Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIXTEEN (Lesson IX)

On the other hand, Paul knew that just like a ship sailing along under blue skies and on calm waters, the possibility for sudden storms to come rolling in across the waves always existed. King Solomon felt the same way when he was asked by God what he needed to lead His people, even as his father David did so successfully. Solomon said: “Give your servant an understanding heart able to administer justice to your people so that I can discern between good and bad.”¹ Perhaps Solomon recalled the psalm in which his father wrote: “I will follow the path of integrity. When will you come to meet me? I will run my life with a sincere heart inside my own house.”² If David and Solomon felt their need for God’s guidance in their house, how much more those Christian leaders in the House of God? After all, did Christ Himself tell His disciples: “I am sending you out like sheep with wolves all around you. Be wise like snakes and gentle like doves.”³

Paul grew accustomed to taking ownership of what he believed to be critical issues in the church. He once wrote the Corinthians and told them that when it came to rights and wrongs, stop thinking like children and start thinking like adults.⁴ And to the Ephesians he wrote that when it came to knowing what lifestyle to choose as a believer: “Don’t be foolish, try to understand what the will of the Lord is.”⁵

He also had a word of advice for the Philippians: “This is my prayer: I pray that your love will grow more and more. I pray that you will have a better understanding and be wise in all things. I pray that you will know what is the very best. I pray that you will be true and without blame until the day Christ comes again… In that way, you can prove yourselves to be without blame. You are God’s children and no one can talk against you, even in a sin-loving and sin-sick world. You are to shine as lights among the sinful people of this world.”⁶ Furthermore, he told the Colossians: “I ask God that you may know what He wants you to do. I ask God to fill you with the wisdom and understanding the Holy Spirit gives.”⁷

Early church scholar Origen puts Paul’s admonition in context. He points to what Paul wrote to the Corinthians when he said: Don’t think like children, grow up and act like adults, but when it comes to being biased, be innocent like kids.⁸ The Lord also said much the same thing when he complained that the sons of darkness – those who neither knew or understood who God was – in this world are smarter when it comes to understanding their own generation than the sons of light – those who both knew and understood who God was – do with theirs⁹.¹⁰

Then, Pelagius hears Paul saying that if the believers in Rome paid so much attention to those they should not listen to, how much more should they pay attention to someone they ought to listen to! Didn’t they know that these heretics might come to them because they knew the Romans are prone to swallow anything they hear? Paul rejoiced that the believers in Rome were willing to learn, but they should be careful about what they learn. He wanted them to be wise when it came to knowing what was good for them, but don’t spend any time trying to decide if you should do something that may be wrong. That way, Paul says, they will be able to bring those who come to mislead them down from their high pedestals so they can then walk right over them on their way out the door.¹¹

When it comes to Paul’s commendation of believers, John Calvin finds that simplicity is what impresses Paul the most in Christians. Some take great pride in pointing at their precise practice of Christian ordinances as a personal mark of distinction. On the other hand, humble Christians must not confuse them with those who count it a high privilege to be able to say they live an exceptionally high moral and virtuous, life, and doing so without knowing anything about the Bible. Calvin sees Paul approving of the Romans because they were obedient and teachable, yet he encourages them to exercise wisdom and judgment. Being too trusting exposes them to being taken advantage of. Paul happily congratulates them for not being worldly-minded, but yet he cautioned them about being led astray by what we called in German, the “schlockmeisters,” – a person who sells simple junk as if it were highly priced goods.¹²

On Paul’s admonition for the readers of this letter to remain faithful to what they believe, Calvin sees this clause in verse nineteen about having wisdom on how to be good but ignorant on how to be bad as allowing for two interpretations: The noun hypakoē, rendered “obedience” by KJV, may either be expressed as their obedience dedication to the Gospel and their faith,¹³ or, as their obedient disposition, as in, their readiness to follow the instructions of their religious teachers.

If the first meaning is adopted, the sense of the passage reads like this, “You must be on your guard against false teachers, for since your character is so high, your faith being everywhere spoken of, it would be a great disgrace and tragedy if you were to be led astray by them.” However, if the second meaning is adopted the sense would be, “It is absolutely necessary that you be on guard against false teachers because your readiness to learn from your teachers is so great and known everywhere. This, in itself, is very commendable, but you must join consideration with your carefulness.” Calvin feels that this second meaning is the better of the two and the one we should use in this case¹⁴.¹⁵

Verse 20a: The God who brings peace will soon crush Satan’s head and give you power over him.

The children of God face no greater enemy than Satan the deceiver. At this point, it may be good to understand the Jewish concept of Satan. Judaism does not teach or believe in the devil as a person, but they do believe in what they call, “the Satan.” Here is what one Jewish writer said that the word Satan means: “challenge,” “difficulty.” or “distraction.” When placed with the Hebrew article ha – it becomes, haSatan, and refers to “the challenger.” This describes Satan as the entity that is the embodiment of man’s moral challenges. HaSatan can only operate with God’s approval. It involves choosing good over evil enough of a challenge so that it ends up being a meaningful choice. In other words, haSatan is a force whose mission is to add difficulty, challenges, and growth to life’s experiences. Contrast this with Christianity, which sees Satan as God’s fiercest opponent. In Jewish thought, the idea that there exists anything capable of setting itself up as God’s opponent would be considered overly polytheistic – meaning you are setting up the devil to be a god or demigod.¹⁶

However, Paul takes a different view. He makes an inference to the Word of God which reads: “Adonai, God, said to the serpent, “Because you have done this, you are cursed more than all livestock and wild animals. You will crawl on your belly and eat dust as long as you live. I will put animosity between you and the woman, and between your descendant and her descendant; he will bruise your head, and you will bruise his heel.”¹⁷ Rabbi Nachmanides tells us that Jewish scholars in the past taught that this curse placed upon the serpent was that it would only be able to produce offspring once in seven years. This comes from an answer given by Rabbi Yehoshua ben Chananya¹⁸.¹⁹ In like manner, Satan may not take action immediately because you put up resistance, but as the snake he is, he will continue to look for places where he can lay his eggs of doubt and rebellion.

Of course, some Rabbis dispute this idea of seven years because they note that most snakes lay eggs every year. But there is one curious fact that does point to what the Rabbi had in mind. The female serpent begins her journey to find an area with an abundance of food that will also provide a good spot for her to give birth. Snakes have been recorded as journeying more than twenty kilometers away from the den to find food – although scientists speculate that they went further. Only once the female selects her area will she allow her body to ovulate and fertilize her eggs. However, if she determines that there is not enough food or the weather conditions would not make incubating her young an easy task, she can store the male snake’s sperm inside her reproductive tract, without being used, for up to seven years, at which point she can still fertilize her eggs.

In addition to this, the rest of the verses quoted about such ends with this admonition, “From now on you and the woman will be enemies, as will your offspring and hers. You will strike his heel, but he will crush your head.” Rabbi Nachmanides goes on to tell us that this is taken metaphorically to mean that mankind will have an advantage over the serpent. Humans will walk on the ground while snakes must crawl. And if a person steps on them, they may bite the person’s heel, but that person will crush their head. This is certainly in harmony with what the writer of Hebrews said: “It is true that we share the same kind of flesh and blood because Jesus became a man like us. He died as we must die. Through His death, He destroyed the power of the devil who holds the power of death.”²⁰ And the Apostle John echoes this truth about Christ’s power over the devil.²¹ We see this played out in John’s revelation.²²

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIXTEEN (Lesson VIII)

Early church scholar Ambrosiaster speaks about dilemmas Paul faced in his ministry and missionary endeavors. As early as the Apostolic age, self-appointed apostles went around trying to build a reputation as true representatives of Christ and the Church. First Paul warns against their concepts before he cautions against their character. The thing that upset Paul more than anything else involved their trying to persuade believers to adopt the Jewish way of thinking about ceremonial laws in order to make their Christian faith even stronger. This same argument is made today, only it no longer involves circumcision, kosher foods, laws on washing one’s hands a certain way before a meal, new moons, feasts, and festivals to attain a right standing before God. Today it involves undergoing certain church practices involving rites, rituals, regulations, and ceremonies, which must be done in particular ways by particular people to be holy sacraments that dispense grace according to church teachings.¹

