Bible Commentaries

I commend (συνιστημι — sunistēmi). The regular word for letters of commendation as in 2 Corinthians 3:1 (συστατικων επιστολων — sustatikōn epistolōn). See also Romans 3:5. So here Romans 16:1, Romans 16:2 constitute Paul‘s recommendation of Phoebe, the bearer of the Epistle. Nothing else is known of her, though her name (Ποιβη — Phoibē) means bright or radiant.

Sister (αδελπην — adelphēn). In Christ, not in the flesh.

Who is a servant of the church (ουσαν διακονον της εκκλησιας — ousan diakonon tēs ekklēsias). The etymology of διακονος — diakonos we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Philemon 1:1; 1 Timothy 3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “της εκκλησιας — tēs ekklēsias ” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1 Timothy 3:8-13 Paul has a discussion of γυναικας — gunaikas (1 Timothy 3:11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1 Timothy 5:9.

Worthily of the saints (αχιως των αγιων — axiōs tōn hagiōn). Adverb with the genitive as in Philemon 1:27 because the adjective αχιος — axios is used with the genitive (Luke 3:8). “Receive her in a way worthy of the saints.” This word αγιος — hagios had come to be the accepted term for followers of Christ.

Assist her (παραστητε — parastēte). Second aorist (intransitive) active subjunctive of παριστημι — paristēmi to stand by, with the dative case (“beside her”), the very word used by Paul of the help of Jesus in his trial (παρεστη — parestē 2 Timothy 4:17). Used with ινα — hina as προσδεχηστε — prosdexēsthe

In whatsoever matter (εν ωι πραγματι — en hōi pragmati). Incorporation of the antecedent (πραγματι — pragmati) into the relative clause (ωι — hōi).

She may have need of you (αν υμων χρηιζηι — an humōn chrēizēi). Indefinite relative clause with αν — an and the present subjunctive of χρηιζω — chrēizō with genitive.

A succourer (προστατις — prostatis). Old and rare feminine form for the masculine προστατης — prostatēs from προιστημι — proistēmi (προστατεω — prostateō common, but not in the N.T.), here only in the N.T. and not in the papyri. The word illustrates her work as διακονον — diakonon and is perhaps suggested here by παραστητε — parastēte just before.

Of mine own self (εμου αυτου — emou autou). “Of me myself.”

In Romans 16:3-16 Paul sends his greetings to various brethren and sisters in Rome.

Prisca and Aquila (Πρισκαν και Ακυλαν — Priskan kai Akulan). This order always (Acts 18:18, Acts 18:26; 2 Timothy 4:19, and here) save in Acts 18:2; 1 Corinthians 16:19, showing that Prisca was the more prominent. Priscilla is a diminutive of Prisca, a name for women in the Acilian gens. She may have been a noble Roman lady, but her husband was a Jew of Pontus and a tent-maker by trade. They were driven from Rome by Claudius, came to Corinth, then to Ephesus, then back to Rome, and again to Ephesus. They were good travelling Christians.

My fellow-workers (τους συνεργους μου — tous sunergous mou). Both in tent-making and in Christian service in Corinth and Ephesus.

Laid down their own necks (τον εαυτων τραχελον υπετηκαν — ton heautōn trachelon hupethēkan). First aorist active of υποτιτημι — hupotithēmi old verb to place under (the axe of the executioner), only here in N.T. in this sense, though in 1 Timothy 4:16 to suggest. If literal or figurative, the incident may be connected with the uproar created by Demetrius in Ephesus. Certainly Paul felt deep obligation toward them (see note on Acts 20:34).

Not only I (ουκ εγω μονος — ouk egō monos). Rather, “not I alone” (adjective μονος — monos). The Gentile churches also (great mission workers).

The church that is in their house (την κατ οικον αυτων εκκλησιαν — tēn kat' oikon autōn ekklēsian). The early Christians had no church buildings. See also Acts 12:2; 1 Corinthians 16:19; Philemon 1:2; Colossians 4:15. The Roman Christians had probably several such homes where they would meet.

