Rom 16:1-16

¹ I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, ² that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also. ³ Greet Priscilla and Aquila, my fellow workers in Christ Jesus, ⁴ who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles. ⁵ Likewise greet the church that is in their house. Greet my beloved Epaenetus, who is the firstfruits of Achaia to Christ. ⁶ Greet Mary, who labored much for us. ⁷ Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me. ⁸ Greet Amplias, my beloved in the Lord. ⁹ Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. ¹⁰ Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus. ¹¹ Greet Herodion, my countryman. Greet those who are of the household of Narcissus who are in the Lord. ¹² Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who labored much in the Lord. ¹³ Greet Rufus, chosen in the Lord, and his mother and mine. ¹⁴ Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them. ¹⁵ Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. ¹⁶ Greet one another with a holy kiss. The churches of Christ greet you.

Commentary

Vs. 1-2 ¹ I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, ² that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also. 

The Apostle Paul in his closing remarks begins by first commending Phoebe to the brethren in Rome, calling her "our sister", that is Phoebe was a fellow believer, who was not only beloved by Paul, but was also called by him a servant (gr. diakonos) of the church in Cenchrea, a small seaport town east of Corinth. Now it was at Cenchrea Paul shaved his head in fulfillment of a vow (Acts 18:8, also see Acts 21:17-25, vs. 24). And so the Apostle Paul was well acquainted with the brethren there, including Phoebe who not only served the church in Cenchrea, but she also had been a helper (gr. prostatis) of many brethren, including himself. In what ways she assisted Paul and others we are not told, which is largely unimportant, since it was her willingly offering service and assistance or help where and how it was needed is what makes Phoebe so commendable to the Roman believers and us as well. And so in light of Phoebe's faithful service to the brethren in Cenchrea the Apostle now commends Phoebe to the brethren in Rome, saying that they should receive her in a manner worthy of the saints, (something that would not be necessary to say if women held authority as deacons in the church), and so Paul's emphasis here is that they receive and welcome Phoebe as one of their own, and assist her in whatever business (gr. pragma; general meaning, matters, affairs, etc.) she has need of you. And so just as Phoebe had assisted so many others, Paul now commands the church in Rome to assist her in whatever ways she may have need of them to do so. 

Vs. 3-4 ³ Greet Priscilla and Aquila, my fellow workers in Christ Jesus, ⁴ who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles. 

Having commended Phoebe to the church in Rome. The Apostle Paul now sends forth his own personal greetings and endorsement of many fellow believers, who like Paul were active in their own work and endeavors for the Lord. It is a section then that says much about the heart of the Apostle Paul and his love and concern for all our brethren, as well it says much about the many personal sacrifices that our brethren made in the early years in a mutual desires to see the Gospel forwarded by all means possible. And so the Apostle begins by commending several believers by name, saying to the brethren in Rome to greet them all, beginning with Priscilla and Aquila, a wife and husband whom the Apostle first met when he came to Corinth, where he not only worked in the same trade as Aquila as a tentmaker, but Paul also resided with them while preaching the Gospel in the synagogues and market places there (see Acts 18:1-4). And so both Aquila and Priscilla became disciples (Acts 18:18, 26) and became active in forwarding the Gospel through their own home ministry efforts as well (2 Cor 16:19; 2 Tim. 4:19). Here though is the greatest commendation of them in that the Apostle Paul says of them that they risked their own necks (meaning their lives) for his, for which not only he gives God thanks, but also all the churches of the Gentiles who have received the Word of life through him, because of their love and courage and commitment to Christ and to him. And so down through the centuries how many other untold stories of faithfulness and courage and undying love are there that have not yet been fully told?, yet all will be fully told and rewarded to the glory of God the Father and the Lord Jesus Christ and when we are all safely back home forever. 

Vs. 5 "Likewise greet the church that is in their house. Greet my beloved Epaenetus, who is the firstfruits of Achaia to Christ."

Having commended Priscilla and Aquila and the church that is in their home to the brethren in Rome, the Apostle Now commends a man named Epaenetus (means "highly praised"), whom Paul calls beloved, who was the first disciple to Christ Paul evangelized and then discipled in Achaia, the region of Asia, possibly Ephesus, along with Him were Aquila and Priscilla as well as a man named Stephanas and his household (see 1 Cor. 16:15). At the time of Paul's writing Epaenetus was either residing in Rome, or was possible heading there, and thus Paul's exhortation to greet him as a beloved brother in the Lord. 

