16:1 {I commend} (\sunistými\). The regular word for letters of
commendation as in #2Co 3:1 (\sustatikÏn epistolÏn\). See also
#Ro 3:5. So here verses #1,2 constitute Paul's recommendation
of Phoebe, the bearer of the Epistle. Nothing else is known of
her, though her name (\Phoibý\) means bright or radiant. {Sister}
(\adelphýn\). In Christ, not in the flesh. {Who is a servant of
the church} (\ousan diakonon týs ekklýsias\). The etymology of
\diakonos\ we have had repeatedly. The only question here is
whether it is used in a general sense or in a technical sense as
in #Php 1:1; 1Ti 3:8-13. In favour of the technical sense of
"deacon" or "deaconess" is the addition of "\týs ekklýsias\" (of
the church). In some sense Phoebe was a servant or minister of
the church in Cenchreae. Besides, right in the midst of the
discussion in #1Ti 3:8-13 Paul has a discussion of \gunaikas\
(verse #11) either as women as deaconesses or as the wives of
deacons (less likely though possible). The _Apostolic
Constitutions_ has numerous allusions to deaconesses. The strict
separation of the sexes made something like deaconesses necessary
for baptism, visiting the women, etc. Cenchreae, as the eastern
port of Corinth, called for much service of this kind. Whether
the deaconesses were a separate organization on a par with the
deacons we do not know nor whether they were the widows alluded
to in #1Ti 5:9f.

16:2 {Worthily of the saints} (\axiÏs tÏn hagiÏn\). Adverb with
the genitive as in #Php 1:27 because the adjective \axios\ is
used with the genitive (#Lu 3:8). "Receive her in a way worthy
of the saints." This word \hagios\ had come to be the accepted
term for followers of Christ. {Assist her} (\parastýte\). Second
aorist (intransitive) active subjunctive of \paristými\, to stand
by, with the dative case ("beside her"), the very word used by
Paul of the help of Jesus in his trial (\parestý\, #2Ti 4:17).
Used with \hina\ as \prosdexýsthe\. {In whatsoever matter} (\en
hÏi pragmati\). Incorporation of the antecedent (\pragmati\) into
the relative clause (\hÏi\). {She may have need of you} (\an
humÏn chrýizýi\). Indefinite relative clause with \an\ and the
present subjunctive of \chrýizÏ\ with genitive. {A succourer}
(\prostatis\). Old and rare feminine form for the masculine
\prostatýs\, from \proistými\ (\prostateÏ\, common, but not in
the N.T.), here only in the N.T. and not in the papyri. The word
illustrates her work as \diakonon\ and is perhaps suggested here
by \parastýte\, just before. {Of mine own self} (\emou autou\).
"Of me myself."

16:3 In verses #3-16 Paul sends his greetings to various
brethren and sisters in Rome. {Prisca and Aquila} (\Priskan kai
Akulan\). This order always (#Ac 18:18,26; 2Ti 4:19, and here)
save in #Ac 18:2; 1Co 16:19, showing that Prisca was the more
prominent. Priscilla is a diminutive of Prisca, a name for women
in the Acilian gens. She may have been a noble Roman lady, but
her husband was a Jew of Pontus and a tent-maker by trade. They
were driven from Rome by Claudius, came to Corinth, then to
Ephesus, then back to Rome, and again to Ephesus. They were good
travelling Christians. {My fellow-workers} (\tous sunergous
mou\). Both in tent-making and in Christian service in Corinth
and Ephesus.

16:4 {Laid down their own necks} (\ton heautÏn trachelon
hupethýkan\). First aorist active of \hupotithými\, old verb to
place under (the axe of the executioner), only here in N.T. in
this sense, though in #1Ti 4:16 to suggest. If literal or
figurative, the incident may be connected with the uproar created
by Demetrius in Ephesus. Certainly Paul felt deep obligation
toward them (see #Ac 20:34). {Not only I} (\ouk egÏ monos\).
Rather, "not I alone" (adjective \monos\). The Gentile churches
also (great mission workers).

16:5 {The church that is in their house} (\týn kat' oikon autÏn
ekklýsian\). The early Christians had no church buildings. See
also #Ac 12:2; 1Co 16:19; Phm 1:2; Col 4:15. The Roman
Christians had probably several such homes where they would meet.
{Epainetus} (\Epaineton\). Nothing is known of him except this
item, "the first-fruits of Asia" (\aparchý týs Asias\). An early
convert from the province of Asia. Cf. #Ac 2:9; 1Co 16:15 (about
Stephanus and Achaia).

16:6 {Mary} (\Marian\). Some MSS. have \Mariam\, the Hebrew form.
The name indicates a Jewish Christian in Rome. Paul praises her
toil. See #Lu 5:5.

