might need from them; which is enforced by this reason, because she had been a succourer of the apostle, and many others, Rom 16:2, and next follows a catalogue of the principal saints at Rome, to whom the apostle sends his Christian salutations; and among these stand, in the first place, Aquila and Priscilla, and the church in their house, Rom 16:3, who are described as greatly assisting to him in the cause of Christ, and as having a strong affection for him; which they showed by risking their lives on his account, for which he gives them thanks, as did all the churches: Secondly, Epaenetus is next saluted, as having a great interest in the apostle's affections, and as being one of the first converts in Achaia, Rom 16:5. Thirdly, a woman named Mary, who did her utmost to serve the apostle, and those that were with him, Rom 16:6. Fourthly, a couple of saints, Andronicus, and Junia, described by their relation to the apostle, his kinsmen; by their sufferings with him, fellow prisoners; by the fame and credit they were in among the Christians of the first rank, even the apostles; and by their early conversion, being converted before the apostle himself, Rom 16:7. Fifthly, next in the list is Amplias, who is saluted as in the Lord, and as beloved in him, Rom 16:8. Sixthly, two worthy men are joined together, Urban and Stachys; the one is saluted as an helper in Christ, and the other as beloved by the apostle, Rom 16:9. Seventhly, Apelles is next named, and commended as one approved in Christ. Eighthly, the family of Aristobulus is greeted, Rom 16:10. Ninthly, a kinsman of the apostle's, by name Herodion: and, Tenthly, the household of Narcissus, said to be in the Lord, Rom 16:11. Eleventhly, two excellent women are greeted, who had been indefatigable in the service of Christ: and, Twelfthly, another woman, by name Persis, a person to be respected and loved, on account of her labour in the Lord, Rom 16:12. Thirteenthly, Rufus is saluted as one chosen in Christ, and also his mother, and who was the mother of the apostle, Rom 16:13. Fourteenthly, five of the saints are joined together, who are mentioned by name, and other brethren with them, whose names are not set down, Rom 16:14, and, Lastly, five other saints, with all the brethren with them, are likewise saluted, Rom 16:15, and these, and all the members of the church, are exhorted to salute one another in an affectionate and chaste manner, who are told that all the churches saluted them, Rom 16:16, then follows the exhortation to take care of false teachers, to mark them, and avoid them; who are described as schismatics and heretics, making divisions in the church, and preaching contrary to the Gospel taught and learned, Rom 16:17. The arguments or reasons made use of to enforce the exhortation, are taken partly from the characters of these teachers, being selfish men, who served not the Lord Jesus, but their own bellies; and deceivers, who by smooth words and plausible doctrines imposed upon simple minds, Rom 16:18, and partly from the characters of the saints at Rome, who were simple and credulous, and ready to give in to everything that carried an appearance of truth; and though they were to be commended for their ready obedience to the Gospel, yet it became them to mingle wisdom and prudence with their simplicity and readiness to receive what appeared to be truth, Rom 16:19, and from a promise of victory over Satan and his emissaries in a short time; to which the apostle annexes his usual salutation, and "Amen", as if he had concluded the epistle, Rom 16:20, but adds various salutations of persons that were with him, who desired to be remembered to the brethren at Rome, as Timotheus a fellow worker, Lucius, Jason and Sosipater, his kinsmen, Rom 16:21, Tertius the writer of the epistle, Rom 16:22, Gaius the host of the apostle, and of the whole church; Erastus, chamberlain of the city of Corinth, and Quartus a brother, Rom 16:23, and then the apostle repeats the above salutation, Rom 16:24, and yet still has not finished his epistle, but concludes with a doxology, Rom 16:25, in which is celebrated the power of God, in establishing his people according to the Gospel, commended by its being the preaching of Christ, and the revelation of the mystery hid from ages past; and the goodness of God is also taken notice of, in giving orders to make it manifest, and in making it manifest to the Gentiles, in order to bring them to the obedience of faith; and likewise the wisdom of God is observed, to whom wisdom alone belongs, and which is apparent in the Gospel before mentioned, and in all the methods of his grace, as well as providence; and glory to him, through Christ for ever, is wished and prayed for; and so ends this excellent and valuable epistle.

