15:14 Here Paul begins to survey what he has written in Romans overall (cf. v. 15) and to commend his readers—recall that long ago he spoke of mutual encouragement “by each other’s faith, both yours and mine” (1:12). Paul professes confidence that is heartfelt (“my brothers”) because of the fruit of the gospel he believes is plentiful among them.

The last time he used the term “full” (Gk. mestos) was to describe qualities of depravity (1:29). But thanks to gospel intervention his Roman audience is “full of goodness.” This is derived from God, as “filled with all knowledge” implies. God is the one who imparts such knowledge. The wording of the last clause signals that Paul is not the sole source of the interactive learning they need to sustain them as disciples; they can also admonish and instruct each other.

15:15 That Paul mentions only “some points” means he is aware he has not written exhaustively. Yet he has ventured to express himself “very boldly.” He has not pulled punches or dumbed down what he has needed to say (as interpreters of Romans over the centuries would concur). “By way of reminder” is a diplomatic touch—he has not addressed them as if they were hearing these things for the first time. Rather, he has intended to refresh and deepen what they have already received and to rally them (beginning in 12:1) to full appropriation of the “power of God for salvation” (1:16) in congregational life.

Paul refers to the source of the power and wisdom of his letter: he has written “because of the grace” God has given him (cf. 12:3). The next verse fills out the role and the goal that God’s grace has enabled Paul to fulfill.

15:16 The role for which God’s grace has equipped Paul is to be a “minister” (Gk. leitourgos). This word overlaps in function with diakonos (one who serves), but leitourgos hints at the holiness that a ministry involves, while diakonos may lay more emphasis on the menial nature of the service.

Christ’s priestly service was self-sufficient, but it required human ambassadors. By grace Paul serves in this role “to the Gentiles in the priestly service of the gospel of God.” This has led to an envisioned goal: “that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit.” The “offering” could be the Gentiles themselves, a pleasing aroma to God (Eph. 5:2). Or it could refer to the services they render (like the Jerusalem collection; cf. comment on Rom. 15:26). Because of Paul’s holy proclamation of a holy message, its reception could be “sanctified [or “made holy”] by the Holy Spirit.”

15:17 This verse could be rendered, “So then I have confidence in Christ Jesus regarding the things about God I have been asserting.” “Proud of my work” may imply a smugness that is actually absent and that would contradict verse 18. Such pride (Gk. kauchēsis, “boasting”) in an egotistical sense is “excluded . . . by the law of faith” (3:27). On the other hand, in proclaiming a gospel that unites Jew and Gentile, OT promise and NT fulfillment, there can be and is eternal confidence and joy.

15:18 Paul has written “very boldly” (Gk. tolmēroteron; v. 15), but he “will not venture” (tolmēsō, “be so bold as”) to call attention to his own achievement. Rather, he desires to convey nothing but “what Christ has accomplished through me.” Bringing the Gentiles into gospel obedience is one of the expressed great themes of Romans (1:5; 16:26). Such obedience is not simply assent to ideas (“word”) or behavior modification (“deed”); it is the gospel message’s mediating the living presence of Christ so that his life and Spirit animate the core of those he calls and claims. “Word and deed” could also refer to Paul’s preaching and other actions.

15:19 By “what Christ has accomplished” (v. 18), Paul now says he has “fulfilled . . . the gospel of Christ.” The ESV adds “the ministry of.” Instruments in Paul’s service included (1) “signs and wonders” (for examples see Acts 14:3; 15:12; 2 Cor. 12:12) and (2) the power of the Holy Spirit. Jerusalem was considered the spiritual center of the early church since Christ died and rose there. Illyricum was a frontier Roman “province in the northwestern Balkan Peninsula. . . . It is unclear whether [Paul] preached in the province or whether it was the eastern boundary of his missionary activity.”88

15:20–21 Paul continues to describe his preaching, here stressing his specialty of proclamation in pioneer areas, “not where Christ has already been named.” Verse 21 indicates that Paul apparently views this aspect of his ministry as a fulfillment of Isaiah’s prophecy in Isaiah 52:15 LXX. It would make sense to understand Paul’s claim in these verses as preparation for his appeal for the Romans’ aid as he lays a foundation for traveling to (as yet unevangelized) Spain (Rom. 15:23–24).

