Romans 16

David Lipscomb Commentary On Romans 16Romans 16:1I commend unto you Phoebe our sister,—Tradition says this letter was carried by Phoebe from Corinth to the church in Rome. This commendation would agree well with the idea that she carried the letter, and that it introduced and com­mended her to the Christians at Rome. Cenchreae was a short distance southeast of Corinth.who is a servant of the church that is at Cenchreae:—Some think she was a publicly recognized deaconess, but we find no recognition in the Scriptures of any such class. Many women did, however, voluntarily devote themselves in a womanly way to teaching and helping those who preached, waiting on the sick and doing whatever work presented itself for them to do. Phoebe was one of this class. Paul com­mended her as a Christian to the brethren at Rome.Romans 16:2that ye receive her in the Lord, worthily of the saints,— Receive her as servants of God should receive a worthy sister in a foreign land.and that ye assist her in whatsoever matter she may have need of you:—She had gone on some business, and a woman in a strange city might need help; and he asks them to give it, for she is worthy.for she herself also hath been a helper of many, and of mine own self.—She had succored Paul when he was in need, and many others.

This indicates the character of service she gave to the church.Romans 16:3 Salute Prisca and Aquila my fellow-workers in Christ Jesus,—Paul first met this couple at Corinth, shortly after they had come from Rome in consequence of an order of Claudius commanding all Jews to leave Rome. “ And he came unto them; and because he was of the same trade, he abode with them, and they wrought; for by their trade they were tent-makers.” (Acts 18:2-3). On the departure of Paul from Corinth, eighteen months later, Prisca and Aquila accom­panied him to Ephesus on his way to Syria.

There they re­mained; and when Apollos came to Ephesus, “ knowing only the baptism of John,” “ they took him unto them, and ex­pounded unto him the way of God more accurately.” (Acts 18:24-26). At what time they became Christians is uncer­tain. At the time of the writing of the First Epistle to the Corinthians they were still in Ephesus, and had a church in their house. (1 Corinthians 16:19). Now they are in Rome again.Romans 16:4who for my life laid down their own necks;—At some time they had imperiled their lives for the sake of Paul. Christ died for them; they were ready to die that his servant might live.unto whom not only I give thanks, but also all the churches of the Gentiles:—Paul gives thanks to them. Their services in building up the churches among the Gentiles had been such that all the churches of the Gentiles felt grateful to them.

The frequent mention of Prisca’s name first has sug­gested the idea to some that she was the more earnest and intelligent of the two.Romans 16:5and salute the church that is in their house.—In the be­ginnings of the gospel the disciples of the Lord assembled in private houses, and this worthy and laborious couple, them­selves intelligent Christians and teachers, furnished in their own house room for the assembling of the saints for worship. So Paul sent salutations to those who met in their house.

It is possible that there were other Christians and teachers be­longing to their household that constituted the nucleus of a church wherever they went. Paul may have met with some of these at other places.Salute Epaenetus my beloved, who is the firstfruits of Asia unto Christ.—Epaenetus was likely one of these, as he says he was the first in Asia to become a Christian. Paul had been instrumental in converting him at Ephesus when he first went there to preach. Nothing further is known of Epaenetus than what is stated here.Romans 16:6 Salute Mary, who bestowed much labor on you.—We know nothing of this Mary save what is here said of her. She had rendered herself particularly useful in the Roman church.Romans 16:7 Salute Andronicus and Junias, my kinsmen,—It is most likely that they were his actual kinsmen, members of his family, not merely that they were Jews.and my fellow-prisoners,—On some occasion they had been imprisoned with him. [This is not at all improbable, for twice (2 Corinthians 6:5; 2 Corinthians 11:23) he speaks of imprisonments as if they were common with him.]who are of note among the apostles,—They were well and favorably known by the apostles, and regarded as worthy of their affection and confidence.who also have been in Christ before me.—They preceded him in their obedience to the gospel.Romans 16:8-12 Salute Ampliatus my beloved in the Lord. Salute Urbanus our fellow-worker in Christ, and Stachys my beloved.

Salute Apelles the approved in Christ. Salute them that are of the household of Aristobulus.

Salute Herodion my kins­man. Salute them of the household of Narcissus, that are in the Lord. Salute Tryphaena and Tryphosa, who labor in the Lord. Salute Persis the beloved, who labored much in the Lord.—Of the persons mentioned in these verses we know nothing, save what is here revealed. They were all his former fellow laborers in the gospel in the fields of labor. He compliments each as he thinks they deserve.

They were men and women who had given up all for Christ and had gone to Rome to spread the gospel in that great capital city of the world.Romans 16:13 Salute Rufus the chosen in the Lord,—As “ chosen in the Lord” might be appropriately said of every faithful Christian, the special application of it to Rufus implies peculiar excel­lence.and his mother and mine.—She had shown him on some occasion all the care of a mother, and, therefore, he felt for her all the affection of a son.Romans 16:14 Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas,—Nothing whatever is known of any of these persons.and the brethren that are with them.—This indicates that the Christians in Rome were separated into different bands, probably laboring in different points of the city to build up the Lord’ s work.Romans 16:15 Salute Philologus and Julia, Nereus and his sister, and Olympas,—Nothing is known of any of these Christians ex­cept their names.and all the saints that are with them.—Possibly these, with others named in this verse, met together and worshiped. The number here mentioned that he had known in other places, with the fewness of the disciples in Rome when he reached the city, indicates that there had been a preconcerted move­ment among the Christians in Achaia, Macedonia, and Asia Minor for a large number of devoted men and women to go to Rome for the purpose of making a united effort to teach the people there the gospel.

Paul would go by way of Jeru­salem, thence to Rome and into Spain. Others went directly to Rome to engage in the work. [It is highly probable that some of these beloved brethren formed a part of the two bands who, some three years later, went out on the Appian Way— the one thirty miles to The Three Taverns, and the other forty miles to The Market of Appius— to meet the beloved apostle, now coming to them as Christ’ s “ ambassador in chains.” It was natural that when he saw the little throng of Christians he should thank God and take courage from this proof of their affection and devotion, and that here at length his soul was filled with joy and his tired spirit found rest.]Romans 16:16 Salute one another with a holy kiss.—This is regarded by some as a command to greet one another in meeting with a kiss. But no ordinance of God is so treated. All the com­mands and ordinances of God are commanded by Jesus Christ, repeated by the apostles, and then embodied in the main teach­ings of the Holy Spirit, not left simply to the salutations and greetings at the close of the letters to the churches. We have no example of the apostles practicing it. It is nowhere men­tioned in the body of the letters, but is given at the close, among the incidentals and the salutations to the individuals.

Kissing was the salutation of the East, and the apostle cau­tioned that it should be a pure and holy kiss. He did not ordain kissing as a mode of salutation.

He found it, and cautioned that it should be pure and holy among Christians.All the churches of Christ salute you.—[Paul was in com­munication with most of the churches; all such would feel interested in the believers at Rome; and if, as is probable, his intention of going there was known, how natural that these churches should ask to be remembered to the brethren there! As he knew so well the believers at Rome, which he had not visited, how well qualified he was to speak for the many churches of Christ which he himself had planted!]Romans 16:17 Now I beseech you, brethren, mark them that are caus­ing the divisions and occasions of stumbling, contrary to the doctrine which ye learned:—No greater evil, according to the Scriptures, could befall the churches than the divisions arising from the introduction of teachings and practices not required by God. The fundamental truth of the Bible is that God alone has the right to direct and guide the faith and service of his children. Everything added to the work or worship of God by man is a usurpation in the sight of God, and ought to be resisted. Things that enter into the worship of God ought to be distinguished from the things indifferent and from mere expedients used to help men in performing the service of God that render them comfortable while doing the worship. These constitute no part of the service, but are helps to man while doing that service, not additions to it.

All additions to the service of God are sinful and cause divisions. God has forbid­den anything to be added to what he has required.

There can­not be a doubt but that the use of instrumental music in con­nection with the worship of God, whether used as a part of the worship or as an attractive accompaniment, is unauthor­ized by God and violates the oft-repeated prohibition to add nothing to, take nothing from, the commandments of the Lord. It destroys the difference between the holy and the unholy, counts the blood of the Son of God unclean, and tram­ples under foot the authority of the Son of God. It has not been authorized by God or sanctified with the blood of the Son.and turn away from them.—Every one who adds to the ap­pointments of God causes divisions contrary to the word of God. Paul commands these brethren at Rome to mark, take note of, such, and avoid them— avoid them by refusing to rec­ognize and associate with them as brethren. This require­ment is imperative and necessary to preserve the harmony and unity of the churches of Christ.Romans 16:18 For they that are such serve not our Lord Christ,— Things not taught in the Scriptures cannot be taught in the worship or work of the church as service to Jesus Christ. To bring things not taught into the service is to place them with their authors on a par with the commandments of God and with God himself.but their own belly;—Those who bring things not com­manded by God into the services of God must do it to make themselves popular or to build up a strong worldly church.

This is to serve their fleshly desires.and by their smooth and fair speech they beguile the hearts of the innocent.—[These makers of divisions and offenses, however fair and fine their pretensions and speeches might be, were not sincerely serving Christ, but rather serving their own sensual and selfish ends, and the aim of all their kind and plausible words is only to deceive those innocent ones who are slow to suspect it in others.]Romans 16:19 For your obedience is come abroad unto all men.—The report of the obedience of the Christians in Rome had spread abroad through all portions of the Roman Empire.I rejoice therefore over you:—He rejoiced because they had attained such a splendid reputation.but I would have you wise unto that which is good, and simple unto that which is evil.—He cautions that he would have them wise and skilled in that which is good, while he would have them ignorant and unskilled in the evil. Sin is of such hideous mien that it is not good to be too familiar with it. [Be deep in the wisdom of humble faith; be con­tented to be unacquainted with a wisdom which at its root is evil; for a man need not be evil, and needs no personal experience in the practice of it, to be wise about it.

