See J. Knox, ‘Romans 15:14–33 and Paul’s Conception of his Apostolic Mission’, JBL 83 (1964), pp. 1–11.
Cf. F. F. Bruce, ‘The Romans Debate—Continued’, BJRL 64 (1981–82), pp. 354–359.
Cf. 13:6. In the New Testament the word always denotes religious service, and sometimes priestly service, as when Christ is described in Heb. 8:2 as ‘a minister (leitourgos) in the sanctuary and the true tent’. Compare also verse 17, ‘my work for God’ (ta pros ton theon) with Heb. 2:17, where the same phrase is rendered ‘in the service of God’ with special reference to Christ’s high-priesthood.
Cf. O. Betz, ‘Die Vision des Paulus im Tempel von Jerusalem’, in Verborum Veritas, ed. O. Böcher and K. Haacker (1970), pp. 113–123.
Gesammalte Aufsätze, ii (1928), pp. 58–62.
K. Holl, Gesammelte Aufsätze, ii, pp. 44–67.
Cf. J. Munck, Paul and the Salvation of Mankind, p. 303.
On ‘in the Lord’ (7 times) and ‘in Christ’ (4 times) in this chapter see C. F. D. Moule, The Origin of Christology (1977), p. 59.
See H. Gamble, The Textual History of the Letter to the Romans (1977), pp. 47, 87, 91.
See p. 27 with n. 16.
In 2 Tim. 4:19 they appear to be in Ephesus, but at what time is uncertain.
The Cemetery of Priscilla, a very early Christian burying-place in Rome, situated on the Via Salaria, provides no evidence that Priscilla and Aquila spent their closing days in Rome. It was presumably called after the owner of the land, but there is no reason to identify her with the New Testament Priscilla. All that can be said is that the two ladies probably belonged to the same family (the gens Prisca). This cemetery contains a crypt belonging to the noble Roman family of the Acilii Glabriones. But the nomen gentile Acilius (Aquilius) is not to be associated with the name Aquila; our Aquila, a Pontic Jew by birth, was certainly not a member of the Roman nobility. One Acilius Glabrio was among the people executed by the Emperor Domitian about AD 95 on a charge involving a mixture of ‘atheism’ with addiction to Jewish ways, which has often been taken to imply Christianity (cf. Dio Cassius, History, Epitome 67.14).
The evidence is presented conveniently by J. B. Lightfoot in The Epistle to the Philippians (1868), pp. 171–178, in his excursus on ‘Caesar’s Household’. Accepting the Roman provenance of Philippians, Lightfoot collected such evidence as he could find, from Rom. 16:8–15 and extra-biblical literary and epigraphic material, with a possible bearing on the identity of some of the ‘saints … of Caesar’s household’ mentioned in Phil. 4:22. In so far as this evidence is relevant to Romans 16, it is summarized for what it is worth in the comments on verses 8–15 below.
The churches mentioned in Acts 20:4 are Beroea, Thessalonica, Derbe (or, according to the western text, Doberus in Macedonia), and the churches of Asia. Philippi was perhaps represented by Luke.
The argument for the Ephesian destination of Romans 16 is presented most cogently by T. W. Manson, Studies in the Gospels and Epistles (1962), pp. 234–241; that for its Roman destination by C. H. Dodd, The Epistle to the Romans (1932), pp. xvii–xxiv. On the integrity of this chapter with the body of the letter see also K. P. Donfried, ‘A Short Note on Romans 16’, in The Romans Debate, ed. K. P. Donfried (1977), pp. 50–60.
W. M. Ramsay, St. Paul the Traveller and the Roman Citizen (1920), p. 268.
Satire 1.5.100.
Philo, Legation to Gaius, 203–206.
Tacitus, Annals 13.1.4; Dio Cassius, History, Epitome 60.34.
See F. F. Bruce, ‘The Date and Character of Mark’, in Jesus and the Politics of His Day, ed. E. Bammel and C. F. D. Moule (1984), pp. 69–89.
See K. Holl, Gesammelte Aufsätze, ii, p. 47, n.2.
Light from the Ancient East, E.T. (1927), pp. 437f.
See W. M. Ramsay, Pictures of the Apostolic Church (1910), p. 205; E. J. Goodspeed, ‘Gaius Titius Justus’, JBL 69 (1950), pp. 382f.
See H. Gamble, The Textual History of the Letter to the Romans (1977), pp. 129–132.
In Sitzungsbericht der preussischen Akademie der Wissenschaften (1919), pp. 531ff., reprinted in Studien zur Geschichte des Neuen Testaments und der Alten Kirche (1931), pp. 184ff.
Cf. G. Zuntz, The Text of the Epistles (1954), pp. 227f.
‘Paul has made a long period by introducing many ideas into a single sentence, and has complicated this period by a grammatical rearrangement’ (Calvin, ad loc.).