15:20–21 Paul continues to describe his preaching, here stressing his specialty of proclamation in pioneer areas, “not where Christ has already been named.” Verse 21 indicates that Paul apparently views this aspect of his ministry as a fulfillment of Isaiah’s prophecy in Isaiah 52:15 LXX. It would make sense to understand Paul’s claim in these verses as preparation for his appeal for the Romans’ aid as he lays a foundation for traveling to (as yet unevangelized) Spain (Rom. 15:23–24).

15:22–23 Paul has sought to travel to Rome repeatedly (1:13). But he has “often been hindered” because of regions in the east of the Roman Empire to which God has preferred to send him. “No longer have any room for work” means either that he has reached all of the areas that meet his (and the Lord’s) criteria for where he should take the gospel, or that others have evangelized so many areas in the east that it is time for him to look west, to fresh horizons so as not to build on “someone else’s foundation” (15:20).

15:22–23 Paul has sought to travel to Rome repeatedly (1:13). But he has “often been hindered” because of regions in the east of the Roman Empire to which God has preferred to send him. “No longer have any room for work” means either that he has reached all of the areas that meet his (and the Lord’s) criteria for where he should take the gospel, or that others have evangelized so many areas in the east that it is time for him to look west, to fresh horizons so as not to build on “someone else’s foundation” (15:20).

15:24 If and when Paul does reach Rome, it will be en route to Spain. “Helped on my journey” translates a verb (Gk. propempō) that means to send on with money, food, and other necessary assistance (cf. Acts 15:3; 1 Cor. 16:6, 11; 2 Cor. 1:16; Titus 3:13; 3 John 6). Early missionaries like Paul relied on local and spontaneous assistance since established mission support did not exist. Paul desires to enjoy the fellowship of the Roman church, but this is not his point of traveling there, according to his plans at this point.

15:25–26 Paul refers to the Jerusalem collection, which has been years in process (1 Cor. 16:1–4; 2 Corinthians 8–9; Acts 24:17). “The saints” refers to the primarily Jewish believers in Jerusalem, Judea, Galilee, and surroundings areas, where they are likely facing harsh social and economic conditions. “Macedonia” is the north of Greece, where Paul planted churches such as those at Philippi and Thessalonica. “Achaia” is the south of Greece, where Corinth served as the Roman provincial capital and where Paul is staying as he writes or dictates Romans (Acts 20:1–3).

15:25–26 Paul refers to the Jerusalem collection, which has been years in process (1 Cor. 16:1–4; 2 Corinthians 8–9; Acts 24:17). “The saints” refers to the primarily Jewish believers in Jerusalem, Judea, Galilee, and surroundings areas, where they are likely facing harsh social and economic conditions. “Macedonia” is the north of Greece, where Paul planted churches such as those at Philippi and Thessalonica. “Achaia” is the south of Greece, where Corinth served as the Roman provincial capital and where Paul is staying as he writes or dictates Romans (Acts 20:1–3).

15:27 “They” are the believers in Macedonia and Achaia (v. 26), whose churches are overwhelmingly Gentile in composition. They received the gospel, humanly speaking, as the result of the Jews’ rejection of it (Acts 13:46; 14:27; 18:6; 22:21; 28:28), leading to Paul’s outreach over many years to primarily Gentile constituencies. “Their spiritual blessings” are tokens of God’s favor such as those listed in Romans 9:4–5. “Material blessings” refers to the money Paul and his entourage are carrying for delivery to Jerusalem.

