Greet One Another With a Holy Kiss (Romans 16:5–16)

Rom. 16:5. Salute Epenetus my beloved, who is the firstfruits of Achaia to Christ.

“‘Salute Epenetus, my beloved.’ From this it is evident that the Apostle gives to each his own praise: for to be beloved by Paul, who knew how to love not without purpose, but with discernment,—such praise is not insignificant, but on the contrary, very great and shows in Epenetus many virtues. Then follows another praise: ‘who is the firstfruits of Achaia.’ By this the Apostle shows that Epenetus either was the first of all to draw near to Christ and believe (in Achaia, that is, in Athens or Corinth), which also constitutes no small praise (for he paved the way for others and inspired them), or, preferably before others, showed in himself greater godliness. Therefore, having said: ‘who is the firstfruits of Achaia,’—the Apostle did not stop, so that you might not understand worldly distinction here, but added: ‘to Christ.’ If the first in civil affairs is considered great and notable, then all the more the first in spiritual affairs. And since Epenetus, as is likely, was of low birth, the Apostle expresses his true nobility and superiority and, thereby adorning him, says that he was not a beginning for Corinth alone, but for the whole nation, that is, he became as it were a door and entrance for others. And to such is given no small reward. Such a man will receive great recompense for the virtues of others, as having greatly contributed to them in the beginning” (Holy Chrysostom). His memory is July 30. Saint Dimitry writes that he was bishop in Carthage. An Apostle of the Seventy.

Rom. 16:6. Salute Mary, who bestowed much labour on us.

“What is this? Again a woman is crowned and praised; and we, men, are again put to shame or, rather to say, and honoured. Honoured in that we have such women; and shamed in that we, men, fall far short of them. But if, learning how these women are adorned, we try to imitate them, then we too will soon be like them. How are they adorned? Let both men and women hear this! Not with rings, not with necklaces, not with golden robes, but with labours for the sake of truth. ‘Who bestowed much labour on us,’—says the Apostle. Not for herself alone, not for her own perfection in virtue alone, she fasted, prayed on the ground, which even now women do; but also for the salvation of others entered into the struggles of the Apostles and Evangelists. How then does Paul say: ‘I permit not a woman to teach’ (1 Tim. 2:12)? He forbids a woman to occupy a place of honour among the church and sit on an elevated platform; but he does not forbid her to teach by word. Otherwise, would he have said to a woman having an unbelieving husband: ‘For what know you, O woman, whether you shall save your husband?’ (1 Cor. 7:16). —So, the Apostle forbids in these words not home building discussions, but assemblies in common gatherings, which is fitting for teachers alone. And again, when the husband is a believing man, but she turned out to be more knowledgeable than him, the Apostle does not forbid her to teach and correct. And here he did not say: who taught much,—but: ‘bestowed much labour,’—giving thereby to understand that Mary, besides word, served in another way, namely in that she subjected herself to dangers, lent money, made journeys. For then women were more fearless than lions and shared with the Apostles the labours of preaching; therefore they travelled with them and performed all other services. And women followed after Christ, eagerly devoting their possessions to the Teacher and serving Him” (Holy Chrysostom).

Rom. 16:7. Salute Andronicus and Junia, my kinsmen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.

“‘My kinsmen.’ Although this too seems a praise, yet the following is far more important. What is it?—‘And my fellow prisoners.’ Here is the most glorious crown, here is the loud proclamation! Where was Paul held prisoner, calling them his fellow prisoners? He was not a prisoner (in the sense that some foreign people took him captive), but suffered far more than any prisoner (imprisonment in dungeon he understands, which the holy Paul had often to endure (2 Cor. 11:23); Clement of Rome, in his First Epistle to the Corinthians (Chapter 5), says that he sat in bonds of prison seven times; somewhere during this Andronicus and Junia sat with him). Then follows a new praise: ‘who are of note among the apostles.’ And it is important to be an Apostle; judge then how much more praiseworthy it is to be distinguished among the Apostles! And they were distinguished by their deeds, their merit. But Paul does not stop even here, but adds yet another praise, saying: ‘who also were in Christ before me.’ And this—to be the first to come to others and come before—is a very great praise. See how pure was the holy soul of Paul from vanity! With all his glory Paul prefers others to himself, does not hide that he came last, and is not ashamed to confess it. Since he could not prefer them in this to the other Apostles, he found one who came to Christ after others, namely himself, and from this made for them a praise” (Holy Chrysostom).