Epainetus (Επαινετον — Epaineton). Nothing is known of him except this item, “the first-fruits of Asia” (απαρχη της Ασιας — aparchē tēs Asias). An early convert from the province of Asia. Cf. Acts 2:9; 1 Corinthians 16:15 (about Stephanas and Achaia).

Mary (Μαριαν — Marian). Some MSS. have Μαριαμ — Mariam the Hebrew form. The name indicates a Jewish Christian in Rome. Paul praises her toil. See note on Luke 5:5.

Andronicus and Junias (Ανδρονιχου και Ιουνιαν — Andronicou kai Iounian). The first is a Greek name found even in the imperial household. The second name can be either masculine or feminine.

Kinsmen (συγγενεις — suggeneis). Probably only fellow-countrymen as in Romans 9:13.

Fellow-prisoners (συναιχμαλωτυς — sunaichmalōtus). Late word and rare (in Lucian). One of Paul‘s frequent compounds with συν — sun Literally, fellow captives in war. Perhaps they had shared one of Paul‘s numerous imprisonments (2 Corinthians 11:23). In N.T. only here, Philemon 1:23; Colossians 4:10.

Of note (επισημοι — episēmoi). Stamped, marked (επι σημα — epi sēma). Old word, only here and Matthew 27:16 (bad sense) in N.T.

Among the apostles (εν τοις αποστολοις — en tois apostolois). Naturally this means that they are counted among the apostles in the general sense true of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense.

Who have been in Christ before me (οι και προ εμου γεγοναν εν Χριστωι — hoi kai pro emou gegonan en Christōi). Andronicus and Junias were converted before Paul was. Note γεγοναν — gegonan (Koiné{[28928]}š form by analogy) instead of the usual second perfect active indicative form γεγονασιν — gegonasin which some MSS. have. The perfect tense notes that they are still in Christ.

Ampliatus (Αμπλιατον — Ampliaton). Some MSS. have a contracted form Amplias.

Urbanus (Ουρβανον — Ourbanon). “A common Roman slave name found among members of the household” (Sanday and Headlam). A Latin adjective from urbs, city (city-bred).

Stachys (Σταχυν — Stachun). A Greek name, rare, but among members of the imperial household. It means a head or ear of grain (Matthew 12:1).

Apelles (Απελλην — Apellēn). A name among Jews and a famous tragic actor also.

The approved (τον δοκιμον — ton dokimon). The tried and true (1 Corinthians 11:19; 2 Corinthians 10:18; 2 Corinthians 13:7).

Them which are of the household of Aristobulus (τους εκ των Αριστοβουλου — tous ek tōn Aristoboulou). The younger Aristobulus was a grandson of Herod the Great. Lightfoot suggests that some of the servants in this household had become Christians, Aristobulus being dead.

Herodion (ερωιδιωνα — Herōidiōna). Probably one belonging to the Herod family like that above.

Kinsman (συγγενη — suggenē). Merely fellow-countryman.

Them of the household of Narcissus (τους εκ των Ναρκισσου — tous ek tōn Narkissou). “Narcissiani.” There was a famous freedman of this name who was put to death by Agrippa. Perhaps members of his household.

Tryphaena and Tryphosa (Τρυπαιναν και Τρυπωσαν — Truphainan kai Truphōsan). Probably sisters and possibly twins. Both names come from the same root, the verb τρυπαω — truphaō to live luxuriously (James 5:5). Denney suggests “Dainty and Disdain.”

Persis (Περσιδα — Persida). A freedwoman was so named. She is not Paul‘s “beloved,” but the “beloved” of the whole church.

Rufus (ουπον — Rouphon). A very common slave name, possibly the Rufus of Mark 15:21. The word means “red.”

The chosen (τον εκλεκτον — ton eklekton). Not “the elect,” but “the select.”