15:28–29 “Completed this” refers to delivery of the Jerusalem collection. “To them” means to the destitute Jewish believers (cf. comment on 15:25–26). Paul’s plan is to “leave for Spain” once he has traveled to Rome and spent some time there (v. 24). In verse 29 Paul expresses confidence in God’s backing (“the fullness of the blessing of Christ”) for his eventual arrival in Rome. There is irony here, because when Paul does arrive it is as a prisoner on his way to Rome to appeal to Caesar (Acts 28:11–31).

15:28–29 “Completed this” refers to delivery of the Jerusalem collection. “To them” means to the destitute Jewish believers (cf. comment on 15:25–26). Paul’s plan is to “leave for Spain” once he has traveled to Rome and spent some time there (v. 24). In verse 29 Paul expresses confidence in God’s backing (“the fullness of the blessing of Christ”) for his eventual arrival in Rome. There is irony here, because when Paul does arrive it is as a prisoner on his way to Rome to appeal to Caesar (Acts 28:11–31).

15:30–32 These verses are a concise but detailed prayer request. Verse 30 calls for prayer with a strong “appeal,” or exhortation. “Brothers” conveys Paul’s pastoral affection for them, an affection mediated through the Lord they have in common and fueled “by the love” the Spirit pours into the lives of believers (5:5). “Strive together” refers to the hard work and intentionality that goes into concerted prayer sustained over weeks and months. Like Bible reading programs, prayer plans easily fade due to neglect.

Paul realizes (15:31) that his Jerusalem visit will be risky. “Unbelievers” there will do their best to torpedo his gospel-driven delivery of aid to destitute Jewish believers (see Acts 21:27–31 for the attempt to kill Paul upon his arrival). Even the affirmation of “the saints” there cannot be taken for granted, for they are “zealous for the law” and have been told half-truths about Paul’s ministry (Acts 21:20–21).

Paul also realizes (Rom. 15:32) that it is only by God’s protection that he will make it to Rome. Through prayer, God may grant a joyful arrival and mutual refreshment during his stay.

15:30–32 These verses are a concise but detailed prayer request. Verse 30 calls for prayer with a strong “appeal,” or exhortation. “Brothers” conveys Paul’s pastoral affection for them, an affection mediated through the Lord they have in common and fueled “by the love” the Spirit pours into the lives of believers (5:5). “Strive together” refers to the hard work and intentionality that goes into concerted prayer sustained over weeks and months. Like Bible reading programs, prayer plans easily fade due to neglect.

Paul realizes (15:31) that his Jerusalem visit will be risky. “Unbelievers” there will do their best to torpedo his gospel-driven delivery of aid to destitute Jewish believers (see Acts 21:27–31 for the attempt to kill Paul upon his arrival). Even the affirmation of “the saints” there cannot be taken for granted, for they are “zealous for the law” and have been told half-truths about Paul’s ministry (Acts 21:20–21).

Paul also realizes (Rom. 15:32) that it is only by God’s protection that he will make it to Rome. Through prayer, God may grant a joyful arrival and mutual refreshment during his stay.

15:30–32 These verses are a concise but detailed prayer request. Verse 30 calls for prayer with a strong “appeal,” or exhortation. “Brothers” conveys Paul’s pastoral affection for them, an affection mediated through the Lord they have in common and fueled “by the love” the Spirit pours into the lives of believers (5:5). “Strive together” refers to the hard work and intentionality that goes into concerted prayer sustained over weeks and months. Like Bible reading programs, prayer plans easily fade due to neglect.

Paul realizes (15:31) that his Jerusalem visit will be risky. “Unbelievers” there will do their best to torpedo his gospel-driven delivery of aid to destitute Jewish believers (see Acts 21:27–31 for the attempt to kill Paul upon his arrival). Even the affirmation of “the saints” there cannot be taken for granted, for they are “zealous for the law” and have been told half-truths about Paul’s ministry (Acts 21:20–21).

Paul also realizes (Rom. 15:32) that it is only by God’s protection that he will make it to Rome. Through prayer, God may grant a joyful arrival and mutual refreshment during his stay.

