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The Book of Romans Chapter Sixteen
Preface
This last chapter of the book of Romans contains the apostle’s personal greetings (the longest list of greetings in any of his epistles) and concludes with admonitions and a benediction. This chapter sheds light on the ministry and assemblies of the early Church. It also reveals the great love Paul had for other Christians, and, therefore, the depth of love that all Christians should have for one another. There are thirty-five persons mentioned by name, including several women, and others in this chapter. They were believers who either lived in Rome or were with the apostle Paul. And near the end there is Paul’s instruction to avoid certain divisive individuals (believers) who promote and spread false doctrine for personal gain.
Travel throughout the Roman Empire was facilitated by peaceful conditions and the extensive network of serviceable roads connecting the principal centers of population, not to mention the available shipping during sailing season. Paul’s travels to the major population centers — Jerusalem, Syrian, Antioch, Philippi, Athens, Corinth, Ephesus — brought him into contact with various segments, both stationary and mobile, of Roman society. Because of this he had many friends throughout the Roman world. His knowledge of their whereabouts remains a tribute to his deep concern and love for his fellow Christians.
Romans 16:1-5 I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of me also. Greet Priscilla and Aquila, my fellow workers in Christ Jesus, who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles. Likewise greet the church that is in their house. Greet my beloved Epaenetus, who is the firstfruits of Achaia to Christ.
It was not unusual for believers who traveled from one area to another to carry with them letters of commendation (2 Corinthians 3:1). Phoebe may have been carrying this letter to Rome, since Paul needed to first go to Jerusalem (v. 15:25) prior to traveling to Rome (v. 15:32). It seems likely that she was the “postman” in this case, since she was accustomed to serve and it would be in character for her to assist Paul in this matter.
Phoebe, which means “bright, radiant,” belonged to the local church at Cenchrea, located some seven miles from Corinth and serving as the seaport of the city (cf. Acts 18:18) — one of the Achaian communities to which the gospel spread from Corinth during and after Paul’s original ministry in that city (2 Corinthians 1:1).
She is called a “servant” (Gk. diakonos, which word is also used for the “office” of deacon [Philippians 1:1; 1 Timothy 3:8, 10, 12)] as well as used generally [Romans 15:8; 1 Corinthians 3:5]), a word that can be rendered “deaconess,” but commonly referred to an individual who was an “attendant” and who waited on others. Here Paul is stressing “service” (cf. v. 2), not the “office” of deacon. She was also a Christian businesswoman, like Lydia, and would need help in the conduct of her affairs while in Rome.
Paul first greeted Priscilla and her husband, Aquila. He would often mention the wife of the household before the husband, out of respect and courtesy. It may be noted that Christianity, a far cry from some religions of the world (Islam comes to mind), brought great honor, respect, and courteous treatment to the fairer gender of humanity.
Paul’s friendship with this couple went back several years to his mission at Corinth, when they gave him hospitality, encouragement, and assistance in the Lord’s work (Acts 18:2). He in fact took them with him to Ephesus on leaving Corinth (Acts 18:18). And when he left for Jerusalem, they remained to lay the groundwork for his long ministry there (Acts 18:19). They were also used of God in the life of Apollos (Acts 18:24-28). It was at Ephesus (Acts 19) that they proved particularly helpful and devoted to Paul — they “risked their own necks” for him, a probable reference to the dangerous riot that broke out, endangering the apostle’s life (Acts 19:28-31; cf. 1 Corinthians 16:9; cf. v. 8; 2 Corinthians 1:8-10).
During this time in Ephesus they had a church (local assembly of believers) that met in their home, so it would not be strange for this to also be true of their situation in Rome. But then this was the usual practice during the early days of Christianity, that is, the assembling of believers in homes — the early “local churches” (Colossians 4:15; Philemon 1:2). Local church buildings were unknown until the late second century.
Epaenetus, who is called “my beloved,” a way of expressing close friendship, was next mentioned in this long list of greetings. He was the first convert to Christ in the province of Asia (the western portion of modern-day Turkey), where Paul traveled on his third missionary journey (Acts 19:10), after having been prevented from going there on his second journey (Acts 16:6).
Romans 16:6-15 Greet Mary, who labored much for us. Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me. Greet Amplias, my beloved in the Lord. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus. Greet Herodion, my countryman. Greet those who are of the household of Narcissus who are in the Lord. Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who labored much in the Lord. Greet Rufus, chosen in the Lord, and his mother and mine. Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.
In this ten-verse passage Paul lists several believers whom he knew by name and experience. Here he recognizes and commends them as devoted Christians and servants in the Lord’s business.
Upon reviewing several commentaries regarding these names, this author finds a great deal of conjecture regarding several of the listed, which this author finds unnecessary. About the only solid information regarding selected individuals in this record would be the following:
· Andronicus and Junia were imprisoned at some point in time with Paul and they were believers before the conversion of Paul; but the expression “are of note among the apostles” may probably mean that they were respected by the apostles, since they were not members of this “select company.”