The pure life, begotten of a pure faith, knows best what sin is. Darkness cannot reveal darkness.]Romans 16:20 And the God of peace shall bruise Satan under your feet shortly.—If you do as directed in avoiding those who cause divisions, and will avoid those skilled in the evil, be wise and skilled in the good, then God will speedily bruise Satan under your feet. I do not understand this as referring to any spe­cial time of triumph, but to a general truth that if a congre­gation of Christians would avoid the teachers that are not faithful to God and will be wise and faithful to his service, then God will quickly enable them to triumph over the evil one.The grace of our Lord Jesus Christ be with you.—He prays that the favor that pertained to Jesus Christ should abide with them.Romans 16:21 Timothy my fellow-worker saluteth you;—Timothy was the well-known companion of Paul, who accompanied him in his journeys and shared with him all his dangers; hence, he styles him his “ fellow-worker.”and Lucius—Lucius of Cyrene is mentioned (Acts 13:1) as one of the prophets and teachers at Antioch who were called upon to separate Paul and Barnabas for the work among the Gentiles. This is probably the same.and Jason—This is probably the same person who was the host of Paul and Silas at Thessalonica, and who, on that ac­count, was accused to the magistrates as harboring seditious persons.and Sosipater, my kinsmen.—This is supposed to be the same as Sopater of Berea, mentioned in Acts 20:4.Romans 16:22I Tertius, who write the epistle, salute you in the Lord.—Tertius seems to have been Paul’ s amanuensis. He seldom wrote his epistles with his own hand. He refers to his having written the letter to the Galatians as something unusual: “ See with how large letters I write unto you with mine own hand.” (Galatians 6:11).

At the close of his letters, in order to authenti­cate them, he usually wrote with his own hand the salutation: “ The salutation of me Paul with mine own hand” (1 Corinthians 16:21); “ The salutation of me Paul with mine own hand, which is the token in every epistle: so I write” (2 Thessalonians 3:17).Romans 16:23 Gaius my host, and of the whole church, saluteth you.—Gaius is mentioned as one baptized at Corinth by his own hands. (1 Corinthians 1:14). With him Paul was abiding when the letter was written.

It is probable that he entertained Chris­tian travelers who came to Corinth.Erastus the treasurer of the city saluteth you,—While this might mean the treasurer of the city government, it may also mean the steward of the church in the city. The whole con­text is so directly concerning church matters that this would seem more reasonable, and, as we shall find by further con­sideration, more in harmony with what else we know of Erastus and of the relation of the government to the church. This letter was written while the government was persecut­ing the church, and it is unreasonable to contend that the government, while seeking to annihilate the church, should, in so prominent and influential city as was Corinth, having communication with all parts of the empire, tolerate such an active and earnest Christian as the history shows Erastus was in so important office as treasurer of the city. Besides this, Erastus is introduced to us at the time Paul “ sent into Mace­donia two of them that ministered unto him, Timothy and Erastus, he himself stayed in Asia for a while.” (Acts 19:22). From this it is evident that Erastus, with Timothy, was traveling with Paul on his missionary tours. We know not how long they remained on the Macedonian mission, but doubtless some time, as their trip seems to have been to supplement an intended visit of Paul, which was for the time delayed.

After dispatching them, he remained in Asia for a season, doubtless through the winter and until the next season for navigation. After his escape from the mob at Ephesus, “ he departed to go into Macedonia” (Acts 20:1), where he doubtless was joined by Timothy and Erastus.

Thence he proceeded to Greece, of which Corinth is the chief city. Erastus most likely accompanied him to Corinth and was with him during his three months’ sojourn (Acts 20:3), at which time this letter was written, in which he is called “ the treasurer of the city.” Is anyone so credulous as to believe that, after a two years’ absence on a tour preaching the gos­pel, within three months after his arrival in this heathen city he would have been made its treasurer? Some years after this Paul said: “ Erastus remained at Corinth.” (2 Timothy 4:20). This would not likely have been said if Corinth had been his home, but it indicates that after traveling as a min­ister of the gospel he made his final stopping place at Corinth. If the expression really means the treasurer of the city organization, it must have been in consequence of his having held that position prior to his conversion, as we call a judge by his title after the expiration of his term of office. But I think it simply means that he was the steward of the church in the city of Corinth.and Quartus the brother.—Quartus is not mentioned else­where.

He may have been known to the brethren in Rome.Romans 16:25 Now to him that is able to establish you—He commends them to God, who has power to render them steadfast, un­movable from Christ and from the truth as it is in him. [This is the end to which Paul wished to impart unto them some spiritual gift. (Romans 1:11-12).]according to my gospel—When the Romans became finally fixed and settled in their faith, Paul hoped to see that faith in exact parallel with his gospel. He had already called the gospel a “ form,” or “ mold.” (Romans 6:17).

God is able through it to put his stamp upon their thinking, feeling, and living, so that in all these there will never be any divergence from it. A church is established when it reverently believes and says of everything— God, Christ, sin and Satan, salvation, death and life— just what the gospel reveals. [The heart is unstable, there is so much false teaching, and Satan is so persistently seeking to undermine that God alone is of power to establish so that there is no swerving. (Romans 1:16; 1 Peter 1:5; Jude 1:24-25).]and the preaching of Jesus Christ,—[Not the preaching which Christ did, but the preaching which respects him, or has him for its object—“ Christ Jesus, and him crucified.” (1 Corinthians 2:2).]according to the revelation of the mystery—The preaching of Jesus Christ accorded with the revelation by God to Paul of a mystery. A mystery was a spiritual truth which could not be explained except by direct revelation. But after it was explained by an inspired man, it was no longer a mystery. The sum of the mystery embraced the union of the Jew and Gentile on the same level in Christ. The relation of the Jew and Gentile was the burning question in the church in Paul’ s day. [Nothing could be settled until it was settled.

This question well-nigh wrecked the churches in Galatia.]which hath been kept in silence through times eternal,—The numerous ages that have elapsed between the creation of man and the appearing of the Christ.Romans 16:26but now is manifested, and by the scriptures of the prophets,—[“ Now” is in contrast with the time in which the mystery was kept secret. “ Which in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit; to wit, that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel.” (Ephesians 3:5-6). The apostles here are called “ prophets,” in as much as they are bearers of a new revelation.

Their writings, then, certainly are prophetical; for a prophet is not primarily, but only accidentally, one who foretells the future, being rather one who, having been taught of God, speaks out his will. (Deuteronomy 18:18). Paul feels that the letter he has just written has this character, and that it ranks among the means which God is using to carry out the publication of the new revelation. It is, therefore, of this very letter, as well as of the others which had proceeded from his pen, that he is speaking in this passage.]according to the commandment of the eternal God,— [This commandment of God was the command to carry out his eter­nal purpose in the word of his Son when he said: “ All author­ity hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” (Matthew 28:18-19). The mystery of the oneness of Jew and Gentile in Christ was not only manifested to the apostles, but made known authoritatively.]is made known unto all the nations unto obedience of faith: —For the obedience to which faith in God leads.Romans 16:27to the only wise God, through Jesus Christ, to whom be the glory forever. Amen.— [This sums up all the great ideas of the Epistle.

The power of the gospel which Paul was commissioned to preach; the revelation in it of the eternal purpose of God; its contents, faith, and obedience; its sphere, “ all nations” of the earth; its author, “ the only wise God,” whose wisdom is thus vindicated— on all these points he had continually dwelt. This outburst of lofty praise is a most fitting ending to this marvelous letter.]

“THE EPISTLE TO THE ROMANS”

Chapter Sixteen IN THIS CHAPTER

1. To be impressed with such Christians as Phoebe, Priscilla, and Aquila

2. To understand the warning against those who cause division

SUMMARY In this last chapter, Paul closes with miscellaneous instructions, greetings, warnings, and a doxology. Of particular note are his comments concerning Phoebe, a servant of the church in Cenchrea (Romans 16:1-2). Also, his greetings to Priscilla and Aquila remind us of how instrumental this couple was in the spread of the gospel (Romans 16:3-5a). The remaining greetings from Paul remind us that there were many others who contributed to the growth of the church in the first century (Romans 16:5-16).

A final warning is given against those who would cause divisions and occasions of stumbling contrary to what Paul had taught in this epistle (Romans 16:17-18). For above all else, Paul wanted to ensure their continued obedience in the gospel (Romans 16:19-20).

Paul’s companions at Corinth add their greetings (Romans 16:21-24), and Paul closes this wonderful epistle with an expression of praise to God for the revelation of the gospel which was leading to the obedience of faith among all nations (Romans 16:25-27).

OUTLINE I. & (Romans 16:1-24) A. OF PHOEBE (Romans 16:1-2)1. A servant of the church in Cenchrea (Romans 16:1) 2. To receive her in a worthy manner, helping her along (Romans 16:2)

B. FROM PAUL (Romans 16:3-16)1. To Priscilla and Aquila (Romans 16:3-5a) 2. To various others (Romans 16:5-16)

C. A FINAL WARNING (Romans 16:17-20)1. Against those who selfishly cause divisions and offenses (Romans 16:17-18) 2. To continue in obedience, for God will give them victory (Romans 16:19-20)

D. FROM PAUL’S (Romans 16:21-24)1. From Timothy and others (Romans 16:21) 2. From Tertius, Paul’s “amanuensis” [personal scribe] (Romans 16:22) 3. From brethren at Corinth (Romans 16:23-24)

II. PAUL’S (Romans 16:25-27) A. TO HIM WHO IS ABLE TO YOU (Romans 16:25-26)1. According to the gospel and preaching of Jesus Christ (Romans 16:25a) 2. According to the mystery once secret, but now revealed and made known to all nations (Romans 16:25-26) a. Made known by the prophetic Scriptures (Romans 16:26a) b. Made known for obedience to the faith (Romans 16:26b)

B. TO GOD, ALONE WISE, BE GLORY THROUGH JESUS CHRIST FOREVER! (Romans 16:27) REVIEW FOR THIS CHAPTER

1. List the main points of this chapter- Concluding Instructions And Farewells (Romans 16:1-24)

• Paul’s Doxology (Romans 16:25-27)

2. How does Paul describe Phoebe? (Romans 16:1-2)- A servant of the church; a helper of Paul and of many

3. How does Paul describe Priscilla and Aquila? (Romans 16:3-4)- Fellow workers; who risked their necks for Paul’s life

4. How does Paul describe those who cause division and offenses? (Romans 16:18)- They serve not the Lord, but their own belly

5. Is the “mystery” referred to in verse 25 still hidden? (Romans 16:25-26)- No, it has been revealed and made known through preaching and the Scriptures to all nations