15:33 This is the fourth of five benedictions in Romans (cf. 1:25; 9:5; 11:36; 16:27). The expression “God of peace” is found four other times in the NT (16:20; Phil. 4:9; 1 Thess. 5:23; Heb. 13:20). While Paul realizes tumult may await him in Rome, God grants “peace,” not merely absence of strife but the full measure of well-being God furnishes to those who trust and serve him through faith in Christ. “Amen” is an appeal to God for things prayed for to come to pass. “With you all” reflects Paul’s concern for every individual in the Roman congregations; he does not regard them as a faceless religious conglomeration.

16:1 Commentators believe that Paul commends Phoebe because she will carry his epistle to the Roman church or churches. He calls her a “servant” (Gk. diakonos), and some think this means she is part of an ordained group of “deacons.” But the word appears twenty-nine times in the NT, and in only three passages (Phil. 1:1; 1 Tim. 3:8, 12) are “deacons” clearly in view. It is more likely that she is receiving the commendation of being a trusted and valued “servant” of her church, just as diakonos is used to label Apollos and Paul (1 Cor. 3:5), Tychicus (Eph. 6:21; Col. 4:7), Paul and Timothy (Phil. 1:1), and Epaphras (Col. 1:7). Attempts to establish Phoebe as a pastoral leader are speculative.89

“Cenchreae” (today called Kechries) is the port city 5 miles (8 km) east of Corinth on the other (that is, east) side of the isthmus that serves as a shortcut between the Adriatic and Aegean Seas.

16:2 Paul’s commendation of Phoebe (v. 1) is meant to guarantee that the Roman believers will “welcome her” in a “worthy” way. If she is delivering copies of the letter to multiple sites, she might need “help” logistically. She will of course also need food and lodging during her stay. “Patron” (Gk. prostatis, a word used nowhere else in the NT) means she is a benefactor, someone with money who supports a cause—in this case Christ and the church as well as Paul himself.

16:3 “Greet” (Gk. aspasasthe) is the first of sixteen second-person-plural commands that convey Paul’s greetings (vv. 3–16). So many greetings to two dozen people directly, and scores more indirectly, combined with the body of the letter would generate widespread awareness of Paul’s plans and needs, contributing to favorable answers to the prayers he has called for (15:30–32).

On “Prisca and Aquila,” see Acts 18:2, 18, 26; 1 Corinthians 16:19; 2 Timothy 4:19. Like Paul they are tentmakers (Acts 18:3). Like Phoebe (Rom. 16:1–2) they share in Paul’s ministry. They are apparently resident in Rome after serving earlier in cities such as Corinth and Ephesus.

16:4–5 Paul continues his commendation of Prisca and Aquila. If there is opposition to Paul and his understanding of the gospel in Rome, people like them will be important for helping to push support of his letter when it arrives, especially if there is division between the strong and the weak (14:1–15:13). They have proven courageous on Paul’s behalf (“risked their necks for my life”). “All the churches of the Gentiles” are in their debt, not just Paul. They also host a house church (16:5). Paul mentions four other household fellowships in coming verses (vv. 10, 11, 14, 15).

“My beloved” indicates that Epaenetus and Paul have a close association. As Stephanas and his household “were the first converts in Achaia” (1 Cor. 16:15), Epaenetus was the first Gentile in Asia (the region around Ephesus) to confess faith in Jesus as Messiah (“Christ”).

16:4–5 Paul continues his commendation of Prisca and Aquila. If there is opposition to Paul and his understanding of the gospel in Rome, people like them will be important for helping to push support of his letter when it arrives, especially if there is division between the strong and the weak (14:1–15:13). They have proven courageous on Paul’s behalf (“risked their necks for my life”). “All the churches of the Gentiles” are in their debt, not just Paul. They also host a house church (16:5). Paul mentions four other household fellowships in coming verses (vv. 10, 11, 14, 15).