Then Chrysostom makes it clear that none of this is lead by the Spirit of God, it is all part of the devil’s weaponry. As long as the body is united, Satan can find no way of getting in to cause disharmony and division. So, where does division come from? It originates from doctrines being taught which are contrary to the teachings of Jesus passed on by the Apostles. Chrysostom also speaks of it as Paul’s admonition to the Jewish interlopers in the church at Rome. Their words sound wonderful, but they are deceptive. However, they do not fool everyone, only the hearts of the simple-minded.²

Some other early church leaders say interesting things about what they saw in the church during their days in the Fourth century AD. First, the Bishop of Jerusalem talks about how some heretics and false apostles were offering poison pills of godless doctrines coated with the honey of Christ’s name.³ Then, early church scholar Jerome calls it nothing but flattering words. For him, flattery is always dangerous, deceitful, and distasteful. Even Greek philosophers defined flattery as a tasteless enemy. Sometimes truth is harsh, bitter, stern, unpleasant, and offensive to those who are being tested but it’s the best remedy for their spiritual illness.⁴

However, Pelagius feels that Paul is speaking of those in the church who in his day were raised in Jewish culture and customs and became overzealous by doing away with fasting and abstinence; disagreeing with apostolic teaching and placing obstacles in the path of the believers they must hurdle or sidestep in order to go further in their faith. They preached adherence to new moons and sabbaths and other feast days for the sake of their stomachs, not their souls.⁵

John Calvin sees Paul mentioning a changeless blemish by which false prophets are distinguished from the true servants of Christ. For one thing, they see no benefit in giving all the glory to Christ but seek the benefit for their own egotistical craving. Calvin notes that such charlatans deceitfully creep in, assuming another character in order to conceal their wicked intent. Calvin also sees Paul pointing out, in order that no one might be deceived, the arts and crafts these tricksters adopted – they ingratiated themselves by an easy to swallow sales pitch. Calvin admits that some preachers of the Gospel exhibit a courteous and pleasing manner they couple with tolerance by neither flattering people’s good deeds with egotistic praises, nor excuse their vices with sternness. Such impostors allure people with flattery while indulging their vices to keep them as followers and disciples. For Calvin, anyone who is not discerning enough to avoid these traps of deceptions is severely under-informed of God’s Word.⁶

Adam Clarke has some strong words to say about those who come into an assembly for the purpose of causing strife and disharmony. Clarke notes that there are some ancient Greek manuscripts of Paul’s Epistle to the Romans in which verse eighteen can be paraphrased as follows: “Give them have no Holy Kiss of love nor peace, because they come only to cause divisions, and by doing so divide the flock of Christ into groups who oppose one another. And out of these factions scandals are produced; and this is contrary to that doctrine of peace, unity, and brotherly love which you learned. Keep a sharp lookout for such people and see that they do no harm. If possible, avoid them – give them no endorsement, and offer no religious fellowship to them.”⁷

Like British scholar Adam Clarke, Scottish theologian Robert Haldane expresses no leniency for those who come only to divide and cause discord in the Body of Christ. For him, the force of the passage lies in Paul’s warning to the church in Rome that factious persons are to be watched and guarded against. Don’t just ignore them and hope they go away. Their motives are wrong, and their efforts are contrary to the Gospel’s teaching on unity among all believers in one Savior, these are things they’ve already been taught. To remember they are all one, as united in Christ, the head of the body.

Such persons are to be avoided and remain uninvited. People who come in with a high opinion of themselves and their knowledge more often than not sow division in the Church. They are to be more shunned than if they came with an infectious disease. And those church members acquainted with them should not depend solely on their own ability to discern and continue associating with them. If they do, they open themselves up to conversations on subjects they know little about. Such persons are in the service of Satan. It’s his will to deceive the strongest of God’s people if allowed to operate unhindered.⁸

With regard to the trouble makers that Paul warned the believers about, Charles Hodge shares some insights. While he urges pastors to welcome all faithful ministers and Christians, they must have nothing to do with those who cause divisions and discord. Hodge thinks there were probably two evils being considered in the Apostle’s mind when he wrote this passage. One, the divisions caused by erroneous doctrines, and two, the disruption and disharmony caused by abusive attitudes of such false teachers. When we look back over early church history, all the distraction caused by false teaching reflected the corrupt moral character of the messenger.

This was the case to a certain extent with the Judaizers who not only upset the church by insisting on the observance of the Mosaic ceremonial laws but also pressed some of their doctrines to an immoral extreme.⁹ It was still more obviously in the case of those with errors in their doctrines that were infected with worldly philosophy. Paul mentioned this to the Colossians and to Timothy.¹⁰ These teachings were equally opposed to the doctrines taught by the Apostle Paul. For those who caused these dissensions, Paul commands Christians first to evaluate – to notice carefully and not allow them to continue their scheme uninterrupted; and secondly, to avoid – to break off any connection with them.¹¹ To do otherwise, would be like a homeowner continuing to feed the mice they are trying to get rid of.

Hodge goes on to describe the character of such malcontents. The reason they are to be avoided is that the disease of false doctrine they carry is highly infectious. The way Paul describes them here in verse eighteen is very accurate. It also defines such false teachers at any age in church history. They are not motivated by zeal for the Lord Jesus and His kingdom, but any fame and fortune they can use to brag about themselves. In that way, they are the most deceitful.¹² The Greek nouns chrēstologia, rendered by the KJV as “good words,” and eulogia, which is translated by the KJV as “fair speeches,” do not differ all that much in what they mean in the context of this narrative by Paul.

Basically, chrēstologia means, “presenting a smooth motivational speech intended to encourage being fair,” and eulogia means, “using polished language in a finely constructed speech.” Both are an attempt to impress and thereby gain influence over those who are easily persuaded. The way Paul describes such persuadable people with the Greek adjective akakos. It defines child-like adults who trust those in authority without question because they see no reason why anyone would want to hurt them¹³.¹⁴ Just like a child who believes Santa Clause is real and the Easter bunny lays eggs just because Mommy and Daddy told them so.

16:19 Everyone’s heard of your openness to counsel, and I am very happy about that. But I want you to be wise about what it means to be good and innocent when it comes to your knowledge of how to be evil.

Here we see the Apostle Paul’s fatherly or protective spirit manifesting itself. He rejoiced over what they learned and put into practice, but he’s also aware that sometimes even the most informed of believers is led astray by clever arguments. It’s like parents who warn their children about hot stoves and crossing the street before looking both ways. Paul felt the same way about the Romans as he did the saints in Thessalonica,¹⁵ and desired to see them continue on the path of growing in Christ and in God’s Word.

This was Paul’s concern for those in Ephesus as well who walked in the light of the true Gospel,¹⁶ and to the Colossians he wrote: “We give thanks to God for you because we heard of your faith in Christ Jesus. We thank God for your love for all those who belong to Christ. We thank God for the hope that is being kept for you in heaven. You first heard about this hope through the Good News which is the Word of Truth. The Good News came to you the same as it is now going out to all the world. Lives are being changed, just as your life was changed the day you heard the Good News.”¹⁷

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIXTEEN (Lesson VII)

John Calvin takes up the subject of the holy kiss. To him, it is clear from many parts of Scripture that a kiss was a daily and common symbol of friendship among the Jews.¹ It became a custom during apostolic times for Christians to kiss one another before partaking of the Lord’s Supper in testifying by that kiss their unity and friendship, and then giving their contribution to the following Agape meal.² With all of this they confirmed their loyalty to God and each other with a holy kiss. Calvin points to one of Chrysostom’s homilies.³ However, Calvin does not endorse the way it was used in the Roman Catholic Church in Europe during his time. He didn’t like the way they kissed the paten⁴ during the Eucharist. However, Calvin does not see Paul endorsing the Holy Kiss as any part of a ceremony but only as a way of exhorting them to cherish brotherly and sisterly love. And by sending salutations from the churches, he was endeavoring, as much as possible, to bind all the members of Christ’s body by the mutual bond of God’s love.⁵

