Exegetical and Hermeneutical Commentary of Romans 16:8
Greet Amplias my beloved in the Lord.
8. Amplias ] A name probably contracted from Amplitus, which appears in some documents. The name is Latin.
Fuente: The Cambridge Bible for Schools and Colleges
Rom 16:8-11
Greet Amplias my beloved in the Lord.
Amplias
Was probably one of Pauls converts.
I. my beloved.
1. As his own son in the gospel, or–
2. From special grace observed in him.
3. Warm attachment shown by him.
4. Eminent devotedness to the cause of Christ. Degrees of attachment consistent with Christian love. Of the twelve, Peter, James, and John most beloved (Mat 17:1). Of these John especially beloved (Joh 13:23).
II. in the Lord. Beloved–
1. Not after the flesh (2Co 5:16).
2. For Christs sake.
3. As a member of the same body of Christ. Those truly beloved who are beloved in the Lord. (T. Robinson, D.D.)
Amplias the beloved in the Lord
This description implies–
1. His true conversion.
2. His lovely character.
3. His happiness–loving and beloved.
4. His final salvation–beloved by God. (J. Lyth, D.D.)
The tomb of Amplias
The archaeological researches in Rome of recent years have thrown much light upon the life of the early Christians in that city; but no discovery has produced such interest as that just announced of the tomb of Amplias. Who was Amplias? Who were his friends? Why was he buried in this particular place? The answers to these questions are all furnished by the discovery of his tomb; and a flood of light is let in upon the times of the early Roman Christians. His tomb stands in one of the catacombs excavated in the time of Domitian, on the ground then belonging to Flavia Domitilla, his niece. Roman history preserves the fact that Flavia became a Christian. Amplias, the friend of Paul, must have been a distinguished man. Because he was buried in Flavias cemetery, we judge they were personally acquainted. By Pauls greeting we imagine he was a minister of the New Word. Then the tomb is of such a character that only the possessor of great wealth could have constructed so remarkable a resting-place. Was this the work of Flavia, niece of the great Domitian? Was it erected at the cost of his family? or by the early Christians of Rome? These questions may be answered, for the investigations are not yet concluded. All that we know at present is that there is no tomb in the catacombs that equals it for the beauty of its adornments and the variety of pictorial illustrations. The frescoes in the Golden House of Nero, and the adornments of the house of Germanicus in the Palatine, are not to be compared, so it is reported, with the symbolic illustrations of the tomb of Amplias, the teacher of Flavia; the beloved of Paul. (Christian Commonwealth.)
Unknown Christians
Of Amplias and Stachys nothing is known except that they were beloved in the Lord by the apostle, the objects of his high Christian esteem and affection. The day is coming when it will be seen that to have been the friend of an apostle was really a higher honour than to be the favourite of a Roman emperor, and when the eulogiums of historians and poets, procured by a lavish expenditure of labour and suffering, would be gladly exchanged for the simple record that Paul loved them because they loved Christ. (J. Brown, D.D.)
Salute Urbane, our helper in Christ, and Stachys my beloved.—
Urbane and Stachys
I. Their names. Citizen and Ear of Corn, suggestive of–
1. Town and country.
(1) Urbanus may well represent a busy civic character, bringing all the qualities necessary for and exhibited in commercial and political life to the service of the Church. The modern Urbanus is the consecrated merchant or town councillor.
(2) Stachys may represent the Lady Bountiful of some rural district whose temperament, unfit for the bustle and fashion of the city, is exactly suited to the quiet work and influence of the village church.
2. Polish and simplicity.
(1) Urbane is a word that has become technical for refined manners, and we may imagine Urbanus combining business energy with gentlemanly deportment–two things which should never be separated certainly in church life.
(2) In Stachys we miss much of the polish and suavity of Urbanus, but there is a charm about her natural homely manners that renders her, in her sphere, no less useful.
II. Their place in history. Who they were no one knows: yet every one would like to know. No unenviable position. There are many whom we know well that we wish we knew nothing about. A stroke of the pen, however, has made them immortal. There were those then living who would have given thousands of gold and silver for a similar record in a book far less widely circulated than the Bible. Urbanus and Stachys are known through the wide world eighteen centuries after their death, and learned men are making researches if haply they may find their names on some tomb or in some contemporary record. Why this? Simply because of their relationship with Christ and His Church. So millions to-day whom no historian would think worth mentioning are in the Lambs Book of Life, and wilt be held forth for the admiration of a universe when many of the worlds greatest names shall have perished.
