The epistle of Paul to the Romans 16:1-66

Romans

16:1-16

Personal Matters and Doxology, 15:14-16:27

iii] Commendation and greetings

Argument

Paul now draws aside to commend and greet associates in the church at Rome.

Issues

i] Context: See 15:14-22.

ii] Background: The Nomist heresy 1:8-15.

iii] Structure: Greetings:

The commendation of Phoebe, v1-2;

Paul greets his friends in Rome, v3-16.

iv] Thesis: See 3:21-31.

v] Interpretation:

The authenticity of chapter 16. A number of commentators doubt that chapter 16 is an integral part of Romans, arguing that the letter ends with the blessing in 15:33. There is the suggestion that chapter 16 is actually a personal letter by Paul to the church at Ephesus, recommending Phoebe to them. The argument rests on:

•iThe incongruous nature of the warning in v17-20, given the conciliatory tone of Romans;

•iThe fact that Priscilla and Aquila were last heard of in Ephesus;

•iThe assumption that Paul would not know so many people in Rome and;

•iTthe reference to Epaenetus being the aparch thV AsiaV "firstfruit of Asia".

By themselves, these points certainly cannot carry the argument, and in any case there are good arguments against the Ephesus theory, eg.,

•iThe reference, "all the churches of Christ greet you", v16, is an unlikely reference to Ephesus;

•iIt is hard to imagine chapter 16 as a letter in its own right.

A more radical, and even less likely approach to this section, is to argue that v17-20a is a "non Pauline interpolation", Jewett. Yet, it is more than likely that they are original; see Jeffrey Weima in JSNTS 101. In his second letter to the Corinthians Paul makes it very clear that when he returns to Corinth he will deal with the troublemakers in the church. Among those disturbing the church are the judaizers, members of the circumcision party. It is in the context of confronting these law-bound believers that Paul pens his rhetorical treatise on his gospel of grace. As already indicated, this treatise / pastoral homily is most likely intended for wide distribution among Paul's mission churches. If this is the case, other than the inclusion of local identifiers (1:7, 15), Chapter 16 may have originally been loosely attached. Of course, all this is but interesting speculation, and as far as tradition is concerned, the book of Romans is what it is.

The Holy Kiss, v16: A kiss on the cheek was a welcoming form of greeting in the first century, similar to a handshake in Western culture (right hand extended with palm open, indicating no weapon is at hand - we are less trusting in the West!!). The kiss is "holy" because it is between believers who are one in Christ, or maybe the word does little more than add solemnity to the instruction, so Moo. Ambrosiaster suggests it is "holy" because it is done "in the holy Spirit" - an act that is devout, not carnal. Of course, "greet one another with a holy kiss" may be nothing more than a throwaway line like "Be happy"; "Be kind to each other", cf., 1Cor.16:20, 2Cor.13:12, 1Thess.5:26, 1Pet.5:14.

It is possible that a "holy kiss" was part of Christian worship at the time of Paul's writing, but it seems more likely that its inclusion in Christian worship is prompted by Paul's words. Justin tells us that it occurred in the service between the intercessory prayers and the offertory. Tertullian calls it the "kiss of peace", and Origin also mentions its position "after the prayers of the brethren." So, "the kiss" became standard liturgical practice in the early church, and is even found in Orthodox worship today. In the Western church today, the giving of peace is offered in words, gestures, handshake, kiss, ...

I must admit that I am not a fan of the liturgical giving of peace; it destroys the ambiance of liturgical adoration before the throne of God. I well remember serving for a short time as a locum in a High Church Anglican church that had not bothered to produce a Customary. At the giving of peace, a handshake congo-line formed in the aisle. I was totally flummoxed as to when, where, or if I was to impose myself. Maybe I was expected to be the pivot point, but anyway, they all carried on regardless. In the Eucharist at my old church in Cronulla, I simply said "The peace of the Lord be always with you", and the congregation replied, "And also with you." Nothing more, although, on one occasion the Bishop was visiting and of course, at this point in the service he headed for me. I simply gave him the where do think you're going look, and he elegantly returned to the Bishop's chair.