16:7 {Andronicus and Junias} (\Andronicou kai Iounian\). The
first is a Greek name found even in the imperial household. The
second name can be either masculine or feminine. {Kinsmen}
(\suggeneis\). Probably only fellow-countrymen as in #9:13.
{Fellow-prisoners} (\sunaichmalÏtus\). Late word and rare (in
Lucian). One of Paul's frequent compounds with \sun\. Literally,
fellow captives in war. Perhaps they had shared one of Paul's
numerous imprisonments (#2Co 11:23). In N.T. only here, #Phm
1:23; Col 4:10. {Of note} (\episýmoi\). Stamped, marked (\epi
sýma\). Old word, only here and #Mt 27:16 (bad sense) in N.T.
{Among the apostles} (\en tois apostolois\). Naturally this means
that they are counted among the apostles in the general sense
true of Barnabas, James, the brother of Christ, Silas, and
others. But it can mean simply that they were famous in the
circle of the apostles in the technical sense. {Who have been in
Christ before me} (\hoi kai pro emou gegonan en ChristÏi\).
Andronicus and Junias were converted before Paul was. Note
\gegonan\ (_Koin«_ form by analogy) instead of the usual second
perfect active indicative form \gegonasin\, which some MSS. have.
The perfect tense notes that they are still in Christ.

16:8 {Ampliatus} (\Ampliaton\). Some MSS. have a contracted form
Amplias.

16:9 {Urbanus} (\Ourbanon\). "A common Roman slave name found
among members of the household" (Sanday and Headlam). A Latin
adjective from _urbs_, city (city-bred). {Stachys} (\Stachun\). A
Greek name, rare, but among members of the imperial household. It
means a head or ear of grain (#Mt 12:1).

16:10 {Apelles} (\Apellýn\). A name among Jews and a famous
tragic actor also. {The approved} (\ton dokimon\). The tried and
true (#1Co 11:19; 2Co 10:18; 13:7). {Them which are of the
household of Aristobulus} (\tous ek tÏn Aristoboulou\). The
younger Aristobulus was a grandson of Herod the Great. Lightfoot
suggests that some of the servants in this household had become
Christians, Aristobulus being dead.

16:11 {Herodion} (\HerÏidiÏna\). Probably one belonging to the
Herod family like that above. {Kinsman} (\suggený\). Merely
fellow-countryman. {Them of the household of Narcissus} (\tous ek
tÏn Narkissou\). "Narcissiani." There was a famous freedman of
this name who was put to death by Agrippa. Perhaps members of his
household.

16:12 {Tryphaena and Tryphosa} (\Truphainan kai TruphÏsan\).
Probably sisters and possibly twins. Both names come from the
same root, the verb \truphaÏ\, to live luxuriously (#Jas 5:5).
Denney suggests "Dainty and Disdain." {Persis} (\Persida\). A
freedwoman was so named. She is not Paul's "beloved," but the
"beloved" of the whole church.

16:13 {Rufus} (\Rouphon\). A very common slave name, possibly the
Rufus of #Mr 15:21. The word means "red." {The chosen} (\ton
eklekton\). Not "the elect," but "the select." {And mine} (\kai
emou\). Paul's appreciation of her maternal care once, not his
real mother.

16:14 {Asyncritus} (\Asunkriton\). There is an inscription of a
freedman of Augustus with this name. {Phlegon} (\Phlegonta\). No
light on this name till the historian of the second century A.D.
{Hermes} (\Hermýn\). A very common slave name. {Patrobas}
(\Patroban\). Name of a freedman of Nero, abbreviated form of
Patrobius. {Hermas} (\HermŠn\). Not the author of the Shepherd of
Hermas. Common as a slave name, shortened form of Hermagoras,
Hermogenes, etc. {The brethren that are with them} (\tous sun
autois adelphous\). Perhaps a little church in the house of some
one.

16:15 {Philologus} (\Philologon\). Another common slave name.
{Julia} (\Ioulian\). The commonest name for female slaves in the
imperial household because of Julius Caesar. Possibly these two
were husband and wife. {Nereus} (\Nýrea\). Found in inscriptions
of the imperial household. But the sister's name is not given.
One wonders why. {Olympas} (\OlumpŠn\). Possibly an abbreviation
for Olympiodorus. {All the saints that are with them} (\tous sun
autois pantas hagious\). Possibly another church in the house.
These unnamed, the "and others," constitute the great majority in
all our churches.

16:16 {With a holy kiss} (\en philýmati hagiÏi\). The near-east
mode of salutation as hand-shaking in the Western. In China one
shakes hands with himself. Men kissed men and women kissed women.
See #1Th 5 26; 1Co 16:20; 2Co 13:12.

16:17 {Mark} (\skopeite\). Keep an eye on so as to avoid.
\Skopos\ is the goal, \skopeÏ\ means keeping your eye on the
goal. {Divisions} (\dichostasias\). Old word for "standings
apart," cleavages. In N.T. only here and #Ga 5:20. {Those which
are causing} (\tous--poiountas\). This articular participle
clause has within it not only the objects of the participle but
the relative clause \hýn humeis emathete\ (which you learned), a
thoroughly Greek idiom.