Salute Andronicus and Junia, my kinsmen,.... According to the flesh, being perhaps not only of the same nation, Jews, but also of the same tribe, the tribe of Benjamin, and even of the same family, and might be nearly allied in blood. And though the apostle did not value himself upon his carnal descent, yet he had a very great value and affection for his relations after the flesh, even though they were only of the same nation; see Rom 9:3; and especially for such as were partakers of the grace of God, as these his kinsmen were. These were their Gentile names, the one Greek, the other Latin; but both were Jews. Grotius thinks that their Jewish names were, the one Masinissa, and the other Naarah; and that the latter was the wife of the former, but they rather seem both to be men; Junia should be read Junias, a contraction of Junilius: and my fellow prisoners; either at Philippi, or in some other place; for though we read only of the apostle's being in prison at that place, and at Rome, yet it is certain from his own account, Co2 11:23; that he was frequently imprisoned; and Clement of Rome says, he was seven times in bonds (o), at one of which times these were bound with him, but when and where is not known. This is a greater character of them, and a greater honour to them, than to be called his kinsmen after the flesh: who are of note among the apostles; were well known by, and in great account with the twelve apostles, though not of their number; they might be converted by them, and be followers of them in Judea; they are thought by some to be of the number of the seventy disciples, whom Christ himself sent forth to preach: Andronicus particularly is mentioned among them, and said to be bishop of Pannonia, or rather of Spain; See Gill on ; however, they might be preachers of the Gospel, and be persons of great fame and renown as such; for which reason they might be called apostles, that being a name sometimes given to ordinary ministers of the word, and to such who were messengers of the churches, Co2 8:23, as these might be, and were famous for their prudent, faithful, and diligent discharge of their office and duty: who also were in Christ before me; which is to be understood, not of their secret being in Christ, as being loved by him, chosen in him, given to him, and represented by him in the covenant of grace; for they had not a place in Christ's heart, or a share in his love before him; wherefore the Arabic version is not only a bad one, but carries a false sense in it; which renders the clause thus, "who were in the love of Christ before me": nor were they chosen in Christ before him, for all the elect were chosen together in him before the foundation of the world; nor were they given to him, put into his hands, and made his care and charge before him; nor were they considered in Christ as their covenant head before him; Christ became their surety for them together, and received grace, blessings, and promises for them, and they in him before the world began; and was their common head and representative in time, in their nature; and they were all together crucified, buried, and raised with him, and set down with him in heavenly places together. But they were in the profession of faith, and in the church of Christ, and in the ministry of the word before him, being converted and brought to the faith of Christ before he was; which is the saints' open being in Christ, and is the effect and evidence of their being secretly in him from everlasting: this is to be created in Christ, or made new creatures in him; to be brought to believe in him, and even into him for righteousness, pardon, peace, acceptance, and eternal life, which are in him; and to live upon him, and in him, and derive all light and life, grace and strength, joy, peace, and comfort from him, as the branch derives its sap and nourishment from the vine, in which it is; and in this sense these men were in Christ before the apostle; they were converted persons, professors of religion, members of a church, and Gospel ministers before him: and though this is nothing in the business of salvation, who is called first or last; the one is equally as safe and as happy as the other; the thief that was called at the last hour, and the last man that will be called by grace in the world; yet it is a great blessing and mercy to be converted early; hereby a multitude of sins is prevented, and more, service done for Christ. And doubtless the apostle had this in view, and therefore gives these his kinsmen the preference to himself, that whilst he was a blasphemer of Christ, a persecutor of his people, and injurious to his interest, these made a profession of his name, preached his Gospel, and served his cause: it shows also, that they were persevering Christians, were pillars in the house of God, and never went out; and on account of their constancy and long standing, were worthy of respect. The apostle rises gradually in the character of these persons; as it was more to be fellow prisoners with him than to be his kinsmen, so it was more to be of note among the apostles, or to be eminent preachers of the Gospel, than to be fellow prisoners with him; and it was more to be in Christ than them all, than to be Paul's kinsmen, fellow prisoners with him, or to be known and approved of by the apostles, to be messengers of churches, preachers of the word, or even to be apostles themselves, and the chiefest of them; for such are blessed with all spiritual blessings in Christ, are complete and perfect in him, are safe and secure, and can never perish; and being once in Christ, are always in him, and will be found in him living and dying, and at judgment. (o) Epist. ad Corinth. p. 14.