On the subject of how these early Christians greeted one another, John Bengel calls their salute with a Holy Kiss as the “flower of faith and love.”⁶ Bengel also notes that this sign of unity came after prayers were said. Paul mentions the Holy Kiss at the conclusion of his first epistle to the Thessalonians, in both his epistles to the Corinthians and here in Romans. It was known as the “kiss of peace.” Paul wrote these epistles in the early days of the Church period. It appears, however, that the purity of brotherly love went missing and so the practice was discarded because abuses arose. That may be the reason why in writing to the Ephesians, Philippians, and Colossians while he was in prison, he gave no charge concerning this Holy Kiss.⁷

Adam Clarke also raises the point that there is no mention of the Apostle Peter in Paul’s greetings. So this begs the question: If Peter visited Rome or was present in Rome during this time, Paul certainly would not exclude him in his salutations at the beginning of this list of names? Also, the fact that Paul addressed the people to remedy their previous disagreements that became an issue, wouldn’t this request have been passed on to Peter as Paul’s personal message to him? So for Clarke, this was another nail in the coffin of the erroneous argument that Peter ever made it to Rome.⁸

On the subject of greeting one another with a holy kiss, Robert Haldane feels that Paul is telling the members in Rome to salute one another with a Holy Kiss as part of his salutation. In other words, it would be like writing someone a letter who was part of a larger group, and in order not to leave anyone out tell them that since you can’t be there, to hug one another in your stead. It is understood by most scholars that this Holy Kiss was an expression in the family of God much like it was, and is today, among members of the same family. Even though much ridicule was cast on this practice by some, it was encouraged by the Apostles. It is again and again repeated and was practiced by all the primitive churches. Peter calls it a kiss of love. Justin Martyr, in giving an account of the weekly assemblies of Christians of the second century says, “We mutually salute one another by a kiss, and then we bring forward the bread and the cup.” And the form is still maintained by the Church of Rome in what they call the osculum pacis⁹.¹⁰

16:17-18 Brothers and sisters, I want you to be very careful of those who cause arguments and hurt people’s faith by teaching things that are against what you learned. Stay away from them. People like that are not serving our Lord Christ. They are only pleasing themselves. They use fancy talk and say nice things to fool those who don’t know about evil.

There are two basic types of people who cause division and discord in the Body of Christ. One of which encourages you to do certain things you were taught by others not to do. The other which teaches that there are things which you now are doing that should not be done. The best way to discern the truth is to ask these simple questions of each one: Is what they’re saying calculated to bring you closer to Christ so that you grow up higher in Him and deeper in God’s Word. If the answer is “No,” then forget it; if the answer is “Yes,” then have them show you why, and have them show it to you in the Scriptures.

So while Paul is open and gracious in his recommendation of those who serve Christ with their whole heart, soul, mind, and strength he also knows there are those who are saints in name only. Thus he warns the Roman believers about those who come around preaching a gospel that is different than the one they heard before and after their conversion. And if any such pretenders were in the congregation in Rome, Paul gives the same message to them he gave to the Thessalonians: “If anyone does not want to listen to what we say in this letter, remember who they are and stay away from them. In that way, they will be put to shame. Do not think of them as someone who hates you. But counsel them a fellow Christian.”¹¹

As said before, such people seldom bring harmony to a congregation, instead they spark disharmony. Luke tells us about such teachers from Judea that tried to convince the church in Antioch to adopt their legalistic point of view. They taught: “Unless you go through the religious act of becoming a Jew as Moses taught, you cannot be saved from the punishment of sin.”¹² Paul and Barnabas debated them and were thus chosen to go to Jerusalem to talk to the Apostolic Council to clear up this matter.

When such divisions occur in a church, it usually ends up with people taking sides. Paul warned the Corinthians about this: “Do not be divided into little groups. Think and act as if you all had the same mind.”¹³ When you do this, said Paul, you act as though you’ve never been saved. He tells them: “When you are jealous and fight with each other, you are still living in sin and acting like sinful men in the world.”¹⁴ Paul pointed out to the Galatians that much of this discord starts with people trying to change the Gospel message.¹⁵ The Apostle writes the Philippians and tells them that there were those trying to add new things to God’s Word, claiming that one must do this or say that in order to be a true believer.¹⁶ And to the Colossians Paul said this: “Be careful that no one changes your mind and faith by much learning and big sounding ideas. Those things are what men dream up.”¹⁷

The main objection that Paul reserves for these self-styled evangelists and teachers is that they try to serve more than one master. One is God, and the other is the two-headed monster named fame and fortune. But our Lord made it clear that such an attempt at dual loyalty doesn’t work.¹⁸ Some accused Paul of this, but as he told the Galatians: “Do you think I am trying to get the favor of men, or of God? If I were still trying to please men, I would not be a servant owned by Christ.”¹⁹ In fact, at one time Paul wanted to send someone to the believers in Philippi but only young Timothy proved loyal because everyone else was only interest in what they wanted from Jesus instead of what Jesus wanted from them.²⁰

Paul talks about such ministers being “motivated by their appetite.”²¹ The LORD God gave the prophet Micah as a warning about such individuals: “Here is what Adonai says in regard to the prophets who cause my people to go astray, who cry, ‘Peace’ as soon as they are given food to eat, but prepare for war against anyone who fails to put something in their mouth.²²”²³ And to the people of Israel God said this about those who just stand by and watch it happen: “Why doesn’t even one of you shut the doors and thus stop this useless lighting of fires on my altar? I take no pleasure in you,” says Adonai-Tzva’ot [The Lord of Hosts], “and I will not receive an offering from you.”²⁴ Paul wanted to inform young Timothy to watch out for such people: “Men who are not able to use their minds in the right way because of sin argue all the time. They do not have the truth. They think religion is a way to get much for themselves.”²⁵

In fact, things got so bad in Israel, that they no longer wanted to hear the straight word from the Lord. So God told Isaiah: “Go and write this down in front of them. And write on a tablet, that it may be seen for all years to come. For these people will not obey. They are not true sons. They will not listen to the teaching of the Lord. They say to the men who can tell what will happen in the future, ‘Don’t see look at what you see in your special dreams.’ They say to those who speak for God, ‘You must not tell to us what is right. Speak pleasing things to us, tell us what we like to hear. Get out of our way. Get off the path you’re on. We do not want to hear any more about the Holy One of Israel.”²⁶ How is it possible that something that happened 2,700 years ago sounds as if it is happening again today?

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIXTEEN (Lesson VI)

16:12b-14 Greetings to the beloved Persis. She also worked very hard for the Lord. Greetings also to Rufus, one of the Lord’s chosen people, and to his mother, who has been a mother to me too. Give my greetings to Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and all the brothers in Christ who are with them.

Now Paul sends greetings to a dear friend named Persis. Her name actually means, “that which divides.” Obviously, she was not a trouble-maker, but based on her faith and faithfulness she helped divide those who were unconditionally committed to Christ and the Gospel from those who were not. It is also notable that Paul uses “my beloved,” when referring to dear male friends, but here uses “the beloved,” when referring to a female servant of the Lord. Some scholars suggest that the name Persis is a camouflaged way of saying that she was Persian. But there is no evidence for this.

Ambrosiaster says about Persis, that she appears to be more honored than Rufus and his mother because she worked so hard for the Lord. Her ministry must have been one of encouragement and service to the saints for Christ’s sake when they were under pressure and in need because they fled their homes and were being attacked by unbelievers.¹ Also, Dutch theologian Abraham Kuyper suggests that Mary, who was mentioned above, and Persis here were evangelists employed in making the Gospel known in the same way as today’s Salvation Army uses women in their ministry. These godly women exerted their influence in every possible way to aid Paul in making Christ known. Whatever personal gifts or means they possessed were dedicated to the Lord whose saving grace they experienced. Paul thus commends them for their sacrificial and generous service.²

Next, Paul sends greetings to Rufus (which means “red”) and his mother, someone whom Paul thought of as a mother to him also. We are told that Rufus was the son of Simon the Cyrenian the man the Romans compelled to carry Christ’s cross on the way to Calvary.³ As such, Rufus became a follower of Christ and left the Jewish community in Cyrene on the north coast of Africa in eastern Libya with his mother and emigrated to Rome as a missionary to help establish the church there. According to the Greek Orthodox Church’s list of the Seventy Disciples Christ sent out, Rufus became the Bishop of Thebes in Greece. Other than this, there is little else known about Rufus or his brother Alexander.