Text - 16:1

Commendation and greetings, v1-16: i] The commendation of Phoebe, v1-2. Presumably Phoebe has carried Paul's letter from Corinth to Rome, and Paul commends her since he wants the Roman believers to accept that she, and the letter she carries, comes with Paul's approval. She is a "sister", a fellow believer, a "servant / deacon" of the church in Cenchreae, a port town for Corinth on the Saronic Gulf. It is unlikely that the word diakonoV, "servant / deacon" serves to identify a particular order of ministry, rather it simply indicates that she ministers in the church in some way or other. Paul asks that she (and his letter) be received.

de "-" - but/and. Transitional, indicating a step in the argument, and so at least from a textual point of view, linking this chapter with the previous chapter.

uJmin dat. pro. "to you" - [i commend phoebe] to you. Dative of indirect object.

thn adelfhn (h) acc. "sister" - sister [of us]. Standing in apposition to "Phoebe". The genitive "of us" is adjectival, relational.

ou\san (eimi) "-" - being [and = also]. The participle is adjectival, attributive, limiting "Phoebe"; "who is a servant of the church."

thV ekklhsiaV (a) gen. "of the church" - [a deacon, servant] of the church. The genitive is adjectival, verbal, objective; "who is active in service to the congregation at Cenchreae." "A minister in the church at Cenchreae", REB.

thV gen. "-" - of the [in cenchreae]. The article serves as an adjectivizer turning the prepositional phrase "in cenchreae" into an attributive modifier of the noun "church"; "the church which is in Cenchreae."

iJna "I ask that" - that. The NIV has taken hina here as recitative, introducing a dependent statement of an assumed "I ask", although it seems more likely that here it is adverbial, final, introducing a purpose clause expressing the reason for commending Phoebe, namely, "in order that you may receive her ...... and in order that you may help her in whatever she may need."

en + dat. "in [the Lord]" - [you may receive her] in [the lord]. Local, expressing space, metaphorical, incorporative union. She is someone in a relationship with Jesus, so "receive her as a believer."

twn aJgiwn adj. "of his people" - [worthy] of the holy, saints. The adverb of manner axiwV, "worth, worthily", modifies the verb "to receive", so "in a manner worthy of Christians", Pilcher; "in a manner befitting the people of God", Bruce Paraphrase. It naturally takes a genitive, here an articular adjective which serves to specify "worthy", "a worthily manner which befits the saints." Paul's point is that Phoebe should be received "as a fellow believer is received", Jewett.

auth/ dat. pro. "[give] her" - [and may stand by] her. Dative of direct object after the para prefix verb "to stand beside."

en + dat. "-" - in. Local, expressing context / circumstance, or adverbial, reference / respect, "with regard to whatever she might need from you", Turner, MHT III.

w|/ a]n "any [help]" - whatever [matter she may need]. Serving to introduce an indefinite relative clause.

uJmwn gen. pro. "from you" - of you. Here ablative, source / origin, "from you"; "Help here in any way you can", CEV.

gar "for" - because [she became a helper of many and myself]. Introducing a causal clause explaining why the Roman believers should receive and help Phoebe, "because"; "she has shown herself to be a kind helper to many, including myself", Cassirer.

ii] Paul greets his friends in Rome, v3-16. Paul mentions some 26 contacts, offering a compliment, or comment, about most of them. The weight of contacts provides support for the worth of his homily to the Roman church, a church independent of his mission churches, but one from which he seeks support. O those mentioned, some eight are women, some are of Jewish heritage, and some with names commonly used for slaves.

