Romans 16:3-16:16 - Personal Greetings

Calvin (7/22/02)

16:3: Footnote: Prisca and Priscilla are the same person. Then as now, shortening of names was not uncommon. (Ac 18:2 - He found Aquila and Priscilla, Jews from Pontus who had come from Italy because Claudius had expelled all Jews from Rome. Ac 18:26 - Apollos preached boldly in the synagogue, but Priscilla and Aquila heard him, and took him aside to better explain God's ways to him. 2Ti 4:19 - Greet Prisca and Aquila, along with Onesiphorus, and his family.) By honoring the faithful, faithfulness is honored. These praises also serve to keep the faithful faithful in pursuing a life consistent with their walk so far. Paul's humility shines in his willingness to associate himself with women in his ministry. Footnote: Seemingly, this couple is always mentioned together. It is of interest to note that Priscilla is generally the first to be mentioned.
16:4: As they had not spared themselves in preserving Paul, the apostle to the Gentiles, it is not surprising to find that the Gentile Church at large was as grateful to them as Paul himself was. Footnote: What the occasion was is not noted here, but can be presumed to have occurred in Corinth. Acts 18 covers this period.
16:5: To claim their household as a Church was a great honor from Paul's lips. Footnote: This was a true church, as no specific church buildings existed for the early church to use. (1Co 16:19 - The churches of Asia send greetings. Aquila and Prisca greet you in the Lord, along with the church that is in their house.) This is clearly not a reference to family. Paul honors Epaenetus with the place of 'first-fruits,' as a holy offering in keeping with Jewish law. Where Paul bestows such honors, it is always to those who truly first come to the Lord, yet never is it bestowed unless the subsequent life accords with this rebirth. These who are first in time are worthy of honor so long as they continue their course, for being first in time, their trial is longer. Footnote: Many translations read "Achaia" here, instead of "Asia." However, in 1Co 16:15, Stephanas is listed as holding this honor. (1Co 16:15 - You know of Stephanas' household, that they were the first fruits of Achaia, and have devoted themselves to ministry.) It is possible that Epaenetus was a son of Stephanas, but more likely, the proper wording is "Asia," indicating Asia Minor, as most manuscripts indicate.
16:6: In commemorating his gratitude to his co-workers in faith, he recommends them to the Roman church. Footnote: Here again there are difficulties in the manuscripts. Some indicate that Mary worked hard 'with us,' others 'towards you,' and others 'among you.' Hard to say which is right. [Context would seem to indicate the first form, as Paul seems to be going through his list of coworkers here.]
16:7: As association with him might further the ministry of these relatives, Paul is not averse to noting their relationship, though he usually prefers to ignore matters of the flesh. That they also shared in his warfare in bonds does even more to recommend them. That the apostle to the Gentiles declares them apostles as well creates an even stronger case for their acceptance. Note that Paul does not speak of them as apostles in the same sense as we think of the twelve and one, but in its wider sense as indicating one devoted entirely to the teaching and promoting of the Gospel. Whereas he restricts the title to those established by Christ at the start, here he opens it up to include church planters. With that, it seems odd that he would not identify more of his coworkers by this title, but these two in particular preceded him in faith, and therefore deserved the title in his eyes. Footnote: Some have attempted to understand this passage as indicating that the two were well known to, or accepted by, the Apostles, but nothing in the text justifies such a take. That the term is used elsewhere in such wider meaning indicates that this is how it should be understood here. (Ac 14:14 - When the apostles Barnabas and Paul heard of it, they tore their robes.)
16:8-16:10: No comments
16:11: That Paul goes through such a list of coworkers presently in Rome, it would be rather shocking, if Peter were there, to have passed over him. Note also that the names Paul greets were not the famous of Rome, but the least of the city. Narcissus, in particular, is believed to have been a freeman in Claudius' service, himself noted for many crimes and vices. He himself is not necessarily declared among the faithful, yet that even a portion of a house so deeply inside the gates of hell should be saved is great testimony to God's wonderful grace. Indeed, none need wait for the master of the house to be saved, but all should follow Christ at His earliest call.
16:12-16:15: No comments
16:16: The kiss of greeting was common among the Jews, and somewhat less common amongst the Romans. However, it was forbidden to kiss women, except for relatives. This kiss of greeting was clearly a habit amongst the early Christians, especially preceding the sharing of the Lord's Supper. There, the kiss - which signified their friendship - was followed by almsgiving - proving the truth of which the kiss was the sign. Footnote: Other writings show that this kiss was also given at the close of prayer, to show their equality with each other. In Persian traditions, one kissed the mouth only of one's peers. To lesser folk, one gave his hand to be kissed. (2Sa 20:9 - Joab greeted Amasa with a kiss, asking after his health. Lk 7:45 - You gave Me no kiss, but she has not stopped kissing My feet since I arrived. Mt 26:49 - Judas greeted Jesus, and kissed him. 1Co 16:20, 2Co 13:12, 1Th 5:26 - Greet each other with a holy kiss. 1Pe 5:14 - Greet each other with a kiss of love. Peace to all of you who are in Christ.) In this, Paul is not declaring a rite binding on all believers, but is regulating an existing practice, keeping the kiss holy, not to be abused to satisfy the fleshly lusts. Foot washing is also in this category of existing cultural practice, and is not a matter required of all believers in all nations at all times. This practice has been carried forward in the Roman Catholic church, but lost its meaning, satisfying only the pride and greed of the priesthood. Paul's purpose does not appear to be the establishment of a ceremony, but a reminder to remain in brotherly love. His greetings from the churches, as with so much of this letter, are aimed at binding all Christians together in bonds of mutual love. Footnote: Some think the 'all' of 'all the Churches' refers to Greece, others to Achaia, others to every church Paul ever founded. However, it seems likely to be a reference to what were undoubtedly numerous home-based churches in and around Corinth, those he could honestly speak for, rather than supposing on principle.