That brings us to Asyncritus. His name means, “incomparable.” He is also in the list of the Seventy Disciples Christ sent out. Church history claims that he became the Bishop of Hyrcania in Asia. This area is south-east of the Caspian Sea in modern Iran. According to the Greek Orthodox Church, Asyncritus died a martyr for the cause of Christ. In the list of the Seventy Disciples Jesus sent out he is number thirty-four.

Now we come to Phlegon. His name means, “burning or zealous.” Since this was not an often used name in those days, some scholars believe it may be a pseudonym so as to keep his real identity a secret from the authorities in Rome and those outside Rome who might read this letter. However, according to the Greek Orthodox Church roster of the seventy disciples sent out by Jesus, Phlegon is listed as the Bishop of Marathon, Greece.

Then find Hermes as the next one to whom Paul sends greetings. We note that this was a common name for servants in the imperial households of Rome. According to the Greek Orthodox Church’s list of the seventy that Jesus sent out, Hermes is listed as number thirty-eight, the Bishop of Dalmatia. It is said that he also died as a martyr for the cause of Christ.

This leads us to Patrobas, which means, “one who walks in the steps of his father.” The Greek Orthodox Church lists him as the Bishop of Puteoli, also part of Naples, at number thirty-seven. Not much else is said of him in Church or secular history. And that brings us to Hermas. The Greek Orthodox Church lists him at number thirty-eight as the Bishop of Philippi. He is reported to be the author of a book called “Pastor,” (aka “The Shepherd of Hermas”), which was read publicly in some churches in Greece.⁴ But this is disputed by the authorities of the Roman Catholic Church who classify it as an apocalyptic (meaning “revelatory”) work which makes one last call to repentance for all believers before the final persecution during the tribulation takes place. However, it does not directly discuss the end of the current age. This is an essential aspect of a revelation without which a work may be revelatory but not a revelation.

When it comes to identifying Hermas, Origen mentions him as the author of “The Shepherd of Hermas,” which seemed to be a useful book to Origen and one inspired by God. It appears that the reason Paul does not praise him is that Hermas himself tells us in his book that he was converted only after many sins. Scripture tells us not to rush to honor someone who just repented from sin nor to give them praise as long as the angel of repentance is still hovering over them.⁵ However, Origen does not give the location of this scripture, nor can it be found in any Biblical text.

16:15-16 Give our greetings to Philologus and Julia, to Nereus and his sister, to Olympas, and to all of God’s people with them. Greet each other with a holy kiss. All the churches that belong to Christ send their greetings to you.

Paul continues with his list of greetings and now comes to Philologus. His name means, “A lover of words or of learning.” On the Greek Orthodox Church’s lists of the seventy Jesus sent out, he is number forty-one as the Bishop of Sinope, a city near the Black Sea. It is said in some documents that he was appointed Bishop by the Apostle Andrew. Paul lists him with Julia. Most believe that she was the wife of Philologus since their children are named next. Bible historians consider both of them as members of the imperial court – part of Caesar’s household.⁶ Her name means, “curly hair.” Nothing else is known of her in the Bible.

That brings us to Nereus. His name is a derivative of Neptune the god of the sea. It is thought that he was the son of Philologus since he is included with his sister. Even though it appears that Paul knew the names of all the family members, for some reason he did not mention the sister’s name. According to tradition, Nereus was beheaded at Terracina, a city about 50 miles SE of Rome, probably during the reign of Roman Emperor Marcus Cocceius Nerva between 96-98 AD.

They are followed by Olympas, which is a derivative of Olympus, whose name means, “heavenly.” The Greek Orthodox Church lists him as one of the seventy disciples sent out by Christ and was martyred for the name of Christ. However, he is mentioned as being a bishop. He no doubt was part of a larger group that either met in their home or where part of the church there in Rome because Paul extends his greeting to all of God’s people with Philologus and his household.

In response to Paul’s call for these brothers and sisters to greet each other with a “holy kiss,” early church scholar Clement says that if we are called into the kingdom of God, let us walk worthy of the kingdom by loving God and our neighbor. However, this Christian love is not proven by kissing one another. A friendly hug and shaking of the hand are sufficient. But in Clement’s lifetime, since greeting each other with a kiss was expected, he believes that there were some who took advantage of this and “made the church sanctuary reverberate with a kiss.” Those who did so had no love in their hearts for the person they kissed. It is for this very reason that Clement calls it a shameless use of a kiss which can only cause suspicion and lead to gossip. The Apostle calls it a holy kiss. This means that either the hand, cheek, or forehead were involved, not the lips.⁷

On this same subject, early church scholar Origen makes the point that from this and other statements it appears that it was the custom in the Apostolic Church to greet one another with a kiss after the prayers were said. The Apostle Paul also calls this a holy kiss. It caught Origen’s attention that Paul also included greetings to all the churches that belong to Christ. So he wonders how Paul could write that all the churches and send greetings when they were not all gathered together for the writing of this epistle. Origen believes this means that every church that Paul visited shared the same spirit of unity. Although there were separated by distance, they were still part of the same Body of Christ. So Paul felt free to speak on behalf of them all.⁸

Then Ambrosiaster opines that Paul asks that all those to whom he wrote and those he names be greeted with a holy kiss, that is, in the peace of Christ, not in the desire of the flesh because these kisses are spiritual, not physical. By saying “churches of Christ” Ambrosiaster feels that by Paul saying churches of Christ, he used it as an exclusionary term since there may have been churches in which Christ did not rule and reign as Lord. He reminds us that King David the Psalmist called the company of evildoers an assembly of the wicked⁹.¹⁰

Also, Chrysostom makes note of the fact that by this salutation Paul intended to show that there was no reason for anyone to have pride that they were somehow better than others. The great were not to despise the small, nor were the small to envy the great, but pride and envy were to be banished by the kiss which made everyone equal. Therefore, he not only asks them to greet each other in this way but he also sends them greetings from other churches who feel about him the way he wants them to feel about him.¹¹

Edgar Z. Friedenberg (1921-2000) was a scholar of education and gender studies best known for his books: The Vanishing Adolescent( 1959), and Coming of Age in America (1965). This latter book was a finalist for the 1966 National Book Award for Nonfiction. On one occasion, Friedenberg told his audience, “What we must decide is perhaps how we are valuable, rather than how valuable we are.”

While speaking to a group of young people who came to the Philippines for missions training, I told them that people at their stage in life strive to be successful. But being successful only means that a person has reached a goal, they not only met the standards but exceeded them. As such, they become a role model for others behind them to emulate in order to be determined as being successful.

But we must ask the question, could the company they worked for succeeded without them? Were there others that easily could have taken their place? We can use this to show the contrast between being successful and being significant. Being significant means that you carry something in your life and attitude that has a special or hidden meaning. Sometimes no one can put their finger on it, they just know you have something that makes you different in a positive way. Once they meet you or work with you they’re never the same. You touch something in their psychic that alters their point of view and changes their attitude.

This is where born again Christians have an advantage. At work, school, home, or in public there is something about the way you carry yourself, the way you talk and express yourself, the smile on your face that tells them you have something they don’t have. Hopefully, they will become curious enough to ask. That’s when you can let your light shine even brighter when you tell them that you are a child of the Living God; that Jesus Christ is your personal friend because he saved you from going to ruin to being of value to Him.

So instead of simply trying to be successful as others may judge you to be, try to be significant so that they will recognize that something special in your life. As Friedenberg said, rather than trying to prove how valuable you are to the team, decide why you are so valuable. This not only goes for a workplace or team but for one’s family, friends, church, country, and God. – Dr. Robert R Seyda

“SOMEDAY” SHOULD BE “TODAY”

Two cousins were sitting quietly in a pew waiting for the service to begin. One of them said to the other, “How are doing?” Her older cousin answered, “As well as I can.” After a pause, her cousin said to her that he experienced an eyeopening event a few days after his wife of 48 years died. He said that as he was getting her clothes together to take to the funeral home, he opened his wife’s lingerie drawer and spotted a box wrapped in silk paper. He couldn’t remember any place where he saw her buy such an item wrapped in silk paper.