6. What is the objective of the gospel according to verse 26 (Romans 16:26?- Obedience to the faith

Verse 1 This chapter continues the final remarks which began at Romans 15:14, in which there are numerous, personal references to Christians in Rome from Paul and other Christians associated with him, with a concluding warning against divisive teachers, and a magnificent final doxology. No less than 24 persons were saluted by name, plus household groups of Aristobulus and of Narcissus, plus the mother of Rufus and the sister of Nereus. It is strange, when first noted, that in only Romans and Colossians did Paul name so many people personally, and that in both instances these were churches which he had never visited. As Sanday noted: A few critics headed by Baur have used this against the genuineness of the portion of the epistle in question. But reasoning like this may safely be dismissed, as these very portions are just those which it would be most senseless and aimless to forge, even if it were possible on other grounds to think of them as a forgery.[1]Baur’s weak logic in such a criticism was doubtless due to his ignorance of the attitude always found in a successful preacher like Paul, that attitude being a very sensitive concern for the feelings of all Christians with whom he associated. It was no doubt such a concern for the feelings of others that caused Paul to omit from his other epistles such a list of personal greetings as the one contained here; because, as every true minister of the gospel knows, the dispatch of a letter to a congregation where the whole membership is known and loved by the sender would never contain a list of greetings singling out only a few of them and slighting all the others. This is why no such extensive list of greetings is found in Paul’s letters to the churches where he had labored and where his personal love and acquaintance extended to practically all of them. If some of the scholarly critics had a little more knowledge of the human factor in all spiritual work, the quality of their logic would improve. In the epistles to the Romans and Colossians, however, Paul had no reason to regard the considerations mentioned above; and, consequently, he sent greetings to everyone he knew personally and to some who were known to him only by reputation. As to the suggestion that this list of greetings could be a forgery (and for what earthly reason?), it is a fair example of the logic (?) of destructive critics of the New Testament. For some of them, one excuse is as good as another; and some of their allegations, as in the case here, are so unreasonable and far-fetched as to betray essential bias. What has happened in the advocacy of such illogical and untrustworthy objections to certain portions of God’s word is a prior decision by the critic that a given passage, or letter, is not a valid historical document, and that it must be proved invalid by any means whatsoever that may be pressed into service supporting the bias. Baur’s rejection of this chapter on the basis of the names in it is a glaring example of this. The technical answer to Baur’s thesis that the names here are a forgery lies in the total lack of any conceivable motive that could have induced it. If one can imagine that someone would spend one hundred thousand dollars for the purpose of counterfeiting a handful of pennies, then one is capable of supposing a forger for this list of names. If such a thing COULD happen, it would only prove that someone stood in desperate need of counterfeit pennies; but, in the analogy, it cannot be conceived how anyone could possibly need such a list of counterfeit names! As Sanday observed, we may safely dismiss that kind of reasoning! ENDNOTE: [1] W. Sanday, Ellicott’s Commentary on the Holy Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 267. I commend unto you Phoebe our sister, who is a servant of the church that is in Cenchraea; that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a helper of many, and of mine own self.(Romans 16:1-2) CHURCH LETTERSThe first two verses here are an apostolic example of what is called today a “church letter,” or letter of recommendation borne by a Christian transferring from one place to another. The length of Phoebe’s projected stay in Rome was not given, being immaterial; because Christians, wherever they go, and for whatever length of time, should seek the faithful in Christ for worship and association. The fact that Phoebe might have required some assistance from the brethren on the business matters which occasioned her going to Rome was not the sole reason for this letter, other considerations of importance being evident in the status declared of her that she was “our sister” and “in the Lord,” expressions meaning that she was a faithful member of the church. Also, she was presented as “a servant of the church and a helper of many,” indicating the fullest extent of her faithfulness and devotion to the work of the Lord. That Phoebe presented her credentials as a Christian in good standing with her home congregation is to be inferred from the delivery of the entire epistle which contained it; and thus it is plain that she “put in her membership” with the Christians in Rome for whatever period she remained there. The purpose in calling attention to this is to stimulate more business-like attention on the part of both congregations and individual Christians to the problem of itinerancy of Christians, many of whom are lost to the church through their failure to enlist as working members of another congregation, following a transfer of residence. Many no doubt feel that they are already members wherever they happen to be; and, although there is a sense in which this is true, this formal commendation of Phoebe to the Christians in Rome shows that something more was required than merely hanging her hat in a new place. No one could have understood this problem any better than Paul; for there was a time when he himself came down to Jerusalem and “assayed to join himself to the disciples; and they were all afraid of him, not believing that he was a disciple” (Acts 9:26). Paul’s purpose of “joining” the Jerusalem congregation was realized through the intervention of Barnabas, thus setting the great example which would require every child of God to make it his first order of business, upon a change of residence, to “join himself to the disciples” in the new location. Why do Christians often neglect the duty indicated here? (1) They fear the new location is only temporary, or hope it is, and therefore hesitate to give full participation in the work and worship of a new congregation. (2) Some hesitate out of a sense of loyalty to the old congregation, not realizing that loyalty to the old one is best expressed and proved by ardent loyalty to the new one. (3) Others do not wish to be obligated in a new congregation and seize the chance to “float around” for a while without forming a stable relationship. (4) Still others are just weak Christians who do not have sufficient power to pursue the life of faith, apart from the encouragements of the old situation; and a change of residence for such weak disciples can be, and often is, the occasion of their permanent loss. Denny, as quoted by Wuest, pointed out that: “Commend” is the technical word for this kind of recommendation, which was equivalent to a certificate of church membership.[2]The word carries with it the meaning of “vouch for.” Phoebe … was said by Hodge to have been derived from Phoebus (Apollo), the name of a pagan deity, and from this reasoned that: Christians retained their names, although they were derived from the names of false gods, because they had lost all religious significance and reference. In like manner, we retain the use of the names of the days of the week, without ever thinking of their derivation.[3]Wuest and others declare that Phoebe was certainly a widow, making the deduction: On the ground that she could not, according to Greek manners, have been mentioned as acting in the independent manner described, either if her husband had been living, or if she had been unmarried.[4]Servant of the church … The term “servant” is translated deaconess in later versions of the New Testament, and is often alleged as proof that a separate order of female deacons existed in the early church. If that was true, why did Paul address the church at Philippi with a greeting of “the elders and deacons” without reference to deaconesses? (Philippians 1:1). Perhaps Whiteside was correct in the conclusion that this word, as Paul here used it, does not prove that she occupied an official position. … We let our minds run to officialdom too much.[5]Lenski stated categorically that Phoebe occupied an official position by appointment of the church.[6]This view is widely advocated among commentators, but is rejected here on the basis that Paul’s entire body of writings fails to disclose anything resembling an order of female deacons in the church, and upon the further fact that the scriptures alleged as teaching this do not actually teach it. Paul wrote to Timothy that: Women in like manner must be grave, not slanderers, temperate, faithful in all things, etc. (1 Timothy 3:11). and this is usually cited as outlining the qualifications of deaconesses; but, significantly, Paul said “women,” not “deaconesses,” with the overwhelming probability that the women in view were the wives of the deacons whose qualifications Paul had just enumerated, and who, unless they also met certain standards, would have disqualified their husbands from serving as deacons. There were no instructions given in the New Testament for the appointment of women as deacons; and, since there are instructions for the appointment of both elders and deacons, this omission is conclusive. Those who appoint deaconesses must do so without a clear mandate and without a scriptural list of what their qualifications should be. [@Diakonos], the Greek word Paul here used, means “servant” and is usually so translated, being the same word used of policemen by Paul in Romans 13:4, also being translated as “minister.” In the New Testament, it is nothing unusual for sacred writers to employ a word in more than one sense. For example, the words “covenant” and “testament” are both translated from exactly the same word in Hebrews 9:15-17; and the author of that epistle exploited both meanings in his argument there, showing that in some circumstances a true translation absolutely requires the rendition of different meanings for the same word; and so we believe it is here. “Deaconess” is not the proper rendition, which is “servant,” as attested by the fact that the KJV and English Revised Version (1885) translators both so rendered it, taking account of the principle here stated which requires a different rendition from any that would imply such a thing as an order of female deaconesses. Therefore, the proposition is rejected that would make Paul’s reference here to Phoebe as a “servant of the church” as sufficient ground for the fantastic elaboration of this so-called office of deaconesses which abounds in some of the commentaries. There is just as much basis for alleging that there is a separate office of policemen in God’s church, for such secular officers are clearly called “servants of God” by Paul in Romans 13:4. The church which is at Cenchrea … indicates how extensively the early evangelists had carried out their work. The town of Cenchrea was the eastern of two seaports, the other being Lecheum, which served the city of Corinth, situated on the isthmus of the same name. Cenchrea was about nine miles from Corinth. The existence of a church at one of these ports, and presumably in other similar places throughout the area, shows how widely the gospel had been preached. Temples of various pagan deities were located in this area, among them those of Isis, Venus, and Aesculapius. Receive her in the Lord … means to receive her as a faithful Christian, or member of the body of Christ, and means far more than a mere perfunctory or courteous reception. She was commanded to be received in a religious manner and from religious motives and to be given whatever assistance she required, the expression “worth fly of the saints” applying to both the type of reception the church was to give and the quality of the reception Phoebe was entitled to receive. Reasons for such a warm and appropriate reception derived from her status as a Christian sister and from the record of her own helpfulness to others, a helpfulness which had extended to Paul himself, and which he mentioned here as further ground of Phoebe’s legitimate claim upon the loving help of the church in Rome. [2] Kenneth Wuest, Romans in the Greek New Testament (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1955), p. 257. [3] Charles Hodge, Commentary on the Epistle to the Romans (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1968), p. 447. [4] Kenneth Wuest, loc. cit. [5] Robertson L. Whiteside, A New Commentary on the Epistle of Paul to Saints in Rome (Denton, Texas: Miss Inys Whiteside, 1945), p. 292. [6] R. C. H. Lenski, The Interpretation of St. Paul’s Epistle to the Romans (Minneapolis, Minnesota: Augsburg Publishing House, 1963), p. 899. Verse 3 Salute Prisca and Aquila my fellow-workers in Christ Jesus.