Matthew Henry (7/22/02)

16:3: In spite of all his concerns as he went about the work of establishing churches, Paul's love was great enough to remember all those he worked with, and to send them greetings that conveyed his love and concern for them. Aquila and Priscilla were originally from Rome, but were evicted by Claudius (Ac 18:2). Paul had made their acquaintance in Corinth, working together with them in the tent-making trade. They, apparently, had later returned to Rome. As testimony to their work in the Lord, we have the case of their instructing Apollos (Ac 18:26). Those who will expend themselves in efforts for the souls of their families and neighbors are the greatest helpers to faithful ministers.
16:4: By their actions, these two had shown their care for the greater need of the church, willing themselves to die if this would secure Paul's life, for his life was so needful to the Church. Paul was in danger in Corinth, yet they took him in, in spite of the damage his presence might do to their own reputation and livelihood. (Ac 18:12 - During the period in which Gallio was proconsul of Achaia, the Jews rose up against Paul and brought him for judgment. Ac 18:17 - They took Sosthenes, also, a leader of the synagogue, and were beating him in front of Gallio, yet Gallio would not concern himself with these matters.) As those who had worked to save his life, a debt was owed to them by all the Gentile church.
16:5: He extends the greeting further to commend the church established in their household, that there might be mutual fellowship between that church and the one to which he writes. We can see from this that the concept of the home church is not as farfetched as some would lead us to believe, indeed, it doubtless carries a special blessing not unlike that experienced in the house of Obed-Edom when the ark rested there. Others would claim this is but a reference to a godly family, which, were it the case, would doubtless have been well aided in that direction by the godly example of the wife. "A virtuous woman, that looks well to the ways of her household, may do much towards the advancement of religion in a family." This couple had also hosted a church during their stay in Corinth. (1Co 16:19 - Aquila and Prisca, along with the church that is in their house, greet you most heartily.) The godly man carries his religion with him wherever he goes. Thus, we see that Abraham built altars wherever he moved his tent. (Ge 13:18 - He moved his tent near to the oaks of Mamre in Hebron, and there he built an altar.) Love in the heart will lead to kindness on the tongue. Love among Christians should be expressed, as Paul does for so many in this list. Epenetus, in particular is noted as being of the first-fruits of Achaia. In Corinth, there had been a great soul-harvest. (Ac 18:10 - I am with you, and none will attack you to your harm, for I have many people in this city. 1Co 16:15 - You know of Stephanas and his house, who were the first fruits of Achaia. They have devoted themselves to ministering to the saints.) Those who answer early deserve greater respect, for their labors are longer. Epenetus may have been of Stephanas' household, or simply among the first fruits.
16:6: True love does not balk at laboring, but takes pleasure in it. Whether Mary's labors had been elsewhere on Paul's behalf or in Rome on the Church's behalf is unknown. Similar accolades are given to Tryphena and Tryphosa in v12, as well as Persis, these women also abounding in the Lord's work.
16:7: Some think Andronicus and Junia to have been husband and wife; others, that they were brothers. The former seems more likely. First, note that they were Paul's cousins, as was Herodian (v11). Thus does religion sanctify the relationships of the flesh. What rejoicing is ours when we know them to also be relationships of the Spirit. With them, bonds were also deepened by shared imprisonment. The record of Acts speaks only of the imprisonment in Philippi prior to the time of this letter's writing. (Ac 16:23 - They inflicted many blows on them, and then threw them in prison, instructing the jailer to guard them well,) However, Paul speaks of more frequent imprisonments. (2Co 11:23 - I am more a servant of Christ than these, for I have been in greater labors, more imprisonments, beaten more times than can be told, and often faced with death.) These two had a reputation with the apostles, because of their knowledge and grace. The apostles were particularly equipped to discern the spirit and sincerity of Christians. Further, they were in Christ before Paul, even though his conversion had come within a year of Christ's ascension.
16:8-16:9: No comments
16:10: Apelles receives high praise here. His approval in Christ indicates that his faith and integrity had been tested by friend and enemy alike, and found to be pure gold. In knowledge and judgment, in courage and constancy, he was known to be a man worthy of all confidence.
16:11: Aristobulus and Narcissus may have been deceased, or nonbelievers, yet Paul does not neglect to note those in their household who were alive in Christ. Many think Narcissus to be the one often noted as a rich but wicked man closely connected with Claudius. Even among the most wicked families, then, were found good servants. (1Ti 6:1 - Let such believers as are still in slavery consider their masters as worthy of honor. Thus, their service will give no cause for God and sound doctrine to be maligned.) In this, we see the poor servant called and the rich master left to perish. This is but election in action, this is God's good will, and even so, we accept that it is good.
16:12: No comments
16:13: Rufus is noted as a choice Christian, the truth of his salvation shown in his graces, in integrity and holiness. Apparently, his mother had cared for Paul at some point and, as he had called Phoebe sister, he calls her mother. (1Ti 5:2 - Treat older women as mothers, and younger ones as sisters, with purity in all cases.)
16:14-16:15: Note that where names run out, Paul includes those with the ones named. This covers families, and others within the bonds of Christian communion. Christians are intended to delight in fellowship, and this greeting serves to further endear them to each other. Paul remains all inclusive by adding greeting to 'all the saints who are with them.' Within the larger Christian congregation, it is right and fitting that there be 'smaller societies' which share a closer bond formed by more frequent opportunities to be together. Yet always, these must remain connected to the body at large. The lack of greeting to Peter makes it hard to believe the Papal claim for his bishopric there.
16:16: Mutual greetings not only express love, but strengthen it. Yet, care must be maintained that these kisses of greeting, so useful to the building of love, be kept holy, and not taken as excuses to satisfy wanton habits. These kisses are to be sincere, not following Judas' example. Paul sends along with his own greetings, those of the churches amongst which he is visiting, knowing them all to be knit by the common bonds of Christianity. It is their desire that communication of their affections be sent, and so is Christian communion preserved across great distances.