So out of curiosity, he slowly unwrapped the box carefully staring at both the silk paper and the pretty box. When he opened the box, inside was a beautifully embroidered brassier and panties made in France. He didn’t know what to think. Perhaps she was saving it for some special occasion. He put the cover back on the box and placed it on the bed next to the other clothing he was taking to the funeral home. Then all of a sudden he remembered, she bought it in France where they went to celebrate their thirtieth wedding anniversary – eighteen years ago!

Then he turned to his smaller cousin and said, “One thing I’ve learned through all of this is never save something for a special occasion. Make every day a special occasion in your life. Now I do more reading and less walking through the mall. I take more time to look at the flowers and visit museums and less time worrying about what things will be like a year from now, And I spend more time with my family and grandchildren, and less time sitting in front of the television.

His younger cousin looked at him and then at the casket at the front of the funeral chapel. Her cousin’s story made her realize that life should be a source of experiences to be enjoyed instead of seeing if you can survive from day to day. So she decided, I’m not to keep anything for a special occasion anymore. I’ll use our crystal glasses every day. I’ll dress-up before going out to eat or to the mall or any other occasion. I won’t save my special perfume for special occasions, I’ll use it whenever and wherever I want. The words “Someday” and “One Day” will be erased from my vocabulary. She decided that if it’s worth seeing, listening to, or doing, she wants to see, listen or do it now.

After their conversation, the older cousin often wondered what his younger cousin would do if she found out that she would be the next one who wasn’t going to be around? Perhaps she might call all her relatives and closest friends and tell them all the things she planned to tell them “someday.” She might call estranged friends to make peace over past quarrels. He’d like to think she would go out to a Chinese restaurant, it was her favorite food.

Believe it or not, it’s these small things that we’d regret not doing if we knew our time arrived to leave this life. We would certainly regret not being able to see the friends we hadn’t taken time to visit, make phone calls we kept putting off for later. Instead of saying, “sometime,” we should say “how about tomorrow?” We would no doubt regret and feel sad because we didn’t say to our brothers and sisters, sons and daughters how much we love them instead of waiting until they called or visited us.

Now, the lady cousin told other members of her family, I try not to delay, postpone, or keep anything that could bring us laughter and joy into our lives and those I love. Now, each morning she keeps reminding herself that today will be a special day. Each day, each hour, each minute, will be special now. Remember, if we keep waiting, that one special day might never come.

Not only is this true about our family, friends, acquaintances, workmates, and others, but also about our God, our church, and our work for Christ. Even though I’ve been in ministry for over 55 years and now reached to the ripe old age of 80, I still think from time to time about opportunities to minister that I wanted to do but kept looking for a better time or date. Every time I’m reminded about being a father, my heart aches because I often prioritized my travel schedule and kept saying, “When this is all over, then…..” But that time never came.

It was too late to do all that before I realized I shouldn’t have waited for the special time but had taken the time. Just remember, you may find out one day that the special china in your glass cabinet and fine crystal in your will be emptied out and given away before you even had that “special occasion” on which to use them. So why not make today, a special occasion for yourself, your spouse, your family, or your friends, but especially for your God. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIXTEEN (Lesson V)

On Paul’s salute to Apelles, Robert Haldane also takes note that Apelles is here distinguished as a tried and tested disciple. It is mentioned to his honor, therefore, he was approved as reliable in Christ. The Lord’s people have various and widely diversified characteristics as Christians. The Apostle selects that peculiar trait in the characters of those of whom he writes for which they are individually distinguished. Some of them are tried with specific afflictions, and their obedience to their Lord is put to the severest test. When they withstand these fiery trials, it is the most distinguished honor, and their testing in the service of Christ ought to be held up to notice. This is due to them from their brethren, and it is a great encouragement to others who are similarly tried. All the Lord’s people are not exposed to trials of equal severity, and when the Lord calls any of them to glorify His name by suffering peculiar trials for His sake, we ought to treat them with a particular honor.

Then comes the family of Aristobulus. The grammar here suggests that Aristobulus is no longer alive. We find him mentioned by Paul as “my fellow prisoner.”¹ Tradition says he was one of the original seventy-two disciples who were appointed by Jesus as evangelists,² and that he evangelized as far away as Britain. His name means, “a good counselor.” According to some scholars, Aristobulus was the grandson of King Herod the Great and apparently lived in Rome as a private citizen. Since Paul is only greeting his spiritual family, Aristobulus may or may not have died as a believer. But it is doubtful that Paul would include a nonbeliever in such an important greeting. There is also the possibility that in the word “household,” all their servants would be included.

Chrysostom also mentions that what is said of Aristobulus’ household is to be understood as having allowed believers in Christ to assemble for worship in his house. Paul approves of this so much that he regards those who gathered together there, worthy of a greeting as well.³ However, most scholars take it that these were the servants of Aristobulus who converted to Christianity.

Adam Clarke takes a look at Aristobulus‘ household and is also doubtful that Narcissus himself became a Christian. That’s why Paul does not salute him personally, only his household. He appears to be a Roman of considerable distinction, who, though not converted himself, tolerated Christians among his servants and his slaves. But, whatever he was, it is likely that he was dead at this time, and, therefore, those of his household only are referred to by the Apostle.⁴

Then we come to Herodion. This is also a Jewish name. It is at this point that we read “my relative.” Others suggest that the name may also imply that he was a freedman of the Herod’s. Again the question arises of how this individual could be a relative of Paul? We know that Paul’s Roman scribe named Tertius takes credit for taking dictation from Paul for this Epistle (see verse twenty-two). He was also numbered among the Seventy disciples whom Jesus sent out.⁵ Church history tells us that he became the Bishop of Tarsus, Paul’s home town, and died a martyr.

This is followed by Narcissus. However, again the greeting is not sent to him but to his household. It is suggested by some scholars that he was formerly a servant who served as the private secretary of Claudius the Emperor of Rome but became a freedman. It is also noted that there were two men with this name mentioned in Roman histories at the time. One, who was executed three or four years before Paul wrote this Epistle and identified as Emperor Claudius’ favorite, and the other, a servant of Emperor Nero who succeeded Claudius.⁶ It is most likely that the one mentioned here is the one that served Claudius, not Nero.

Ambrosiaster also offers a few things about Herodion and Narcissus that Paul sends greetings to. He notices that calls Herodion his relative and nothing more. Ambrosiaster takes this to mean that Herodion was faithful in enjoying his new birth experience, but he does not mention his perseverance as a tried warrior for Christ. He also notes that Narcissus is said to have been a presbyter at that time, and we find the same mention in other manuscripts.⁷ This presbyter, Narcissus, went about encouraging believers by his preaching. And since Paul did not know all the details of those who were affected by his Narcissus’ preaching, he asks the Romans to greet those of his household who put their trust in the Lord and who were, therefore, worthy of his greeting.⁸

John Calvin makes two points here. First, he says that if the Apostle Peter was already in Rome, as some in the Catholic Church claim, how in the world could Paul leave him out of such a long line of those to whom he sent his greetings? Calvin then asks, who was in the family of Narcissus? Why are they included in this splendid rank of outstanding believers in Rome? Calvin thinks that Narcissus was a freeman of the emperor Claudius – a man notorious for many crimes and vices. This then, makes the goodness of God even more wonderful since it was able to find its way into a family, abounding with all kinds of wickedness.

This doesn’t mean that Narcissus himself converted to Christ, but it was a great thing that a house, which was like hell, should be visited by the grace of Christ. Can you imagine that those who lived and worked under such a foul wrongdoer, the most voracious robber of his day, and the most corrupt of men, now worshiping Christ in purity! This proves that no servants should wait for their masters to be converted, but everyone ought to follow Christ for themselves. When the Spirit of God goes out to convict and draw sinners to Christ, He may visit a group where He chooses many or just one out of many.⁹

Then two women are greeted: Tryphæna and Tryphosa. In Hebert Lockyer’s research, he notes that since Paul links these two Christian ladies together we should think of them together. This implies they may have been twin sisters in the flesh, as well as in Christ, or very near relatives, and belonged to the same noble Roman family. They must have been conspicuous in their service to the church at Rome as the deaconess dynamic duo – otherwise, Paul would not have mentioned them together in his expression of gratitude for their devoted labor in the Lord. Their names, which are Greek, have no bearing on their significance to the church. If they were in fact twins, even identical twins, they were given names having a like meaning. Tryphæna means “delicate,” and Tryphosa means “dainty.” They both stand out as early examples of consistent and backbreaking labor in the service of the church.