“My beloved” indicates that Epaenetus and Paul have a close association. As Stephanas and his household “were the first converts in Achaia” (1 Cor. 16:15), Epaenetus was the first Gentile in Asia (the region around Ephesus) to confess faith in Jesus as Messiah (“Christ”).

16:6–7 Nothing more is known of this Mary. She is evidently a Christian in Rome known to Paul and a hard worker on behalf of Christians there. Schnabel affirms the possibility that this is Mary the mother of Jesus, who like other Jerusalem Christians (Peter, Silas, John Mark, perhaps Rufus and his mother) eventually may have found her way to Rome.90

“My kinsmen” indicates that Andronicus and Junia are Jewish like Paul. They have also, at some unspecified time, undergone arrest (“my fellow prisoners”). “Well known to the apostles” would point to the renown of the ministry they evidently share. This can also be translated “well known among the apostles.” In the NT “apostle” can refer to someone such as James who was not among the Twelve chosen by Jesus but nonetheless has seen the risen Christ and is active in missionary work (cf. 1 Cor. 15:5, 7; Gal. 1:19). If Andronicus and Junia were “in Christ before” Paul, this would mean they had converted in the early 30s AD. Perhaps they have been a prominent messianic Jewish witness for Christ in Rome for decades when Paul writes Romans. Both Schnabel and Richard Bauckham support the identification of Junia with the Joanna of Luke 8:3; 24:10.91

16:6–7 Nothing more is known of this Mary. She is evidently a Christian in Rome known to Paul and a hard worker on behalf of Christians there. Schnabel affirms the possibility that this is Mary the mother of Jesus, who like other Jerusalem Christians (Peter, Silas, John Mark, perhaps Rufus and his mother) eventually may have found her way to Rome.90

“My kinsmen” indicates that Andronicus and Junia are Jewish like Paul. They have also, at some unspecified time, undergone arrest (“my fellow prisoners”). “Well known to the apostles” would point to the renown of the ministry they evidently share. This can also be translated “well known among the apostles.” In the NT “apostle” can refer to someone such as James who was not among the Twelve chosen by Jesus but nonetheless has seen the risen Christ and is active in missionary work (cf. 1 Cor. 15:5, 7; Gal. 1:19). If Andronicus and Junia were “in Christ before” Paul, this would mean they had converted in the early 30s AD. Perhaps they have been a prominent messianic Jewish witness for Christ in Rome for decades when Paul writes Romans. Both Schnabel and Richard Bauckham support the identification of Junia with the Joanna of Luke 8:3; 24:10.91

16:8–12 Ampliatus, as with all of the figures in verses 8–12, is mentioned only here in the NT. His name may indicate a slave background, but this is not certain. What is certain is that he and Paul share a close association and that he has professed faith “in the Lord.”

Urbanus (v. 9) evidently assisted Paul in one of his mission trips, or perhaps served Paul and his team well in a church that Paul planted. He has also served Christ well, for Paul characterizes their co-labor as “in Christ.” Nothing is known about Stachys beyond the designation “beloved,” which implies fraternal ties in Christ with Paul.

“Approved in Christ” (v. 10) indicates that the otherwise unknown Apelles has served the gospel cause with distinction and perhaps valor. Paul and others can depend on him. “Those who belong to the family of Aristobulus” refers to a group within a household. Aristobulus either remains unconverted or is dead, while his household (or perhaps a slave subgroup within it) lives out their Christian faith.

Herodion (v. 11) is, like Paul, a Jew (“my kinsman”). Among those in the household of Narcissus are some who are “in the Lord.” They have evidently banded together to constitute a house congregation in Rome that is known to Paul.

All three of the persons mentioned in verse 12 are called hard workers “in the Lord.” They are also all women. The similarity of the first two names suggests they could be sisters. “Persis” fits as a slave name for someone from Persia; her labor either alongside Paul or in a church known to him in years past has established a tie between them (she is “beloved” to Paul) that endures now that she has evidently relocated to Rome and distinguished herself by her Christian service there.