Adam Clarke (7/28/02)

16:3: Priscilla and Aquila had to leave Rome due to Claudius' decree, but likely returned after his death. (Ac 18:2 - He found Aquila of Pontus and his wife Priscilla, who had come from Italy because Claudius had evicted the Jews from Rome.)
16:4: The event to which Paul refers here is not recorded, but there can be no doubt that occasion would have been had to save Paul's neck. Apparently, the event he speaks of was well known among the churches of the area.
16:5: In the time of this letter's writing, the word 'church' would have referred to the congregation itself, and not to any building. If Stephanas and family were the first fruits of Achaia, how then is Epenetus so labeled here? Perhaps he is part of Stephanas' family. Alternatively, we can consider the number of manuscripts which claim him for Asia, rather than Achaia. Either possibility is believable.
16:6: None but God know what Mary's works were in this day, yet her name is honored in this place.
16:7: It is quite probable that Paul means nothing more than that Andronicus and Junias were fellow Jews. (Ro 9:3 - I could wish myself accursed, and separated from Christ for the sake of my brothers, my kinsmen in the flesh.) These two could have shared in any one of the numerous imprisonments that Paul suffered. It is unclear whether Paul intends to include them among the apostles, or only note their reputation with the apostles, although the latter seems more likely. It seems quite likely that these two were converts on the day of Pentecost, if not by Christ's own ministry.
16:8: Ampliatus was a particularly good friend as well as a true Christian.
16:9: Not much is known about these two either.
16:10: Apelles may be Apollos. Whether this be true or not, the proof of his sincere faith had been given on several occasions. It would appear that Aristobulus himself was not a convert, but that Christians were among his servants and slaves. He may well have been dead by the time of this letter.
16:11: Herodian was apparently another Jewish convert. Narcissus appears to have died by the time Paul wrote, as well, leaving him to write to the man's household instead. Apparently, only portions of this family were Christian, and the greeting is restricted to that portion. Histories mention a Narcissus who was a freed man in Claudius' service, but no particular reason exists to equate these two men.
16:12: All three people mentioned in this verse were women, apparently co-workers with Paul at some point, among whom Persis apparently was the more esteemed. This verse is evidence for a ministry made from both men and women. We know of prophetesses, and we know they prayed. As prophetesses, they edified, exhorted, and comforted those who heard them, which pretty well covers the preacher's impact. (1Co 14:3 - One who prophesies edifies, exhorts, and consoles.)
16:13: Rufus was of particular excellence. (Ps 78:31 - God's anger rose up and killed some of their stoutest ones, subdued the choice men of Israel. Ge 23:6 - Hear us. You are a mighty prince. Bury your dead in the choicest of our graves. We will not refuse you this grave for your dead. Dt 12:11 - In the place the LORD chooses for His name to dwell, you will bring all that I command - burnt offerings and sacrifices, tithes and contributions, all the choice votive offerings you will vow to the LORD. Jdg 20:16 - Of all these, 700 choice men were left-handed, able to hit a hair with their sling, such was their aim.) It is doubtful that Rufus' mother was indeed Paul's mother. Rather, she was so named because of her character and her treatment of Paul, which is a common enough mannerism in Greek classical writings.
16:14: Hermas may have been the writer of "the Shepherd of Hermas." However, the name was quite common in both Greece and Rome at the time.
16:15: None of these people are known to us from any source, in fact some of the names are such that even determining the sex is not possible. But it is noteworthy that no mention is made of Peter throughout this letter, yet the RC church claims he was bishop of Rome at the time of the letter's writing. Can it really be believed that Paul would fail to greet Peter, given both his concern for the office of apostle, and his stating that Andronicus and Junias were of note among the apostles? Furthermore, if there were an apostle in residence, what call would Paul have had to exhort the church there to sort out its problems? All in all, the evidence of this letter would seem to make clear that Peter was never bishop of Rome, and likely never even went to Rome.
16:16: The kiss as a sign of peace and friendship was common to all peoples of that day. The custom was carried along in the church until the size of the membership made such a 'holy kiss' entirely impossible. Where such custom of kissing still prevails, there is no sign of its ever being abused, or leading to temptations. 'All the churches' doubtless refers to those churches in Greece and Asia who were familiar with Paul and his itinerary. Thus, knowing his desire to proceed to Rome, they include their greetings.

Barnes' Notes (7/28/02-7/29/02)