So these two ladies with gentle and refined manners carved a niche for themselves as portraits in Paul’s gallery of saints. Early Christian inscriptions in cemeteries used chiefly for the servants of the emperor contain both of these female names, and so can be identified as being among “the saints of Caesar’s household”¹⁰ How we thank God for the record of those early honorable women which were Greeks,¹¹ but who became humble followers of the Lamb!¹²

Clarke also focuses on “Tryphæna and Tryphosa, two holy women, who it seems were assistants to the Apostle in his work, probably by exhorting, visiting the sick, and so on. We learn from this that Christian women, as well as men, labored in the ministry of the Word. During those days of simplicity in the church, all persons, whether men or women, who received the knowledge of the truth believed it to be their duty to propagate it to the uttermost of their power. Many commentators spend much useless labor in endeavoring to prove that these women did not preach; that there were few female preachers, along with many male preachers in the Christian Church.¹³ We know that a woman might pray or prophesy, provided her head is covered, and that whoever preached is for the purpose of edification, exhortation, and encouragement.¹⁴ Clarke says that we must acknowledge that no preacher should do any less because to edify, exhort, and encourage are the prime ends of the Gospel ministry. If women were allowed to prophesy, then women were allowed to preach.¹⁵

Robert Haldane says unfounded and unscriptural then are the views of those who speak against complimenting one another for their dedication and commitment to the cause of Christ. They are afraid it will encourage a proud spirit, They go from being so-called open-minded to being completely closed-minded on the same subject. In other words, whatever they say need not be defended simply because they said it. But they are confounding things that are entirely distinct from one another. The praise which a worldly spirit is accustomed to seeking or to give is quite different from that which the Apostle Paul confers on those he loves in the Lord. Paul’s intention is to encourage greater devotion, not to puff up someone’s self-esteem. This is part of Jesus’ teaching when He said: “How can you be a believer if you accept glory from one another, yet do not seek the glory that comes from the Only True God?”¹⁶ Such persons love the praises of mankind more than the praise of God. But the honor which is given by the Lord’s servants, following Paul’s example, is to the honor and glory of the Lord in those servants and for the success of His cause for which they strive and labor so hard.¹⁷

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIXTEEN (Lesson IV)

16:6-7: Greetings also to Mary. She worked very hard for you. And greet Andronicus and Junia. They are my relatives, and they were in prison with me. They were followers of Christ before I was. And they are some of the most important of the ones Christ sent out to do his work.

In this set of greetings, we learn something about additional followers of Christ in Paul’s day. The mention of a worker named Mary here makes it difficult to assess her contribution unless more is said. One thing that scholars mention is that “Mary” is a Jewish name (Miriam). If this lady is a Gentile convert then she may have adopted this name much like sisters in Catholic convents do up upon being approved to become a nun.

Adam Clarke feels compelled to say something about the woman called Mary in these greetings. He laments that whoever this Mary was, or whatever great work she did for the Apostles, we don’t have any more information. But in any case, even though the great works that she did is concealed from us they are not hidden from God. That’s why her name is mentioned here with honor and is also recorded in the Book of Life.¹

But the one thing that catches most readers attention is that the writer of this salutation claims that some of these are his relatives and were Christians before he was. If Paul is dictating this, it is the first time he mentioned such relatives. However, if this is from Tertius (see verse twenty-two), then it might fit better into the narrative as Tertius’ personal greeting to them. Of Andronicus and Junia there is very little else in church history to describe them except that Andronicus is a Greek name that means “warrior.” This certainly raises the possibility that he was a Gentile believer.

Origen, one of the earliest church scholars, supports Paul’s backing of women’s role in the church. This clearly shows, that for Paul women ought to have the right to work for the churches of God. For instance, they work when they teach children how to behave, when they love their husbands, when they feed their children, when they are modest and virtuous, when they keep a tidy house, when they are kind, when they are submissive to their husbands, when they exercise hospitality, when they wash the feet of visiting saints, and when they do all the other things which are allotted to women in the Bible.²

Chrysostom (349-407) also continues to champion the rights of women in the early church. For him, it is remarkable that here another woman is honored and proclaimed victorious by the Apostle Paul which should put the men in the church in his day to shame yet again. And not only put them to shame but for them to recognize that as men a special honor was conferred on them. And that honor is that they were privileged to have such women of character among them. This adds to the men’s disgrace in that by Chrysostom’s time women in the church were being left so far behind. Once the men realize why these women are so honorable they will quickly help in accepting them as peers.

Chrysostom also addresses the fact that Paul did say that he does not permit a woman to teach in the church?³ What did he mean by that? Chrysostom believes that Paul indicates that women are not used to preach publicly from the pulpit, but that does not stop them from teaching. We see that Jesus took many women supporters with Him on His ministry endeavors but never let them take His place in teaching. Yet, it did not prevent them from teaching their families, friends, and neighbors about Jesus the Christ. After all, didn’t Priscilla take the time needed to instruct Apollos?⁴ So it appears that the Mary mentioned here worked hard among them there in Rome, and along with teaching, she performed other ministerial duties besides. Chrysostom says this shows that women of those days were more spirited than lions, sharing with the Apostles their labors for the Gospel’s sake.⁵

Then the Bishop of Cyr sees another reason why these hardworking saints of the early church should be so admired. For one thing, they were companions of Paul’s in his sufferings and even shared imprisonment with him. Hence he says that they are men and women of note, not among the pupils but among the teachers, and not among the ordinary disciples but among the great Apostles. If we take these as Paul’s actual relatives, he even praises them for having been Christians before him. At the same time if they are relatives of Paul’s scribe Tertius,⁶ they would also fit the text since he no doubt knew them too.⁷

John Calvin makes some interesting points concerning Andronicus and Junia. In Paul’s other writings he scarcely if ever mentions his relatives, yet as the relationship which Junia and Andronicus developed with him caused him to refer to them in this light with a worthy commendation. Calvin notices though, in Paul’s second eulogy he calls them his fellow-prisoners.⁸ Among all the honors belonging to the warfare of Christ, prison bonds are not overlooked. Thirdly, Calvin notes that Paul calls them Apostles. This was almost always used for those who not only taught in Churches but also spent their time evangelizing.

Calvin further notes that Paul, in a general way, calls those in this place Apostles who planted Churches by carrying here and there the doctrine of salvation. It should be noted that elsewhere Paul confines this title of Apostle to the first disciples chosen by Christ at the beginning of His ministry. However, it would seem strange that this dignity should only be ascribed to them, but to a few others. After all, the term Apostle simply means a delegate, a messenger, one who is sent with orders. But seeing that they embraced the Gospel by faith before he himself did, he does not hesitate to refer to them this way.⁹

And Jewish scholar David Stern makes a valid point on those mentioned with Mary. He points out that “Junia,” appears to be a feminine name (the masculine-form of Junius), and perhaps she was the wife of Andronicus. The matter takes on more importance by Paul’s remark that they were well-known among the Apostles. This can either mean that they were well-known by the Apostles, or, that they themselves were well-known Apostles. If so, Junia would be the only female Apostle in the New Testament.¹⁰

16:8-12a Give my greetings to Ampliatus, my dear friend in the Lord, and to Urbanus. He worked together with me for Christ. Give greetings also to my dear friend Stachys and to Apelles, who proved himself to be a true follower of Christ. Give greetings to everyone in the family of Aristobulus and to Herodion, my relative. Greetings to all those in the family of Narcissus who belong to the Lord, and to Tryphaena and Tryphosa, women who work very hard for the Lord.

