Romans 16:21

‘Timothy my fellow-worker salutes you; and Lucius and Jason and Sosipater, my kinsmen.'

Timothy is described as Paul's fellow-worker. For a time he had been Paul's constant companion, and his name was regularly included in Paul's opening address in his letters. He would later have an important role as one of Paul's deputies. But he was never called an Apostle, and when Paul stated that he himself was an Apostle he made the distinction quite clear, referring to ‘Timothy our brother' (2 Corinthians; Colossians; see also 1 & 2 Thessalonians; Philippians; Philemon). Apostleship required being a witness of the resurrection (Acts 1:21).

Brief Note On Timothy.

Timothy was born of a mixed marriage. His mother was a Jewess and taught him the Old Testament Scriptures, and his father was a Greek (Acts 16:1; 2 Timothy 1:5). He was a native of Lystra (in Asia Minor), and was highly thought of both there and in Iconium (Acts 16:1). It is probable that he was a convert of Paul's first missionary journey and witnessed some of the tribulations (and triumphs) that Paul experienced (2 Timothy 3:10). His mother also became a Christian later.

He had close contact with Paul in his early days as a Christian, and when Paul wanted a replacement for Mark it is probable that he chose Timothy for that purpose (Acts 15:36 following), a choice confirmed by prophetic utterance (1 Timothy 1:18; 1 Timothy 4:14) and accompanied by the laying on of hands (1 Timothy 4:14; 2 Timothy 1:6), which was a symbol of his identification with the work, and of the gift given to him by God giving him enablement in that ministry (2 Timothy 1:6). Whatever the situation he certainly accompanied Paul on his next missionary journey.

Although brought up by a Jewish mother he had not been circumcised, something which Paul saw fit to remedy, presumably because of his Jewish background, so as to make him more acceptable to Jews (he would later refuse to have the non-Jew Titus circumcised when the matter became an issue as a test of orthodoxy).

He accompanied Paul continually and was used by Paul as an emissary to various churches, although clearly, at least initially, somewhat timid, being with Paul during part of his imprisonment and acting again as his emissary (2 Corinthians 1:19; 1Co 4:17; 1 Corinthians 16:10; Romans 16:21; Acts 20:4).

When Paul was released from prison and continued his ministry in the East (assuming that this was so), he apparently left Timothy at Ephesus to supervise the churches (1 Timothy 1:3), commissioning him to deal with false teachers, to supervise public worship and to appoint church officials. When Paul was unable to rejoin him, Paul sent him the pastoral epistles to direct him in these tasks, and possibly in order to strengthen his authority. Timothy himself would later be imprisoned for his faith (Hebrews 13:23).

End of note.

‘And Lucius and Jason and Sosipater, my kinsmen.' Lucius has been identified by some with Lucius of Cyrene, mentioned in Acts 13:1; others have identified him with Luke the evangelist who wrote the Gospel. The latter identification might be seen as supported by the fact that the author of the ‘we' sections was with Paul at the time (Acts 20:5 ff.), while no other Lucius is mentioned as being with Paul at the time (Acts 20:4). The author Loukas would not, of course, have mentioned himself directly. Lucius was a recognised variant of Loukas. Luke was certainly be present during his imprisonment(s) in Rome (Colossians 4:14; Philemon 1:24; 2 Timothy 4:11). If it was Luke then a comma must separate Lucius from the following two names which were those of Christian Jews (‘my kinsmen'). But in the nature of the case no certainty can be reached.

Jason may well be the Jason who was host to Paul on his first visit to Thessalonica (Acts 17:6; Acts 17:9), Sosipater may well be the ‘Sopater of Berea' who was one of the delegates who would take ‘the collection' to Jerusalem (Acts 20:4).