The Name Game
Text: Romans 16:1-27
How many of you like to watch the credits at the end of a movie? Wailam gets disgusted with me because I have a tendency to want to stay to the end of the credits in order to find out who performed a particular song used in the soundtrack, to ascertain the general area where the first and second units filmed most of the footage, and to see if any of the folks I’ve met through the game business over the years or if any of my former students played a role in the matte painting, modeling, or post-production. If I didn’t have these special interests, I’d probably get up and leave with the rest of the audience once the credits start to roll.
Actually, did you know there is quite a bit of controversy in Hollywood these days over the length of the credits. Credits are very important for someone in the film industry. They serve as your best bet for getting another job. That’s why you even see caterers and other non-film-specific mentions in the credits. Everyone likes to have some recognition. I have a couple of credits in computer games and I occasionally visit a site for game design credits or writing credits to see my name. Well, if everyone likes credit, do you think the people in the ancient world were any different? Don’t you think it encouraged them to hear or read their name at the end of a letter to a church? Don’t you think that letter became that much more important to them and relevant when they heard or read their names?
Of course, if you’re anything like me, you have a very human tendency to have your eyes gloss over or skip ahead past all of these lists of names in the Bible. About the most time I ever spent on a list of names in the Bible, before I discovered how important they could be, was when I was in elementary school and learning how to read phonetically. I was sitting in the back seat of our car and picked up a copy of the New Testament. I turned to Matthew 1 and began to sound out all of the names in the genealogy of Jesus. My parents were impressed that I was trying to sound them out, but it wasn’t until a couple of decades later that I realized the Holy Spirit was giving humankind a message in that long and, seemingly, boring list. The short answer is that the list showed us that God was working through the good and the bad, the rich and the poor, the devout and the unsavory in order to prepare us for the Incarnation of Jesus.
Today, I know better. I take the verse (II Timothy 3:16) seriously when it says, not only that all Scripture is inspired, but that it (all Scripture) is profitable for teaching. Let me give you just a few reasons why these lists serve our needs (and the needs of the ancients) in the Bible.
• Provides continuity with the past
• Creates a bridge to upcoming narratives
• Highlights persons for important lessons
• Gives hearers and readers a sense of being part of something bigger than themselves
So, for those of you who think we might be “wasting” an entire Sunday morning sermon on this, I believe you’re going to be surprised. Even in this chapter which seems like a directory of names associated with Paul’s ministry and, at least at first glance, seems about as interesting as reading a telephone book, teaches us a lot about God and about the themes Paul has already shared throughout Romans (and which Pastor Nick and I have tried to share with you).
Of course, if we’re going to hear what God has to say to us, we’ll need to have the “eyes of our hearts” opened and ask God for those “ears” willing to hear that Jesus spoke about when He was teaching something difficult to understand or something that could be easily overlooked. So, let’s pray and then, I’ll read the first 16 verses of the chapter and I think you’ll see what I mean. [Holy Father, today we are in danger of misusing this time in two extremes: trivializing this passage or obsessing over it. Lord, like one of the people named in this chapter, I confess that I am a “lover of words” and that there is a danger of obsessing over these unusual names. Yet, I claim according to the grace I can claim through Christ Jesus and ask, by means of the Holy Spirit Who lives in my life, that You show us what You want us to see in this passage, today. I ask that even this catalog of names will become a vibrant testimony to how You work in the church and how You can work in the lives of this assembly of persons, today. I’m asking under the power of attorney granted in Christ Jesus, Amen.]
[Read Romans 16:1-16]
How many of you plan to go home and memorize those verses this afternoon? [chuckle] I didn’t think so. Yet, I truly believe there are some important lessons for us within this text. But sometimes, we have to approach the Bible in a systematic way in order to gain those lessons. So, let’s just start with the obvious. How many names are there in this passage? By my count, there are 35 names in 27 verses. I don’t know how you feel, but that seems pretty dense in terms of names per verses. Except for when you read the genealogies, I don’t think you’re going to find that kind of density in a lot of Biblical passages. So, at first glance, I’d say that whatever lessons we are intended to learn are going to be eliminated by this list of names.