“Priscilla” is the diminutive form of the name Prisca and was probably the term used by her close friends and associates (Acts 18:2); but Paul, in such a formal letter as this to a congregation where he had never visited, would naturally have used her more formal name, Prisca. Amazingly, she is mentioned first, even ahead of her husband, and first of all those whom Paul was about to name. From this it has been concluded that she was more active and successful in Christian work than her husband Aquila; for not merely here, but in Acts 18:18 Acts 18:26, and 2 Timothy 4:19, the same preeminence of Priscilla is indicated; however, in Acts 18:2,1 Corinthians 16:19, Aquila is mentioned first. There were doubtless very good reasons why this couple should have headed the list of all whom Paul desired to salute in Rome, and some have supposed that Prisca was of the Roman nobility; but we cannot believe that anything of that nature would have carried any weight whatever with Paul. There were qualities of character and service involved in the bestowal of such honor as was given this great Christian woman, an honor above even that of her husband; and it is natural to think of their laying “down their own necks” on Paul’s behalf, an action in which Prisca might well have been the principal participant, encouraged and supported by her husband. My fellow workers in Christ Jesus … This couple were citizens of Rome, where Aquila was engaged in tent-making; and its being written that they “were tentmakers” shows that Priscilla also had an active hand in the business. In 49 A.D., the emperor Claudius expelled all Jews from Rome; and thus it came about that Prisca and Aquila opened up a tent-making business in Corinth, where, in the providence of God, they became acquainted with Paul and were converted to Christ. What a glorious blessing, therefore, the cruel edict of the emperor proved to be for them; for if Claudius had not expelled the Jews, they might not ever have known the truth of the gospel. They aided Paul in the work of evangelism in Corinth; and, when Paul transferred his labors to Ephesus, they evidently followed him there (Acts 18:18) and were eyewitnesses of the turbulence and violence that resulted from his preaching there. Greathouse wrote that: They may have been involved in the troubles described in Acts 19:23-40; and, in these, they may have laid down their own necks for Paul’s life.[7]When the edict of Claudius was lifted, Prisca and Aquila returned to Rome, as proved by the salutation here; but, still later, as Sanday observed, “They seem to have returned to Ephesus (2 Timothy 4:19)."[8] As Dodd and others have pointed out, it would not have been necessary for Prisca and Aquila to have closed down their tent-making operation due to Claudius’ edict; they could merely have appointed a manager and have continued to maintain both their home and business in the great world capital. Similarly, they could have operated the establishments in Corinth and Ephesus, thus owning a home and a business in each of those cities. If such as this did occur, it would account for the fact that no less than five terms of residence in those various cities are visible in the New Testament account; and this would also help explain the immense influence of this tremendous Christian couple. [7] William M. Greathouse, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1968), p. 279. [8] W. Sanday, op. cit., p. 278. Verse 4 Who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles: and salute the church that is in their house. Salute Epaenetus my beloved, who is the firstfruits of Asia unto Christ.Paul here declared that he actually owed his life to this couple and that this laid the whole brotherhood of Gentile churches under a debt of gratitude to Prisca and Aquila for having saved Paul’s mission to the Gentiles. What a wonderful thing it would be to know just what happened. It was an event of the highest drama and significance, and known from one end of the pagan empire to the other; but now, alas, it is a deed buried under centuries of silence, with only this single finger of divine light having been left as a record of so brave and unselfish an act. Surely, the word of the Lord is not like the words of men. In view of what surely happened, all of the illustrious achievements of this great apostle must be credited to this noble couple who saved his life. No wonder the pen of inspiration wrote their names first. Laid down their own necks … is perhaps the basis of the colloquial proverb regarding “sticking out one’s neck.” Many acts of craven cowardice have been justified by their perpetrators who said, either to themselves or others, “I’m not going to stick my neck out!” Here on the sacred page is the shining record of a Christian couple who did stick theirs out, and, in doing so, saved Paul’s Gentile mission and stored up for themselves an eternal reward. And salute the church that is in their house … A congregation was meeting regularly in their home for the purpose of Christian worship; and, although the group was probably not very large, it is here called a church, that is, a local congregation. This great couple had also similarly housed the church in Ephesus (1 Corinthians 16:19). Similar instances of household congregations revealed in the New Testament are those of Mary (Acts 12:12), of Nymphas (Colossians 4:15), of Philemon (Philemon 1:1:2), and also, perhaps, the groups mentioned in Romans 16:14-15, below. This was probably the usual manner in which the Christians of that era solved: the problems of a place to worship. Bishop Lightfoot (quoted by Wuest) wrote that: There is no clear example of a separate building set apart for Christian worship within the limits of the Roman empire before the third century. The Christian congregations were therefore dependent upon the hospitality of prominent members of the church who furnished their homes for this purpose.[9]In view of this historical fact, and the inspired evidence of it before our eyes, one may only marvel at the divisions among brethren over the question of whether or not food may be served in a church house! From the facts, as evidenced in the example of Prisca and Aquila, it can safely be inferred that anything a Christian might do in his home could, under the proper circumstances, be done in a religious meeting house, the home in fact having been the original meeting house of the apostolic church. Salute Epaenetus my beloved … Two facts regarding this person catch the attention: (1) that he was converted in Asia (probably at Ephesus) while Paul was there, and (2) that his name is here closely listed with those of Prisca and Aquila. This would give plausibility to the speculation of Lenski, thus: It is likely that Epaenetus was converted by Prisca and Aquila, and that for this reason his name is mentioned here after their names. It is even surmised that he was a tentmaker, worked in Aquila’s shop, and thus came to Rome with this couple. Paul would thus know him intimately, and “my beloved” would fit exactly.[10][9] Kenneth S. Wuest, op. cit., p. 259. [10] R. C. H. Lenski, op. cit., p. 905. Verse 6 Salute Mary who bestowed much labor on you.Despite the fact that “on you” is preferred in the rendition here, upon what the translators considered strongly sufficient technical grounds, there is much to commend an alternate reading “on us,” meaning “upon the apostle Paul,” that being the translation preferred by Hodge on the grounds of its being better suited to the context. He wrote: The assiduous service of Mary rendered to the apostle is a more natural reason of his salutation than that she had been serviceable to Roman Christians.[11]Wuest observed that: The name in the Greek text is Marian, a Jewish name, the same as Miriam.[12]Nothing is known of this diligent Christian woman but what is said here; and even this is not absolutely clear, due to the question of who was the beneficiary of her labors; but whether it was upon Paul or upon the saints in Rome that her labors were expended, it is the degree and diligence of those labors which are brought to view here. The Greek word here translated “much labor” indicates work sufficiently heavy to produce weariness and fatigue. [11] Charles Hodge, op. cit., p. 448. [12] Kenneth S. Wuest, op. cit., p. 260. Verse 7 Salute Andronicus and Juntas, my kinsmen, and fellow prisoners, who are of note among the apostles, who also have been in Christ before me.Juntas … a name like the English “Jean,” is either masculine or feminine; but the coupling of both names here signifies that both were men. As Lenski said: This is Junias, a man, not Junia (Julia), a woman, wife or sister of Andronicus.[13]Kinsmen … as applied here to Andronicus and Junias, and others in this chapter, is frequently alleged to mean racial or Jewish kinsmen, rather than a family connection with Paul; but, if that view is correct, why was not this word applied to Prisca and Aquila who were also Jews This consideration alone is enough to justify understanding this as a reference to some of Paul’s family, perhaps cousins or uncles. Lard agreed with this, thus: They were Paul’s real kin, according to the flesh, and not his kin merely in the loose sense of being of the same tribe or nation.[14]There is a problem in this view, that being the question of why Paul came to mention two of his kin in this verse, another in Romans 16:11, and three more in Romans 16:21, prompting the query by Lenski: Did Paul have six relatives of the family in Rome; and did he scatter them throughout his list of greetings instead of greeting them together in a group?[15]A careful study of this chapter reveals excellent, even compelling, reasons for Paul’s deployment of the names of his kinsfolk throughout this chapter and proves Lenski’s questioning of it to be wrong. For example, Lenski’s implication that Paul should have grouped them all together ignores the fact that three of the kinsfolk mentioned in Romans 16:21, Lucian, Jason, and Sosipater, were not receiving Paul’s greetings at all but were joined with Paul as sending greetings! Furthermore, the separation of the names of Andronicus and Junias here from that of Herodian in Romans 16:11 resulted from the fact that Herodian, probably a slave, was more logically included with the other slaves of the household of Aristobulus. Paul’s recognition of this enslaved kinsman by singling him out and stating his relationship is as tender and beautiful a thing as may be found in all Paul’s letters, and was a most effective way for Paul to have identified himself with all the Christians who were slaves (as so many were). It was perfectly in line with this desire to be one with all the Christians that Paul referred to himself in the very beginning of this letter as a “bondslave” of Christ (Romans 1:1). By his meaningful and sympathetic identification of himself with a kinsman who was bound to Aristobulus, Paul showed his utter disdain for those social distinctions so dear to the world. On the other hand, if Paul had pulled the name of Herodian out of the list of the other slaves and included it in this verse along with those of Andronicus and Junias, such an action could have been construed as due to shame on Paul’s part to acknowledge the true status of his slave kinsman, Herodian. Thus the problem of the separation of these names does not exist. It would have been impossible to have grouped them all together, due to some being senders and others recipients of greetings, and the further removal of Herodian to a separate listing was demanded by the circumstance of his slavery. My fellow-prisoners … reveals a truth not otherwise recorded in the New Testament. When, where, and how were these kinsfolk fellow-prisoners with Paul? God knows. This does not necessarily mean that Andronicus and Junias were imprisoned at the same time and place with Paul, but that they were closely associated with him in such trials. Paul’s sufferings and imprisonments were much more extensive than those detailed in the New Testament, as proved by his own summary of them (2 Corinthians 11:23 f), indicating that there were indeed ample opportunities for these two kinsmen to have suffered with Paul through one, or some, of his imprisonments; and, regardless of the possibility of other meanings, the likelihood is that these kinsmen were actually in jail with Paul on some occasion, or occasions, when the great apostle suffered for the faith. Who are of note among the apostles … is a reference to the reputation of Andronicus and Junias who were known and respected within the circle of the twelve apostles themselves. This meaning is required by the facts: (1) of there at this time never having been an apostle in Rome, and (2) of Paul’s exclusive use of “apostle” in its primary meaning of himself, or the twelve apostles. Hodge stated that the word “apostle” is never used in Paul’s writing except in strict official sense.