At the top of the list, Paul places Priscilla and Aquila. Paul met them in Corinth, and from there they moved to Ephesus where they ran a (the ??) house-church. It was probably in Ephesus, during the troubles there, that "they risked their lives for" Paul. They had been expelled from Rome following the edict of Claudius in AD 49. Priscilla (Prisca is her Roman name) is mentioned first because she is probably a Roman of high status, although some argue that she is mentioned first because she leads the house church. Aquila is presumably a converted Jew. It is unclear whether Paul is responsible for their conversion, given that they may have been believers in Rome caught up in the expulsion of the Jews in AD 49. At the time of writing Romans, they are back running a (the ??) house-church in Rome.

NT references indicate that the first Christian congregations gathered in family homes. It is interesting that even at this stage of Christian expansion, a congregation is meeting in a family home / villa, and given that Paul only mentions the church meeting in the home of Priscilla and Aquila, theirs may be the only Christian congregation in Rome. The development of the Christian church seems to follow the Jewish pattern of moving from a home setting to a local meeting place / synagogue as membership increased (usually counted on the number of male members, eg., 10 today).

en + dat. "in [Christ Jesus]" - [greet prisca and aquila, the co-workers of me] in [christ jesus]. Local, context / circumstance; "in the service of Christ Jesus", Cassirer, "who have so often shared with me in Christian work", Barclay, so also NAB, CEV, ...., "in the ministry of Christ Jesus", Harvey. Yet, "in Christ" so often takes a spatial sense, metaphorical, incorporative union, and so it is likely that Paul's "greetings express the solidarity and affection between those who belong to the Lord", Schreiner. All those mentioned in this greeting are included in "God's decision to see them in Christ - to accept what Christ has done as done for them - that Paul and Prisca and Aquila have all alike been claimed as Christ's and set free to work for him", Cranfield.

oi{tineV pro. "they" - who. Qualitative here, so Harvey, "who indeed."

uJper + gen. "for [me]" - for [the life of me, risked their own neck]. Expressing representation, "on behalf of", or advantage / benefit, "for the sake / benefit of."

alla "but" - [not only i give thanks] but. Strong adversative standing in a counterpoint construction.

twn eqnwn (oV) gen. "of the Gentiles" - [and = also all the churches] of the gentiles. The genitive is adjectival, partitive / wholative.

oi|V dat. pro. "to them" - give thanks to them. Dative of direct object after the verb "to give thanks", although Harvey suggests that a dative of interest, advantage, applies here, "for them."

The next greeting is for the congregation meeting in the home of Priscilla and Aquila. Then Epenetus, an Asiatic Greek.

kat (kata) + acc. "at [their house]" - [and greet the assembly, gathering] according to [house of them]. Harris Gk. suggests that here the preposition is local, expressing space; "the church in their house", ESV

ton agaphton adj. "dear friend" - [greet epenetus] the beloved [of me]. The adjective serves as a substantive standing in apposition to "Epenetus." The word indicates a personal friendship exists between Epenetus and Paul.

thV AsiaV (a) gen. "of Asia" - [who is the firstfruit] of asia [into christ]. The genitive is adjectival, partitive. The preposition eiV, "into, to", may simply serve in the place of a local en, "in Asia."

Mary, possibly a Jew, laboured hard for the gospel.

h{tiV pro. "who" - [greet mary] who [greatly laboured to, into you]. The pronoun is probably qualitative, "who indeed", Harvey. The preposition eiV expresses advantage here "for you."

Andronicus and Junias. They are "kinsmen" in the sense of being fellow Jews. Paul notes that they were converted before him, so presumably they are members of the Jerusalem church, held in high standing as apostles / by the apostles (the word "apostle" is possibly being used in a secondary sense of one who does the work of an apostle, rather than being one of the twelve, but the phrase may actually mean "held in esteem by the apostles", so Barrett, Cranfield, ...). These two men have, like Paul, suffered for the faith, so Sanday and Headlam, but possibly literally, they were fellow prisoners with Paul.

oiJtineV pro. "they" - [greet andronicus and junia, the kinsmen of me and fellow prisoners of me] who [are notable]. Again, probably qualitative, "who indeed", Harvey.

en + dat. "among [the apostles]" - in [the apostles]. Possibly local, "esteemed among the apostles", but better instrumental, "esteemed by the apostles."

pro + gen. "before [I was]" - [who have been and = also] before [me in christ]. Temporal use of the preposition; "who were followers of Christ before I was", CEV. For en Cristw/, "in Christ", see v3; "they were Christians (believers) before I was", Barclay.