Their memory is May 17; Andronicus with others also July 30. He is an Apostle of the Seventy. He was bishop in Pannonia, and preached in many lands. His relics and those of Junia were discovered in the reign of Arcadius and Honorius (395–423) before the gates of Constantinople bearing the name of the Eugenian gates; a memory of which is observed on February 22.

Rom. 16:8. Salute Amplias, my beloved in the Lord.

“The Apostle again turns his love into praise; for Paul’s love was love for God and contained within it innumerable goods. If it is considered great to deserve the love of a king, what praise it is to be beloved by Paul! He who did not possess many virtues would not have drawn his love. The Apostle not only did not love those living evilly and unlawfully, but even consigned them to a curse. Thus, for example, he says: ‘If any man love not the Lord Jesus Christ, let him be anathema’ (1 Cor. 16:22); ‘and if any man preach to you another gospel than that which you have received, let him be accursed’ (Gal. 1:9)” (Holy Chrysostom). “The Apostle called Amplias beloved in the Lord, which indicates his proficiency” (Blessed Theodoret).

His memory is October 31. An Apostle of the Seventy. Holy Apostle Andrew appointed him bishop in Diospolis; he preached in Odessa, in Mysia, which is now Varna, and was killed there by Hellenes. His relics were transferred to Constantinople and placed in the Pigae—at the springs.

Rom. 16:9. Salute Urbanus our helper in Christ, and Stachys my beloved.

“Urbanus our helper.” “This praise is greater than the previous, because it contains the previous one” (Holy Chrysostom). A helper, of course, “in the preaching of Christ” and in the labours of gospel preaching (Blessed Theodoret). “And whosoever is such, is also thereby beloved” (Blessed Theophylact). Having said: “our helper,”—gives to understand that he laboured not with the Apostle Paul alone, but also with other Apostles. Saint Dimitry of Rostov says that he was appointed bishop for Macedonia by the holy Apostle Andrew, where he died a martyr’s death.

“And Stachys my beloved.” “And he crowns him with the same” (Holy Chrysostom). Holy Apostle Andrew appointed him the first bishop of Byzantium in Argyropolis.

The memory of Urbanus and Stachys together with Amplias is October 31. And their relics together were transferred to Constantinople and placed in one place, in the Pigae.

Rom. 16:10. Salute Apelles approved in Christ. Salute them which are of the household of Aristobulus.

“Apelles approved,” δόκιμον,—or approved, well skilled both in preaching faith, and in strengthening it, and in defending it, and in general conducting all affairs concerning Christ the Lord; or tested, so that one can rely on him in all things; for he proved by deed that he truly believes, is truly devoted to the work of faith and to all believers. “Here is a testimony of high virtue; for to have nothing counterfeit—is the height of goodness” (Blessed Theodoret). “Nothing equals this praise—to be blameless and give no occasion for blame in matters concerning God. And when the Apostle calls Apelles approved in Christ, he expresses thereby all virtues. —Why does the Apostle not use in his greetings such expressions: my lord so-and-so, my master? Because apostolic praise is more important than that. In the former is expressed one honour, but in apostolic praise are expressed virtues. And the Apostle honoured them not without discernment, greeting many of lower rank together with the higher and famous. By greeting them, and greeting them together with others in the same Epistle, the Apostle showed equal honour to all; and by praising each in particular, presented to us each one’s own virtue. And he does this so as not to breed envy, having honoured some and not honoured others, and also so as not to confuse the unworthy with the worthy and not lead to carelessness, bestowing the same honour on all and not equally worthy” (Holy Chrysostom).

His memory is October 31, together with the three preceding. An Apostle of the Seventy. Bishop in Heraclea by Apostle Andrew,—after many labours and struggles, he yielded up his blessed soul into the hands of the Lord.