At second look, I notice that there are 27 names in the first 15 verses and eight names in the three verses from v. 21 to v. 23. That’s 35 names in18 verses. Except for the actual genealogies and the lists of disciples, that seems like a pretty dense concentration to me for any passage in the Bible. So, the names seem even more significant to me than at first glance.
Next, I find myself wondering if Paul himself described any of these people with anything other than their names. Indeed, he does so, though a lot of them are described as “kinsmen” or “beloved.” Here’s how that breaks down:
5 are described as “one of the brethren” (Asyncritus, Hermas, Hermes, Patrobas, and Phlegon);
4 are described as “one of the holy ones” (“saints”) (Julia, Neras (w/ sister), Olympas, and Philologus);
4 are described as “co-workers” (Aquila, Prisca, Timothy, and Urbanus);
4 are described as “kinsmen” (Herodian, Jason, Lucius, and Sosipater);
3 are called “beloved” (Ampliatus, Stachys, and Persis);
2 are described as “workers” (Tryphaena and Tryphosa);
2 are cited “along with his household” (Aristobolus and Narcissus);
2 are cited as “co-prisoners with Paul” (Andronicus and Junius);
1 as “approved in Christ” (Apelles);
1 as “a close brother” (Quartus)
1 as “a choice man in the Lord” (Rufus);
1 as “city treasurer” (Erastus);
1 as “deaconess” or “servant” (Phoebe);
1 as “the first convert in Asia” (Epaenetus);
1 as “hard worker” on Rome’s behalf (Mary); and
1 as “host” of house church and official guests (Gaius); and
1 as Paul’s “scribe” or amanuensis (Tertius).
Now, I think I’m starting to see a pattern, here. These all seem to be people who have a relationship with Paul through their involvement with the church at Rome or have a history with Paul in his overall missionary effort. More than half of them are identified as brothers, beloved, or co-workers in Christ. When a pastor and friend of mine, Dr. Richard Williams, was writing his Nehemiah devotional book, he came across a similar list of names. At first, he was tempted to mention them and skip over them. Then, he realized that God wanted him to be thankful for all these people he had never met who were obedient to God. I think there are times when we need to see those memorial references in hymn books, on pews, or on church windows and bricks and, even if we never met the person and don’t know any of their descendents, thank God for those who went before. By the way, I pastored a church in Atlanta with an almost one-hundred year old building and I used to thank God when I would see those little brass plaques—just because of what Richard wrote. I once thought these things were just misplaced vanity, but I’ve come to believe they serve to remind us that God has worked through others for a long time before we came around.
I really believe we need to thank God whenever we read one of these names in the Bible and I believe we need to learn to give each other credit in the modern world. It is not trivial to tell the members of the worship team how good they sounded or how meaningful their selection was on a given Sunday. It is not trivial to tell another member of the congregation how much you appreciated some food they brought to a fellowship, some extra effort they put forth on cleaning day, some interesting conversation you had with them, or even just how encouraging it is to see them. I know I had one member of our congregation worried for a little bit when I saw him and broke into a big smile. I can’t help it. He cracks me up and I enjoy being around him. I was delighted to see him, but he thought I was making fun of him. See, we need to get better at showing each other how much we appreciate each other.
A lot of us have a false humility that doesn’t allow us to enjoy recognition when we’ve allowed God to work through us. We think accepting praise or smiling at a compliment is taking false credit for what God has done. But God wants to fulfill us. God wants to give us that sense of blessing, of well-being. So, why do we balk at what God has provided—especially when we have a model here in the Bible that shows us that it is important to call people by name and to share what each individual has accomplished through the Holy Spirit. Now, just calling someone a brother or sister (or even a co-worker) may seem like a Little Leaguer or elementary school science fair entrant who has received a certificate, ribbon, or trophy just for showing up, but even this relatively general description can help people realize that they belong in the church fellowship and recognize that they are noticed.
But it was when I found the references to “kinsmen” that I sort of sat up and took notice of this chapter. Why would Paul call some of these members “siblings” (literally, “brothers”), some “beloved,” and some “kinsmen.” At first, I thought they were all equivalent. Then, I realized that the kinsmen were probably other Jews. I’m very certain of this with Herodian (v. 11), whose very name suggests that this person is of somewhat royal lineage. I’m not as sure with Jason (v. 21), whose Greek name was often used for Jews named Joshua, and Lucius (v. 21), usually a Greek name, but occasionally appearing among Jews of the inter-testamental period, but I still think it very likely.