And mine (και εμου — kai emou). Paul‘s appreciation of her maternal care once, not his real mother.

Asyncritus (Ασυνκριτον — Asunkriton). There is an inscription of a freedman of Augustus with this name.

Phlegon (Πλεγοντα — Phlegonta). No light on this name till the historian of the second century a.d.

Hermes (ερμην — Hermēn). A very common slave name.

Patrobas (Πατροβαν — Patroban). Name of a freedman of Nero, abbreviated form of Patrobius.

Hermas (ερμαν — Hermān). Not the author of the Shepherd of Hermas. Common as a slave name, shortened form of Hermagoras, Hermogenes, etc.

The brethren that are with them (τους συν αυτοις αδελπους — tous sun autois adelphous). Perhaps a little church in the house of some one.

Philologus (Πιλολογον — Philologon). Another common slave name.

Julia (Ιουλιαν — Ioulian). The commonest name for female slaves in the imperial household because of Julius Caesar. Possibly these two were husband and wife.

Nereus (Νηρεα — Nērea). Found in inscriptions of the imperial household. But the sister‘s name is not given. One wonders why.

Olympas (Ολυμπαν — Olumpān). Possibly an abbreviation for Olympiodorus.

All the saints that are with them (τους συν αυτοις παντας αγιους — tous sun autois pantas hagious). Possibly another church in the house. These unnamed, the “and others,” constitute the great majority in all our churches.

With a holy kiss (εν πιληματι αγιωι — en philēmati hagiōi). The near-east mode of salutation as hand-shaking in the Western. In China one shakes hands with himself. Men kissed men and women kissed women. See note on 1 Thessalonians 5:26; 1 Corinthians 16:20; 2 Corinthians 13:12.

Mark (σκοπειτε — skopeite). Keep an eye on so as to avoid. Σκοπος — Skopos is the goal, σκοπεω — skopeō means keeping your eye on the goal.

Divisions (διχοστασιας — dichostasias). Old word for “standings apart,” cleavages. In N.T. only here and Galatians 5:20.

Those which are causing (τουσποιουντας — touṡ̇poiountas). This articular participle clause has within it not only the objects of the participle but the relative clause ην υμεις εματετε — hēn humeis emathete (which you learned), a thoroughly Greek idiom.

But their own belly (αλλα τηι εαυτων κοιλιαι — alla tēi heautōn koiliāi). Dative case after δουλευουσιν — douleuousin A blunt phrase like the same picture in Philemon 3:19 “whose god is the belly,” more truth than caricature in some cases.

By their smooth and fair speech (δια της χρηστολογιας και ευλογιας — dia tēs chrēstologias kai eulogias). Two compounds of λογος — logos (speech), the first (from χρηστος — chrēstos and λογος — logos) is very rare (here only in N.T.), the second is very common (ευ — eu and λογος — logos).

Beguile (εχαπατωσιν — exapatōsin). Present active indicative of the double compound verb εχαπαταω — exapataō (see note on 2 Thessalonians 2:3; 1 Corinthians 3:18).

Of the innocent (των ακακων — tōn akakōn). Old adjective (α — a privative and κακος — kakos), without evil or guile, in N.T. only here and Hebrews 7:26 (of Christ).

Is come abroad (απικετο — aphiketo). Second aorist middle indicative of απικνεομαι — aphikneomai old verb, to come from, then to arrive at, only here in N.T.

Over you (επ υμιν — Ephesians' humin). “Upon you.” Simple unto that which is evil (ακεραιους εις το κακον — akeraious eis to kakon). Old adjective from α — a privative and κεραννυμι — kerannumi to mix. Unmixed with evil, unadulterated.

Shall bruise (συντριπσει — suntripsei). Future active of συντριβω — suntribō old verb, to rub together, to crush, to trample underfoot. Blessed promise of final victory over Satan by “the God of peace.” “Shortly” (εν ταχει — en tachei). As God counts time. Meanwhile patient loyalty from us.

