The order of their names. Many modern commentators claim that Paul mentions Priscilla first because she was more prominent in the church than her husband. However, none of the ancient commentators suggest this. Paul simply thinks of the two of them together, and he pays no attention to the order of their names. This can be seen by the fact that when he wrote to the Corinthians, he named Aquila first.
"Aquila and Priscilla, greet you much in the Lord." Similarly, Luke twice refers to them as Aquila and Priscilla, and once as Priscilla and Aquila. Neither Paul nor Luke pays any attention to the order of the names. Priscilla, or Prisca. In his letters, Paul twice refers to this godly sister as Priscilla, and once as Prisca. It may seem to an English reader that Prisca was a nickname or shortened form of Priscilla. However, it was just the opposite. Prisca was her formal name.
Priscilla is the diminutive or affectionate form of Prisca. Romans 16:5a. Likewise, greet the church in their house. Modern commentators seem to universally interpret this statement to mean that a house church met in the home of Aquila and Priscilla. To be sure, such an interpretation is certainly possible. However, all the early Christians who comment on this verse understand Paul to be giving the household of Aquila and Priscilla the honorable title of a church because of its orderliness and godliness.
In the ancient world, a household was comprised of servants, employees, and children. Origen comments, because offering hospitality involves not only the will and decision of the masters but the gracious and faithful service of the household servants, Paul named everyone who was faithfully performing this service with their masters as their domestic church or church of their household.
Ambrosiaster adds, Paul also greets their servants and employees, whom he calls the church, because they were disciples of holy men in the faith. Theodoret comments, the expression the church in their house shows the greatness of their holiness, for it appears that they instructed all their household in the highest virtue. Finally, Chrysostom writes, this couple had been so worthy as even to make their house a veritable church.
They did this first because they made believers out of everyone in the house, and second because they opened it up to all strangers. Paul was not in the habit of calling just any household a church, but only where great holiness and a reverent fear of God was deeply rooted in the household. And it was on this ground that Paul said to the Corinthians, greet Aquila and Priscilla with the church in their house. 1 Corinthians 16:19.
And when he was writing about Onesimus, he says, Paul to Philemon and to the beloved Apphia, and to the church in their house. Philemon 2. It should be noted that in all the greetings in his various epistles, Paul applies the phrase church in their house to only two households, Aquila and Priscilla and Philemon. If the ancient interpretation is correct, these must have been special households indeed. Verse 5b. Greet my well-beloved Epaenetus, who is the firstfruits of Achaia to Christ.
What does Paul mean by firstfruits? Chrysostom explains, Paul means one of two things. First, he may mean that Epaenetus leapt forward before anyone else and became the first believer in Achaia, and this would be no slight praise. Or Paul may mean that Epaenetus displayed more godly behavior than any of the others. Verse 6. Greet Mary, who bestowed much labor on us. Once again, Paul pays special honor to one of the women who was laboring on behalf of the kingdom.
He wants his readers to recognize the essential role that sisters play in the life of the church. We know nothing more about this particular Mary beyond what Paul says here. She was probably Jewish since Maria is the Greek version of Miriam. Origen comments, in this passage as well, he teaches that women should work for the churches of God.
They work by teaching younger women to be modest, to love their husbands, to raise children, to be pure and chaste, to govern their homes well, to be kind, to submit to their husbands (Titus 2:4-5), to welcome guests, to wash the feet of the saints (1 Timothy 5:10), and to perform all the other roles that are listed in Scripture, things which are to be accomplished in all chastity (1 Timothy 5:2). Verse 7.
Greet Andronicus and Junius, my kinsmen and fellow prisoners who are of note among the apostles who also were in Christ before me. We know nothing more about Andronicus and Junius than what is mentioned here. Most discussions today center on whether the name of the second person is Junius or Junia. Junius is a man's name, and Junia is a woman's name. The Greek can be translated either way. The reason this is controversial is because Paul says this person is of note among the apostles.
If this person is a woman, it would be the only instance in Scripture where a sister is referred to as an apostle. Therefore, it would seem most likely that this person is a man, and his name is Junius. Origen refers to him as Junius, and he assumes that he was a man and was one of the early apostles. The reason Origen thinks he was an early apostle is that Paul says Junius was a believer before Paul was. Origen even conjectures that Junius might have been one of the 70 that Jesus sent out.
Theodoret does not specify the gender of the person, but he writes, Paul says that they are of note, not among the learners, but the teachers, nor are they of note among ordinary teachers, but among the apostles. His description would not seem to fit a sister, since Paul would later write, I do not permit a woman to teach or exercise authority over a man, but to be in silence.