16:3: Paul sends wishes for the welfare of Prisca and Aquila, her husband. (Ac 18:2 - He found Aquila of Pontus and his wife Priscilla arrived from Italy, having left when Claudius expelled the Jews from Rome. Ac 18:26 - Apollos was speaking boldly in the synagogue, but when Priscilla and Aquila heard him, they called him aside and gave him a more accurate explanation of the Gospel. 1Co 16:19 - The churches of Asia, along with Aquila and Prisca, greet you heartily, along with the church in their house.) It seems likely that these two were converts by Paul's preaching, he having lived with them, giving them the opportunity of private tutoring. (Ac 18:3 - Because they were of the same trade, he stayed with them and worked with them.) Whether it was the death of Claudius, or some other means by which the decree was revoked, it appears that this couple returned to Rome.
16:4: To risk one's neck is to place it on the block for execution. The meaning is clear enough. We know not the occasion of which Paul speaks, however, given Paul's time living with them and his numerous persecutions, one can see many opportunities on which they may have acted. He having been the spiritual father of so many churches among the Gentiles, all these churches shared in his own gratitude to this couple.
16:5: The reference to the church in their house could indicate a gathering of Christians who worshiped together in their mansion, or it could indicate immediate family and such guests as joined them. (Ac 18:26 - Priscilla and Aquila took Apollos aside to teach him the Gospel more accurately. 1Co 16:19 - Aquila and Prisca, as well as the church in their house greet you.) The first fruits were a small portion of the harvest offered to God. (Ex 22:29 - You will not delay in offering your harvest and vintage, and your first-born sons shall be given to Me. Ex 23:16a - Observe the Feast of the Harvest, bringing the first fruits from what you have sown. Lev 2:12 - Bring them as an offering to the LORD of the first fruits. Dt 18:4 - Give Him the first fruits of your grain, wine, oil, and wool.) Epaenetus is stated as being among this first harvest in Achaia. The majority of names from here on out are Greek, but little is known of these people.
16:6: Nothing is known of this Mary. It seems likely that those Paul now greets were formerly from Greece, and had made his acquaintance at some point prior to moving on to Rome.
16:7: (Ro 9:3 - I could wish myself separated from Christ for the sake of my fleshly kinsmen.) Many think Paul indicates no closer relationship than this matter of nationality here. However, he has mentioned other Jews without claiming them as kin, so it seems likely that these, along with Herodian, were distant relatives of some sort. As a frequent prisoner, it is hardly unlikely that these men had shared his confinement on some occasion. (2Co 11:23 - I am more Christ's servant than they, for I have known more labors, more imprisonments, more beatings, and more often faced death.) To be 'of note' can be a good or a bad thing, for the word indicates one marked or distinguished, but does not necessarily mean distinguished for goodness. It could as easily be for badness. (Mt 27:16 - They were holding Barabbas, a notorious prisoner, at that time.) It seems doubtful that these were actual apostles, since there is no record of their having been appointed. The phrasing would have differed were they truly apostles. (Ro 1:1 - Paul, a bond-servant of Christ, called as an apostle, and set apart for the Gospel of God. 1Co 1:1 - Paul, called as an apostle of Jesus Christ by God's will, and our brother Sosthenes. 2Co 1:1 - Paul, an apostle of Christ by God's will, along with brother Timothy, to the church of God in Corinth, as well as all the saints in Achaia. Php 1:1 - Paul and Timothy, servants of Christ Jesus, to all the saints in Philippi, including the overseers and deacons.) All that can properly be implied by the passage is that these two were known to the other apostles, that they had become converts before Paul, and that they had distinguished themselves among the early Christians, gaining the friendship of the apostles. The office of apostle was to bear witness to Christ's life, death, resurrection, and doctrine. As there is no evidence of these two witnessing these events, they cannot have been apostles. Sometimes, church messengers were called apostles as well, and it could be that they served in this fashion. (Php 2:25 - I feel I must send Epaphroditus, my brother and coworker, my fellow soldier, who is also a messenger and minister. 2Co 8:23 - Titus is my partner and coworker. As for our brothers, they are messengers of the churches, a glory to Christ.)
16:8-16:9: No comments.
16:10: To be approved in Christ is to have been tried and tested as a Christian and found steadfast. Thus, one is shown to be approved and beloved by Christ.
16:11: No comments.
16:12: These three ladies were likely deaconesses in the Church, living out proper examples for other pious women to follow. Then, as now, there was much that such women could do to promote the Gospel.
16:13: Rufus was a chosen follower. That Paul considers Rufus' mother to be as his own shows his tenderness towards this family. Religion makes us one great family, tenderly united. (Mt 12:47-50 - They called to Him, "Your mother and brothers are outside seeking to talk to You." But He answered by asking, "Who is My mother, and who are My brothers?" Then, He stretched out His hands to include His disciples, saying, "Behold, My mother and My brothers! For those who do the will of My Father are My brothers, sisters, and mother." Jn 19:26-27 - When Jesus saw His mother, and His beloved disciple nearby, He said to His mother, "Behold, your son!" And to the disciple, "Behold, your mother!" From that time, the disciple took here into his home.)
16:14-16:15: No comments
16:16: Treat each other affectionately, with kindness and love. The practice of kissing has always been common, especially in the east. (Lk 22:47-48 - Judas was leading a multitude, and he came to Jesus and kissed Him. Jesus said, "Are you betraying the Son of Man with a kiss?") To require the holiness of the kiss was to guard against any impropriety. The churches Paul includes here are doubtless those near the place of his writing this letter, probably those in Achaia.