[16]The reasons for these kinsmen of Paul’s being so favorably known among the twelve apostles probably were lodged in the sufferings they had undergone, as mentioned here, and in the fact of their having been such a long while faithful members of the church, having preceded Paul in their acceptance of Christianity. Who also have been in Christ before me … Lard thought that: These very two men, Andronicus and Junias, were not improbably among those strangers in Rome (Acts 2:10); and at that same Pentecost they might have become Christians, and there have formed the acquaintance with the apostles. This would account for their being “of note” with the apostles, and also for their having been “in Christ” before Paul. Besides, their case may throw no little light on the question, By whom was the gospel first preached in Rome? In them, we may have a clue to the answer.[17]In Christ … is used here as the equivalent of being a Christian and shows that none were ever considered Christians by an apostle unless they had been baptized into Christ, that being the manner he himself had stated to be the way of entering Christ (Romans 6:1-4). [13] R. C. H. Lenski, loc. cit. [14] Moses E. Lard, Commentary on Paul’s Letter to the Romans (Cincinnati, Ohio: Christian Board of Publication, 1914), p. 456. [15] R. C. H. Lenski, op. cit., p. 906. [16] Charles Hodge, op. cit., p. 449. [17] Moses E. Lard, loc. cit. Verse 8 Salute Ampliatus my beloved in the Lord.Regarding the brevity of this salutation, Godet noted that: Paul, having no distinction to mention as belonging to this person, contents himself with pointing him out to the respect of the church by the expression of his affection.[18]Nothing could possibly give a keener insight into Paul’s noble and affectionate nature than the epithets applied to various persons in this list. What a noble loving heart it was that took the trouble to remember Ampliatus with this warm expression of love, and that in the face of the fact that there was apparently nothing very distinguished about his Christian service! Paul loved him because he was “in the Lord,” therefore beloved of the Saviour; and is that not enough? If, after all of life’s trials and tribulations, we may find ourselves loved of the Lords - that alone is everything! ENDNOTE: [18] F. Godet, Commentary on the Epistle to the Romans (Grand Rapids, Michigan: Zondervan Publishing House, 1970), p. 492. Verse 9 Salute Urbanus our fellow-worker in Christ, and Stachys my beloved.It is manifest here that Urbanus was not Paul’s fellow worker, but “ours,” that is, of the whole Christian brotherhood, particularly that of Rome; but Paul claimed him in the sense of being a part of the brotherhood Urbanus served. Stachys, on the other hand, was personally known to Paul and honored in the same manner as Ampliatus, above. Godet gave the meaning of these two names as “Urbanus, meaning citizen, and Stachys, meaning ear of corn.[19] Our word “urban” is similar to Urbanus. Both of these names, which seem to be of the character of nicknames, might be roughly translated as City Boy and Ear of Corn, and may therefore be viewed possibly as the names of persons who were then, or had been, slaves. ENDNOTE: [19] Ibid. Verse 10 Salute Apelles the approved in Christ. Salute them that are of the household of Aristobulus.No one can say what test or trial was endured by Apelles that he should have won so favorable an accolade as that here bestowed by an apostle; but, whatever it was, it must have gained wide publicity among the Christians of that age, for it appears here that Paul had heard of Apelles but was not personally acquainted with him. Paul’s act of singling him out for such a salutation shows that his faith had distinguished him in Rome. Of the household of Aristobulus … Macknight noted that in this verse Aristobulus is definitely not greeted, but only certain of his household, the same being true of Narcissus, mentioned next. He wrote: He and Narcissus seem to have had, each of them, a numerous family of slaves and others, some of whom were Christians, and the fame of whose virtues had reached the apostle.[20]Sanday had this word regarding these persons: Aristobulus, a grandson of Herod the Great, was educated and lived in a private station in Rome. From the friendly terms on which he stood with the Emperor Claudius, it seems not unlikely that, by a somewhat common custom, his household may have been transferred to the emperor upon his death. In that case his slaves would (continue to) be designated by such a term as we find in the Greek (that is, of the household of Aristobulus).[21]If such opinions of the scholars should be allowed, as it appears they should be, this and the following case of Narcissus go far to identify the Christians said to have been “of Caesar’s household” (Philippians 4:22). Moule also accepted this view, saying that: Aristobulus … was a grandson of Herod the Great, and the brother of Agrippa of Judaea; a prince who lived and died at Rome. At his death, it would be no improbable thing that his “household” should pass by legacy to the Emperor, while they would still, as a sort of clan, keep their old master’s name, Aristobulus’ servants, probably many of them Jews (Herodian, St. Paul’s kinsman, may have been a retainer of this Herod), would thus now be a part of the “household of Caesar”; and the Christians among them would be thought of by Paul as among the “household saints."[22][20] James Macknight, Apostolical Epistles (Nashville: Gospel Advocate Company, 1960), p. 135. [21] W. Sanday, op. cit., p. 269. [22] H. C. G. Moule, The Epistle to the Romans (London: Pickering and Inglis, Ltd.), p. 425. Verse 11 Salute Herodias my kinsman. Salute them that are of the household of Narcissus, that are in the Lord.See under Romans 16:7 for notes regarding Herodian. The household of Narcissus is here to be understood as only that portion of them who were Christians, that is, “in the Lord,” with the necessary inference that “household” as used in these verses has reference to a much larger group than would have been the case if it had referred only to the Christians. This fact strongly supports the view that the “households” in view here and in Romans 16:10 were the historical establishment households of the prince Aristobulus, and the emperor’s favorite, Narcissus. Of the latter, Conybeare and Howson noted that: There were two eminent persons by the name of Narcissus about this time; one being the well-known favorite of Claudius, who was put to death by Nero in 54 A.D. (four years before this letter was written). … The other was a favorite of Nero, and is probably the person here named. Some of his slaves or freedmen had become Christians. This Narcissus was put to death by Galba.[23]We need not necessarily accept Conybeare and Howson’s choice of which Narcissus was mentioned by Paul here, especially in view of the custom of the slaves’ keeping their master’s name, as a kind of family, even after his death and their transfer to others. Thus, Paul might still have addressed those persons as “the household of Narcissus,” despite their being then the property of the emperor. Lightfoot, as quoted by Murray, thought it was the other Narcissus (favorite of Claudius) who was mentioned here. He justified this by adding: Though deceased, his household would still go under his name as likewise the case of Aristobulus.[24]The sandwiching of the name of Herodian, Paul’s kinsman, in between these two households made up principally, if not totally, of slaves, is further evidence that Herodian was a bondservant. J. W. McGarvey was impressed with the writings of Lightfoot and others on this subject, making the following comment: Lightfoot argues very plausibly that most of those here greeted by Paul were Nero’s servants, once in Greece, especially Philippi, and now called in Rome, whence they later sent back greetings to Philippi (Philippians 4:22). An imperial burial ground at Rome bears names like most of these, and the parties there buried lived in Paul’s day.[25]See more on this under Romans 16:15. [23] Conybeare and Howson, Life and Letters of St. Paul (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1966), p. 535. [24] John Murray, The Epistle to the Romans (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1968), Vol. II, p. 231. [25] J. W. McGarvey, The Standard Bible Commentary (Cincinnati, Ohio: Standard Publishing Company, 1916), p. 547. Verse 12 Salute Tryphaena and Tryphosa, who labor in the Lord. Salute Persis who labored much in the Lord.Batey observed that the first two names are of twin sisters, described as “Those workers in the Lord …” Paul may wish by this description to point out that although their names were “Dainty” and “Delicate” - for this is what their Greek names mean they were like “iron butterflies” in their labors for Christ.[26]Batey’s contrast of the strong work done by those ladies with the fragile names is similar to saying, “Look what a strong job old Weakly is doing!” Of course, nothing whatever is actually known of these three Christian ladies singled out for special greetings from Paul, since this is the only place they are mentioned in the New Testament. Persis the beloved … All three names in this verse are feminine, but there are marked differences in the way Paul presented them, the present tense being used for the labor of the twins, and the past tense for the work of Persis. “The beloved” designates only Persis, not the twins; but the reason for such significant variations is not discernible. Murray thought that the past tense with reference to Persis might have meant that age or infirmity had overtaken Persis and she was no longer active as she had been.[27]Who labor in the Lord … was translated by Barrett thus: “Who labor in the Lord …” means “who toil in the Lord,” meaning to work as a Christian but not necessarily to do “Christian (that is, “church”) work."[28]The distinction thus noted by Barrett is of the utmost importance; and the proper attention to it will prevent thinking of the various Christian ladies mentioned here as deaconesses, or, in any manner, formal official church employees. “Toiling in the Lord” is here used of persons who, in all probability, were slaves in the establishment of Nero; and their duties must be understood as having been arduous and nearly ceaseless, but their performance of every duty was in the spirit of being “unto the Lord”; and so their work was sanctified by their membership in the body of Christ. So it is with every person whose work, of whatever nature, is done in a spirit of loving submission to the will of God. Paul taught that all honorable employment engaged in by Christians was actually work being done “unto the Lord,” a thought somewhat differently expressed by him, thus: And whatsoever ye do, in word or deed, do all in the name of the Lord Jesus (Colossians 3:17). [26] Richard A. Batey, The Letter of Paul to the Romans (Austin, Texas: R. B. Sweet Company, 1960), p. 186. [27] John Murray, loc. cit. [28] C. K. Barrett, Commentary on Romans (New York: Harper and Row, 1957), p. 284. Verse 13 Salute Rufus the chosen in the Lord, and his mother and mine.Conybeare and Howson did not hesitate to identify this Rufus as the son of Simon of Cyrene who bore the Saviour’s cross (Mark 15:21), and many agree with this; but Batey dismissed such an identification as “mere conjecture."[29] The probability persists, however, that this Rufus is the one mentioned by Mark; for, as Barrett noted, He (Rufus) plays no part in Mark’s story and must have been named only for identification. This means that he must have been known in the church (probably Rome) for which the second gospel was written.[30]Conybeare and Howson’s comment is to the same effect, thus: Mark (Mark 15:21) mentions Simon of Cyrene as “the father of Alexander and Rufus”; the latter, therefore, was a Christian well known to those for whom St. Mark wrote, and probably is the same here mentioned. It is gratifying to think that she whom St. Paul mentions here with such respectful affection, was the wife of that Simon who bore the Saviour’s cross.[31]Chosen in the Lord … is not a reference to anything such as the doctrine of election, but simply means “one of God’s choice men.” Adam Clarke called attention to biblical expressions such as “choice gifts” (Deuteronomy 12:11) and “choice men” (Judges 22:16), and noted that: By the same use of the word, the companions of Paul and Barnabas are termed “chosen men,” persons in whom the church of God could confide.[32]His mother and mine … was very probably intended by Paul as a warm, personal, and respectful recognition of a gracious Christian woman who had treated him as a son and had aided and encouraged his marvelous work; but there is another possibility that cannot be omitted from consideration. When Paul became a Christian, it is possible that his own parents rejected him, and that he was adopted by the mother of Alexander and Rufus. The total absence from Paul’s writings of any mention of his parents, and the known custom of the Jews of holding a funeral for apostates from Judaism (funerals of the living dead, in their view), and withal, Paul’s plaintive cry: For whom I have suffered the loss of all things … that I might gain Christ (Philippians 3:8).