III. Their relationship to the apostle. Urbanus was our helper. Stachys was my beloved. The one sustained a general relationship to Paul and to others beside Paul: but the other sustained a special relationship to the apostle himself. We have all a circle of acquaintances wide enough to include a great many; but we have also an inner circle where few indeed move. The former belong to others as well as us; the latter to ourselves alone. And so in the Church. There are scores perhaps that may be depended on to do general work for the common good, but there are only a few whom the minister may count as his own, and upon whom he may depend for special work out of peculiar regard for himself.
IV. Their encomium.
1. Urbanus with his masculine qualities is an active helper. Useful in many a good word and work he is a man to admire. He makes his mark, is always in evidence, and men wonder how the Church would get on without him.
2. But Stachys is a woman to be loved. She can only pray, give the apostle many a quiet word of encouragement, and do such unobtrusive work as her nervous shrinking temperament will enable her to do. Here we have Martha and Mary, Peter and John over again.
Conclusion–
1. Let each do what he or she can, each in his own way in the Church.
2. Let each receive timely and fitting encouragement.
3. Let each be sure of an appropriate reward. (J. W. Burn.)
Every Christian worker shall be recognised
Christian workers shall be like the stars, in the fact that they have a light independent of each other. Look up at night, and see each world shows its distinct glory. It is not like the conflagration, in which you cannot tell where one flame stops and another begins. Neptune, Herschel, and Mercury are as distinct as if each one of them were the only star. So, our individualism will not be lost in heaven. A great multitude–yet each one as observable, as distinctly recognised, as greatly celebrated, as if in all the space from gate to gate, and from hill to hill, he were the only inhabitant. No mixing up; no mob; no indiscriminate rush. Each Christian worker standing out illustrious. All the story of earthly achievement adhering to each one. His self-denials, and pains, and services, and victories published. Before men went out to the last American war, the orators told them that they would all be remembered by their country, and their names be commemorated in poetry and in song. But go to the graveyard in Richmond, and you will find there six thousand graves, over each one of which is the inscription: Unknown. The world does not remember its heroes. But there will be no unrecognised Christian worker in heaven. (Great Thoughts.)
Apelles, approved in Christ.
Apelles
Was preferred, found to be genuine after trial. This is the meaning of the word in Rom 14:17-18; 1Co 9:27. Consider
I.–the essential elements which compose so interesting a character. Unless we be approved in Christ, it is but of little consequence by whom else we are approved. Note here–
1. Sincerity of principle. The apostle prayed for the Philippians that they might be sincere, and without offence, i.e., pure, transparent. The idea is taken from holding up a substance to the light, to see if there be any flaw or defect in it.
(1) There must be sincerity as to the principles we adopt, and the state in which we are found before Christ our Saviour.
(2) This is most important to youth. Insincerity secretly corrupts, like a canker at the root of a tree, or a moth in a garment.
2. Self denial and fortitude in rendering those sacrifices and services which religion requires. If any man will come after Me, let him deny himself. It is recorded by the apostle, Demas hath forsaken me, having loved this present world. The young man whom Christ loved had one essential defect, he could not deny himself.
3. Stability, uniformity, and perseverance in the profession of religion.
(1) The goodness of some is like the morning cloud and the early dew. There is blossom, the flower expands–but the wind of temptation passes over, and all the beauty and vigour is gone. Under strong excitement of mind, they make a profession of religion, but that profession is not stable.
(2) There are many circumstances which tend to prove our stability–the reproaches of the world, afflictions, the falls of professors, etc. But why should these things shake you? Who was the most illustrious character the man of sorrows, who was crowned with thorns, or Caesar seated on his throne?
4. A temper and disposition of mind according with the gospel of Christ–humility, docility, moderation, devotion, benevolence.
