Bible Commentaries

I commend (συνιστημ). The regular word for letters of commendation as in 2 Corinthians 3:1 (συστατικων επιστολων). See also Romans 3:5. So here verses 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 (Φοιβη) means bright or radiant. Sister (αδελφην). In Christ, not in the flesh. Who is a servant of the church (ουσαν διακονον της εκκλησιας). The etymology of διακονος we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Philippians 1:1; 1 Timothy 3:8-13. In favour of the technical sense of "deacon" or "deaconess" is the addition of "της εκκλησιας" (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 (verse Romans 16:11) 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.

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Worthily of the saints (αξιως των αγιων). Adverb with the genitive as in Philippians 1:27 because the adjective αξιος is used with the genitive (Luke 3:8). "Receive her in a way worthy of the saints." This word αγιος had come to be the accepted term for followers of Christ. Assist her (παραστητε). Second aorist (intransitive) active subjunctive of παριστημ, to stand by, with the dative case ("beside her"), the very word used by Paul of the help of Jesus in his trial (παρεστη, 2 Timothy 4:17). Used with ινα as προσδεξησθε. In whatsoever matter (εν ω πραγματ). Incorporation of the antecedent (πραγματ) into the relative clause (ω). She may have need of you (αν υμων χρηιζη). Indefinite relative clause with αν and the present subjunctive of χρηιζω with genitive. A succourer (προστατις). Old and rare feminine form for the masculine προστατης, from προιστημ (προστατεω, 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 and is perhaps suggested here by παραστητε, just before. Of mine own self (εμου αυτου). "Of me myself."

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In verses Romans 16:3-16 Paul sends his greetings to various brethren and sisters in Rome. Prisca and Aquila (Πρισκαν κα Ακυλαν). 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). Both in tent-making and in Christian service in Corinth and Ephesus.

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Laid down their own necks (τον εαυτων τραχελον υπεθηκαν). First aorist active of υποτιθημ, 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 Acts 20:34). Not only I (ουκ εγω μονος). Rather, "not I alone" (adjective μονος). The Gentile churches also (great mission workers).

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The church that is in their house (την κατ' οικον αυτων εκκλησιαν). 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). Nothing is known of him except this item, "the first-fruits of Asia" (απαρχη της Ασιας). An early convert from the province of Asia. Cf. Acts 2:9; 1 Corinthians 16:15 (about Stephanus and Achaia).

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

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Andronicus and Junias (Ανδρονιχου κα Ιουνιαν). The first is a Greek name found even in the imperial household. The second name can be either masculine or feminine. Kinsmen (συγγενεις). Probably only fellow-countrymen as in Romans 9:13. Fellow-prisoners (συναιχμαλωτυς). Late word and rare (in Lucian). One of Paul's frequent compounds with συν. 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 (επισημο). Stamped, marked (επ σημα). Old word, only here and Matthew 27:16 (bad sense) in N.T. Among the apostles (εν τοις αποστολοις). 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 (ο κα προ εμου γεγοναν εν Χριστω). Andronicus and Junias were converted before Paul was. Note γεγοναν (Koine form by analogy) instead of the usual second perfect active indicative form γεγονασιν, which some MSS. have. The perfect tense notes that they are still in Christ.

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

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