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Romans 16:12
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St. John ChrysostomSummary
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- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Romans 16:12
Personal Greetings and Love
11Greet Herodion, my fellow countryman. Greet those from the household of Narcissus who are in the Lord. 12Greet Tryphena and Tryphosa, women who have worked hard in the Lord. Greet my beloved Persis, who has worked very hard in the Lord.
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Against romanism.—no. Ii. Archbishop Ussher on Prayers for the Dead
By J.H. Newman0LUK 12:5JHN 5:28ROM 16:122TI 1:16J.H. Newman preaches about the diverse beliefs and practices regarding prayers for the dead in the early Church, highlighting the misconceptions and fallacies surrounding the doctrine of Purgatory. He discusses how Roman controversialists have misinterpreted the teachings of the early Fathers to support their own theories, such as Transubstantiation and ecclesiastical penances. Newman emphasizes the importance of understanding the true intentions behind prayers for the dead, which were meant to offer praise, thanksgiving, and petitions for forgiveness and salvation, rather than to alleviate supposed purgatorial torments. He sheds light on the various interpretations and prayers used in different liturgies, showing the complexity and diversity of beliefs within the early Church.
Homily 31 on Romans
By St. John Chrysostom0ROM 16:5ROM 16:12ROM 16:16John Chrysostom emphasizes the importance of recognizing and honoring the contributions of various individuals in the Christian community, highlighting the virtues and labors of both men and women. He delves into the significance of names, genealogies, and the praises bestowed upon believers, showcasing the meticulous judgment of God in rewarding each according to their deeds. Chrysostom also addresses the existence of hell, urging believers to contemplate the consequences of sin and the necessity of accountability in the afterlife, emphasizing the need to strive for virtue and righteousness to avoid eternal punishment.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.