Romans 16:21-23 form a sort of postscript with greetings from Paul‘s companions in Corinth. Timothy was with Paul in Macedonia (2 Corinthians 1:1) before he came to Corinth. Lucius may be the one mentioned in Acts 13:1. Jason was once Paul‘s host (Acts 17:5-9) in Thessalonica, Sosipater may be the longer form of Sopater of Acts 20:4. They are all Paul‘s fellow-countrymen (συγγενεις — suggeneis).

I Tertius (εγω Τερτιος — egō Tertios). The amanuensis to whom Paul dictated the letter. See note on 2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18.

Gaius my host (Γαιος ο χενος μου — Gaios ho xenos mou). Perhaps the same Gaius of 1 Corinthians 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3 John 1:1 we do not know. Χενος — Xenos was a guest friend, and then either a stranger (Matthew 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2 Timothy 4:20) was “the treasurer of the city” (ο οικονομος της πολεως — ho oikonomos tēs poleōs), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See note on Luke 12:42 and note on Luke 16:1. He is probably the administrator of the city‘s property.

Quartus (Κουαρτος — Kouartos). Latin name for fourth.

Is not genuine, not in Aleph A B C Coptic.

Romans 16:25-27 conclude the noble Epistle with the finest of Paul‘s doxologies.

To him that is able (τωι δυναμενωι — tōi dunamenōi). Dative of the articular participle of δυναμαι — dunamai See similar idiom in Ephesians 3:20.

To stablish (στηριχαι — stērixai). First aorist active infinitive of στηριζω — stērizō to make stable.

According to my gospel (κατα το ευαγγελιον μου — kata to euaggelion mou). Same phrase in Romans 2:16; 2 Timothy 2:8. Not a book, but Paul‘s message as here set forth.

The preaching (το κηρυγμα — to kērugma). The proclamation, the heralding.

Of Jesus Christ (Ιησου Χριστου — Iēsou Christou). Objective genitive, “about Jesus Christ.”

Revelation (αποκαλυπσιν — apokalupsin). “Unveiling.”

Of the mystery (μυστηριου — mustēriou). Once unknown, but now revealed.

Kept in silence (σεσιγημενου — sesigēmenou). Perfect passive participle of σιγαω — sigaō to be silent, state of silence.

Through times eternal (χρονοις αιωνιοις — chronois aiōniois). Associative instrumental case, “along with times eternal” (Robertson, Grammar, p. 527). See note on 1 Corinthians 2:6, 1 Corinthians 2:7, 1 Corinthians 2:10.

But now is manifested (πανερωτεντος δε νυν — phanerōthentos de nun). First aorist passive participle of πανεροω — phaneroō to make plain, genitive case in agreement with μυστηριου — mustēriou

By the scriptures of the prophets (δια γραπων προπητικων — dia graphōn prophētikōn). “By prophetic scriptures.” Witnessed by the law and the prophets (Romans 3:21). This thread runs all through Romans.

According to the command of the eternal God (κατ επιταγην του αιωνιου τεου — kat' epitagēn tou aiōniou theou). Paul conceives that God is in charge of the redemptive work and gives his orders (Romans 1:1-5; Romans 10:15.). The same adjective αιωνιος — aiōnios is here applied to God that is used of eternal life and eternal punishment in Matthew 25:46.

Unto obedience of faith (εις υπακοην της πιστεως — eis hupakoēn tēs pisteōs). See note on Romans 1:5.

Made known unto all the nations (εις παντα τα ετνη γνωριστεντος — eis panta ta ethnē gnōristhentos). First aorist passive participle of γνωριζω — gnōrizō still the genitive case agreeing with μυστηριου — mustēriou in Romans 16:25.

To the only wise God (μονωι σοπωι τεωι — monōi sophōi theōi). Better, “to God alone wise.” See note on 1 Timothy 1:17 without σοπωι — sophōi

To whom (ωι — hōi). Some MSS. omit.