16:8–12 Ampliatus, as with all of the figures in verses 8–12, is mentioned only here in the NT. His name may indicate a slave background, but this is not certain. What is certain is that he and Paul share a close association and that he has professed faith “in the Lord.”

Urbanus (v. 9) evidently assisted Paul in one of his mission trips, or perhaps served Paul and his team well in a church that Paul planted. He has also served Christ well, for Paul characterizes their co-labor as “in Christ.” Nothing is known about Stachys beyond the designation “beloved,” which implies fraternal ties in Christ with Paul.

“Approved in Christ” (v. 10) indicates that the otherwise unknown Apelles has served the gospel cause with distinction and perhaps valor. Paul and others can depend on him. “Those who belong to the family of Aristobulus” refers to a group within a household. Aristobulus either remains unconverted or is dead, while his household (or perhaps a slave subgroup within it) lives out their Christian faith.

Herodion (v. 11) is, like Paul, a Jew (“my kinsman”). Among those in the household of Narcissus are some who are “in the Lord.” They have evidently banded together to constitute a house congregation in Rome that is known to Paul.

All three of the persons mentioned in verse 12 are called hard workers “in the Lord.” They are also all women. The similarity of the first two names suggests they could be sisters. “Persis” fits as a slave name for someone from Persia; her labor either alongside Paul or in a church known to him in years past has established a tie between them (she is “beloved” to Paul) that endures now that she has evidently relocated to Rome and distinguished herself by her Christian service there.

16:8–12 Ampliatus, as with all of the figures in verses 8–12, is mentioned only here in the NT. His name may indicate a slave background, but this is not certain. What is certain is that he and Paul share a close association and that he has professed faith “in the Lord.”

Urbanus (v. 9) evidently assisted Paul in one of his mission trips, or perhaps served Paul and his team well in a church that Paul planted. He has also served Christ well, for Paul characterizes their co-labor as “in Christ.” Nothing is known about Stachys beyond the designation “beloved,” which implies fraternal ties in Christ with Paul.

“Approved in Christ” (v. 10) indicates that the otherwise unknown Apelles has served the gospel cause with distinction and perhaps valor. Paul and others can depend on him. “Those who belong to the family of Aristobulus” refers to a group within a household. Aristobulus either remains unconverted or is dead, while his household (or perhaps a slave subgroup within it) lives out their Christian faith.

Herodion (v. 11) is, like Paul, a Jew (“my kinsman”). Among those in the household of Narcissus are some who are “in the Lord.” They have evidently banded together to constitute a house congregation in Rome that is known to Paul.

All three of the persons mentioned in verse 12 are called hard workers “in the Lord.” They are also all women. The similarity of the first two names suggests they could be sisters. “Persis” fits as a slave name for someone from Persia; her labor either alongside Paul or in a church known to him in years past has established a tie between them (she is “beloved” to Paul) that endures now that she has evidently relocated to Rome and distinguished herself by her Christian service there.

16:8–12 Ampliatus, as with all of the figures in verses 8–12, is mentioned only here in the NT. His name may indicate a slave background, but this is not certain. What is certain is that he and Paul share a close association and that he has professed faith “in the Lord.”

Urbanus (v. 9) evidently assisted Paul in one of his mission trips, or perhaps served Paul and his team well in a church that Paul planted. He has also served Christ well, for Paul characterizes their co-labor as “in Christ.” Nothing is known about Stachys beyond the designation “beloved,” which implies fraternal ties in Christ with Paul.

“Approved in Christ” (v. 10) indicates that the otherwise unknown Apelles has served the gospel cause with distinction and perhaps valor. Paul and others can depend on him. “Those who belong to the family of Aristobulus” refers to a group within a household. Aristobulus either remains unconverted or is dead, while his household (or perhaps a slave subgroup within it) lives out their Christian faith.

