Personal Greetings

Romans 16:3-6, 7-10, 11-12, 13-16

This week we will continue looking at part of Paul’s final chapter in the Epistle to the Romans. Last week we ended with the first two verses from this chapter, i.e. chapter 16 where Paul mentions Phoebe who was a diakonos in the assembly in Cenchreae, the seaport of Corinth.

Her name indicates that she was a Gentile and she was probably a widow. Some Bible scholars believe Phoebe may have had some official position in the Cenchreae church perhaps even as an elder.

Although Paul had never visited Rome at the time he wrote the epistle, he had many beloved friends there. Thirty-five names are listed, most of them mentioned in no other place. His mention of them illustrates this interest and love.

Paul has now finished his theological exposition, with his outstanding preaching and teaching by both correcting and uplifting the Roman Believers.

Suddenly we feel like listening secretly to his conversation, as he extends personal greetings to people, we know nothing about except for their names.

What is there to learn from Paul’s mention of them in this passage? Perhaps a lot more than we may think.

Ro 16:3. Next on the list are Priscilla and Aquila. A Jewish Christian couple, originally expelled from Rome by the edict of Claudius against Jews (in AD 49), whom Paul first met and with whom he stayed in Corinth (as a fellow leatherworker or tentmaker) during his original evangelistic work there.

They then relocated in Ephesus, where a church met in their home; later, they returned to Rome. They are mentioned together in Acts 18:2, 18, 26; 1 Cor 16:19; 2 Tim 4:19. The unusual fact that Priscilla’s name precedes Aquila’s in four of the six instances may imply that she was a Christian before him (and perhaps instrumental in his conversion), or that she was the more active of the two in Christian work, or simply that hers was the dominant personality.

The brilliant scholar Apollos came to the city. He did not have a full grasp of the Christian faith, although he was mightily used of God. Aquila and Priscilla took him into their home, giving him fellowship and instruction (Acts 18:24-19:6). Their ministry, no doubt, did much to prepare the ground for the outpouring of the Holy Spirit when Paul returned to the city

He refers to them as “my co-workers in the ministry of Christ Jesus.” Lit., “my fellow-workers in Christ Jesus.” The ambiguous phrase “in Christ Jesus” may refer either to Priscilla and Aquila or to their ministry (as in the NLT).

Ro 16:4. they once risked their lives for me. This fascinating couple risked their lives to save Paul’s. We do not know how, nor when and where. It may have been during the riot in Corinth (Acts 18) or in Ephesus (Acts 19). This latter was so violent Paul compared it to fighting "with beasts" in the arena (1 Corinthians 15:32). It is quite certain that the reference is to beastly men and not to wild beasts.

Ro 16:5. the church that meets in their home. The Christians to whom this letter is addressed may, in fact, comprise of a number of small house churches in the province of Asia. Western Turkey.

Ro 16:6. Mary. One of seven women named Mary in the NT. Mary was known for her strenuous labor on behalf of God’s servants. There appears to be no other reference to her in the NT.

Ro 16:7. Andronicus and Junia. The Bible only mentions Andronicus and Junia here. There is uncertainty as to whether or not Junia is male or female. Some versions use the masculine Junias.

All the Early Church fathers and commentators up to the 13th Century recognized Junia as a woman. For example, Chrysostom wrote, "Oh how great is the devotion of this woman that she should be even counted worthy of the appellation of apostle!" In recent times some translators have used the masculine form, Junias. The name does not appear elsewhere.

Paul wrote of them as his kinsmen or fellow Jews. This could mean they were blood relatives or else they were Jewish. They were early converts, having become Christians before Paul which must mean they had an early link with the Jerusalem church. Apparently, they had been in prison with Paul during one of his imprisonments (2 Corinthians 11:23) written shortly after Paul left Ephesus. It is evident that they were prominent for they were "of note or highly respected among the apostles."

Ro 16:8. Ampliatus. There is reason to believe that he was a slave but that he was of high standing in the church.

Ro 16:9. Urbanus ("belonging to the city") was a name which by its very nature was quite common in Rome. On the other hand Stachys ("ear of grain") was not common. The name shows up once or twice in association with the imperial household.

Urbane was Paul’s "helper" and Stachys was his "beloved." While our information regarding these men is very limited, they were honored to be named in this great epistle by their friend and leader.

Ro 16:10. Apelles, a good man whom Christ approves. Or, “one whose loyalty [faithfulness, commitment] to Christ has been proved” Lit., “the approved one in Christ.” Origen says that Apelles was "approved by suffering and great tribulation."

The believers from the household of Aristobulus. Lit., “the ones from [the people of] Aristobulus.” The fact that Aristobulus himself is not greeted may imply that he was not a Christian or that he was dead; it’s possible that he is to be identified as Aristobulus the grandson of Herod the Great and brother of Agrippa I, a friend of the Emperor Claudius.

Ro 16:11. Herodion, my fellow Jew. Herodion may have belonged to the Herod family. The household of Narcissus were very possibly slaves. or freedmen who may have served Herod.

The Lord’s people from the household of Narcissus. Lit., “the ones from [the people of] Narcissus.” The fact that Narcissus himself is not greeted may imply that he was not a Christian or that he was dead; it’s possible that he is to be identified with Narcissus, the influential freedman of the Emperor Claudius, who had been forced to commit suicide shortly before Paul wrote this letter.

Ro 16:12. Tryphena and Tryphosa. The names of two women, possibly sisters or twins who were slaves or freedwomen. Twins were often given names deriving from the same root. Those “who work hard in the Lord’s service” (TEV). Then we find Persis, who has worked very hard for the Lord. She may have been older in age as she laboured very hard possibly a slave or freedwoman; a common slave name meaning “Persian woman.”