Vs. 6 "Greet Mary, who labored much for us."

Again the Apostle Paul makes personal mention of another notable woman named Mary, whom he says "labored much for us." Mary's laborers for God's people here are considered nothing short of an immense effort done by her on behalf of the Lord. Again these are all "ordinary" believers who when called upon answered the call to serve their brethren in whatever ways and capacities that they could. 

Vs. 7 "Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me." 

Andronicus and Junias were a husband and wife who were early disciples of Christ, who at some point were imprisoned for the faith In Christ along with the Apostle Paul. That the Apostle Paul calls them his fellow countrymen seems to be indicating that they like himself were of Hebrew descent.
Finally that the Apostle Paul says they are of note among the Apostle's, that is the twelve chosen by Christ Himself is likely indicating that they were well known to them (Net Bible notes), not that they themselves were Apostles, which would through the many exhortations about women not having authority over men into disarray (consider 1 Cor 11:3; 1 Tim 2:11-12). For if they were noteworthy as being Apostles amongst the chosen Apostles then that would exalt them above the likes of the Apostle Peter, James, John and even the Apostle Paul, not a likely scenario given the N.T.'s silence about them outside of this single reference of them in the Apostle Paul's closing remarks.

Vs. 8 "Greet Amplias, my beloved in the Lord."  

Only mentioned here in the N.T. the Apostle calls Amplias " my beloved in the Lord." Clearly the Apostle Paul was a man who strived to remember and call to mind in favorable ways all those individual believers whom he personally knew and loved.  

Vs. 9 "Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved." Urbanus must have been a man who labored with the Apostle in the Gospel, while Stachys receives mention as also being beloved by the Apostle. 

Vs. 10 "Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus."
The Apostle in recalling to mind the many brethren whom he had the privilege of knowing personally and or working with in the Gospel, now mentions a man named Appelles whom he calls "approved in Christ." Now the word Paul uses describing Appelles as approved is dokimos, a word which means tested, proven, tried, genuine.etc, which is quite a compliment in regards to his person and character. While Aristobulus as well as his household is likewise commended by the Apostle Paul as genuine believers. 

Vs. 11 "Greet Herodion, my countryman. Greet those who are of the household of Narcissus who are in the Lord."

Herodion (likely a Jew and thus considered by Paul as his countrymen) is speculated by some authorities as being of the family of Herod (see Holman Illustrated Bible Dictionary). While the Apostle likewise sends out greetings and commends the same to those in the household of Narcissus who are in the Lord. Thus no believer anywhere should ever be made to feel excluded.

Vs. 12 "Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who labored much in the Lord."

The Apostle Paul now mentions three women Tryphena ("Delicate") and Tryphosa ("Dainty") (possibly sisters, maybe twins?) and Persis (a Persian woman) whom Paul calls beloved (my dear friend, or dearly loved). All were considered by him diligent and fervent workers in the Lord's service, especially Persis. (Gleaned from New Bible Dictionary).

Vs. 13 "Greet Rufus, chosen in the Lord, and his mother and mine." It is held by some authorities that the Rufus mentioned here is the same Rufus mentioned in Mark 15:21 whose father Simon of Cyrene (a Roman city on the north coast of Africa) was compelled to carry Jesus' cross. It's interesting to note that only hear does the Apostle say on any of the brethren, that Rufus was chosen in the Lord. Now all believers are chosen in the Lord, so Paul's doing so may have been for Rufus's sake, to encourage and strengthen him in his faith in the Lord.  As well the Apostle Paul mentions Rufus's mother as well as his own. For the Apostle Paul had real life family relationships and friends and these came from a variety of backgrounds and life experiences. 

Vs. 14 "Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them."

Five brethren are now mentioned, all are men. Asyncritus means "Incomparable", Phlegon "Zealous" "Burning", Hermas (an appellation of the greek god Hermes, some authorities speculate that he was a slave since slaves were often given such names). Patrobas from Patrobios lit. means "life from father" it maybe indicating that he follows in the steps of his father, and Hermes, "heralder" of the gods. All were believers that were part of a larger congregation or assembly.

Vs. 15 "Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them."

Philologus ("talkative" one who expounds or loves the word, "lover of knowledge") and Julia being mentioned together may have been a husband and wife? Nereus and his sister and Olympas and all the saints with them were another congregation of believers.