II. Some considerations arising out of the notice we have taken of this character.
1. It is a far more truly amiable and admirable distinction than the most splendid qualities which may otherwise be attained. It is natural, especially to youth, to seek for splendid qualities. But what are these compared with religion? Suppose it had been said, Salute Apelles, who is eloquent, rich, learned, and so on–what would it all have been compared with this, approved in Christ? Let this make you content: covet not the riches and greatness of the world. There is not an individual in the world whom you need envy.
2. This character is attainable by every Christian, however humble his talent, and comparatively mean his circumstances.
3. If we be approved of Christ now, the day is coming when all will feel the value of this approbation. The day is coming when some will be disapproved. Notwithstanding all their pretensions, to some it will be said, I never knew you, I never approved of you! To others, who have been devoted to His service–who have walked in His ways, He will say before assembled worlds, Come, ye blessed, etc. (F.A. Cox, LL.D.)
Apelles was a tried Christian
I.e., one who has been tried and has stood the trial. Tribulation, says the apostle, worketh patience, i.e., perseverance, and this perseverance worketh experience, i.e., trial; it proves the individual; it is the test of the reality and strength of his faith, and if he abides the test he is an approved Christian. Many, alas! do not stand the test, and prove themselves reprobates–unapproved either of God or man. Tried Christians deserve to be honoured. (J. Brown, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Amplias, my beloved in the Lord.] One who is my particular friend, and also a genuine Christian.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Some translations call him Ampliatus; it is a Roman name.
My beloved in the Lord; this is added, to show that he did not love him for his riches, or any outward respect, but for the Lords sake; for the grace of Christ, which appeared in him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. Ampliasa contracted formof “Ampliatus.”
my beloved in the Lordanexpression of dear Christian affection.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Greet Amplias my beloved in the Lord. This was a Roman name; the Vulgate Latin reads “Ampliatus”, and so do the Alexandrian copy, and the Ethiopic version: some call him “Amphias”, and “Amphiatus”, and say, but whether on good authority I will not affirm, that this man was bishop of Odyssus; but be he who he will, the apostle had a singular affection for him; and that not upon any external account, as natural relation, riches, honour, learning, c. but for the Lord’s sake, and as he was in Christ, a member of him, and so in a spiritual relation to the apostle a “brother” of his, as the Ethiopic version here calls him; and because he was honoured with the gifts and graces of the Spirit, and for his usefulness in the Gospel of Christ Jesus.
Fuente: John Gill’s Exposition of the Entire Bible
Ampliatus (). Some MSS. have a contracted form Amplias.
Fuente: Robertson’s Word Pictures in the New Testament
Amplias. A contraction of Ampliatus, which is the reading of the best texts.
Fuente: Vincent’s Word Studies in the New Testament
1) “Greet Amplias,” (aspasasthe Ampliaton) “Greet Ampliatus”; a common Roman slave name.
2) “My beloved in the Lord,” (ton agapeton mou en kuriou) “Beloved of mine in (the) Master;” Paul had nothing but Christian relations to this man, 1Jn 1:7.
Fuente: Garner-Howes Baptist Commentary
(8) Amplias.The three oldest MSS. have Ampliatus, for which Amplias would be in any case a contracted form. The name is a common one, in several instances found in connection with the imperial household.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8-10. The apostle, doubtless from a right impulse and genuine discernment of spirits, affixes the proper descriptive to each character. Beloved in the Lord denotes a more spiritual affection than the human beloved. Helper in Christ denotes the active, and approved denotes the tried Christian.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Salute Ampliatus my beloved in the Lord.’
Ampliatus was a well attested name in Rome, commonly found in Roman inscriptions. It is attested among the imperial household. ‘My beloved in the Lord’ simply indicates a dear fellow-Christian (compare Rom 16:5; Rom 16:9; Rom 16:12), usually when he has nothing further to say about them.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 16:8-9 . ] the abbreviated , as codd., VSS., and Fathers actually read, a name which (in form like Donatus, Fortunatus, etc., see Grotius) was frequent; see Gruter, Ind .
] gives to the . . the specific Christian character; comp. on Rom 16:2 .
. . ] refers, since Paul speaks always of himself in the singular here, to the readers along with himself , comp. Rom 16:1 , not to those named in Rom 16:3-8 (van Hengel). He was probably a stranger who was at this time in Rome, and united his activity with that of Roman Christians towards the extension and furtherance of the gospel, whereby he was a fellow-labourer of the apostle and of the readers.