Herodion (v. 11) is, like Paul, a Jew (“my kinsman”). Among those in the household of Narcissus are some who are “in the Lord.” They have evidently banded together to constitute a house congregation in Rome that is known to Paul.

All three of the persons mentioned in verse 12 are called hard workers “in the Lord.” They are also all women. The similarity of the first two names suggests they could be sisters. “Persis” fits as a slave name for someone from Persia; her labor either alongside Paul or in a church known to him in years past has established a tie between them (she is “beloved” to Paul) that endures now that she has evidently relocated to Rome and distinguished herself by her Christian service there.

16:8–12 Ampliatus, as with all of the figures in verses 8–12, is mentioned only here in the NT. His name may indicate a slave background, but this is not certain. What is certain is that he and Paul share a close association and that he has professed faith “in the Lord.”

Urbanus (v. 9) evidently assisted Paul in one of his mission trips, or perhaps served Paul and his team well in a church that Paul planted. He has also served Christ well, for Paul characterizes their co-labor as “in Christ.” Nothing is known about Stachys beyond the designation “beloved,” which implies fraternal ties in Christ with Paul.

“Approved in Christ” (v. 10) indicates that the otherwise unknown Apelles has served the gospel cause with distinction and perhaps valor. Paul and others can depend on him. “Those who belong to the family of Aristobulus” refers to a group within a household. Aristobulus either remains unconverted or is dead, while his household (or perhaps a slave subgroup within it) lives out their Christian faith.

Herodion (v. 11) is, like Paul, a Jew (“my kinsman”). Among those in the household of Narcissus are some who are “in the Lord.” They have evidently banded together to constitute a house congregation in Rome that is known to Paul.

All three of the persons mentioned in verse 12 are called hard workers “in the Lord.” They are also all women. The similarity of the first two names suggests they could be sisters. “Persis” fits as a slave name for someone from Persia; her labor either alongside Paul or in a church known to him in years past has established a tie between them (she is “beloved” to Paul) that endures now that she has evidently relocated to Rome and distinguished herself by her Christian service there.

16:13 Many commentators suspect that Rufus is one of Simon of Cyrene’s sons (Mark 15:21).92 “Chosen in the Lord” could be a friendly commendation of his salvation or an indication of a particular calling or role in the congregation. His mother had evidently been of service to Paul in a phase of his ministry; if Paul is following his own advice to Timothy (1 Tim. 5:2), calling her “mother” could indicate she is a generation older than he.

16:14–15 The names listed in verse 14 indicate they are probably either slaves or freedmen. Thielman (like other commentators) explores the possibility that they lived in proximity and constituted a church group or subgroup.93 “Brothers” here may refer to both men and women and probably denotes their fellowship in Christ, not blood relations.

Those listed in verse 15 may belong to a house church, one different from that of those listed in verse 14. The names are common slave names. Philologus and Julia may be husband and wife. Olympas is the short form of several longer names beginning with Olymp-. They are not the only members of their congregation, as Paul speaks of “all the saints who are with them.”

16:14–15 The names listed in verse 14 indicate they are probably either slaves or freedmen. Thielman (like other commentators) explores the possibility that they lived in proximity and constituted a church group or subgroup.93 “Brothers” here may refer to both men and women and probably denotes their fellowship in Christ, not blood relations.

Those listed in verse 15 may belong to a house church, one different from that of those listed in verse 14. The names are common slave names. Philologus and Julia may be husband and wife. Olympas is the short form of several longer names beginning with Olymp-. They are not the only members of their congregation, as Paul speaks of “all the saints who are with them.”

16:16 A kiss of greeting (still common in parts of the world today) was customary among early Christians (cf. 1 Cor. 16:20; 2 Cor. 13:13; 1 Thess. 5:26; 1 Pet. 5:14). It bespoke the family tie shared by all as the result of having God as Father. It was a “holy” kiss precisely because the affection it expressed was chaste, not erotic, and God-generated by the work of his Holy Spirit uniting a people through faith in Jesus Christ. Regardless of social class, gender, ethnicity, or other usual separating and often subordinating distinctives, persons in Christ are of equal worth before their God and each other.