• all these things suggest a family crisis when Paul was converted to Christ. Then, there is also the problem of Paul’s wife. The fact that he was married may be inferred from his apparent membership in the Sanhedrin; and, although no absolute certainty exists with reference to such considerations as these, there certainly exists the possibility that when Paul became a Christian, he was cast out by all of his immediate family, though not by all the kin (as evidenced in this chapter); and, in view of such possibility, there could well be more implied by this tender reference to Rufus’ mother than merely a warm personal compliment. [29] Richard A. Batey, op. cit., p. 286. [30] C. K. Barrett, loc. cit. [31] Coneybeare and Howson, loc. cit. [32] Adam Clarke, Commentary (New York: T. Mason and G. Lane, 1837), Vol. VI, p. 163. Verse 14 Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren that are with them.These persons, all people, along with other Christians who were doubtless associated with them, formed some kind of a Christian community in Rome, perhaps another household congregation rotating their meeting places in the homes of those singled out for salutation, or a grouping in some geographical area of the great city, or other. One can only be amazed at the knowledge Paul had concerning the progress of Christianity in the Roman capital. Verse 15 Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them.Here again, five more people are mentioned, although Nereus’ sister’s name is not given. Both men and women are included. Julia was usually a feminine name, and the bearer of it might well have been the wife of Philologus, though not likely his sister, in view of Paul’s use of that word a moment later. This was another group of Christians in Rome; and the impression is received that here was another household congregation. Not many of the Christians of that day would have owned a house large enough to accommodate such a congregation regularly; and, therefore, it would have been quite logical for them to have taken turns, Sunday by Sunday, worshipping in the homes of various members with houses large enough or convenient enough to supply the need. Such a possibility is certainly suggested by the lack that there are only four or five Sundays per month, corresponding exactly with the four or five persons mentioned in each of these groups. Of course, Prisca and Aquila were able to provide a place in their home as a regular meeting place for all the services of their group, being obviously more able than most others to do such a thing (see under Romans 16:3). This roll of names, so sacred to the Christian religion, is here completed; and it is no mere list of dry syllables, for these are among God’s redeemed ones from this earth. We do not know them, nor the distant world in which they lived; but it is our priceless privilege to know him in whom they lived and in whose service they lived and died. As Moule said: The roll of names is over, with its music, that subtle characteristic of such recitations of human personalities, and with its moving charm for the heart due almost equally to our glimpses of information about one here and there and to our total ignorance about the others.[33]There is only one other place on earth, apart from the New Testament, where one finds a record of such names as these. It was described by Moule, thus: A place of burial on the Appian way, devoted to the ashes of Imperial freemen and slaves, and other receptacles, all to be dated with practical certainty about the middle of the first century, yield the following names: AMPLIAS; URBANUS; STACHYS; APELLES; ; ; RUFUS; HERMAS; ; JULIUS; NEREIS (this last a name which might have denoted the sister of a man named NEREUS.[34]It is asking too much of the imagination to separate these names on the ashes of the dead from identity with the persons named by Paul in this astonishing chapter. [33] H. C. G. Moule, op. cit., p. 429. [34] Ibid., p. 424. Verse 16 Salute one another with a holy kiss. All the churches of Christ salute you.The salutation here is not that of Paul, as if he had said, “Kiss everyone for me,” but the salutation of the members themselves for one another with a sacred kiss of Christian love. Such a kiss, upon the brow, or cheek, sometimes on both cheeks, or upon the hands, as in the Greek orthodox church until this day, was a common form of salutation in ancient times. It was brought over into Christianity by apostolic commandment and continued for many centuries, prevailing as custom in many places yet. The sacred kiss as an affectionate greeting conveyed an evidence of mutual love, respect, honor, and equality, and was evidently used by Christ and the apostles themselves, hence the odium that attached to Judas’ use of such a greeting to betray the Son of God. All the churches of Christ … refers to Christians wherever in that period of time, and especially to the congregations founded by the apostle Paul. Each community of believers was separately designated as a church of Christ, and all of them together were called collectively the churches of Christ. Verse 17 Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them.This, and through Romans 16:20, form an apostolic warning against false and divisive teachers whom Paul expected to trouble the unity and harmony of the church in Rome. Paul had evidently received remarkably full and accurate reports on what was happening in Rome, and there were many things for which he was no doubt thankful; but his experience had taught him that the crooked zeal of false teachers would eventually reach Rome, hence this powerful warning. I beseech you … is like the plea in Romans 12:1, and means “I beg of you, please.” Mark them … means “identify them,” “watch out for them,” and “be on your guard against them.” Whiteside commented thus: Do not shut your eyes to what they are doing, nor make excuses for them, nor for any others who cause divisions and occasions of stumbling contrary to the gospel, but turn away from them. This means that the brethren should have no fellowship with them.[35]Apparently, at the time Paul wrote, the leadership of the congregations in Rome had been able to preserve unity; and Paul’s admonition here was given to strengthen their hands and warn them against heretical teachers already operating among the churches and sure to reach Rome in time. ENDNOTE: [35] Robertson L. Whiteside, op. cit., p. 296. Verse 18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent.The contrast here is between what the false teachers are and do on the one hand and what they pretend to be and claim on the other hand. Pretending to serve Christ, they serve themselves alone, “belly” as used here being a reference to all of the carnal and fleshly desires. They were able speakers, with a ready flow of eloquent words; and impressive rhetoric and oratory were their stock in trade. Their deceitfulness and wickedness were masked and guarded with every possible camouflage of pretended piety and devotion. Intent upon causing division as a means of drawing away disciples after themselves, these false teachers are Satan’s attack forces (the shift to present tense is to focus on the problem as it still exists), not merely for the times and places known to Paul, but for all times and places, including the present now and here. The innocent … is Paul’s reference to the naive, unsophisticated Christian, who is inclined to receive any “good speech” as the gospel truth, no matter what sacred truth may be denied by it, and never pauses to question anything, especially if the speech is a good one, and who thus unconsciously falls into the net of the false teacher. Verse 19 For your obedience is come abroad unto all men. I rejoice therefore over you: but I would have you wise unto that which is good, and simple to that which is evil.The threat of evil teachers and their seductive operations was pointed out by Christ himself (Matthew 7:15-23), and the Saviour’s description of such persons is still the fountain source of the true knowledge concerning them. They are wolves in sheep’s clothing, being recognizable principally by their fruits. The minister, or other teacher, who scatters the flock is a wolf, regardless of his pretensions. His sheepskin garb and pretended piety cannot disguise his true status as an enemy. Paul, of course, rejoiced that until the time then present, the Roman leadership had preserved harmony and unity among the Christians; but, by Paul’s warning here, he prophetically alerted them to certain danger ahead. Paul was careful, in giving such an alert, not to insinuate that the false teachers had already arrived there, hence the first clause of this verse; but it would have been folly not to warn them. Simple unto that which is evil … seems a little ambiguous as applied to Paul’s argument here and has been explained in various ways; but its manifest reference to a desired reaction against the wiles of false teachers gives a clue to the false teacher’s modus operandi, which was invariably grounded in a pretended superiority of knowledge and intelligence. Their views were always “advanced,” allegedly, and were represented to be very learned and complicated, and thus contrasting dramatically with the great simplicities of the true religion of Christ. As Paul wrote: But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity and purity that is toward Christ (2 Corinthians 11:3). The boldness of the false teacher is always evident in his blunt rejection of valid truth coupled with an arrogant charge of simple-mindedness against those who hold and believe it. Very well, Paul seemed to say in this place, I want you to stay simple with reference to the so-called erudition of the false teacher! The following verse, with its reference to bruising Satan under their feet, dramatically recalls that scene in Eden where God foretold such a bruising, a thing also clearly in Paul’s mind in the verse just cited, above, and in which primeval event there existed the same element of the false wisdom still being promised by Satan and his workers. Satan promised Eve that she should be “as God, knowing good and evil” (Genesis 3:5); but the unfortunate mother of all living would have been wiser to have remained simple to the wisdom Satan offered. This is the thrust of Paul’s word here. Verse 20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you.Those commentators who view this eschatologically and allege that Paul expected the end of the world shortly, miss the plain point of this verse. Murray was absolutely correct when he saw this as an allusion toGenesis 3:15. As he said: “God of peace” in this place clearly has reference to God’s maintaining peace in the church, because of its particular relevance to the bruising of Satan. The previous verses have in view the division caused by Satan’s instruments. It is God who bruises Satan and establishes peace in contrast with conflict, discord, and division. He is therefore the God of peace. The assurance given in this verse is the encouragement to heed the admonitions. Each element is significant. God will crush Satan; he will crush him under the feet of the faithful; and he will do it speedily. The promise of a victorious issue undergirds the fight of faith.[36]Likewise, Hodge commented: The apostle, in giving them the assurance of the effectual aid of God, calls him the God of peace.[37]Thus, the bruising of Satan is not something here promised for the remote future, but is a triumph over him to be won immediately and speedily by the Roman Christians who would have the effectual aid of God in maintaining the unity and peace of the Christians when they would be attacked by the false teachers. The entire thrust of this whole passage is not forward to the eternal judgment, but retrospective to Genesis 3:15. The grace of our Lord Jesus Christ be with you … is another of the numerous doxologies in Romans. [36] John Murray, op. cit., p. 236. [37] Charles Hodge, op. cit., p. 451. Verse 21 Timothy my fellow-worker saluteth you; and Lucian and Jason and Sosipater, my kinsmen.This and the next two verses contain the greetings sent by Paul’s kinsfolk, his other fellow-workers, their host, and Paul’s amanuensis, there being no less than eight of these. Timothy, of course, was usually with the apostle when circumstances permitted it, and a great affection existed between them. Two of Paul’s epistles were addressed to him, and his name must be hailed as among the most illustrious in the Bible. The last three names in this verse are those of Paul’s kin, of whom practically nothing is known. Regarding these three, Greathouse thought: Lucius may be the one mentioned in Acts 13:1. Jason was once Paul’s host (Acts 17:5-9) in Thessalonica. “Sosipater” may be the longer form of “Sopater” mentioned in Acts 20:4.[38]The objection of some commentators to Paul’s not mentioning all of his kinsfolk in the same sentence is nullified by the fact that these three were not in Rome, but in Corinth with Paul, and were joined with Paul in sending greetings to others, including three more of the kinsfolk, who were in Rome. If this elaboration of this point seems somewhat overdone, it is to refute the insinuations which fail to take this into account. For more on this, see under Romans 16:7 and Romans 16:11. ENDNOTE: [38] William M. Greathouse, op. cit., p. 286. Verse 22 I Tertius, who write the epistle, salute you in the Lord.Tertius… means “third”, many Roman names having been formed from the ordinal numbers, such as Primus, Segundus, Tertius, Quartus, Quintus, Sextus, Septimus, Octavius, etc. This Tertius was Paul’s amanuensis the person who transcribed Paul’s dictation, that usually having been the manner of Paul’s writing. He customarily wrote a few lines at the end of his epistles with his own hand as a kind of signature. However, Galatians was written entirely by himself as he said: Ye see how large a letter I have written unto you with my own hand (Galatians 6:11). We are indebted to Hodge for this: In order to authenticate his epistles, he generally wrote himself the salutation or benediction at the close; 1 Corinthians 16:21, “The salutation of me, Paul, with mine own hand”; 2 Thessalonians 3:17, “The salutation of Paul with mine own hand; which is the token in every epistle: so I write."[39]Tertius was a Christian, and Paul honored him by asking that he write his own salutation to the brethren in Rome, which he did in these few words. Some have wondered at Tertius’ greeting coming so far from the end of the letter; but such may be easily explained, either upon the probability that Paul wrote the rest of the: epistle himself with his own hand, or that there was a pause, or break, in the dictation at this point where the personal greetings were being included, before Paul proceeded to dictate the magnificent final doxology. Tertius’ greeting belongs here where it was placed; and the custom of modern secretaries who type their initials at the very bottom of business letters does not reflect at all against the logic and appropriateness of the placement of Tertius’ salutation. ENDNOTE: [39] Charles Hodge, loc. cit. Verse 23 Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus the brother.This Gaius is doubtless that Gaius whom Paul baptized with his own hands (1 Corinthians 1:14), and in whose house he was a guest when Romans was written. Gaius appears here as a man of considerable means and great hospitality, being called a “host of the whole church.” This could be understood to mean that his doors were continually open to Christians from many places, or that the congregation actually met in his house, as the church met in the house of Prisca and Aquila; and it could quite easily mean both these things. Gaius quite evidently requested Paul to include his greetings to the Roman Christians, some of whom, perhaps, had been partakers of his hospitality. Erastus was the treasurer of the city of Corinth, being therefore a man of consequence and power in that metropolis. Not many of his station in life accepted and obeyed the gospel; but it is refreshing to know that Erastus was an exception. A person, or persons, bearing this name were mentioned in Acts 19:22,2 Timothy 4:20; but there is no certainty, either that those references are to the same person, or that either of them refers to the treasurer of Corinth. Quartus the brother … is here mentioned alongside the treasurer of the city, and with the same dignity and tenderness. The community of love in Christ was actually operating under a whole new set of value judgments which counted all people, rich and poor, weak and powerful, wise and foolish, learned or unlearned, bond or free, Jews or Gentile - all people one in Jesus Christ. Verse 24 The grace of our Lord Jesus Christ be with you all. Amen.Romans 16:24 is the same as Romans 16:20 b. Its inclusion in both places in some manuscripts is thought by scholars to have been accidental. In any case, there is no reason to suppose that it actually belongs in both places, nor can it be a matter of great consequence which place is the best one for it. Verse 25 Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal, but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all nations unto obedience of faith: to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.My gospel … must not be understood as anything different from the gospel taught by the other apostles of Christ, with special reference to the great body of truth upon which Christianity is founded; nevertheless, as John Locke noted: St. Paul cannot be supposed to have used such an expression as this, unless he knew that what he preached had something in it that distinguished it from what was preached by others; which was plainly the MYSTERY, as he everywhere calls it, of God’s purpose of taking in the Gentiles to be his people, under the Messiah, and that without subjecting them to circumcision or the law of Moses.[40]Mystery … in the scriptural frame of reference means a great truth, hidden and unknown for a long while, and at last revealed. Locke’s identification of the mystery with God’s calling the Gentiles and their acceptance without such things as law and circumcision is correct, but too limited in scope. The great mystery comprehends many lesser ones such as the calling of Gentiles, the hardening of Israel, the incarnation, the mystery of Christ and his church, and many others. The translation of those who remain alive at the second coming of Christ is part of the mystery. A work such as this does not permit the full exploration of the Great Mystery, which in its totality embraces the whole purpose of God in the scheme of human redemption.