On the other hand, Chrysostom interprets the name as Junia, and he feels that Paul is blessing this sister by giving her the honorary title of apostle, along with her husband Andronicus. Finally, Paul says that Andronicus and Junius are his kinsmen. This probably means that they are fellow Jews. However, it could mean that they are blood relatives. He also calls them his fellow prisoners.
Since there is no mention in Acts of any imprisonment that Paul shared with these two persons, Chrysostom understands this designation to refer to the fact that they shared in the same hardships, persecution, and dangers as Paul. Chrysostom writes, Paul was continually amid enemies. He saw spears, sharpened swords, arrays, and battles on every side. Since it was likely that these two shared many dangers with him, he calls them fellow captives.
As we have said, Paul further honors these two persons by pointing to the fact that they were believers before him. Chrysostom writes, Paul does not hide from us the fact that they came to the faith before him. Verses 8-10. Greet Amplias, my beloved in the Lord. Greet Urbane, our helper in Christ, and Stachys, my beloved. Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus. Paul finds different expressions to give honor to these various individuals. Amplias is beloved in the Lord.
Urbane is our helper. Stachys is my beloved. Apelles is approved in Christ. What does Paul mean when he says that Apelles is approved in Christ? The Greek word translated as approved, Greek dokimos, can also mean tested. Origen writes, I think that this Apelles has passed through many tribulations, which he has patiently and courageously endured. For this reason, the apostle has pronounced him tested in Christ.
Theodoret adds, this is a testimony of the highest virtue, for to have no alloy of dross is the summit of excellences. Verse 11. Greet Herodion, my kinsman. Greet those who are of the household of Narcissus who are in the Lord. As with the other kinsmen, Herodion is probably a fellow Jew, but he could be a blood relative of Paul. Concerning the household of Narcissus, the fact that Paul adds the qualifier, who are in the Lord, may indicate that some of the household were not in the Lord. Romans 16:12.
Greet Tryphena and Tryphosa, who labor in the Lord. Greet the beloved Persis, who labored much in the Lord. Paul names three more sisters who were faithfully laboring in the Lord. Of Persis, he says that she labored much, adding an additional honor beyond the other two. He speaks of her labors in the past tense, perhaps indicating that she is now older and able to do less. Verse 13. Greet Rufus, chosen in the Lord, and his mother and mine. Paul calls Rufus chosen in the Lord.
This calls to mind Jesus's words, many are called, but few chosen. Paul is saying that Rufus is one of the few who have been chosen. Paul also pays great honor to Rufus's mother by calling her his own mother. Chrysostom writes, Paul would not have said, his mother and mine, unless he had been testifying to the great virtue of this woman. Verses 14 and 15. Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers who are with them.
Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. Paul wants to be sure not to overlook any of the Christians living in Rome whom he knows from prior acquaintance. Origen and Theodoret both theorize that he lists together the particular group of men in verse 14, because they all live together. On the other hand, they might have simply been close friends.
Ambrosiaster writes, Paul greets these together because he knew that they agreed with one another in Christ and were loyal friends. Verse 16. Greet one another with a holy kiss. The churches of Christ greet you. The holy kiss was an important part of early church life. For that reason, in four of his letters, Paul exhorts the churches to greet one another with a holy kiss. Peter calls it a kiss of love. Greet one another with a kiss of love.
In the early church, the holy kiss was an established part of Sunday worship. After they had finished their initial prayers, but before they partook of communion, they greeted one another with a holy kiss. For example, Justin Martyr writes, having ended the prayers, we greet one another with a kiss. The church order, known as the Apostolic Constitutions, states, let the men give the men and the women give the women the Lord's kiss, but let no one do it with deceit, as Judas betrayed the Lord with a kiss.
However, the holy kiss was not limited to church services. Rather, Christians greeted one another with a holy kiss at other times as well. Like the love feast, the holy kiss was a revolutionary institution of Christianity. To be sure, it was a common practice for people to greet one another with a kiss in ancient times. However, among the pagans, no master would greet a servant with a kiss. The wealthy did not kiss the poor. Yet in the church, it was different. The holy kiss knew no class distinctions.
Chrysostom writes, with this salutation, the kiss, Paul removes all arguing and confusion from them. He puts away all grounds for pride. The great do not despise the little, and the little do not begrudge the great. Rather, this kiss harmonizes everyone and brings everyone down to the same level. By the kiss, haughtiness and envy are driven away. The churches of Christ greet you.
Paul visited and established so many churches that he could authoritatively speak on behalf of many churches who extended their greetings to the church in Rome.