“Now I commend to you our sister Phoebe, who is a servant of the Church in Cenchrea, so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me. Greet Prisca and Aquila, my fellow workers in Christ Jesus, who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them. Also greet the Church in their house. Greet my dear friend Epenetus, who was the first convert to Christ in the province of Asia. Greet Mary, who has worked very hard for you. Greet Andronicus and Junia, my compatriots and my fellow prisoners. They are well known to the apostles, and they were in Christ before me. Greet Ampliatus, my dear friend in the Lord. Greet Urbanus, our fellow worker in Christ, and my good friend Stachys. Greet Apelles, who is approved in Christ. Greet those who belong to the household of Aristobulus. Greet Herodion, my compatriot. Greet those in the household of Narcissus who are in the Lord. Greet Tryphena and Tryphosa, laborers in the Lord. Greet my dear friend Persis, who has worked hard in the Lord. Greet Rufus, chosen in the Lord, and his mother who was also a mother to me. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers and sisters with them. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the believers who are with them. Greet one another with a holy kiss. All the churches of Christ greet you.” Romans 16:1-16 NET
Many valuable lessons can be drawn from Paul’s example in
his letters. He extends greetings to a wide array of individuals, demonstrating
his deep gratitude and appreciation for their contributions to his ministry. In
particular, Paul highlights Phoebe, a prominent member of the Corinthian
Church—an influential Christian community in the ancient port city of Cenchrea,
near Corinth. Phoebe is believed to have played a significant role in Paul’s
work, most likely by delivering his letters, including this vital epistle,
to the Christian community in Rome, which was crucial for spreading his
teachings.
Paul refers to her as a diakonos, a term that can be
translated into English as servant, deacon, or minister. At its core, this word
signifies someone who performs a service for others, embodying the essence of
selfless assistance. Importantly, by the time of Paul’s writings, especially in
the early Church, the term began to adopt a more specialized meaning relating
to Christian leadership. It denoted individuals who actively engaged in servant
leadership, guiding and supporting the church community through their actions
and words.
While it is not entirely clear how the technical
understanding of the term developed at the time Paul penned his letter to the Romans, it is evident that Phoebe exercised significant leadership within the
Christian community at Cenchrae. Paul’s use of the term reflects her role and the growing recognition of women in leadership positions within
the early Church. In other parts of his letters, Paul applies the term diakonos
to himself and others involved in the preaching and teaching ministries,
further establishing the idea that service in the Church is integral to its
mission and growth.
Next, Paul mentions Aquila and Priscilla, a couple whose
story illustrates resilience and dedication in the early Christian Church. When
we first encounter them in Scripture, we learn that they had fled to Corinth
from Italy under the harsh edict of Emperor Claudius, who expelled all Jews
from Rome around AD 49. This expulsion was motivated by increasing tensions
between the Jewish population and the Roman authorities, forcing many Jewish
families, including Aquila and Priscilla, to seek refuge elsewhere. In Corinth,
they established themselves as tentmakers, a trade that allowed them to be
self-sufficient in a bustling harbor city known for its diverse population and
cultural exchanges.
When Paul, who shared the same trade as a tentmaker, arrived
in Corinth during his second missionary journey, he sought Aquila and
Priscilla, likely having heard of their growing reputation for faith and
hospitality. He lived and worked alongside them for about a year and a half before he founded the Corinthian Church. This fledgling community of
believers gathered in the couple’s home, which became a hub for worship,
fellowship, and the study of God’s Word, fostering a strong sense of community and
mutual support among the early Christians.
After his time in Corinth, Paul traveled to Ephesus, taking
Aquila and Priscilla with him. The couple remained in Ephesus when Paul
continued on his journey, and they soon established another church in their
home, further solidifying their role as key leaders in the early Christian
movement (1 Corinthians 16:19).
While in Ephesus, they encountered Apollos, an
eloquent and knowledgeable preacher who spoke boldly in the synagogue. Although
Apollos was mighty in the Scriptures, he had only received teaching about the
baptism of John. This means he recognized that Jesus had come and fulfilled
John’s prophecies. Yet, he did not comprehend the full implications of His death
and resurrection, the outpouring of the Holy Spirit, or the inclusive nature of
the Church, which was intended for both Jews and Gentiles. Sensing a gap in his
understanding, Priscilla and Aquila took him aside for a private conversation,
patiently explaining the more profound truths of the faith to him (Acts
18:24-26). Their deep theological knowledge, gained through their close
association with Paul, equipped this husband-and-wife team to mentor and
support Apollos in his spiritual journey, ultimately empowering him to become a
more effective minister of the Gospel.
Aquila and Priscilla exemplified remarkable hospitality by
opening their home to Paul and others in need, using it as a gathering
place for worship and teaching. Their passion for Christ and genuine eagerness
to share His teachings with others set a powerful example for the early Church
and continue to inspire believers today.
Another defining aspect of Aquila and Priscilla’s lives was
their relentless commitment to uplifting others in the faith. Paul’s final
reference to them appears in his last letter, written during his imprisonment in Rome. In this powerful correspondence to Timothy, who was
leading the Church in Ephesus, Paul mentioned Aquila and Priscilla still
actively engaged in ministry alongside him (2 Timothy 4:19). Even during the
twilight of their lives, they continued to extend their hospitality to fellow
believers, passionately sharing the Gospel they had fervently learned from
Paul, and faithfully serving the cause of Christ. Their legacy of devotion,
mentorship, and community building resonates through the ages, exemplifying the
heart of the early Church and inspiring believers today.