· The expression “his mother and mine” as it is applied to the mother of Rufus may only mean that she had shown maternal kindness to Paul, which earned her this affectionate title from him.
· As to the rest, they are just mentioned with affection; or, just simply named.
Romans 16:16 Greet one another with a holy kiss. The churches of Christ greet you.
The “holy kiss” (Gk. hagios philema) is also mentioned by Paul in 1 Corinthians 16:20b, 2 Corinthians 13:12, 1 Thessalonians 5:26 and 1 Peter 5:14; although in Peter it is called a “kiss of love.” There appears to be little information regarding this practice, which was shared among believers during the early years of the Church.
Several commentaries make the comment that it was designated “holy” to guard against an interpretation of impropriety. One commentary states that it “was primarily a symbolic expression of the love, forgiveness, and unity that should exist among Christians. Others say that it was eventually abandoned when the sexes were separated in regards to expression of the “kiss” by the third century due to concern about criticism from non-Christians and the danger of erotic abuse.
This author personally believes that it was simply an expression of devotion and familiarity with the doctrine of divine and selfless love, which Christians performed toward each other upon greeting; much like individuals of some societies kiss each other on the cheek upon greeting. Today, Christians often hug (and some even kiss on the cheek; or pretend to) when they greet each other.
The remainder of this verse regarding “churches of Christ,” has nothing to do with the present day denomination of “Church of Christ.” It refers only to local assemblies who had believed in Christ.
Romans 16:17-20 Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine that you learned, and avoid them. For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. For your obedience has become known to all. Therefore I am glad on your behalf; but I want you to be wise in what is good, and simple concerning evil. And the God of peace will crush Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.
This passage may appear to the casual reader to conflict with Paul’s instructions in chapters 14 and 15 in which he encourages spiritually mature Christians to receive into loving fellowship their spiritually weaker brothers and sisters who continue to hold to various beliefs from their past affiliation with religion and paganism.
But this is not the case here. There he is referring to inconsequential scruples or taboos that have no effect upon the cardinal doctrines of Christianity. Here he is speaking of just the opposite. He is directing his very clear and precise remarks toward those who serve not the Lord but only themselves (“their own belly”) by both immoral behavior and the introduction and spreading of patently bogus, divisive and scurrilous teachings that are diametrically contrary to the primary and essential doctrines of Christianity.
These individuals who most likely were believers who fell away into apostasy as they continued down the path of self-pleasure (although it can also refer to individuals who have never experienced “spirit salvation,” but who have filtered into a local assembly under false pretense), had succumbed to tantalizing satanic teachings and immoral behavior that fueled their own self-image and material worth and with which they found they could through “smooth words and flattering speech deceive the hearts of the simple (Gk. akakos, innocent “as a babe in Christ”).”
But for certain, such proffered teachings and behavior were diametrically opposed to the major doctrines of the Christian faith, which Paul had labored extensively to share with those in Rome. And through exposure to such false teachings and decadent conduct, those who were not grounded in true doctrine were being deceived and were spiritually being led astray. Of such individuals, Paul says: “note those who cause divisions and offenses, contrary to the doctrine that you learned, and avoid them.”
This condition has changed no more for the better today. Throughout Christendom there is a proliferation of teachings that flow contrary to the established doctrine of God’s Word, not to mention the condoning of conduct that dishonors Christ. And unfortunately, the field is fertile for this false manna and behavior to saturate the Church today. In fact, our Lord warned of such a condition with His “parable of the leaven” in Matthew 13:33. For not only does the “leaven” in this parable relate to the sin and absence of “fruit-bearing” in Christendom as this dispensation draws to an end, it also has to do with teachings that will continue to corrupt the doctrine of the proffered kingdom, which was Paul’s “gospel of glory” that he labored to share wherever possible.
Arlen L. Chitwood in his most revealing book, Mysteries of the Kingdom, put it this way:
The reason for the state in which Christendom presently finds itself is shown by these parables, with the parable of the leaven depicting the end of the matter. This parable shows a progressive deterioration until the point of total corruption has been reached.
Near the end of the dispensation, when the Word of the Kingdom has been completely corrupted, that which Jesus foretold in this parable will be fulfilled. In those days, at that time, the true message surrounding the coming kingdom of Christ will not be — it cannot be — heard throughout the churches of the land.
The move in Christendom from conditions depicted by the church in Ephesus to conditions depicted by the church in Laodicea, seen in Revelation chapters two and three, will then be complete. The Church will not only have left its “first love” (Revelation 2:4), but the Church will be brought into a state described as “wretched, and miserable, and poor, and blind, and naked” (Revelation 3:17b).
And one need only look around today to see this exact state of affairs existing in Christendom — in fundamental and liberal circles alike. In relation to the Word of the Kingdom, one segment is just as leavened as the other. In relation to the Word of the Kingdom, exactly the same conditions exist in both. Neither proclaims this message, and neither will have anything to do with it.
