The final chapter of the book of Romans. Who are the people mentioned in this chapter? The information that is to follow has been pulled from https://margmowczko.com/list-of-people-in-romans-16_1-16/
Phoebe was a minister in Cenchrea, a port town of Corinth. She had travelled to Rome where one of her tasks was to deliver Paul’s letter. Paul introduces her to the Romans in terms of her ministry.
Prisca and Aquila were a married couple. They were friends of Paul, and the three had lived, worked, travelled and ministered together. Prisca’s name is listed before her husband’s in four of the six times their names are mentioned in the New Testament. This may indicate that Prisca was more prominent in ministry than Aquila. The couple hosted and led a house church in Rome which is also greeted.
There is no specific information about Epaenetus in Romans Sixteen but Marg tells us: This is the only Bible verse that mentions Epaenetus. He was a friend (literally, “beloved”) of Paul, but we know nothing about him apart from Paul’s claim that he was the first person in Asia Minor who became a Christian.
There is no specific information about Mary in Romans Sixteen but Marg says this: Note that these four labouring women in Romans 16 are not mentioned with a man. Many of the women Paul names in his letters seem to be acting independently of husbands or fathers.
Andronicus and Junia were a missionary couple who had been persecuted for their faith. They had been Christians longer than Paul, perhaps they had even been disciples when Jesus was alive. The couple is described in terms of their relationship with Paul (and other apostles) and their ministry.
Ampliatus was a common male name, especially of slaves in the imperial household, but we know nothing about this man except that he was a friend (“beloved”) of Paul.
Just like Prisca and Aquila, Urbanus, a man, is described using Paul’s favourite word for a fellow minister: coworker.
Stachys is the third person in this list who Paul describes as his friend (“beloved”).
Apelles is a man whose faith in Christ had been tested in some way, and proven.
Literally “those from/of Aristobulus” probably refers to the family and/or the slaves of a man named Aristobulus. It may also refer to a congregation (or, house church) hosted by Aristobulus, but it is odd that Aristobulus himself is not explicitly greeted.
Herodion. Paul makes a point of highlighting the ethnicity of some of his fellow Jews. This is significant as there were tensions between the Jews and Gentiles in the Roman Church at the time Paul wrote his letter.
Literally “those from/of Narcissus.” Narcissus is a male name, and like Aristobulus, he may have been the host of a house church, or it may only have been family members and/or his slaves who belonged to the church.
Tryphaena and Tryphosa. These women, most likely sisters or even twins, ministered “in the Lord.” Despite the senses of daintiness and of luxurious living that the etymology of their names conveys, these women were hard workers.
Like Epaenetus, Ampliatus and Stachys (three men mentioned above), Paul refers to Persis, a woman, as a dear friend (“beloved”). The apostle regarded these four people with warm affection. But in the greeting to Persis, Paul uses a definite article instead of the pronoun equivalent to “my” Persis was not just loved by Paul, she was also loved by the church. Furthermore, Paul refers to the ministry of Persis, something he doesn’t do for the three men.
Rufus may be a son of Simon of Cyrene, the man who was forced to carry Jesus’s cross. Paul describes Rufus as “chosen,” or “elect.” (This is the same word used to describe the lady addressed in 2 John and her sister). Rufus’ mother is the eighth woman listed in Romans 16:1-16. Paul says nothing about her ministry except that she acted (ministered?) in a maternal way towards him. The fact that she is not named may be a mark of respect and perhaps indicates she is an older person. Was she Simon of Cyrene’s widow?
Asyncritus, Phlegon, Hermes, Patrobas, Hermas. Say hello to Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers and sisters who are with them. The first four are male names. It’s not totally clear if Herma(s) is a male name. These people probably all belong to the same house church in Rome.
Philologus, Julia, Nereus, Nereus’s sister, Olympas. Say hello to Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. The Greek grammar shows that Philologus and Julia are a couple. Along with Nereus and his sister, as well as Olympas (which may be a contraction of the male name Olympiodorus—or is it a female name?), these five are probably all prominent members of a house church. Or perhaps they are the hosts and leaders of three different house churches in Rome.
Of the twenty-nine people, ten are women. What is especially interesting, however, is that seven of the ten women are described in terms of their ministry (Phoebe, Prisca, Mary, Junia, Tryphena, Tryphosa, Persis). By comparison, only three men are described in terms of their ministry (Aquila, Andronicus, Urbanus), and two of these men are ministering alongside a female partner (Aquila with Prisca, Andronicus with Junia). These are numbers worth remembering.
Other names mentioned, which Marg did not go into, are Timotheus, Lucius, Jason, and Sosipater. They are found listed under “my kinsmen” in verse twenty-one. I take the following information from Ellicott's Commentary for English Readers.
