Romans 16 · Robertson's Word Pictures
1I commend (sunistem). The regular word for letters of commendation as in 2Co 3:1 (sustatikon epistolon). 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 (Phoibe) means bright or radiant.
Sister (adelphen). In Christ, not in the flesh.
Who is a servant of the church (ousan diakonon tes ekklesias). 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 "tes ekklesias" (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 .
2Worthily of the saints (axios ton agion). 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 agios had come to be the accepted term for followers of Christ.
Assist her (parastete). Second aorist (intransitive) active subjunctive of paristem, to stand by, with the dative case ("beside her"), the very word used by Paul of the help of Jesus in his trial (pareste, 2Ti 4:17 ). Used with ina as prosdexesthe.
In whatsoever matter (en o pragmat). Incorporation of the antecedent (pragmat) into the relative clause (o).
She may have need of you (an umon chreize). Indefinite relative clause with an and the present subjunctive of chreizo with genitive.
A succourer (prostatis). Old and rare feminine form for the masculine prostates, from proistem (prostateo, 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 parastete, just before.
Of mine own self (emou autou). "Of me myself."
3In verses 3-16 Paul sends his greetings to various brethren and sisters in Rome.
Prisca and Aquila (Priskan ka 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.
4Laid down their own necks (ton eauton trachelon upethekan). First aorist active of upotithem, 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 ego monos). Rather, "not I alone" (adjective monos). The Gentile churches also (great mission workers).
5The church that is in their house (ten kat' oikon auton ekklesian). 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" (aparche tes Asias). An early convert from the province of Asia. Cf. Ac 2:9; 1Co 16:15 (about Stephanus and Achaia).
6Mary (Marian). Some MSS. have Mariam, the Hebrew form. The name indicates a Jewish Christian in Rome. Paul praises her toil. See Lu 5:5 .
7Andronicus and Junias (Andronichou ka Iounian). The first is a Greek name found even in the imperial household. The second name can be either masculine or feminine.
Kinsmen (sungeneis). Probably only fellow-countrymen as in 9:13.
Fellow-prisoners (sunaichmalotus). 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 (episemo). Stamped, marked (ep sema). 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 (o ka pro emou gegonan en Christo). Andronicus and Junias were converted before Paul was. Note gegonan (Koine 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.
8Ampliatus (Ampliaton). Some MSS. have a contracted form Amplias.
9Urbanus (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 ).
10Apelles (Apellen). 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 ton 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.
11Herodion (Heroidiona). Probably one belonging to the Herod family like that above.
Kinsman (sungene). Merely fellow-countryman.
Them of the household of Narcissus (tous ek ton Narkissou). "Narcissiani." There was a famous freedman of this name who was put to death by Agrippa. Perhaps members of his household.
12Tryphaena and Tryphosa (Truphainan ka Truphosan). Probably sisters and possibly twins. Both names come from the same root, the verb truphao, 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.
13Rufus (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 (ka emou). Paul's appreciation of her maternal care once, not his real mother.
14Asyncritus (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 (Hermen). A very common slave name.
Patrobas (Patroban). Name of a freedman of Nero, abbreviated form of Patrobius.
Hermas (Herman). 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.
15Philologus (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 (Nerea). Found in inscriptions of the imperial household. But the sister's name is not given. One wonders why.
Olympas (Olumpan). Possibly an abbreviation for Olympiodorus.
All the saints that are with them (tous sun autois pantas agious). Possibly another church in the house. These unnamed, the "and others," constitute the great majority in all our churches.
16With a holy kiss (en philemat agio). 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 .
17Mark (skopeite). Keep an eye on so as to avoid. Skopos is the goal, skopeo 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 en umeis emathete (which you learned), a thoroughly Greek idiom.
18But their own belly (alla te eauton koilia). 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 tes chrestologias ka eulogias). Two compounds of logos (speech), the first (from chrestos and logos) is very rare (here only in N.T.), the second is very common (eu and logos).
Beguile (exapatosin). Present active indicative of the double compound verb exapatao (see 2Th 2:3; 1Co 3:18 ).
Of the innocent (ton akakon). Old adjective (a privative and kakos), without evil or guile, in N.T. only here and Heb 7:26 (of Christ).
19Is come abroad (aphiketo). Second aorist middle indicative of aphikneoma, old verb, to come from, then to arrive at, only here in N.T.
Over you (eph' umin). "Upon you." Simple unto that which is evil (akeraious eis to kakon). Old adjective from a privative and kerannum, to mix. Unmixed with evil, unadulterated.
20Shall bruise (suntripse). Future active of suntribo, old verb, to rub together, to crush, to trample underfoot. Blessed promise of final victory over Satan by "the God of peace." "Shortly" (en tache). As God counts time. Meanwhile patient loyalty from us.