We are told that “Urbane” or “Urbanus,” was a common name among servants in Roman households, and they are often found in inscriptions of the imperial roster of servants. In fact, Dr. J. B. Lighfoot tells us that on one inscription dated from 115 AD, Urbanus is found on a list of imperial freedmen connected with the Roman mint.¹¹

As far as Stachys is concerned, there is nothing else given in the Scriptures by which to identify him. However, in the list of Greek Ecumenical Patriarchs, we find that the Apostle Stachys was one of the Seventy Apostles of the Lord. In 38 AD the Apostle Andrew appointed him first bishop of the city of Byzantium, which three centuries later would be renamed as Constantinople. According to the Synaxarion,¹² he built a church in which many Christians were gathering. There he taught and shepherded his flock. He lived sixteen years doing apostolic preaching, and then rested peacefully in the Lord. As a disciple of the Lord, he was called “an all-bright beacon of Christ,” “a pure vessel” full of Holy Spirit, and “a pillar of the Church.” He was named a saint of the Church and his memory is honored on October 31st, together with the holy Apostles Apellos, Amplias, Ourvanos, Aristovoulos, and Narkissos.

Apelles is a typical Jewish name and can be found among the dependents of the Emperors. It means “approved,” and in this case that of a disciple whose faithfulness to Christ was tried and stood the test. In Weymouth’s translation, he is called, “that veteran believer.”¹³ No doubt that is why Paul says here that Apelles proved himself to be a true follower of Christ. Not much else is known of this true warrior in our Lord’s army.

Early church scholar Ambrosiaster noticed that Paul does not greet Apelles as just a friend or fellow worker, but because he was tried during hard times and found to be faithful to Christ. In fact, the Greek adjective dokimos that Paul uses here can be understood as something “accepted,” such as if you saw a sign that read: “Foreign Currency Accepted Here.” But it is also used for something that was approved by passing a test.¹⁴ This latter use is what Thayer in his Greek Lexicon chose for this instance. So when we add this adjective to “in Christ,” it means whatever test or trial that Apelles when through it had to do with his commitment and loyalty to Christ.

And Chrysostom notes that there is no single word of praise for a commendation like this for Apelles because the phrase “approved in Christ” includes a whole list of virtues. And by listing praises particular to each one he chooses to send his sends greetings, Paul sets before us their individual virtues. He does not cause those whose names he only mentions to be envious of those to whom gives honor for their service. This way Paul does not open himself to cynicism by praising them all equally in the exact same way.¹⁵

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIXTEEN (Lesson III)

16:3-5 Give my greetings to Priscilla and Aquila, who’ve worked together with me for Christ Jesus. They risked their own lives to save mine. I am thankful to them, and all the non-Jewish churches are thankful to them. Also, give greetings to the church that meets in their house. Give greetings to my dear friend Epænetus. He was the first person to follow Christ in Asia.

As mentioned before, Aquila and Priscilla were Jews driven out of Rome, between 41 and 53 AD while Claudius ruled as emperor, who died in 54 AD. Since Paul wrote this letter sometime after 56 AD, there is every reason to believe that Aquila and Priscilla returned to their home in Rome. They were very good friends of Paul’s since they ministered with him and organized a church to meet in their house.¹ They were also friends with young Timothy along with Onesiphorus in Ephesus.² Paul makes it clear that they were committed to what Jesus said was the greatest act of love for a friend.³ In fact, Paul once described Epaphroditus to the Philippians, this way: “He risked his life and nearly died working for the Messiah, in order to give me the help you were not in a position to give.”⁴ Paul then mentions Epænetus of whom nothing else is known except he was Paul’s initial convert in Asia. The fact that Paul addressed him in this fashion suggests that he was an experienced senior Christian who held a position of responsibility under the leadership of Aquila and Priscilla. So it is clear that this first group of people were very precious to Paul.

It’s highly possible that Paul not only mentioned these precious friends by way of giving them the honor they deserved but also as models for other Christians to follow. Wouldn’t it be nice if we are remembered by those who served along with us in the church with such stellar accolades? But since many serve quietly and unnoticed, if they are not called out down here for their bravery and service, they will be so recognized when the saints go marching in through the New Jerusalem’s pearly gates.

Again, Chrysostom says that Paul is the champion of women’s rights in the ministry. He notes that Paul points out her gracious hospitality and financial assistance, holding her and other women in admiration because they all gave blood, sweat, and tears, along with making all their resources available to everybody. In fact, Chrysostom notices how noble were all the women Paul named in this section. They were in no way hindered by their gender from following the path of virtue, and this is only to be expected. “For in Christ Jesus, there is neither male nor female.”⁵”⁶

Chrysostom continues with his admiration of these lay people who were so helpful to the Apostle Paul in his ministry. He adds that Priscilla was noble enough to make their home a church, both by converting everyone in it and by opening it to strangers. Paul would not refer to someone’s house as a church unless there was much Godliness to be found in them. This serves as an example of how married couples can become worthy of admiration by treating their home as God’s home. In the case of Priscilla and Aquila, it didn’t matter that their professions were that of tent-makers, the same as Paul, which was not held in high esteem back in Paul’s day since it was a common occupation. Chrysostom also notes how Paul calls Epænetus “beloved,” which is high praise indeed. Paul did not use a word like this to show favoritism. Rather, it was the result of admiration and reflection. Moreover, he was the first convert in Asia, which was a reference to an area in the Roman province where Ephesus served as the capital. Since we see that it was most likely that all these people were of humble birth, Paul shows what true nobility is and honors them accordingly.⁷

John Calvin notes what Paul says about Prisca (meaning “prime, venerable, classic“).⁸ and Aquila was his way of honoring those who were faithful and worthy. This was done because faithfulness should be honored because it is the recognition that they who did more good than others might have authority. Calvin also makes the point that with Prisca being a woman, Paul did not hesitate to include her the honor he gives to those were of the highest standards in the church. The modesty of Paul clearly shines here for he did not disdain having a woman as his associate in the work of the Lord; nor did it seem to matter that some may look at here as only the wife of Aquila.⁹

Calvin also makes the point that Prisca and Aquila had risked their lives to preserve the life of Paul. No wonder he was so thankful for their service. But he wasn’t the only one, all the churches admired this couple. Could it be that Paul was using them as an example to influence the Romans? Calvin also notes that by calling those who met in their house for worship, was something worthy of being noticed. According to Calvin, Paul could not have more splendidly complimented their house than by giving it the title of “Church.”¹⁰

On Paul’s recommendation of Priscilla and Aquila, John Bengel says we should observe the politeness of the Apostle in writing the salutations; the friendly feeling of believers in joining theirs with his. Bengel notes that Prisca is the better rendering based on strong evidence from history. He points out that this holy woman from Italy was given the Latin name Priscilla, which is a diminutive,¹¹ but in the Church, the name, Prisca, is more dignified. The name of the wife is put here before that of the husband, because she was the more distinguished of the two in the Church,¹² or even because in this passage a woman named Phœbe was already mentioned. For Bengel, the inclusion of all these proper names of believers, Roman, Hebrew, and Greek show the riches of God’s Grace in the Final Covenant exceeding all expectation in teaching and other areas of ministry.¹³

Bengel continues by pointing out that Paul not only thanks those willing to risk their own necks for his safety, but gives thanks to all the churches of the Gentiles. Bengel notes that Paul does not lump them together, but individually distinguishes them by their own respective graces. But Scripture never praises anyone so as to give them any reason for self-pride, but for praising God and rejoicing in Him for His gifts to them. Bengel believes that not only will the saints at Rome be grateful for their service but we may all find plenty of reason to give thanks to Aquila and Priscilla, even if we do so in the hereafter.¹⁴

Albert Barnes supports what we already know about Aquila and Priscilla since they are mentioned by Luke and Paul.¹⁵ When Paul first met them at Corinth. Aquila was a Jew, born in Pontus, who resided at Rome, and who left Rome and went to Corinth after Emperor Claudius expelled the Jews from the city of seven hills. In all likelihood, they were converted under the preaching of Paul. Paul then was given room and board by them. That way, they enjoyed the advantage of his private instruction. Upon the death of Claudius, after the decree for the expulsion of the Jews was repealed somewhere between 49 and 53 AD,¹⁶ it is obvious that they returned to Rome.¹⁷

Henry Alford is taken by the fact that the ministry of Aquila and Priscilla,¹⁸ as well as some other Christians,¹⁹ held assemblies for worship in their houses, which were all saluted and sent salutations as part of the one body of Christ.²⁰ Alford goes on to reference a passage from a work called, Acta Martyrum (Acts of the Martyrs), which tells us that when a man who was known for his ability in teaching doctrines of the church, after settling down in a town would often form a circle of friends from the church to come to his home for the purpose of teaching them insightful exposition on God’s Word. This makes the passages in Paul’s epistles concerning churches in the house of Aquila and others a valid part of church history.