“Salute them which are of the household of Aristobulus.” —“These, probably, were not such as the former, and therefore he did not mention them by name” (Blessed Theodoret). They were believers, but distinguished in nothing. Are understood either his family and servants, or all his relatives. Or thus: “Aristobulus had gatherings of the brethren in Christ. Wishing to show how much he approves his work, he honours with a greeting those gathered at his place” (Ambrosiaster).

It is unclear why Aristobulus himself was not given a greeting. Perhaps he himself was not then in Rome, but only those of his household. Aristobulus—an Apostle of the Seventy. Was bishop in Britain, where after many labours and sufferings he died. His memory is October 31, together with the four preceding.

Rom. 16:11. Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.

“Herodion my kinsman”—and added nothing more. But by the fact that he greets him, gives to understand that he stands worthily in the rank with the others. Saint Dimitry of Rostov writes that he was from Tarsus by birth, attached himself to the Apostles and served them zealously, enduring all sufferings with them; was bishop of Neopatrum; and was beheaded together with many others, at the time when Peter was crucified and Paul was beheaded.

An Apostle of the Seventy. His memory is April 8.

Of those who are “of the household of Narcissus,” only those “which are in the Lord” are greeted; “because there were certainly others at his place who had not yet become such” (Blessed Theodoret). Ambrosiaster writes of him: “This Narcissus was at that time a presbyter, as is read in some codexes. Since he himself was not present in Rome, the Apostle greets, as saints, only those of his household. He himself performed the work of visiting believers outside Rome, strengthening them in faith through his exhortations. The Apostle did not know by what qualities those of his household were distinguished; therefore he wrote a general greeting to those of them in the Lord, as if to say: whosoever of them you consider worthy of my greeting,—which is to say, those who have set their hope in the Lord,—greet them on my behalf.”

Narcissus—an Apostle of the Seventy—was bishop in Athens. His memory is October 31.

Rom. 16:12. Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.

“Again Holy Paul begins to greet women. About Tryphena and Tryphosa he says that they still labour” (Holy Chrysostom). “By labour is understood either hospitality, or fasting, or some other virtue” (Blessed Theophylact). “It is no small praise to always be in the work, and not only to contribute, but to labour (separately from others). And Persis the Apostle calls beloved, showing thereby that she is above those mentioned before her. For he says: ‘Salute the beloved Persis,’—and testifies to her many labours by these words: ‘which laboured much in the Lord.’ —Thus Holy Paul knew how to name each according to his merit; and he encourages some to greater zeal by the fact that he does not deprive anyone of what belongs to him, but proclaims even the slightest superiority of each; and he leads others to greater activity, awakening in them through his praises the same zeal which the first showed” (Holy Chrysostom).

Tradition has preserved nothing more about these holy women.

Rom. 16:13. Salute Rufus chosen in the Lord, and his mother and mine.

“Such a son, such a mother—a root corresponding to the fruit, and a house full of blessing. For it was not in vain that the Apostle said: ‘his mother and mine,’—but thereby testified to the many virtues of this woman” (Holy Chrysostom). “‘Rufus chosen in the Lord.’ And this praise is likewise desirable; ‘For many are called, but few are chosen’ (Matt. 20:16). And Rufus’s mother is glorified for her many advancements in virtue, otherwise she would not have been worthy to be called the mother of Paul. For nature made her the mother of Rufus, but worthy virtue made her the mother of the divine Paul” (Blessed Theodoret).

Rufus—an Apostle of the Seventy, was bishop in Thebes, which is in Hellas. His memory is April 8.

Rom. 16:14. Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren which are with them.

“Do not look here at the fact that the Apostle listed them without ascribing to them any special praise, but at the fact that, although they were far inferior to others, they were nevertheless worthy of his greeting. Or rather to say, it is no small praise that he calls them brethren, as well as other saints with them” (Holy Chrysostom). “Why does he greet them together? For he knew that they were united in Christ and joined by Christian friendship” (Ambrosiaster). This is as it were a special gathering (in our terms—a parish with elders in it).

Asyncritus—an Apostle of the Seventy, was bishop in Hyrcania, a land of Asia. Phlegon—also of the Seventy; was bishop in Marathonium in Thrace. Hermas—also of the Seventy,—later bishop of Dalmatia. Their memory is April 8.