Wycliffe (7/29/02)

16:3: The names in this section are commonly found in the catacombs, and other places with Christian inscriptions. Paul begins with a greeting to two dear friends who had been working for the Lord since he first met them in Corinth. (Ac 18:2 - He met Aquila and Priscilla, recently arrived from Rome, having been expelled with the rest of the Jews there. Ac 18:18 - He remained with them for many days, eventually putting out to sea, accompanied by Priscilla and Aquila. Ac 18:26 - Priscilla and Aquila heard Apollos preaching. When he had finished, they took him aside to explain the gospel to him more thoroughly. 1Co 16:19 - Aquila and Prisca, along with the church in their house, greet you in the Lord. 2Ti 4:19 - Greet Prisca and Aquila, as well as the house of Onesiphorus.)
16:4: We don't know what act Paul refers to, but the extent of his and the church's thanks suggest the effort they put forth.
16:5: It seems their zeal remained unchanged wherever they were, for they are always noted as having a church in their house. The church to which Paul writes in Rome is not one large assembly, but a number of these small house churches. Epaenetus is the first convert from Asia, not Achaia.
16:6: No comments.
16:7: These two were fellow Jews, having shared some part of Paul's jail time. By what Paul writes, it would seem they had been Christians for about 25 years when this letter was written.
16:8-16:12: No comments.
16:13: Rufus is noted as an outstanding Christian.
16:14-16:15: No comments.
16:16: The holy kiss was a sign of Christian fellowship. (1Co 16:20 - All greet you. Greet each other with a holy kiss. 2Co 13:12 - Greet one another with a holy kiss. 1Th 5:26 - Greet all the brethren with a holy kiss. 1Pe 5:14a - Greet each other with a kiss of love.)

Jamieson, Fausset & Brown (7/29/02)

16:3: Prisca is a contraction of Priscilla, just as Silas is a contraction of Silvanus. (2Ti 4:19 - Greet Prisca and Aquila, and the house of Onesipherus.) Given that Priscilla is mentioned first, here and elsewhere, it seems that she was probably the more helpful to the church. (Ac 18:18 - When Paul sailed for Syria, Priscilla and Aquila were with him.)
16:4: It seems likely that the occasion Paul refers to was either in Corinth or Ephesus, the latter seeming more probable. (Ac 18:6 - At their blasphemy he shook out his robe, saying, "Your blood is on your own heads. I have done my part. Now, I shall go to the Gentiles instead." Ac 18:9-10 - In a vision, the Lord told Paul not to fear, but to continue speaking boldly, knowing that God was with him, and no man would attack him to his harm in the city, for God had many people there. Ac 19:30-31 - Paul wanted to go to the assembly in Ephesus, but the disciples restrained him. Some of his Asian friends also warned him against going to the theatre. 1Co 15:32 - If my motives in fighting the beasts in Ephesus were merely human, what was the benefit? If the dead are not raised, we may as well eat and drink today, for tomorrow we die.) Apparently, this couple had returned from Ephesus to Rome by the time of Paul's writing.
16:5: Being as Aquila was a tentmaker, it is reasonable to think that his home would accommodate larger gatherings than most. It is quite likely that the couple had written to Paul of their situation in Rome, making him feel at home with them even in his absence. It is beyond doubt that the verse should list Epaenetus as a convert from Asia, and not Achaia. (Ac 16:6 - They passed through Phrygia and Galatia, for the Holy Spirit had forbidden them to speak in Asia. 1Co 16:15 - You know that the household of Stephanas were the first fruits of Achaia, and have devoted themselves to ministry.) We can postulate that Epaenetus was part of Stephanas' household, but there's no reason to do so, given the majority reading among the manuscripts. As a first convert, he was special to Paul. (Hos 9:10 - I found Israel like wild grapes. I saw your forefathers as the first fruits of the fig tree. But they devoted themselves to shame, and became detestable. Mic 7:1 - Woe is me! I am like the fruit pickers, the grape gatherers. Not one cluster of grapes, nor a first-ripe fig is there for me to satisfy myself.) At first, the list of names here seems surprising, coming from one who had never been to Rome. However, when we consider that Rome was the center of civilization at that point, with journeys constantly starting and ending there, it is no longer difficult to think that Paul would know many people there from his own travels.