The name : Inscr . 268.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Greet Amplias my beloved in the Lord. (9) Salute Urbane, our helper in Christ, and Stachys my beloved. (10) Salute Apelles approved in Christ. Salute them which are of Aristobulus’ household. (11) Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. (12) Salute Tryphena and Tryphosa, who labor in the Lord. Salute the beloved Persis, which labored much in the Lord. (13) Salute Rufus chosen in the Lord, and his mother and mine. (14) Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. (15) Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. (16) Salute one another with a holy kiss. The churches of Christ salute you.
I stop the Reader at this last verse of the paragraph, just to remark a few words, in relation to an holy kiss. It was the custom in those eastern countries, for friends and relations to salute one another with various outward marks of affection. The Abba Father was never used by slaves to the Ab, or Head of the family. This privilege belonged only to children. In like manner the kiss, was a general token of love and reverence, or of equality. The brethren of Christ, his Church, his people, had their love-tokens also to manifest their affection, and attachment to each other. But Paul, taught by the Holy Ghost, instructs the Church, to shew their love, not simply by a kiss, but an holy kiss. Perhaps recollecting the traitorous kiss of Judas. And also to distinguish it from anything savoring of a want of chastity. The holy followers of the Holy Jesus are in everything to be distinguished from the carnal and ungodly. And if they do in their salutations, use the kiss of brotherly affection, it must be holy, and with an eye to the holy child Jesus!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
8 Greet Amplias my beloved in the Lord.
Ver. 8. Greet Amplias ] Piety is no enemy to courtesy: it doth not remove, but rectify it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 ff.] Ampliatus = Amplias: see v. r.
. . beloved in the bonds of Christian fellowship .
. ., fellow-workman in (the work of) Christ .
Origen and others have confounded Apelles with the well-known Apollos, but apparently without reason. Cf. Hor. Sat. i. 5. 100.
. ., approved (by trial) in (the work of) Christ . It does not follow that either Aristobulus or Narcissus were themselves Christians . Only those of their famili ( ) are here saluted who were : for we must understand this also after .
., see above. Grot., Neander, al., have taken Narcissus for the well-known freedman of Claudius. But this can hardly be, for he was executed (Tac. Ann. xiii. 1) in the very beginning of Nero’s reign, i.e. cir. 55 A.D., whereas (see Prolegg. iv. 4, and Chronol. Table) this Epistle cannot have well been written before 58 A.D. Perhaps, as Winer (Realw.) suggests, the family of this Narcissus may have continued to be thus known after his death (?).
Fuente: Henry Alford’s Greek Testament
Rom 16:8 . : “a common Roman slave name”. Sanday and Headlam give inscriptions from the cemetery of Domitilla, which make it probable that a person of this name was conspicuous in the earliest Roman Church, and may have been the means of introducing Christianity to a great Roman house. : Paul has none but Christian relations to this man.
Fuente: The Expositors Greek Testament by Robertson
Amplias. Only here.
beloved. As in Rom 16:5.
Fuente: Companion Bible Notes, Appendices and Graphics
8 ff.] Ampliatus = Amplias: see v. r.
. . beloved in the bonds of Christian fellowship.
. ., fellow-workman in (the work of) Christ.
Origen and others have confounded Apelles with the well-known Apollos, but apparently without reason. Cf. Hor. Sat. i. 5. 100.
. ., approved (by trial) in (the work of) Christ. It does not follow that either Aristobulus or Narcissus were themselves Christians. Only those of their famili ( ) are here saluted who were : for we must understand this also after .
., see above. Grot., Neander, al., have taken Narcissus for the well-known freedman of Claudius. But this can hardly be, for he was executed (Tac. Ann. xiii. 1) in the very beginning of Neros reign, i.e. cir. 55 A.D., whereas (see Prolegg. iv. 4, and Chronol. Table) this Epistle cannot have well been written before 58 A.D. Perhaps, as Winer (Realw.) suggests, the family of this Narcissus may have continued to be thus known after his death (?).
Fuente: The Greek Testament
Rom 16:8. , in the Lord) Construed with beloved; for greet or salute at Rom 16:6 and throughout the chapter is employed absolutely [and it is not therefore to be connected with ].