The person Paul mentions next in his epistle is
Epenetus, a close friend and faithful companion of the apostle Paul. Epenetus
is recognized as “the first convert to Christ in the province of Asia,” which
is significant as it marks the beginning of Christianity’s spread in this
critical region (Romans 16:5). Although there is limited information available
about Epenetus, he is honored as a saint recognized in both the Greek Orthodox
Church and the Roman Catholic Church, signaling his importance in the early
Christian community.
In Romans 16:5, Paul references Asia, a region we now know
as Asia Minor, specifically in southwestern Asia and encompassing the
central uplands of Turkey, where Epenetus is noted as the “first convert.” His
conversion likely occurred during the formative years of the Christian faith, a
time characterized by relentless evangelistic efforts. Given this context,
Epenetus probably played an essential role in the early missionary activities
aimed at spreading the Gospel throughout Asia Minor, Turkey, and surrounding
regions, contributing to establishing churches and nurturing the faith
of new believers.
Paul affectionately asks the Roman Christians to “greet my
beloved Epenetus” (Romans 16:5). The Greek word translated as “beloved” is
agapéton, which conveys a deep, cherished affection. This term also appears in
Acts 15:25: “It has seemed good to us, having come to one accord, to choose men
and send them to you with our beloved Barnabas and Paul.” This word
indicates a relationship marked by profound love and respect, akin to the
selfless, sacrificial love that believers are encouraged to show one another,
embodying God’s unconditional love for His people.
The exact reason Paul expresses such affection for Epenetus
remains unclear; it may stem from Epenetus’ unwavering dedication to the Gospel
or their shared efforts in advancing Christianity. Nonetheless, Epenetus held a special place in Paul’s heart. Their close
relationship exemplifies the truth of Jesus’ teaching in John 13:35: “By
this all people will know that you are my disciples, if you have love for one
another.” This highlights genuine love and camaraderie among believers who testify to their faith and discipleship.
*The last people I will mention here are whom Paul refers to as Andronicus and Junia as “prominent among the apostles.” This has
sparked significant discussion regarding the role of women in the early
Christian Church. Junia is sometimes interpreted as a female name, and
some scholars believe that this suggests that women could be included
among the apostles. The interpretation of Junia as a female apostle has gained
support, especially in modern scholarship, as it challenges traditional views
that often limit women’s roles in church leadership. Andronicus and Junia
could have been husband and wife, much like Aquilla and Priscilla, which is another point of discussion that has been posited.
The last individuals I will mention are those referred to by
Paul as “well known among the apostles”: Andronicus and Junia. This reference
has ignited significant discussion regarding the role of women in the early
Christian Church, a topic of great importance in understanding the historical
context of Christianity. Junia is sometimes interpreted as a female name,
leading some scholars to assert that this suggests women could be included
among the apostles, indicating that women played vital roles in early
church leadership. The idea of Junia as a female apostle has gained traction in
modern scholarship, especially as it challenges traditional views that often
restrict women’s roles in ecclesiastical authority and ministry.
Additionally, Andronicus and Junia are sometimes considered a husband-and-wife pair, much like the well-known couple Aquila and
Priscilla, who were also actively involved in Church planting and teaching
together. Their relationship reflects the collaborative nature of ministry in
the early Church, where both men and women contributed to spreading the
Gospel.
Their imprisonment alongside Paul highlights their
unwavering commitment to their proclaimed gospel message. Although Scripture does not specifically state the reasons for the imprisonment of Andronicus
and Junia, it can be inferred that their dedication to evangelism and close association with Paul likely made them targets for persecution. This
reflects a broader pattern in the early Church, where many followers of Jesus
faced imprisonment and suffering for their beliefs, often due to their
outspoken faith and missionary work.
Paul’s mention of them as “well-known to the apostles”
suggests that they were respected leaders and influential figures within the
early Christian community, which may have further contributed to their
persecution. By acknowledging them this way, Paul affirms their significant
contributions, reinforcing that they were valued members of the
Church’s leadership, but not necessarily apostles themselves.
Paul himself frequently referred to others as “fellow
prisoners” and had a history of enduring imprisonment for preaching the
Gospel. Andronicus and Junia were probably confined with him during
some of these times, as evidenced in 2 Corinthians 11:23, where he states, “In
prisons more frequently.” This connection further emphasizes early Christians’ shared
struggles and sacrifices for their faith.
There are several points to consider regarding Andronicus
and Junia. First, while some scholars suggest that Junia might have been male, as indicated by Paul referencing both Andronicus and Junia as his
“kinsmen,” this interpretation is debated. Lastly, since Paul was often
imprisoned for preaching the good news about Jesus and God’s Kingdom, if
Andronicus and Junia were imprisoned with him, it logically follows that they
encountered persecution for identical reasons.
In conclusion, the narrative surrounding Andronicus and
Junia passionately underscores the profound love of Christ and the deep bond
they shared with one another and the Church. It is a powerful reminder of
the spiritual unity that knitted the early Christian community together amidst
adversity. Their legacy encourages contemporary believers to acknowledge and
celebrate the contributions of all individuals, irrespective of gender, who
play a pivotal role in fulfilling the Church’s mission today.
Stephen Barnett