It may be that these were Paul’s kinsmen according to the flesh, but the expression “my fellow prisoners” is what fascinates me. When was Paul in captivity? It seems that this was the captivity of sin and that they were together with him in the blindness of unbelief. When Christ came they were set free, as was Paul.

"Salute Andronicus and Junia my kinsmen." This also looks like an encomium. And what follows is much more so. And what sort is this of? "And my fellow-prisoners." For this is the greatest honor, the noble proclamation. And where was Paul a prisoner, that he should call them "my fellow-prisoners?" A prisoner indeed he had not been, but he had suffered things worse than prisoners, in being not an alien only to his country and his family, but in wrestling with famine and continual death, and thousands of other things. For of a prisoner the only misfortune is this, that he is separated from his relations, and often has to be a slave instead of being free. But in this case one may mention temptations thick as snow-flakes, which this blessed person underwent by being carried and taken about, scourged, fettered, stoned, shipwrecked, with countless people plotting against him. And captives indeed have no further foe after they are led away, but they even experience great care from those who have taken them. But this man was continually in the midst of enemies, and saw spears on every side, and sharpened swords, and arrays, and battles. Since then it was likely that these shared many dangers with him, he calls them fellow-captives. As in another passage also, "Aristarchus my fellow-prisoner." (Col. iv. 10.) Then another praise besides. "Who are of note among the Apostles." And indeed to be apostles at all is a great thing. But to be even amongst these of note, just consider what a great encomium this is! But they were of note owing to their works, to their achievements. Oh! how great is the devotion (filosofia) of this woman, that she should be even counted worthy of the appellation of apostle! But even here he does not stop, but adds another encomium besides, and says, "Who were also in Christ before me." For this too is a very great praise, that they sprang forth and came before others. But let me draw your attention to the holy soul, how untainted it is by vanity. For after glory such as his in kind and degree, he sets others before himself, and does not hide from us the fact of his having come after them, nor is ashamed of confessing this. And why art thou surprised at his not being ashamed of this, when he shunneth not even to parade before men his former life, calling himself "a blasphemer, and a persecutor?" (1 Tim. i. 13.) Since then he was not able to set them before others on this score, he looked out himself, who had come in after others, and from this he did find means of bestowing a praise upon them by saying, "Who were in Christ before me."

They were Paul’s kinsmen in flesh and in Spirit, as the angel said to Mary: “Behold, your kinswoman Elizabeth.”

Yet more praises. These people were companions of Paul in his sufferings and even shared imprisonment with him. Hence he says that they are men and women of note, not among the pupils but among the teachers, and not among the ordinary teachers but among the apostles. He even praises them for having been Christians before him.

That they are kinsmen of Paul, this does not constitute as great a praise as the fact that they are fellow prisoners with him; for they suffered far more than any prisoner, being dragged from place to place and plundered. It is also significant to be an apostle, especially if one considers that Junia was a woman: all the more significant then to be notable among the apostles. And they were renowned for their deeds. Paul is not ashamed to say, "who were in Christ before me," counting it as praise for them that they went ahead and seized the good before him.

Then he says, greet Andronicus and Junias, whom he describes, first, from their race when he says: my kinsmen. This shows that they were Jews, about whom he said above: who are my kinsmen according to the flesh (Rom 9:3). Second, from the suffering they endured for Christ, saying and fellow prisoners. For they had been in prison once with the Apostle: with far more imprisonments (2 Cor 11:23). Third, from their authority when he says: who are of note among the apostles, i.e., noble among the preachers: her husband is honorable in the gates (Prov 31:23). Fourth, from the time, when he says: who also were in Christ before me. For they had been converted before the Apostle and thus were owed greater respect: do not rebuke an older man, but exhort him as you would a father (1 Tim 5:1).