16:6: It seems most unlikely that the 'for you' is correct, in spite of the amount of evidence in its favor. Far more likely, it is 'for us,' as the AV has it.
16:7: Is it Junias or Junia? If Junias, it is a contraction of Junianus, and speaks of a man. If it is Junia, it is a woman's name, likely the wife or sister of Andronicus. We know not where they may have shared in Paul's imprisonments. Many think that the reference here is to the more extended sense of apostle, which would then make Junias the correct reading. Those who think that the office of apostle remained restricted to the original group and a few select others hold that this passage does not make the two mentioned out to be apostles, but to be known to the apostles. If Junia is correct, then this view must be correct, and the wording of the passage tends to favor this view anyway. Paul seems to envy them their longer standing with Christ. Perhaps these were early fruits of Peter's work, either coming to Christ on Pentecost or some subsequent occasion. Were this the case, they may have indeed been of special esteem to the apostles in Jerusalem, and Paul may have learned of them from that source.
16:8: Paul expresses great Christian affection here.
16:9: Urbanus, a man, is noted as a fellow laborer in Christ.
16:10: Apelles is noted as a tried and true Christian. It seems likely that Aristobulus himself was not a Christian, but that some among his household - quite likely among his slaves - were.
16:11: In Narcissus' household, there appears to have been a mix of Christian and pagan. He himself was likely in the latter category.
16:12: These three were all active ladies in the Church. These may not have been officials or deaconesses, but yet labored well in Christ's behalf.
16:13: Rufus is noted as being particularly precious to the Lord. (1Pe 2:4 - We come to Him as to a living stone, rejected by men, but valued as precious in God's sight. 2Jn 13 - The children of your chosen sister greet you. Mk 15:21 - They pressed Simon the Cyrene, father of Alexander and Rufus, into service to bear His cross.) The mention of Simon's children indicates that they were well known in Christian circles when Mark was writing. It seems likely that this Rufus and that are one and the same. Paul's reference to Rufus' mother as his own is not akin to Jesus' use of the term in reference to all older female believers. (Mt 12:49-50 - Behold, My mother and My brothers! Whoever does the will of My Father in heaven is My brother and sister and mother.) Rather, this is an acknowledgement of her care for him for the sake of Christ. It seems entirely likely that Simon was converted the day he bore Christ's cross. It then follows as quite probable that his wife would also have become a convert, in turn drawing their sons after them. (1Pe 3:7 - Husbands, live in understanding with your wives. She is the woman, the weaker vessel, and so deserves the honor of a fellow heir to the grace of life. Give her this honor that your prayers will not be hindered.) One presumes, then, that Alexander had either passed on, or moved on, leaving Rufus alone with his mother when this letter was written, and the testimony it gives of her is wonderful.
16:14: There is apparently some question as to the order of the names in this verse, although not to the names themselves.
16:15: It is worth noting that this and the prior verse each list five names, and then include others in a general mention. While some have thought these to be a list of less noteworthy Christians, the order seems to suggest something else. It is unlikely that there were churches in the house of each one mentioned, for Paul would doubtless have noted this more directly. Yet, it would seem that they were two core groups in Rome, perhaps serving as added training for discipleship or mission. Paul's knowledge of such details of the Roman church situation show the degree to which he was kept informed during his travels. Quite likely, his information in this case came from Priscilla and Aquila.
16:16: The eastern custom of kissing prevailed in Jewish culture, and spread into the Christian church as a symbol of fellowship. It was a testimony of Christian affection in the Church. Eventually, it became a fixed feature of service, coming directly after the Lord's Supper. The list closes with an expression of the general affection for the Roman church that was to be found among the churches from which Paul was writing. Many manuscripts dropped the 'all,' but it appears to be properly included. (Ro 16:19 - The word of your obedience is known to all, and for this I rejoice over you. Yet, I want you to be wise in good, and innocent in evil.)