Justin Martyr also alluded to this upon his visit with a church administrator in Rome who asked him where did people assemble for worship, he told him, “Wherever they can and will.” Justin went on to say that people would think that they all gather in one place for worship but that was not the case. That’s because since God is not confined to one spot but that His invisible presence fills heaven and earth, and in all places He is worshiped by the faithful. Justin then added that whenever he came to Rome it was his custom to find a place to stay where those believers he mentored before wanted him to teach them some more, and they were accustomed to gathering together in small groups for the study of the Word.²¹

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIXTEEN (Lesson II)

It is a great surprise that churches during my lifetime took so long to recognize the value of women in ministry. Back in the 1940s and 1950s, most were Sunday school teachers and Women’s Auxiliary Leaders. In fact, to this day, in some Protestant and Pentecostal churches, women are still denied being ordained as bishops. If a woman can run for mayor, governor, and even president, why can we not take a cue from Phœbe and promote them according to their talents and gifts, not their gender?

Paul also emphasizes that Phœbe should be welcomed in Rome as a servant of the Lord, something that genuine saints of God would recognize. As far as Paul was concerned, it would prove unbecoming of the Roman church not to show a servant of Christ the honor and respect they deserve. Calvin believes it would be to our advantage to embrace in love all the members of Christ’s body. In fact, we ought to respect and especially to love and honor those who perform an outreach ministry to the community. And besides, since Phœbe was always known for being full of kindness to all, Paul feels that help and assistance should now be given to her for all her concerns. Real courtesy requires that those who are naturally gifted in being kind to others should not be forsaken when they are in need of aid. Then to top it off, Paul emphasizes the fact that he is among those whom she assisted.¹

John Locke makes note of how the KJV translates into English the Greek feminine noun prostatis as “succourer.” This is the only place in the Final Covenant where the word is used. Locke feels that in order for us to understand the role of Phœbe in our churches today, we might use the term “hostess,” which denotes someone whose house is where traveling evangelists stay during their visit. The church supplies the items for their food and bedding. In more modern times, this is often the role of the Pastor’s wife, since the evangelist usually stays in the parsonage most of the time. However, Locke points out that we must keep in mind that earlier in verse one he not only called her “sister,” but also “servant of the church.”²

John Bengel makes the observation that Phœbe obviously maintained her Gentile name. In ancient Greek religion, Phœbe was the grandmother of Apollo and Artemis. She was considered the Titaness of the intellectuals. In any case, from what we are told, Phœbe certainly epitomized that name. Bengel remarks, that there was an obvious, all-embracing relationship among believers in Paul’s day. Phœbe is recommended to the Romans for acts of kindness, which she did far from Rome. Bengel believes that Phœbe was financially well-off but did not shrink from the duty of ministering to strangers and the needy. Furthermore, it did not bother her, as far as her fellow citizens who seemed to be wrapped up in their own interests were concerned, what they thought of her as a wasteful spender by throwing her money away on the poor. Bengel cautions that believers should return a favor not only to those who are of service to them but also to those who offered their service to others.³

Adam Clarke repeats many of the things already mentioned by other scholars about Phœbe. But he does enlarge our understanding of the type of ministry she was involved in. According to his research, there were deaconesses in the primitive Church whose business it was to instruct female converts and candidates for baptism; attend the female converts at baptism; teach catechism; visit the sick, and those who were in prison. In short, perform those religious services to the female part of the Church which could not with propriety be performed by men. They were chosen in general out of the most experienced of the membership and were ordinarily widows who already raised their children. Some ancient constitutions required them to be forty, others fifty, and others sixty years of age.

It is evident that they were ordained to their office with the laying on of hands by the pastor and elders,⁴ and the form of prayer used on the occasion is extant in the apostolic constitutions.⁵ In the Roman Church, the order became extinct by the end of the fifth century but continued in the Greek Orthodox Church till the end of the twelfth century.⁶ However, during the Medieval era, in the late tenth or early eleventh century, women leaders began to emerge in the Roman Catholic Church. Most notable were Clare of Assisi, Catherine of Sierra, Joan of Arc, and Teresa of Avila. Mother Teresa of Calcutta is the most recent such individual reaching out to help the poor and sick. Protestant churches never established such nunneries or convents.

Robert Haldane speaks of Paul’s introduction of Phœbe to the believers in Rome and that it was common in those days that letters of recommendation were unnecessary for those who claimed to be called of the Lord for ministry, but who were officially well-known by churches leaders. Paul disclaims the necessity of such letters for himself to the church at Corinth, although in his first visit to the Jerusalem church he needed the introduction of Barnabas. There might be doubts in Rome respecting Phœbe, as there were doubts at Jerusalem with respect to Paul, and these could not be removed by one’s profession or merely claiming to hold office in the church, unsupported by sufficient evidence whether of her faith or of Paul’s Apostleship. But with Priscilla and Aquila being in Rome, Paul didn’t think there was much to worry about.⁷

Charles Hodge also mentions that early Christians retained their names that were derived from false gods because in their minds those names lost all religious significance. He notes that up to this day we still retain the names of the days of the week without ever thinking of their pagan derivation. The city of Corinth, being situated on a narrow isthmus, maintained two ports, one facing Europe, and the other facing Asia. The latter was called Cenchreae, where a church was organized, in which Phœbe served as a deaconess. Many ecclesiastical writers suppose there were two classes of these female officers: the one, presbytes, – corresponding in some measure to the duties of male elders, and the other whose duty it was to attend to the sick and the poor.⁸ While many of these positions in the early church were in large part based on the manners and customs of that era, they do speak to the concern and care that Christians held dear for one another. It might be considered old fashion, says Hodge, but such ministries are in dire need in today’s churches.

On the role of the deaconess in the early church, Albert Barnes notes this being a reference to a class of females in the church whose duty it was to teach other females and to take the general superintendency of that part of the church, and their existence is expressly affirmed in early ecclesiastical history. They appear to have been of advanced age and experienced widows with stellar reputations, not just because they were of advanced age but that they were well advanced in their Christian life and well-suited to guide and instruct those who were young and inexperienced.⁹

Barnes also makes reference to an “Apostolic Constitution.” We find the first one composed by the church in 1570 under Pope Pius V. There we read what was said about widows: “The widows, therefore, ought to be serious, obedient to their bishops, and their presbyters, and their deacons, and besides these to the deaconesses, with piety, reverence, and fear; not usurping authority, nor desiring to do anything beyond the constitution without the consent of the deacon.”¹⁰ In that same portion, we read: “We do not permit presbyters to ordain deacons, or deaconesses, or readers, or ministers, or singers, or porters, but only bishops; for this is the ecclesiastical order and harmony.”¹¹

Then we find a section where it talks about deaconesses being involved in the distribution of charity.¹² Then there is a whole section on deacons and deaconesses. There it says: “Ordain also a deaconess who is faithful and holy, for the ministrations towards women. For sometimes he cannot send a deacon, who is a man, to the women, on account of unbelievers. You shall, therefore, send a woman, a deaconess, on account of the imaginations of the bad. For we stand in need of a woman, a deaconess, for many necessities; and first in the baptism of women, the deacon will only anoint their forehead with the holy oil, and after him, the deaconess will anoint them.”¹³ There is no reason to believe that this was initiated by this Apostolic Constitution but simply ratified as part of church ministration based on what was started by the Apostle Paul.

Jewish scholar David Stern points out that in an age where feminism is an issue, it should be noted not only that this woman held a prominent office in the Cenchrean congregation, but that in Thayer’s Lexicon he lists the Greek diakonos as a masculine/feminine noun. In other words, Phœbe was a deacon, not a deaconess (as some English versions render the word). However, in writing to Timothy Paul gives the qualifications of a diakonos,¹⁴ and seems to have the male deacons in mind.¹⁵ Nevertheless, this certainly goes along with what Paul wrote the Galatians: “There is no longer Jew or Gentile, slave or free, male and female. For you are all one in Christ Jesus.”¹⁶