That the mystery was hidden before times eternal, as stated here, shows that all of the details of God’s great plan were clearly defined in God’s eternal purpose before the world itself was created. To sum it up in Paul’s own precise word: Without controversy great is the mystery of godliness (1 Timothy 3:16)! Through times eternal … cannot mean merely “through history” or “through the ages”; as Wuest declared: The expression refers to the eternal ages before creation.[41]But is now manifested … means that the mystery has been revealed, at least to a far more comprehensive degree than formerly; but it would doubtless be a mistake to conclude that the revelation of it is total, even now. Paul himself said of this mystery that it in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles, etc. (Ephesians 3:5). Paul’s statement there merely affirms that present knowledge far surpasses former knowledge, the words “as it hath now been revealed” meaning “to the extent that it has now been revealed,” and being in no sense a declaration that “all” is known about it, even now. Supporting this are the words of the apostle John: In the days of the voice of the seventh angel, when he is about to sound, then is finished the mystery of God, according to the good tidings which he declared to his servants the prophets (Revelation 10:7). These thoughts are not presented as any disparagement of God’s great revelation already received, but are merely to point out that the mystery witl be finished at a time future. By the scriptures of the prophets … shows that the mystery was embryonically revealed in the prophetic messages of the Old Testament (as, for example, in the matter of the calling of the Gentiles); but the complete understanding of those oracles did not arrive until the Saviour appeared upon earth. Paul, it seems, was the very first to realize and comprehend fully the totally new nature of the church and the abrogation that fell automatically upon the entire old institution; and yet that truth was surely there, embedded in the Old Testament through long centuries, despite the fact that the Jews seemed never to have had the slightest suspicion of it. The commandment of the eternal God … is Paul’s appeal to the authority of God himself, as the complete justification of his opening the doors of salvation to the entire Gentile world. Unto all the nations … refers especially to Gentile nations, but also means “all” in the total sense of that word, no exclusion of any kind of Jews or of anyone else, being in it. Of the greatest significance is the placement of these words in the text in such a manner as to serve as Paul’s own definition of what the mystery is. These words show that the mystery included preeminently the preaching of salvation to all nations. Unto obedience of faith … The mystery was definitely not a brand new way to be saved by faith only, as some think; but, by Paul’s definition here, it included the preaching “unto obedience of faith.” This expression, “the obedience of faith,” standing here at the close of the epistle, is the same as that with which Paul opened this magnificent treatise (Romans 1:5). Together, these two dramatically placed enunciations, like great arches at opposite ends of a boulevard, make it impossible to misunderstand Paul’s many references to salvation “by faith.” It is invariably and always of an obedient faith that he spoke. Without a single exception, in all of the great passages where the apostle spoke of “faith apart from works,” or “faith without the works of the law of Moses,” or “faith without circumcision,” etc., the purpose of his words was not to question if obedience was required, but to determine what obedience was required. Paul made this principle: THE OF FAITHto be an underlying foundation of everything taught in this epistle; and Paul did so by the double placement of these words, like the two mighty pillars, the Jachin and Boaz, in the porch of the temple of Solomon, so that all who enter the study of Romans might more readily discern what is taught. “To the only wise God, through Jesus Christ, to whom be glory for ever and ever. Amen.” [40] John Locke, Paraphrase and Notes on the Epistles of St. Paul (Boston, Mass., 1832), p. 384. [41] Kenneth S. Wuest, op. cit., p. 266. Questions by E.M. Zerr For Romans 161. State general subject of this chapter. 2. In what relation was Phoebe to the church ? 3. Does this mean she “passed the emblems” ? 4. At what place did she serve ? 5. What did Paul command them to do toward her ? 6. What comment did he make on such treatment? 7. State the further orders he gave concerning her. 8. What was the nature of Phoebe’ s service ? 9. State his acknowledgment for Aquila and wife. 10. What special service had they done for him? 11. To whom did he feel thankful for this favor? 12. Who else felt grateful for their service? 13. What institution was in their house? 14. Tell what distinction belonged to Epaanetus. 15. What had Mary done to merit salutation? 16. Among whom were certain ones noteworthy? 17. Had Paul brought them into the ehurcli? 18. What kind of labor prompted Paul’ s good wishes? 19. Did Paul command them to initiate the kiss? 20. In what respect was his commandment here? 21. Which of the divine names of Christ’ s body given here 22. Which kind of divisions is wrong? 23. What do to those causing them ? 24. Any restrictions as to association with them? 25. What is the motive of service of such? 26. By what do they practice their deception? 27. On whom does their practice succeed ? 28. What had come abroad unto all men? 29. How did this affect Paul’ s feelings? 30. How could they be both wise and simple? 31. From whom does peace come? 32. Who was to be bruised under their feet? 33. In what relation was Timotheus to Paul? 34. Did Paul pen this epistle? 35. By whom was Paul being given a home now? 36. Did he entertain any others ? 37. What position did Erastus have in life? 38. Was this a religious office? 39. Was he criticized for his office? 40. What part did various ones take in the letter? 41. State what Paul wished upon the Roman brethren. . 42. What could He have power to do ? 43. By what instrument would it be done? 44. How could this instrument be given to the people ? 45. Was tliis document of human wisdom? 46. Had it always been known among men ? 47. In what writing had it been predicted ? 48. By whose command was it all done ? 49. To what nations was it made known? 50. State the purpose of the revelation. 51. Who is the only wise one? 52. Through whom must his glory be given ?