Vs. 16 "Greet one another with a holy kiss. The churches of Christ greet you." 

The Apostle Paul's final exhortation in this section is that we all do as he has so thoughtfully done and that is greet one another, specifically with a holy kiss, that is a kiss on the cheek which was a sign of mutual holy affection and was culturally appropriate for them to do, as it is for many today. North Americans though greet each other by a handshake and so there is no need for us to adopt those cultural practices amongst ourselves unless we are amongst them. "The churches of Christ greet you" and so the Apostle Paul is not alone in sending out personal greetings to every believer In Christ but congregations everywhere are likewise sending out their greetings and well-wishes to brethren everywhere, since that is not only fundamental to Christian warmth and hospitality but to building trusting relationships and love.

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Word Studies

Vs. 1 servant (diakonon), see cited articles below 

*“deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

**16:1 Phoebe is called a “servant” (diakonon, Gk.) of the church in Cenchrea. The word “servant” is the same word sometimes translated “deacon.” Did the early church have deaconesses? The answer lies in the generic and the technical uses of the term. The word diakonon basically means “minister” or “spiritual servant.” In that sense, the early church had numerous deaconesses who were most effective in their work for Christ. The technical meaning of diakonon (cf. 1 Tim. 3:8–13) was restricted to a functional ecclesiastical office which was held only by men set aside for that endeavor.

Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., Ro 16:1). Nashville: Thomas Nelson.

*** 16:1, 2. A servant (Gr. diakonon, lit., “deacon”): This is one passage used in support of the office of deaconness. No specific specifications however are given of such an office. Such women are better viewed as being either the wives of deacons (cf. 1 Tim. 3:11) or godly widows who were supported financially by the church (cf. 1 Tim. 5:9, 10). Here it is best to understand Phoebe’s role to be that of “helper.” Cenchrea is the little town east of Corinth from which Paul wrote Romans.

King James Version study Bible . (1997). (electronic ed., Ro 16:1). Nashville: Thomas Nelson.

****16:1–2. I commend unto you Phoebe our sister, which is a servant of the church which is at Cenchrea. Phoebe, whose name means radiant, was apparently a businesswoman from the city of Cenchrea, the seaport city of Corinth on the Saronic Gulf (cf Acts 18:18). She was a servant (Gr diakonos) of the church in that location. Paul designates her our sister, as a term of Christian endearment. Likewise she is said to be a succorer (Gr prostatis) or befriender of many including Paul. Apparently Phoebe was a widow, else she would not have been able to travel so freely in the Roman Empire. This woman was preparing for a business trip to Rome and Paul seizes that opportunity, since as a private citizen he was not permitted to use the official Roman postal system, to send his epistle to Rome. Thus he advises the Romans That ye receive her in the Lord … and that ye assist her in whatsoever business she hath need of you.

Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (pp. 2270–2271). Nashville: Thomas Nelson.

Vs. 10 approved, Str. 1384, GK 1511; TDNT 2.255; TDNTA 183; LN 73.4 (Rom 14:18; 16:10; 1 Cor. 11:19; 2 Cor 10:18, 13:7; 2 Tim 2:15; James 1:12) 7x


Additional Resources Consulted

Youngblood, Ronald F., F. F. Bruce, and R. K. Harrison, Thomas Nelson Publishers, eds. Nelson’s New Illustrated Bible Dictionary. Nashville, TN: Thomas Nelson, Inc., 1995.

Myers, Allen C. The Eerdmans Bible Dictionary. Grand Rapids, MI: Eerdmans, 1987.

Brand, Chad, Charles Draper, Archie England, Steve Bond, E. Ray Clendenen, Trent C. Butler, and Bill Latta, eds. Holman Illustrated Bible Dictionary. Nashville, TN: Holman Bible Publishers, 2003.

Wood, D. R. W., and I. Howard Marshall. New Bible Dictionary. Leicester, England; Downers Grove, IL: InterVarsity Press, 1996.

Smith, Stelman, and Judson Cornwall. The Exhaustive Dictionary of Bible Names. North Brunswick, NJ: Bridge-Logos, 1998.

Biblical Studies Press. (2006). The NET Bible First Edition Notes (Ro 16:1). Biblical Studies Press.

Strong, J. (2001). Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software.

Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996.