Hermes—of the Seventy—was later bishop in Philippopolis. Patrobas—also of the Seventy, was bishop in Neapolis and Puteoli. Their memory is November 5. Hermes separately—March 8. —This Hermes is not the author of the book ‘The Shepherd.’

Rom. 16:15. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

“And these all, of course, were united, for which reason the Apostle greets them together. But their merit is indicated by those who were with them. By naming these last saints, the Apostle gives to know that he also considers the first saints, and therefore greets them according to their merit” (Ambrosiaster). “All of them, living together, for the virtue which they had, were deemed worthy of the Apostolic greeting” (Blessed Theodoret). Perhaps these also formed a special gathering, like the preceding ones.

Philologus—of the Seventy—was later appointed bishop of Sinope by the holy Apostle Andrew. —His memory is November 5.

Olympas—also of the Seventy, following Holy Peter, at the time of his martyrdom in Rome by Nero, was beheaded together with Holy Herodion. His memory is November 10.

Rom. 16:16. Salute one another with a holy kiss. The churches of Christ salute you.

“So as not to give cause for discord by greeting some in one way and others differently, some by name and others in general, some with great and others with lesser praise, the Apostle finally equalizes all with equal honour of love and a holy kiss, saying: ‘Salute one another with a holy kiss.’ By this peace he removes from them every thought that could disturb them, and every cause for faint-heartedness, so that the higher might not despise the lower and the lower might not envy the higher, but scorn and envy were removed and all was reconciled and equalized by the holy kiss” (Holy Chrysostom).

“And he had not only this in view in writing this, but also that by mutual kissing they would replace his own kiss, which he would have given each, if he were among them.” Therefore, as being absent, he could not himself embrace them in his embrace, but does this through them themselves, commanding them to kiss one another,—and to kiss with a “holy kiss,” honourable, chaste, sincere, brotherly, free from all guile (Blessed Theodoret); “by a holy kiss,”—“that is, in the peace of Christ, not with fleshly feelings, but in the Holy Spirit, so that the kisses were godly and reverent, and not sensual” (Ambrosiaster).

“The churches of Christ salute you.”

“You”—“not this one or that, but all,—and not this church or that, but all ‘churches of Christ’” (Holy Chrysostom). He unites East and West and from all constitutes one brotherhood, breathing mutual love in Christ Jesus, full and pure.

Holy Chrysostom, in approaching the explanation of these greetings, said: “I think that many pass over this part of the Epistle without attention, as useless and containing nothing important.” Having finished their explanation and including in it a multitude of edifying observations, he adds: “Do you see what great benefit we have received from these greetings? How many treasures we would have passed by if we had not carefully examined this part of the Epistle, I mean with the care that was possible for us? And if a wise and spiritual man could be found, he would penetrate deeper and see a greater number of pearls. —But since some have repeatedly asked: why does the Apostle greet many in this Epistle, which he does not do in other Epistles? —we answer that the Romans were more illustrious than others, and in Rome, as in the safest and royal city, lived those who had moved there from other cities. Therefore, since they lived in a foreign land and had need of greater protection, and some of them were personally known to Paul, while others, being in Rome, served greatly for him, it was fitting for the Apostle to praise them in writing; for Paul was then of such great fame that those who received his Epistle found great protection for themselves in the very Epistle itself. Everyone respected Paul; everyone had a high opinion of him. Therefore, wishing that they (to whom he writes and whom he greets) might be in safety and honour, the Apostle greets and distinguishes each as far as possible. One he called beloved, another kinsman, another fellow prisoner, another helper, another approved, another chosen. Likewise concerning women: he sometimes indicates their office; for he called Phoebe a servant,—not simply, but because she was ordained as a deaconess, otherwise he would have named Tryphena and Persis thus also; he calls some co-workers and laborers, magnifies another as a mother, presents the labours which others have borne. For some he turns the fame of their house into praise, others he greets by the name of brethren and saints. Some he distinguishes by deeming worthy of a greeting, others by greeting them by name; others by naming them ‘firstfruits,’ and still others by distinguishing them by seniority; but above all he greatly praises Priscilla and Aquila. For although all were believers, yet not all were equal to one another, but differed from one another in their struggles. Therefore the Apostle, urging all to greater labours, concealed no one’s praise. For if the more laborious ones received little reward, many would become negligent.”