If so, we can combine the references to these Jewish Christians and all of the names in this chapter that relate to pagan origins (Hermas and Hermes (v. 14) were named after Hermes, messenger of the gods, Narcissus (v. 15) appears in both Greek myth and in Freudian psychology, and Olympas (v. 15) means “gift from Olympus.”) to say that Paul was really practicing what he preached in Romans in terms of claiming that the Jews and Gentiles had become one nation in Christ. Add to that the reference to Persis (whose name means “Persian woman”) in verse 12, Ampliatus (whose name is one of the most common slave names in the era) in verse 8, and the fact that Phoebe, the probable bearer of this letter to Rome, hails from Cenchreae (v. 1) (a Greek city named after the sea god’s, Poseidon’s, son) and you have significant evidence to say that God’s kingdom makes room for everyone.
In fact, when I look through these names, I see persons of a literary bent (Philologus (v. 15), whose name means “lover of words,” and Tertius, Paul’s scribe (v. 22)), persons with secular authority (Erastus (v. 23), the city treasurer), persons of a heroic nature (Prisca and Aquila (verses 3-4) risked their lives for Paul), persons with a reputation for being hospitable on behalf of the church (Gaius (v. 23), and persons who were probably more comfortable in the large city than in the country (Urbanus (v. 9), whose name means “of the city”). Such diversity shouldn’t surprise us when we consider what Paul has written about previously, the need for differing gifts in order to function as a complete unity with well-rounded ministry. So, we have many different skill sets and aptitudes represented just in the names and descriptors of these individuals in God’s Kingdom.
I also notice that there is significant variety in terms of the implied personalities and demeanors of these brothers and sisters in Christ. Epaenetus (v. 5) has a name that means “Praise,” but Mary (v. 6) comes from Miriam and means “Bitter.” Has Mary been through hard times while Epaenetus is known for his optimism? Gaius’ name (v. 23) has the root meaning of “Rejoices,” while Junius (or Junia) in v. 7 may well come from the root “Sorrowful.” Is there a time to celebrate in the Lord and a time to share our disappointments? Even in the meaning of the names, that’s possible. I’m not positive, but the name Apelles (v. 10) may be related to the idea of being wounded while Aquila (v. 3) (“acorn”) could feasibly mean “not rolling” [stable? Immoveable?]. Are there those in a given congregation who, as suggested by these two names, are stable enough to be able to minister to those who are vulnerable (“wounded”)? We can go too far, but the people of the 1st century put great stock in what names meant and I don’t believe we should overlook those names.
But, lest you think I’m merely picking and choosing with regard to these names and their significance, let me give you the entire list (to the best of my ability to reason and research the meanings of these names).If I simply give you a meaning to the name in the second column, it means at least one Greek Lexicon or Bible Dictionary suggests that meaning. If I use “may,” “possibly,” or “probably,” it means that some portions of the name are similar to prefixes, root meanings, or verb forms that resemble those names. Some are more likely to be accurate than others, so when I say “possibly,” I mean I’m getting pretty speculative. Here goes:
Name Literary Meaning of the Name
Ampliatus common slave name, possibly "insatiable?"
Andronicus conqueror of men
Apelles may mean "wounded"
Aquila acorn, but close to "immoveable"
Aristobolus Best Advised
Asyncritus Incomparable
Epaenetus Praise
Erastus Beloved
Gaius Rejoices
Hermas Messenger
Hermes Messenger
Herodian related to Herodian line?