21Verses 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 (sungeneis).
22I Tertius (ego Tertios). The amanuensis to whom Paul dictated the letter. See 2Th 3:17; 1Co 16:21; Col 4:18 .
23Gaius my host (Gaios o 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" (o oikonomos tes poleos), 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.
24Is not genuine, not in Aleph A B C Coptic.
25Verses 25-27 conclude the noble Epistle with the finest of Paul's doxologies.
To him that is able (to dunameno). Dative of the articular participle of dunama. See similar idiom in Eph 3:20 .
To stablish (sterixa). First aorist active infinitive of sterizo, to make stable.
According to my gospel (kata to euangelion mou). Same phrase in 2:16; 2Ti 2:8 . Not a book, but Paul's message as here set forth.
The preaching (to kerugma). The proclamation, the heralding.
Of Jesus Christ (Iesou Christou). Objective genitive, "about Jesus Christ."
Revelation (apokalupsin). "Unveiling."
Of the mystery (musteriou). Once unknown, but now revealed.
Kept in silence (sesigemenou). Perfect passive participle of sigao, to be silent, state of silence.
Through times eternal (chronois aioniois). Associative instrumental case, "along with times eternal" (Robertson, Grammar, p. 527). See 1Co 2:6,7,10 .
26But now is manifested (phanerothentos de nun). First aorist passive participle of phaneroo, to make plain, genitive case in agreement with musteriou.
By the scriptures of the prophets (dia graphon prophetikon). "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' epitagen tou aioniou theou). Paul conceives that God is in charge of the redemptive work and gives his orders (1:1-5; 10:15f. ). The same adjective aionios is here applied to God that is used of eternal life and eternal punishment in Mt 25:46 .
Unto obedience of faith (eis upakoen tes pisteos). See 1:5.
Made known unto all the nations (eis panta ta ethne gnoristhentos). First aorist passive participle of gnorizo, still the genitive case agreeing with musteriou in verse 25.
27To the only wise God (mono sopho theo). Better, "to God alone wise." See 1Ti 1:17 without sopho.
To whom (o). Some MSS. omit.
FIRST CORINTHIANS
FROM EPHESUS A.D. 54 OR 55
BY WAY OF INTRODUCTION
It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley's Historic Doubts about Napolean Bonaparte which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.
We know where Paul was when he wrote the letter for he tells us in 1Co 16:8 : "But I will tarry at Ephesus until Pentecost." That was, indeed, his plan, but the uproar in Ephesus at the hands of Demetrius caused his departure sooner than he expected (Ac 18:21-20:1; 2Co 2:12f. ). But he is in Ephesus when he writes.
We know also the time of the year when he writes, in the spring before pentecost. Unfortunately we do not know the precise year, though it was at the close of his stay of three years (in round numbers) at Ephesus (Ac 20:31 ). Like all the years in Paul's ministry we have to allow a sliding scale in relation to his other engagements. One may guess the early spring of A.D. 54 or 55.
The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Ac 18:28-19:1 ). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Co 16:12 ). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Co 1:10-12 ). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Co 4:17 ), though he was uneasy over the outcome (1Co 16:10f. ). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Co 5:9 ). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Co 7:1 ). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Co 8:1 ). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Co 12:1 ). The doctrine of the resurrection gave much trouble in Corinth (1Co 15:12 ). Paul was interested in the collection for the poor saints in Jerusalem (1Co 16:1 ) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Co 16:5f. ). It is possible that he had made a short visit before this letter (2Co 13:1 ), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Co 1:15-22 ). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Co 16:17 ), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Ac 19:22 ). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Ac 20:1 ) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Co 2:12f. ).
It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Ac 18 ), and took pardonable pride in his work there as a wise architect (1Co 3:10 ) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Ac 15:1-35; Ga 2:1-10 ). They were overwhelmed there, but renewed their attacks in Antioch (Ga 2:11-21 ). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Co 10-13 ) as Jesus did the Pharisees in Mt 23 on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter 1Co 13 ) and writes the classic discussion on the resurrection (chapter 1Co 15 ). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Co 11:28 ).
Some good commentaries on I Corinthians are the following: On the Greek Bachmann in the Zahn Kommentar, Edwards, Ellicott, Findlay (Expositor's Greek Testament), Godet, Goudge, Lietzmann (Handbuch zum N.T.), Lightfoot (chs. 1-7), Parry, Robertson and Plummer (Int. Crit.), Stanley, J. Weiss (Meyer Kommentar); on the English Dods (Exp. Bible), McFadyen, Parry, Ramsay, Rendall, F. W. Robertson, Walker (Reader's Comm.).
1 Corinthians 1