This is the one thing that both the fundamentalists and the liberals (as they are known and referred to) have in common today. Neither will proclaim nor have anything to do with the central message Christians are to hear.
When Christ was on earth the first time, there were two main religious parties in Israel — the Pharisees and the Sadducees (the fundamentalists and the liberals of that day). These two religious parties were worlds apart in their theology, but they were one in their attitude toward the message surrounding the proffered kingdom. Neither would have anything to do with it.
And exactly the same situation exists in Christendom today, immediately preceding Christ’s return. There are two main divisions among Christians — the fundamentalists and the liberals. These two religious groups are worlds apart in their theology, but they are one in their attitude toward the proffered kingdom. Neither of them will have anything to do with it.
And the reason that Christians are so easily led astray by and through the absorption of false teachings is because many, if not most, really have no understanding of God’s Word. And why is this? It is because there is hardly any emphasis placed on learning God’s Word in the local churches. The primary emphasis of pastors, who are required to be “pastor-teachers” (Ephesian 4:11, where the translation of “pastors and teachers” should accurately be rendered “pastor-teachers”) and who should give themselves to the concentrated teaching of sound doctrine, both systematic and topical (1 Timothy 3:2; Titus 1:9; 2:7), is most often centered on milk-infested sermons during the “worship service.” The time spent on Bible teaching in most evangelical churches centers on brief (approximately 30 to 45 minutes of actual teaching time) lessons from a denominational quarterly by individuals who follow such issuances rather than the leadership of the Holy Spirit.
Because of this, most local churches find that they are inundated with believers who are in the same spiritual condition as the recipients of the Hebrews letter, as described by the following passage:
Of whom we have much to say, and hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil. (Hebrews 5:11-14)
Again it must be reiterated that this issue here in Romans has to do with cardinal doctrine and selfish behavior. An example of such doctrinal corruption may be found in Acts:
And certain men came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law” — to whom we gave no such commandment. (Acts 1:5, 24)
Paul gives stern instruction to avoid individuals who foster the proliferation of false doctrine. They are to be avoided. When it came to cardinal doctrine, and, for that matter, corrupting (divisive and immoral) behavior on the part of believers, Paul did in fact believe such persons should be identified and shunned, as is evident by the following passages of Scripture (and it should be noted that the following pertains to believers, not to “lost” individuals who are “professing Christians”):
I wrote to you in my epistle not to keep company with sexually immoral people. Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner — not even to eat with such a person. For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges. Therefore “put away from yourselves the evil person.” (1 Corinthians 5:9-13)
But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us. . . . And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. (2 Thessalonians 3:6, 14)
If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness . . . From such withdraw yourself. (1 Timothy 6:3, 5b)
For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away! (2 Timothy 3:1-5)
A man that is an heretic after the first and second admonition reject. (Titus 3:10)
Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds. (2 John 1:9-11)
Yet Paul is persuaded better of those to whom he is addressing for their “obedience has become known to all.” And in light of the coming hope of glory that will materialize after the coming Judgment Seat of Christ during the Messianic Era, of which every faithful Christian has as a possession, he confirms “And the God of peace will crush Satan under your feet shortly.” And then Paul gives a brief benediction, of which Paul gives liberally throughout his epistles, e.g., Romans 16:20b, 27; 1 Corinthians 16:23; 2 Corinthians 13:14; Galatians 6:18; Ephesians 6:24; Philippians 4:23; Colossians 4:18; 1 Thessalonians 5:28 2 Thessalonians 3:18; 1 Timothy 6:21b; 2 Timothy 4:22; Titus 3:15b; Philemon 25.
Romans 16:21-27 Timothy, my fellow worker, and Lucius, Jason, and Sosipater, my countrymen, greet you. I, Tertius, who wrote this epistle, greet you in the Lord. Gaius, my host and the host of the whole church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, a brother. The grace of our Lord Jesus Christ be with you all. Amen. Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began but now has been made manifest, and by the prophetic Scriptures has been made known to all nations, according to the commandment of the everlasting God, for obedience to the faith — to God, alone wise, be glory through Jesus Christ forever. Amen.
These last verses contain personal greetings from some of Paul’s associates, one of which is Tertius who is Paul’s stenographer; and finally, Paul’s closing benediction. And within this passage Paul again makes mention of “the mystery kept secret since the world began but now has been made manifest, and by the prophetic Scriptures has been made known to all nations.” Paul address the contents of this “mystery” in various passages throughout the New Testament, which is that God’s redemptive plan would transform both Jew and Gentile into “one new man in Christ” and which would establish for each “new man in Christ” an inheritance as a “first-born son” and as part of the “bride of Christ” that eventually would allow co-rulership (reign) with Christ during the Messianic Era (Romans 8:17; 2 Corinthians 5:17; Galatians 5:6; 6:15; Ephesians 1:1-23; 2:1-22; 3:1-6; Colossians 1:24-27; 2 Timothy 2:11, 12; 1 Peter 4:3). |