New Thoughts (7/30/02-8/1/02)

Two words that both summarize the qualities Paul was commending in this list, and describe what we should be like; choice and approved. To be choice requires that we be chosen by God, picked out by His hand for salvation. That's the reality. He has chosen us for salvation. We didn't ask for it, yet He has given it. To be approved requires that we be tested, tried like metal in the fire, and thus found to be the true coin, Christian not only in name, but in life.

Consider the holy kiss that Paul commends at the end of this list. Calvin tells us that this act was followed by the giving of alms. Put in today's terms, there are any number of folks in the church who will shake your hand at the end of service, will greet you with a 'how are you?' or some such. The question is, how many will go beyond this surface symbol of friendship? How many, having sung about the family of Christ, will do anything to support that family where it has needs? Again, Calvin points out that the almsgiving served to prove the truth of the friendship signified by the kiss. We, too, ought to be giving proof of the love we claim for each other.

Certainly Prisca and Aquila provide a good example of this. Consider Paul's commendation of them, here - how they had risked their own lives to help him. We don't know the circumstances, but we do know the kinds of situations that seemed to follow Paul wherever he ministered. Here was a couple that had already seen their lives disrupted, being banished from Rome, having to relocate and reestablish their livelihood. Willingly, they had allowed Paul into their home, and allowed him to share in the business that supported the home. When things started getting ugly for Paul, as the Jews in town began troubling him over his preaching, it would have been quite pragmatic of Aquila to ask Paul to go elsewhere, lest their livelihood be disrupted again. Yet, they did not do this. In fact, by Paul's testimony, far from asking him to depart, they went out of their way to save him. They took the trials head on, and by those trials showed themselves approved, truly chosen, Christians in life and not just word.

