“I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:”
I commend, &c. He concludes with a number of salutations, to show his affection for them. — Phœbe, who is in the ministry, or employed in the ministry, as women, called diaconissæ, used to be, privately instructing catechumens, assisting particularly at the baptizing of women, distributing charities, &c. (Witham)
“Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.”
It is not exactly known to what the apostle here refers. Origen thinks that they delivered the apostle from the snares of the Jews. Others, that they exposed themselves for him in the sedition raised at Corinth, or in that at Ephesus, when he was in such danger, on account of the outcry of the silversmiths. The obligations of the Churches of the Gentiles towards them must be understood of the hospitality, which these faithful servants of Christ exercised to all. (Calmet) — Ton eauton trachelon upethekan, a proverbial expression, as in Latin, præbere cervices, caput objicere periculis, to support any thing, or person, that is in a sinking way, or in great danger.
“Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.”
This means the assembly of Christians, who probably resorted to the house of Prisca and Aquila, as to a place of retreat, and there held their religious assemblies. Or it may mean their family only, which was as regular and holy as an assembly of saints. The apostle, in another place, salutes the Church in the house of Nympha, and writing to Philemon, salutes the Church in his house. (1 Corinthians xvi. 19.)
“Salute one another with an holy kiss. The churches of Christ salute you.”
Thus the primitive Christians express their concord and benevolence, as also their perfect equality. For it was customary with the Persians, and all oriental nations, to salute only their equals thus; though, to their inferiors, the presented their hand to be kissed. (St. Clem. Pædog. and Polus.)
“Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them .”
The apostle does not here say that these men caused scandals, contrary to the Scripture; but contrary to the doctrine delivered to them: this place, therefore, is an argument in favour of tradition. (Estius)
“I Tertius, who wrote this epistle, salute you in the Lord.”
This Tertius was the amanuensis, or secretary of St. Paul, and wrote this epistle as St. Paul dictated. It is not on that account less divinely inspired than the rest. (Estius)
“Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began ,”
Now to him that is able, &c. These three last verses, in divers Greek copies, were found at the end of the 14th chapter, where we find them expounded by St. Chrysostom. — According to the….mystery kept secret from eternity, now made manifest; he means the mystery of Christ’s incarnation, and man’s redemption, formerly revealed indeed to the prophets, but now made known to all nations, in order to bring all men to the obedience of the gospel, by embracing the faith and doctrine of Christ. (Witham)