Ampliatus. Another "dear friend" of Paul's. The name was often used for slaves.

in kuriw/ (oV) "in the Lord" - [greet ampliatus the beloved of me] in the lord. See v3. "My dear Christian friend", Barclay.

Urbanus, a co-worker, and Stachys, a dear friend. Both names are used of slaves.

ton sunergon adj. "co-worker" - [greet urbanus] the co-worker [of us in christ, and stachys the beloved of me]. The accusative adjective serves as a substantive standing in apposition to "Urbanus".

v10

Paul sends a greeting to Apelles (a common Greek name), a person who has proved himself "in Christ", ie., "proved himself a genuine Christian", Fitzmyer. Also a greeting to the family / household of Aristobulus.

touV "-" - [greet apelles the approved one in christ. greet] the ones. The article serves as a nominalizer turning the prepositional phrase into a substantive, object of the verb "to greet."

ek + gen. "those who belong to [the household of Aristobulus]" - from [the household of aristobulus]. The preposition here serves in the place of a partitive genitive.

v11

Herodion, a fellow Jew (rather than relative), and the believers in the household of Narcissus.

touV ek "those who belong to" - [greet herodion the kinsman of me. greet the ones of the household of narcissus, the ones being in the lord]. See v10.

v12

Tryphaena and Tryphyosa, names meaning dainty and delicate, a set of names likely to be given to twins / sisters, and Persis (a name often used for female slaves), all three having toiled hard in the Lord's service.

h{tiV pro. "who" - [greet tryphana and tryphosa, the ones labouring in lord. greet persis, the beloved] who [greatly laboured in lord]. The pronoun is likely to be qualitative, "who indeed laboured as a believer." Note again en kuriw/, "in the lord" = "as a Christian."

v13

Rufus, a name often given to a child with red hair, could be the man referred to in Mark 15:21, a son of Simon of Cyrene. Of course, such names are common. He is "chosen in the Lord" = "called to be a believer", but more likely in the sense of "a distinguished believer", an "eminent Christian", Pilcher. At some point his mother had mothered Paul.

ton eklekton acc. adj. "chosen [in the Lord]" - [greet rufus,] the chosen, elect one [in the lord, and the mother of him and of me]. The adjective serves as a substantive standing in apposition to "Rufus". "An outstanding follower", NEB, "that outstanding worker in the Lord's service", TEV.

v14 -15

A group greeting.

sun + dat. "with [them]" - [greet asyncritus, phlegon, hermes, patrobas, hermas and the brothers] with [them. greet philogus and julia, nereus and the sister of him, and olympas, and all the saints] with [them]. Expressing association.

v16

An instruction to "greet each other", and a greeting from Paul's missionary churches, concludes the greetings.

en + dat. "with [a holy kiss]" - [greet one another] in [a holy kiss]. Here adverbial, possibly instrumental, "by means of", but more likely modal, expressing the manner of the greeting, "with a holy kiss."

tou Cristou (oV) gen. "[the churches] of Christ" - [all the congregations, assemblies, meetings] of christ [greet you]. The genitive is adjectival, possessive, "belonging to"; "all Christ's churches greet you", CEV - interestingly, Harvey opts for relational; possibly verbal, objective / idiomatic, "all the congregations who are committed to Jesus" = "all the Christian congregations in my charge greet you."

Romans Introduction

lectionarystudies.com