The apostle commends to the Christians at Rome Phoebe, a deaconess of the Church at Cenchrea, Rom 16:1, Rom 16:2. Sends greetings to Aquila and Priscilla, of whom he gives a high character; and greets also the Church at their house, Rom 16:3-5. Mentions several others by name, both men and women, who were members of the Church of Christ at Rome, Rom 16:6-16. Warns them to beware of those who cause dissensions and divisions, of whom he gives an awful character, Rom 16:17, Rom 16:18. Extols the obedience of the Roman Christians, and promises them a complete victory over Satan, Rom 16:19, Rom 16:20. Several persons send their salutations, Rom 16:21-23. To whose good wishes he subjoins the apostolic blessing; commends them to God; gives own abstract of the doctrines of the Gospel: and concludes with ascribing glory to the only wise God, through Christ Jesus, Rom 16:24-27.

Andronicus and Junia, my kinsmen - As the word συγγενεις signifies relatives, whether male or female, and as Junia may probably be the name of a woman, the wife of Andronicus, it would be better to say relatives than kinsmen. But probably St. Paul means no more than that they were Jews; for, in Rom 9:3, he calls all the Jews his kinsmen according to the flesh. My fellow prisoners - As Paul was in prison often, it is likely that these persons shared this honor with him on some occasion, which is not distinctly marked. Of note among the apostles - Whether this intimates that they were noted apostles or only highly reputed by the apostles, is not absolutely clear; but the latter appears to me the most probable. They were not only well known to St. Paul, but also to the rest of the apostles. In Christ before me - That is, they were converted to Christianity before Paul was; probably at the day of pentecost, or by the ministry of Christ himself, or by that of the seventy disciples.

CONCLUSION, EMBRACING SUNDRY SALUTATIONS AND DIRECTIONS, AND A CLOSING PRAYER. (Rom. 16:1-27) I commend unto you PhÅ“bebe our sister, which is a servant--or "deaconess" of the church which is at Cenchrea--The word is "CenchreÃ&brvbr," the eastern part of Corinth (Act 18:18). That in the earliest churches there were deaconesses, to attend to the wants of the female members, there is no good reason to doubt. So early at least as the reign of Trajan, we learn from PLINY'S celebrated letter to that emperor--A.D. 110, or 111--that they existed in the Eastern churches. Indeed, from the relation in which the sexes then stood to each other, something of this sort would seem to have been a necessity. Modern attempts, however, to revive this office have seldom found favor; either from the altered state of society, or the abuse of the office, or both.

Andronicus and Junia--or, as it might be, "Junias," a contracted form of "Junianus"; in this case, it is a man's name. But if, as is more probable, the word be, as in our version, "Junia," the person meant was no doubt either the wife or the sister of Andronicus. my kinsmen--or, "relatives." and my fellow prisoners--on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more frequent" (Co2 11:23). which are of note among the apostles--Those who think the word "apostle" is used in a lax sense, in the Acts and Epistles, take this to mean "noted apostles" [CHRYSOSTOM, LUTHER, CALVIN, BENGEL, OLSHAUSEN, THOLUCK, ALFORD, JOWETT]; others, who are not clear that the word "apostle" is applied to any without the circle of the Twelve, save where the connection or some qualifying words show that the literal meaning of "one sent" is the thing intended, understand by the expression used here, "persons esteemed by the apostles" [BEZA, GROTIUS, DE WETTE, MEYER, FRITZSCHE, STUART, PHILIPPI, HODGE]. And of course, if "Junia" is to be taken for a woman, this latter must be the meaning. who also were in Christ before me--The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labors, gained to Christ either on the day of Pentecost or on some of the succeeding days. In that case they may have attracted the special esteem of those apostles who for some time resided chiefly at Jerusalem and its neighborhood; and our apostle, though he came late in contact with the other apostles, if he was aware of this fact, would have pleasure in alluding to it.