16:18 {But their own belly} (\alla týi heautÏn koiliŠi\). Dative
case after \douleuousin\. A blunt phrase like the same picture in
#Php 3:19 "whose god is the belly," more truth than caricature
in some cases. {By their smooth and fair speech} (\dia týs
chrýstologias kai eulogias\). Two compounds of \logos\ (speech),
the first (from \chrýstos\ and \logos\) is very rare (here only
in N.T.), the second is very common (\eu\ and \logos\). {Beguile}
(\exapatÏsin\). Present active indicative of the double compound
verb \exapataÏ\ (see #2Th 2:3; 1Co 3:18). {Of the innocent}
(\tÏn akakÏn\). Old adjective (\a\ privative and \kakos\),
without evil or guile, in N.T. only here and #Heb 7:26 (of
Christ).

16:19 {Is come abroad} (\aphiketo\). Second aorist middle
indicative of \aphikneomai\, old verb, to come from, then to
arrive at, only here in N.T. {Over you} (\eph' humin\). "Upon
you." Simple unto that which is evil (\akeraious eis to kakon\).
Old adjective from \a\ privative and \kerannumi\, to mix. Unmixed
with evil, unadulterated.

16:20 {Shall bruise} (\suntripsei\). Future active of \suntribÏ\,
old verb, to rub together, to crush, to trample underfoot.
Blessed promise of final victory over Satan by "the God of
peace." "Shortly" (\en tachei\). As God counts time. Meanwhile
patient loyalty from us.

16:21 Verses #21-23 form a sort of postscript with greetings
from Paul's companions in Corinth. Timothy was with Paul in
Macedonia (#2Co 1:1) before he came to Corinth. Lucius may be
the one mentioned in #Ac 13:1. Jason was once Paul's host (#Ac
17:5-9) in Thessalonica, Sosipater may be the longer form of
Sopater of #Ac 20:4. They are all Paul's fellow-countrymen
(\suggeneis\).

16:22 {I Tertius} (\egÏ Tertios\). The amanuensis to whom Paul
dictated the letter. See #2Th 3:17; 1Co 16:21; Col 4:18.

16:23 {Gaius my host} (\Gaios ho xenos mou\). Perhaps the same
Gaius of #1Co 1:14 (#Ac 19:29; 20:4), but whether the one of
#3Jo 1:1 we do not know. \Xenos\ was a guest friend, and then
either a stranger (#Mt 25:35) or a host of strangers as here.
This Gaius was plainly a man of some means as he was the host of
all the church. Erastus (#2Ti 4:20) was "the treasurer of the
city" (\ho oikonomos týs poleÏs\), one of the outstanding men of
Corinth, the "steward" (house-manager) or city manager. See #Lu
12:42; 16:1. He is probably the administrator of the city's
property. {Quartus} (\Kouartos\). Latin name for fourth.

16:24 Is not genuine, not in Aleph A B C Coptic.

16:25 Verses #25-27 conclude the noble Epistle with the finest
of Paul's doxologies. {To him that is able} (\tÏi dunamenÏi\).
Dative of the articular participle of \dunamai\. See similar
idiom in #Eph 3:20. {To stablish} (\stýrixai\). First aorist
active infinitive of \stýrizÏ\, to make stable. {According to my
gospel} (\kata to euaggelion mou\). Same phrase in #2:16; 2Ti
2:8. Not a book, but Paul's message as here set forth. {The
preaching} (\to kýrugma\). The proclamation, the heralding. {Of
Jesus Christ} (\Iýsou Christou\). Objective genitive, "about
Jesus Christ." {Revelation} (\apokalupsin\). "Unveiling." {Of the
mystery} (\mustýriou\). Once unknown, but now revealed. {Kept in
silence} (\sesigýmenou\). Perfect passive participle of \sigaÏ\,
to be silent, state of silence. {Through times eternal}
(\chronois aiÏniois\). Associative instrumental case, "along with
times eternal" (Robertson, _Grammar_, p. 527). See #1Co
2:6,7,10.

16:26 {But now is manifested} (\phanerÏthentos de nun\). First
aorist passive participle of \phaneroÏ\, to make plain, genitive
case in agreement with \mustýriou\. {By the scriptures of the
prophets} (\dia graphÏn prophýtikÏn\). "By prophetic scriptures."
Witnessed by the law and the prophets (#3:21). This thread runs
all through Romans. {According to the command of the eternal God}
(\kat' epitagýn tou aiÏniou theou\). Paul conceives that God is
in charge of the redemptive work and gives his orders (#1:1-5;
10:15f.). The same adjective \aiÏnios\ is here applied to God
that is used of eternal life and eternal punishment in #Mt
25:46. {Unto obedience of faith} (\eis hupakoýn týs pisteÏs\).
See #1:5. {Made known unto all the nations} (\eis panta ta ethný
gnÏristhentos\). First aorist passive participle of \gnÏrizÏ\,
still the genitive case agreeing with \mustýriou\ in verse #25.

16:27 {To the only wise God} (\monÏi sophÏi theÏi\). Better, "to
God alone wise." See #1Ti 1:17 without \sophÏi\. {To whom}
(\hÏi\). Some MSS. omit.