Romans 16:1

6:1 Rom 16:1. Servant is from which is usually translated “deacon.” Having the feminine inflection in the composition at this place, it could be rendered “deaconess,” and it is so defined by Thayer. He then explains it to mean “a woman to whom the care of either poor or sick women was entrusted.” Robinson gives the same information; but neither the New Testament nor any secular authors that I have seen, say anything about official deaconesses. Phebe was a member of the church at Cenchrea, a harbor of Corinth, and she served there in the capacity described above.

Romans 16:2

6:2 Rom 16:2. Business is from PRAGMA, which Thayer defines at this place, “a matter of law, case, suit.” Phebe needed to go to Rome on some legal affair, and in that big city she would naturally need some assistance. Paul tells the brethren to receive her as a saint (disciple of Christ), and to help her for her good example of assisting others, including himself.

Romans 16:3-4

3-4Romans 16:3-4. These worthy disciples had once been banished from Rome (Acts 18:2), but had returned home after some time. While at Ephesus they did some important work just preceding that of the apostle (Acts 18:24-26), and they otherwise rendered faithful service to him. Laid down their own necks is figurative, referring to the risks to their own lives they had run for him.

Romans 16:5

6:5 Romans 16:5. The church that is in their house. In the early years of the church, the disciples did not have church buildings in every place, hence they conducted their services in the homes of the brethren; the home of Priscilla and Aquila was one of such places. Achaia is another name for “Asia” at this place according to both Moffatt and the American Standard Version. 1 Corinthians 16:15 says that the house of Stephanas was the first fruits of Achaia.

Romans 16:6

6:6 Romans 16:6. All we can know of this woman is what is said here. She had rendered some kind of service for Paul for which be wished her to be remembered.

Romans 16:7

6:7 Romans 16:7. In the King James Version, the terms “greet” and “salute” aide used interchangeably as they well may be, since they both come from the word , which means a gesture of good will in whatever form it may be performed. Who also were in Christ before me. This statement is against the theory of unconditional predestination, which claims that God determined “from all eternity” Just who was to be saved. If that were true, it would be impossible for any person to be in Christ before another, since all would have been placed in Him by divine decree at the same time.

Romans 16:8-9

8-9Romans 16:8-9. The persons named had helped the apostle in some way. I have no information as to the nature of their services.

Romans 16:10

:10Romans 16:10. There is no separate word in the Greek for household. The marginal reading is “friends,” which is correct as the name Aristobulus is in the possessive form. Smith’s Bible Dictionary says he is reputed by legend to have been a preacher.

Romans 16:11-12

Romans 16:11-12. Kinsman is used in the sense of a fellow-countryman. All. of the persons here are given “honorable mention” because they had labored much in the Lord.

Romans 16:13

:13Rom 16:13. His mother and mine is a term of tender appreciation for the favors Rufus’ mother had shown to Paul; she had been like a mother to him.

Romans 16:14-15

Romans 16:14-15. The works of reference that I have seen do not know much about these persons, other than to ascribe to them an active interest in the Lord’s work.

Romans 16:16

:16Romans 16:16. Holy kiss. I have examined a number of dictionaries and histories, as well as four lexicons, and they all represent the kiss to have been a form of salute between persons of both sexes, the custom dating back to ancient times. The instruction of the apostle, then, was not to start any new form of salutation for the kiss was in use centuries before he was born. The point is in the word holy, and it means for the salutation to be sincere and not one of hypocrisy as was that of Judas. The word “church” in the King James Version of the New Testament is always from , and its primary meaning according to Thayer is “A gathering of citizens called out from their homes into some public place; an assembly.” Robinson gives the simple definition, “A convocation, assembly, congregation.” The word has no religious significance unless it is associated with some other word. Hence our phrase means those who have been “called out” by Christ to “assemble in His name.” Any group of men and women thus called out would be one of the assemblies or congregations or churches of Christ.

Romans 16:17

:17Romans 16:17. To mark means to observe very carefully in order to discover the nature of the person’s conduct. There is not much difference between divisions and offences, considerting their results. The first means that which causes disunion in a body of people, and the second means that which causes someone to stumble along the pathway of life. These things are always wrong, hence the proviso contrary to the doctrine which you have learned is stated to signify that such theories have not been taught by any true teacher of the Gospel. To avoid is more than merely a refusal to accept, but Thayer defines it to “keep aloof from, one’s society; to shun one.” Christians should keep no company with such characters, but should shun them as they would Satan.

Romans 16:18

:18Romans 16:18. Belly is from KOILIA, and Thayer defines it at this place, “the gullet [throat, or what goes down it], and he explains it to mean, “to be given up to the pleasures of the palate, to gluttony.” The motive of these divisive characters is to gain the confidence of their victims, in the hope of obtaining something from them to consume upon their appetite. The simple refers to those who do not suspect anything wrong in the workings of these teachers, and hence are easily deceived thereby.

Romans 16:19

:19Romans 16:19. Obedience is come denotes that the report of. their obedience had become generally known, and for this the apostle was rejoicing. Wise and simple are used as contrasts, with the idea that no one can know too much about that which is good, but the less we have to do with things that are evil, the better will be our condition.

Romans 16:20

:20Romans 16:20. Shortly is a comparative term, for the final victory over Satan is not to be until the end. “Be thou faithful unto death, and I will give thee a crown of life” (Revelation 2:10). The endless life of happiness awaiting the faithful after death is so great that the span of life is “but for a moment” (2 Corinthians 4:17).

Romans 16:21

:21Rom 16:21. Timotheus is the same as Timothy, and he is called the work-fellow of Paul because he was associated with him in his travels (Acts 16:1-3), and also was a close friend in Christ in many of the trials of the apostle. He had good reason to join in the salutations to the brethren at Rome, because he had been in contact with many of them in other places. Paul refers to Lucius among his kinsmen, and the Funk and Wagnalls New Standard Bible Dictionary places him with the one mentioned in Acts 13:1. Smith’s Bible Dictionary says he was a fellow tribesman of Paul, and that tradition recognized him as a bishop of the church of Chenchrea. Jason was the man who entertained Paul and Silas in Acts 17:5-9, for which he was persecuted by the mob.

It is significant that he would join his salutation with others being sent by Paul. There is not much said about Sosipater, but he was of sufficient importance to have Paul include him with the group that was sending salutations to the brethren at Rome.

Romans 16:22

:22Rom 16:22. The Funk and Wagnalls New Standard Bible Dictionary says the following of Tertius: “The aman-nuensis [secretary] who penned Paul’s Epistle to the Romans and who sent his salutation, along with others’ to the church at Rome.” Paul usually had someone else to do the writing of the epistles as he dictated them, then he signed them which made them his epistles officially.

Romans 16:23

:23Rom 16:23. Gaius mine host means he was the one who provided headquarters for Paul when he was in Corinth. He was also the one whom the apostle baptized in that city (1 Corinthians 1:14). He was said to be very hospitable, and that accounts for the fact that he entertained a whole congregation. Erastus the chamberlain. The third word is from which Thayer defines as follows: “The superintendent of the city’s finances, the treasurer of the city.” It is important to know that a disciple of Christ would be entrusted with such an important position.

This circumstance is also against the theory of some professed disciples today, who say that it is wrong for Christians to have anything to do with civil government, and who even go so far as to object to casting a vote. Yet we here have an instance of one of the brethren of Paul who did “take part in politics” to the extent that he held an important position as a servant of the government. What is commonly called “politics” is usually very corrupt, but that is because a good thing is being abused. Since civil governments exist by divine ordinance (chapter 13:1-6), it is a serious error to assert that Christians do wrong to have any part in their administration.

Romans 16:24

:24Romans 16:24. Grace is from CHARIS and it has been so rendered 129 times in. the King James Version. It is rendered also by benefit 1 time, favor 6, liberality 1, thank 3, thanks 4. Thayer gives as its primary definition, “sweetness, charm, loveliness,” and explains it to signify “that which affords joy, pleasure, delight.” Other definitions are, “good-will, loving kindness, favor; kindness which bestows upon one what he has not deserved.” Amen is from the Greek word AMEN; it occurs in the Greek New Testament 150 times, and has been rendered “amen” 50 times, and “verily” 100 times in the King James Version. Thayer says that at the beginning of a discourse it means “surely, of a truth, truly.” He says a repetition of the word as John alone uses it, has the force of a superlative, “most assuredly,” and at the close of a sentence it means, “so it is, so be it, may it be fulfilled.” Thayer further says historically, “it was a custom, which passed over from the synagogues into the Christian assemblies, that when he who had read or discoursed had offered up a solemn pray to God, the others in attendance responded Amen, and thus made the substance of what was uttered their own.” With this short but impressive sentence, Paul begins the closing words of apostolic and brotherly interest in his brethren at Rome.

Romans 16:25

:25Romans 16:25. My Gospel means the Gospel that Paul was preaching, and that it was the power by which they were to be stablished (made firm), communicated to them by preaching. A mystery is anything not known, and such was the case regarding the great system of salvation through Christ.

Romans 16:26

:26Romans 16:26. It was then (in Paul’s day) made manifest by the scriptures of the prophets, referring to the predictions in the Old Testament. It was made known to all nations. ( See chapter 10:18; Colossians 1:23.) For the obelience of faith means it was revealed to all nations to the end that all might obey it from the motive of faith.

Romans 16:27

:27Romans 16:27. This is similar in sentiment to verse 24. God only wise means to give Him credit for the origin of all true wisdom. Such a Being is worthy of all glory, and it should be offered through the name of His only begotten Son, Jesus the Christ, and it should be attributed to him for all the coming ages. AMEN.