Jason Healer
Julia "corn silk" or "down"
Junius (or Junia) possibly "sorrowful"
Lucius uncertain
Mary Bitter
Narcissus Daffodil
Nereus Wet
Olympas Gift of Olympus
Patrobus Life from a Father
Persis Persian [Woman]
Philologus Lover of Words
Phlegon Burning
Phoebe Bright
Prisca unclear
Quartus Fourth
Rufus Red-Haired
Sosipater Savior of Father
Stachys Head of Grain
Tertius Third
Timothy Honoring God
Tryphaena Delicate
Tryphosa Delicate
Urbanus Of the City
So, why do I think the book of Romans closes with this catalog of names? I believe the entire chapter illustrates in concrete terms that Paul practices what he preaches. He reaches beyond race, beyond social strata, beyond personality types, and beyond skill sets to work with all God’s people in spreading the good news, the vital information, of Jesus’ saving acts. Furthermore, he is genuinely grateful to God for all that this diverse group of people has done and he isn’t afraid to say so. Indeed, he insists on the Church at Rome putting a priority on helping Phoebe (v. 2) in the same way that she, in turn, has helped so many others. Didn’t Paul just challenge us to prioritize helping each other back in Romans 12:10-12, 14:19, and 15:1-3?
And at the conclusion of the first big list here in Romans 16, Paul urges that we greet one another with a holy kiss (v. 16). Now, we’ve all been in modern churches where the hugging might have gotten a little out of hand and someone become uncomfortable, and I know of at least one church in San Francisco (not Baptist) where the pastor encouraged a lot of kissing that seemed anything but holy. However, the ceremonial kiss of both the Old and New Testaments was usually conferred when people were reunited after being apart and before an anointing or blessing was going to take place. The kiss signified a relationship between the two and anticipated God working in both of the individual’s lives in the future. Clearly, part of the summary for the book is another admonition to be involved in each other’s lives and grateful for the different brothers and sisters God placed in our midst.
Immediately after the instruction to greet each other with holy kisses, to be involved with each other and expect God to be at work, Paul deals with the flip-side of the issue. Paul tells everyone to be aware of those who cause dissension (verses 17-18). Where Paul has taught the Roman church about the freedom of the Spirit (Romans 8:2), he insists that people who cause dissension in the fellowship are working on their own agendas because they are slaves to something besides the Spirit, they are involuntary servants to something that isn’t lasting, isn’t of God. The Greek says they are driven by their belly; the New American Standard captures the essence of that when it translates it as “appetites.” We probably wouldn’t be far wrong if we said they were driven by their guts, their lower organs. And that definitely isn’t what God wants in His church.
Notice that Paul doesn’t stick with the negative very long. In verse 19, he commends the church for being obedient, even as he warns them to be wise in the right way—focused on the good—as opposed to contaminated by the evil. The Greek word often translated as “innocent” literally means “not mixed.” Paul doesn’t want the good actions and relationships within the church to be contaminated by false agendas. And Paul is certain of victory because he sees that final victory in verse 20 where Satan, and presumably all of the dissension within the church, will be stamped out. Not only does he seem to be referring to the final victory, but I think he’s speaking of believers serving as God’s instruments (notice the promise of grace being with the believers at the end of the verse?) in stamping out Satan whenever we foil church dissension with positive relationships and actions.
At this point in the passage, Paul mentions some of the other names we’ve already discussed and quickly moves to the final benediction. [Read verses 25-27] Where does the victory arise? God establishes the victory by means of our new birth in the gospel and our continuously developing understanding of Jesus through that gospel preaching. That’s what stomps the snake. Did you know Michelangelo got it wrong? At the base of the statue of the Pieta, Mary is stomping the foot of a snake with an apple in its mouth. But Genesis 3:15 says HE shall crush its head, not SHE. It’s Jesus who brings the mystery.
Just as Jews and Gentiles are now joined in the congregation of God’s people, so has the mystery of the Jewish Scripture been unveiled in God’s New Testament revelation. And that mystery is that Jesus is the seed who crushes the Satan, Jesus is the one who brings the kingdom of God promised in the Messianic prophecies, and that Jesus is the Son of God without diminishing God the Creator or God the Spirit.
As a result, God intends for His commands to be shared with all of the nations—not just Jews and not just Gentiles, not just rich and not just poor, not just intelligent and not just simple, not just the successful and not just the broken—but a healthy church should draw believers from every circumstance.
And isn’t it great to realize that, ultimately, this victory doesn’t depend on us. It depends on God working through us. So, what does this catalog of names in Romans 16 tell us? It tells us to thankful for each other, to cooperate with each other, to minister to each other, and to gather together to share the gospel to every person in any circumstance. Instead of dissension, God’s church needs diversity. Every one of us is important to the church’s victory and that means everyone of us needs to be committed to that victory. Are you?