But this is not the whole of their testimony. There is another aspect that shows their proven commitment. In the record of the Gospel, we find this couple in three different locations: in Corinth, in Ephesus, and in this letter, back in Rome. In both Ephesus and Rome, Paul makes note of the church in their house. I have no doubt in my mind that in Corinth, there was also a church established in their home, and with Paul in residence, what meetings they must have had! This testifies to the steadfast nature of their belief. No matter where God had them, they made it a priority to establish their own house as a house of worship, and to locate and join with fellow believers in the area. Neither in Corinth nor in Ephesus does it appear that this couple remained terribly long, a matter of years, perhaps. Yet churches of note were established in their homes in each case. This suggests that their number one priority was to serve God with each move, issues of livelihood being secondary.

How many of us, in this pragmatic age, could be given a similar testimony? Can it be said of us that we put God's work first? At present, I face an impending disruption in my own life, as the work I have been doing for a living comes to a close soon. It is a great temptation to back off from some of the commitments we as a family have made in the service of God's Church. It's a temptation to more or less circle the wagons and look only to our own needs and situation. But this cannot, will not be the case.

Prior to vacation, I had put together some materials to take with me so that I could study God's providence while we were away from home. I had thought that might make a nice side study, which I could then include in this one. Well, first that study is proving to be much larger than expected, and will perhaps be a follow-on to my study of Romans instead. Secondly, God was moving throughout our vacation to show us His providence in His own ways. We were blessed daily with special events, surprising arrangements, so that we all could not help but see His hand working for our pleasure in this time of rest. We rejoiced, we laughed, we delighted to see what God was doing around us.

Yet, in the midst of that, God also reminded me to recognize those same hands in the tough days at work, in the times that were not fun and refreshing. In all this, I have learned that God was preparing us for what must follow that vacation. Even in the news of my job soon disappearing, even in the face of an economy that is in the doldrums for the type of work I do, even there, God's providence is still in action. Though it may not seem that way at the moment, He is still working things for our good. His plans are still to prosper and not to harm. It is, perhaps, a time of testing for this family; a time for us to see our own true colors, and take the uglier shades to prayer.

I have to confess that during these first few days, my attitude has been quite varied, going from absolute trust in His hands to near absolute despondency. I am so thankful, though, to have had the primer of both study and experience the week before to help me through. I can only pray for my coworkers, who know not His grace, to know it now. I know that He will provide for us. I know that He will provide for them, as well. God's like that. How some of these guys will navigate this downturn, though, remains to be seen. Some of them are young, others older, many having known no job outside this one. If anybody should be reading this besides myself, I ask that you join me in praying for them, that they should not only find new work to put their hand to, but should also find God moving in their hearts in this situation.

Religion makes us one great family, tenderly united, Mr. Barnes tells us. This is true, where religion is true. In times such as these, it is easy to forget this, easy to allow oneself to be convinced that this family does not care about us. I've seen it so often in other cases. Folks wrap themselves up in their problems, withdraw from more than superficial communion, and then feel abandoned. Yesterday, I could feel this same thing trying to take hold in me. But, this is a lie. It is our own acts of isolation that isolate us. That family out there longs to help, but we won't tell them what's wrong. Whether it's pride or some other foolishness of ours, we tend not to talk about our trials. Is it any wonder then, that none come to our aid?

Father God, we are family. You have made us so. Would you work upon us, dear Lord, that we might behave so? God, You have called us to a life of transparency with Yourself, and with each other, but this does not come naturally to us. If we are to be so open and trusting with each other, it will require Your hand gently working upon us to bring the change. Bring the change, Father. Create in me not only a clean heart, O God, but a heart willing to be open, a heart willing to hear not only the joys of my brothers and sisters, but their sorrows as well; a heart willing to do what is in my power, in Your power, to ease those sorrows. Create in me a heart free of foolish pride, willing to admit to hurts, willing to call out for help from those You have placed around me for support. Protect my mind, Holy Spirit, from the lies that try to convince me that no support will come from them. Be my center, dear Lord, my anchor in the storm. Remind me continually of the things You have shown me in recent days and years, that I may be steadfast in hope, placing my trust only in You. May you bring me through this approved, my Jesus, and my family as well.