Fuente: Gnomon of the New Testament
Rom 16:8-12
Rom 16:8-12
Salute Ampliatus my beloved in the Lord. Salute Urbanus our fellow-worker in Christ, and Stachys my beloved. Salute Apelles the approved in Christ. Salute them that are of the household of Aristobulus. Salute Herodion my kinsman. Salute them of the household of Narcissus, that are in the Lord. Salute Tryphaena and Tryphosa, who labor in the Lord. Salute Persis the beloved, who labored much in the Lord.-Of the persons mentioned in these verses we know nothing, save what is here revealed. They were all his former fellow laborers in the gospel in the fields of labor. He compliments each as he thinks they deserve. They were men and women who had given up all for Christ and had gone to Rome to spread the gospel in that great capital city of the world.
Fuente: Old and New Testaments Restoration Commentary
my: Rom 16:5, Phi 4:1, 1Jo 3:14
Reciprocal: Rom 16:22 – salute
Fuente: The Treasury of Scripture Knowledge
8-9
Rom 16:8-9. The persons named had helped the apostle in some way. I have no information as to the nature of their services.
Fuente: Combined Bible Commentary
Rom 16:8. Ampliatus; so the weightier authorities; Amplias is an abbreviated form. A common name in itself, it occurs several times in connection with the imperial household (Lightfoot). The same is true of nearly every name in the rest of the section.
My beloved in the Lord; in Christian fellowship.
Fuente: A Popular Commentary on the New Testament
Here observe, 1. How the apostle salutes the Christians at Rome, not in general, but particularly and by name, that they might be convinced how particularly mindful he was of them. And as he mentions them by name in his salutations, it is not improbable but that he might mention them also by name in his supplications and private addresses to God. No doubt he bore them, and all converted by him, upon his heart, whenever he went in and out before the Lord. A spiritual father can never be forgetful of his spiritual children.
Observe, 2. The persons saluted by the apostle are not men of fame in Rome, noted for their dignity and greatness, or for their wealth and riches, but for their piety and goodness, for labouring in the Lord, and for labouring much in the Lord; for being in Christ, approved in Christ, and helpers in Christ; that is, assistants in propagating the gospel of Christ, and serviceable to those whose work and office it was so to do. ‘Tis religion that renders persons renowned, and no persons deserve so well to be remembered by us, as those who are most persevering and laborious in their services for God.
Observe, 3. Here are several women as well as men remembered and saluted, and their services for Christ and his ministers recorded. God will have none of his faithful servants forgotten, or any of their good deeds buried in oblivion.
Observe, 4. That in all this roll of salutations there is no mention made of St. Peter’s name. Had he now been at Rome, as the Papists will have him, and bishop of that see, it had been morally impossible for our apostle to have forgotten him in his salutations, when so many of his inferiors were remembered by him.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 8. The Alexs.: Ampliaton; the others, following an abridged form: Amplian. Paul, having no special distinction to mention as belonging to this person, contents himself with pointing him out to the respect of the church by the expression of his affection; and that is enough, for it is an affection in the Lord, which consequently implies in Amplias devotion to His service.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Salute Ampliatus my beloved in the Lord.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Those of the household of Aristobulus (Rom 16:10) were probably his slaves (household servants). Since Paul did not greet Aristobulus himself, this man may have been an unbeliever. Tryphena (Rom 16:12, "dainty") and Tryphosa ("delicate") may have been sisters. Both names derive from the verb truphao meaning to live delicately or luxuriously (cf. Jas 5:5). Rufus (Rom 16:13) may have been the son of Simon of Cyrene, who carried Jesus’ cross (cf. Mar 15:21). Rufus’ mother may have been Paul’s in that she had at one time acted like a mother to him. It is unlikely that he would have referred to her as he did if she had been his physical mother.
"Let Christian mothers find here a great field for that wonderful heart of instinctive loving care given by God to mothers,-that they extend their maternal care beyond their own family circle, to all Christians, and especially to all laborers for Christ. The Lord will remember it at His coming!" [Note: Newell, p. 554.]
"The brethren [or saints] with them" (Rom 16:14-15) probably refers to the other Christians who met with those named in a house church.