Ro 16:13. Rufus (meaning "red" or "red-haired"). Possibly the same Rufus referred to by Mark as the son of Simon of Cyrene, who carried the cross of Jesus, and the brother of Alexander (Mark 15:21). The fact that Mark alone of the Gospel writers makes mention of Rufus may imply that Rufus was known to the Christians in Italy to whom Mark (according to the earliest tradition) was writing.

Mark addressed his Gospel to the Romans. Some 30 years after Simon bore Jesus' cross, Mark identified him to the Romans as the father of Alexander and Rufus. The fact that there was a well-known Rufus "chosen in the Lord" in Rome, may indicate that he was the one whose father was Simon of Cyrene.

Simeon surnamed Niger ("the dark-skinned") was a colleague of Paul at Antioch (Acts 11:25, 26; 13:1). Simeon has been identified with Simon of Cyrene. Some simply suggest this implies he was a “choice” or “outstanding” follower of the Lord

His dear mother, who has been a mother to me. When and where her motherly care for Paul would have been expressed is not clear. If Simon of Cyrene (Rufus’s father, according to Mark 15:21) is the same as Simeon “the black man” which we have referred to (Acts 13:1), then his wife may have included Paul in their family during Paul’s early days in Syrian Antioch.

It is good to note that all of those greeted show a relationship to Christ. Special attention was called to Phoebe, Priscilla and Aquila, Epenetus, Andronicus and Junia.

Note how Amplias was "beloved in the Lord." Urbane was a "helper in Christ." Apelles was "approved in Christ." The greeting to those in the household of Narcissus was to those "in the Lord." Tryphaena and Tryphosa labored "in the Lord" and Persis "labored much in the Lord." Rufus was "chosen in the Lord."

Ro 16:14. The 10 persons mentioned in these verses are named only here. Asyncritus, Phlegon, Hermes, Patrobas, Hermas. Nothing is known about these men; Hermas was a common slave name. There were other brothers and sisters who are mentioned with the above. These probably were fellow members of the same house church.

Ro 16:15. Philologus,and Julia, Nereus and his sister. Julia is probably is the wife of Philologus, or his sister. In the Gr. text, the phrase “Philologus and Julia” and the following phrase “Nereus and his sister” are parallel. The latter (Nereus and his sister) may have been children of Philologus and Julia.

Olympas. Nothing is known about this person, the only one named of those who met in the same house church with Philologus and Julia, and Nereus and his sister.

At least seven women are named in this chapter: Phoebe (verse 1), Priscilla (verse 3), Mary (verse 6), Tryphaena, Tryphosa, and Persis (verse 12), Julia (verse 15). In addition, there is Junia (verse 7), although some scholars believe that the person was a man named Junius. Mention is also made to an unnamed sister of Nereus (verse 15). All of them were Christian workers, deaconesses, and prophetesses who "labored... in the Lord" (verse 12). This would seem to indicate that some of them labored in the ministry of the Word.

The Gospels name several women who proclaimed the good news (Matthew 28:1-10; Luke 24:9-11; John 4:28-30; 20:16-18). Bearing out the prophecy of Joel 2:28-31, Peter’s sermon on the Day of Pentecost promised that this would be fulfilled in the last days (Acts 2:14-21). Philip the evangelist had four daughters who were prophetesses (Acts 21:9). See also Philippians 4:2, 3.

Paul has at times been interpreted as being opposed to women in places of leadership in ministry. Stanley Horton, who was a leading Pentecostal Theologian, and also the leading Theologian within the AG, whom I had the privilege to chat with, has shown that Paul encouraged the public ministry of women.

In spiritual gifts and ministries there are no racial, social, or sexual exclusions (Galatians 3:28). This does not impinge on the headship of the man in marriage and family structure (1 Corinthians 11:3). This basic distinction clarifies difficult Scripture passages.

Ro 16:16. Greet one another with a holy kiss. The custom of combining a greeting and a kiss is still the custom in many parts of the world. There can be no doubt that the kiss was practiced as a token of Christian love.

Jesus marked its absence in reprimanding Simon the Pharisee (Luke 7:45). Paul enjoined the practice elsewhere (1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26).

Peter gave the same admonition calling it a kiss of love (1 Peter 5:14). "Holy" distinguishes the greeting from the ordinary greeting of natural affection. The holy kiss is seldom practiced in some churches in the West.

All the churches of Christ send you their greetings. The churches are of Christ and not of any pastor. Paul may be thinking especially of the churches represented by those who were about to accompany him to Jerusalem (some of whom are listed in Acts 20:4) with their gift for the poor

Hospitality

True hospitality is an effort of love; and a willingness to serve others is the true test of an open heart.

Bob had invited his boss, Mr. Andrews, to his home for dinner with his family. Bob was a little bit nervous as was Shelly, his wife. As she prepared the meal, Shelly was talking to herself: “Why are we doing this? It’s so hot in the kitchen. I wish Bob’s boss weren’t coming tonight.” Jason, her youngest child, was taking all of this in.

Bob was intent on showing off his family to his boss. As they gathered together around the table, Bob said to little Jason, “Jason, will you please say grace for us?” Jason was a little bit shy and blushed, saying, “But Dad, I don’t know what to say.” Shelly squeezed Jason’s hand and said, “Honey just talk to God like I do.” Jason swallowed and said, “Lord, I’m nervous … I’m hot … I wish Bob’s boss wasn’t coming tonight … amen.”

How much you care on the inside will eventually show through on the outside. Be sure your hospitality is genuine!