Passing on greetings and introducing those whom he wanted to introduce to the Roman Christians...
Passing on greetings and introducing those whom he wanted to introduce to the Roman Christians, Paul probably does not accidentally mention each person's merits and the role each of those introduced played in his life and ministry. After all, the ministry both of Paul himself and of those whom he introduces to the Roman church (as well as those to whom he sends greetings) was not simply church ministry. Above all, it was witness to the Kingdom and witness of the Kingdom. And such shared witness is what binds Christians in our not yet fully transformed world.
Properly speaking, only such a bond can be called spiritual in the strict sense of the word. In fact, any relationships between people in our transforming world remain purely natural, a matter of nature, until the breath of Christ and the Kingdom enters them, the breath that is, properly speaking, the "spirit" mentioned in the familiar Russian Synodal translation. And the breath of the Kingdom can enter interpersonal relationships only when the very life of those whom these relationships bind belongs to the Kingdom.
But in our not yet fully transformed world, to live in the Kingdom means to bear witness; it cannot be otherwise, for the Kingdom that the Savior brought into the world is "not of this world." The world can see it only thanks to those who, like Jesus Himself, show it to the world. And the world also looks at the relationships of such witnesses with one another as witness, because if a person has become a witness of the Kingdom, his whole life becomes witness. Therefore any relationships of Christians with one another become a joint witness to the Kingdom, not only when two people preach together or carry out some other church ministry, but also when they simply appear together before people's eyes.
One could say that the very coexistence of Christians becomes a witness (or, if they forget this, an anti-witness) of the Kingdom. And Paul, understanding this perfectly, recalls above all those moments of common witness in which, as is clear, his connection with those he mentions in his letter was most vividly revealed. So even greetings and introductions become, under his pen, a witness to the Kingdom.
16
16:1 I commend unto you Phebe - The bearer of this letter.A servant - The Greek word is a deaconness. Of the church in Cenchrea - In the apostolic age, some grave and pious women were appointed deaconnesses in every church. It was their office, not to teach publicly, but to visit the sick, the women in particular, and to minister to them both in their temporal and spiritual necessities.
16:2 In the Lord - That is, for the Lord's sake, and in a Christian manner. St. Paul seems fond of this expression.
16:4 Who have for my life, as it were, laid down their own necks - That is, exposed themselves to the utmost danger. But likewise all the churches of the gentiles - Even that at Rome, for preserving so valuable a life.
16:5 Salute the church that is in their house - Aquila had been driven from Rome in the reign of Claudius, but was now returned, and performed the same part there which Caius did at Corinth, Rom 16:23. Where any Christian had a large house, there they all assembled together though as yet the Christians at Rome had neither bishops nor deacons. So far were they from any shadow of papal power.Nay, there does not appear to have been then in the whole city any more than one of these domestic churches. Otherwise there can be no doubt but St. Paul would have saluted them also. Epenetus - Although the apostle had never been at Rome, yet had he many acquaintance there. But here is no mention of Linus or Cemens; whence it appears, they did not come to Rome till after this. The firstfruits of Asia - The first convert in the proconsular Asia.
16:7 Who are of note among the apostles - They seem to have been some of the most early converts. Fellowprisoners - For the gospel's sake.
16:9 Our fellowlabourer - Mine and Timothy's, Rom 16:21.
16:11 Those of the family of Aristobulus and Narcissus, who are in the Lord - It seems only part of their families were converted. Probably, some of them were not known to St. Paul by face, but only by character. Faith does not create moroseness, but courtesy, which even the gravity of an apostle did not hinder.
16:12 Salute Tryphena and Tryphosa - Probably they were two sisters.
16:13 Salute Rufus - Perhaps the same that is mentioned, Mar 15:21. And his mother and mine - This expression may only denote the tender care which Rufus's mother had taken of him.
16:14 Salute Asyncritus, Phlegon, etc - He seems to join those together, who were joined by kindred, nearness of habitation, or any other circumstance. It could not but encourage the poor especially, to be saluted by name, who perhaps did not know that the apostle bad ever heard of them. It is observable, that whilst the apostle forgets none who are worthy, yet he adjusts the nature of his salutation to the degrees of worth in those whom he salutes.
16:15 Salute all the saints - Had St. Peter been then at Rome, St. Paul would doubtless have saluted him by name; since no one in this numerous catalogue was of an eminence comparable to his.But if he was not then at Rome, the whole Roman tradition, with regard to the succession of their bishops, fails in the most fundamental article.
16:16 Salute one another with an holy kiss - Termed by St.Peter, "the kiss of love," Pe1 5:14. So the ancient Christians concluded all their solemn offices; the men saluting the men, and the women the women. And this apostolical custom seems to have continued for some ages in all Christian churches.