(21-23) The companions of St. Paul add their own greetings to the Roman Church.
Timotheus.—Timothy had been sent on in advance from Ephesus (Acts 20:22). He would seem to have gone on into Greece and to Corinth itself (1Corinthians 4:17; 1Corinthians 16:10). He had thence rejoined St. Paul on his way through Macedonia (2Corinthians 1:1), and he was now with him again in Greece.
In the other Epistles (2 Cor., Phil., Colossians, 1 and 2 Thess., and Philem.), when Timothy was present with St. Paul at the time of his writing, he is joined with him in the salutation at the outset. Why his name does not appear in the heading of the present letter we can hardly say. Perhaps he happened to be away at the time when it was begun; or, St. Paul may have thought it well that a church which was entirely strange to him, and to which Timothy too was a stranger, should be addressed in his own name alone.
Lucius.—This may, perhaps, be the Lucius of Cyrene mentioned in Acts 13:1; but the name is too common for anything to be asserted positively.
Jason.—A Jason is mentioned as having received St. Paul and his companions on their first visit to Thessalonica, and getting himself into trouble in consequence (Acts 17:5-9). It would be some slight argument for this identification if the word “kinsmen” were taken in its narrower sense; there would then be a reason why St. Paul should have found hospitality in the house of Jason.
Sosipater.—Possibly “Sopater, the son of Pyrrhus, of Berœa,” mentioned in Acts 20:4 (corrected reading).
Tertius is the letter writer and he adds his small part to the letter but is there a take-away from this chapter? The answer is yes. It is found in verses seventeen through twenty and verses twenty-four through twenty-seven.
17 “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.”
18 “For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.”
19 “For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.”
20 “And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.”
24 “The grace of our Lord Jesus Christ be with you all. Amen.”
25 “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,”
26 “But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:”
27 “To God only wise, be glory through Jesus Christ for ever. Amen.”
I wish to narrow the focus, here, and deal with what I consider to be the more telling of the closing comments. In verses seventeen, eighteen, and nineteen, there is a warning against contamination. The church and the faith of each individual believer was at peril from rogue members who espoused a less rigid doctrine than the one Paul considered needful to the growth of the body. It was advised that these rogue members be identified and avoided. Their main purpose was in securing personal gain and not in the growth of the body or the doctrine of the gospel of Jesus. There were, of course, newbies among the ranks who were easy pickings for those devious individuals. If they were swayed toward other definitions and other doctrines, divisions and offenses could occur that would only benefit those who sought personal gain.
It was that whole 'house divided cannot stand' thing. Some who attached themselves to the church were of a more base nature, being more catholic and profane in their attitudes toward what is acceptable and what is not acceptable. Paul's approach, here, was black and white. Indeed, the only outcome from a 'gray area' is offense and division. In our modern experience, we see the effects of such a gray area between the Christians, Jews, Muslims, and non-believers. A body that fights its own immune system is not very healthy. Paul wanted the church to be healthy, to grow. He wanted the members to clearly see the good and avoid the ill, as he stated in verse nineteen, “I would have you wise unto that which is good, and simple concerning evil.”
The author mentioned, in verse twenty-five, “my gospel, and the preaching of Jesus Christ.” I think he saw both as the same. When he said 'my gospel,' it was in regard to gospels contrary to the preaching of Jesus Christ. Those other gospels were the dangers he perceived in the church. In a strict sense of black versus white, those other gospels always took the spirit away from faith, love, and forgiveness. They set boundaries and incited conflict through disaffection. For a seed to grow and produce fruit, many elements must come into play. There must be a concert of growth-oriented influences that are allowed to do their respective works without interruption or degraded force. There are conditions that apply specifically to early formation which is clearly seen in the extreme care taken with babies. What is common or popular for those already in advanced maturity is a detriment to early growth. We see those in a position of care for the young to both provide what nourishes and shield from dangerous influences.
The closing statements are key to understanding Paul's mission. He was sent to the faithful among all the nations. That is to say, his care for the church was toward all God fearing men and women among the monotheistic ranks. He was a preacher of Christ to all the monotheistic faithful. His take on that matter is clearly seen in his summation. The one and only God, in his wisdom, set the parameters so that he would receive glory through Jesus Christ. This is not just a Christian thing – it applies, across the board, to all monotheism. Whereas it was formerly hidden from the world, the mystery was revealed and made manifest through the prophets shared in common between all three arms of the truth. Jesus Christ is the commandment of the one true everlasting God and made known to all nations for the sole benefit of those faithful who are willing to take their faith to the obedience level.
End.
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