Paul feels qualified as an apostle to speak for “all the churches of Christ” in conveying greetings to the Roman congregations. These could be the Gentile churches he was most instrumental in founding, or he could mean all churches everywhere. In either case, the social solidarity implied in an empire riven with conflicts and divisions points to the only true and eternal remedy for the bad blood that taints interethnic relations around the globe to the present hour.

16:17 As indicated in the introduction to this commentary, verses 17–20 may be addressed especially to the congregational leaders who will read and explain Romans to the church members. “Watch out” places them on notice that “church” is not a carefree lark; it is constantly imperiled by forces and figures who “cause divisions and create obstacles.” Paul’s readers should simply “avoid them.” They know better because of the “doctrine [they] have been taught” (cf. 6:17).

16:18 Paul describes the troublemakers he knows they will face. True disciples serve the Lord; these do not. Rather they serve “their own appetites.” This could imply hedonism, or an insistence on Jewish food laws (cf. Phil. 3:19) if they are some form of Judaizers (for possible analogies, cf. 2 Cor. 11:22; Gal. 6:12). They use deceptive rhetoric to “deceive the hearts of the naive.” Their being “naive” refers to their relative innocence or guilelessness. In earlier verses Paul extolled the close ties and love between believers. But this should not lull them into forgetting that Christian fellowship is never far from threats of disturbance, distortion, and in extreme cases destruction.

16:19–20 Paul commends the Romans for their obedience, a frequent move in his letters (Rom. 1:8; 1 Cor. 1:4; Phil. 1:6–7; 2 Thess. 1:3; Philem. 4–5). Yet despite Paul’s rejoicing he is concerned that they “be wise as to what is good and innocent as to what is evil.” This recalls Jesus’ command to “be wise as serpents and innocent as doves” (Matt. 10:16).

Also reminiscent of Jesus is the reference in Romans 16:20 to Satan’s demise. Jesus told his disciples, “I saw Satan fall like lightning from heaven” (Luke 10:18). This is not precisely the same as Satan’s being crushed underfoot. But either means of defeat is complete and is the work of the “God of peace” who brings well-being and eliminates all rivals to his reign.

Paul wishes them the blessing of the “grace of our Lord Jesus Christ” one last time. But like many preachers at the end of a sermon, this apparent conclusion is followed by one more spate of greetings and a final commendation of God the Father and the Son.

16:19–20 Paul commends the Romans for their obedience, a frequent move in his letters (Rom. 1:8; 1 Cor. 1:4; Phil. 1:6–7; 2 Thess. 1:3; Philem. 4–5). Yet despite Paul’s rejoicing he is concerned that they “be wise as to what is good and innocent as to what is evil.” This recalls Jesus’ command to “be wise as serpents and innocent as doves” (Matt. 10:16).

Also reminiscent of Jesus is the reference in Romans 16:20 to Satan’s demise. Jesus told his disciples, “I saw Satan fall like lightning from heaven” (Luke 10:18). This is not precisely the same as Satan’s being crushed underfoot. But either means of defeat is complete and is the work of the “God of peace” who brings well-being and eliminates all rivals to his reign.

Paul wishes them the blessing of the “grace of our Lord Jesus Christ” one last time. But like many preachers at the end of a sermon, this apparent conclusion is followed by one more spate of greetings and a final commendation of God the Father and the Son.

16:21 Timothy is part of the entourage accompanying the Jerusalem collection to Rome. He is not only a “fellow worker” but a Jew in his own right. Three other fellow Jews with Paul are named. They too may be part of the group delivering the financial gift to Jerusalem. Mention of these fellow Jews near the end of this letter serves to enhance Paul’s earlier claims that God’s Word to his people has not failed (9:6), nor has he rejected his people (11:1).

16:22–23 Tertius is the scribe or amanuensis tasked with physically writing down Romans as Paul would dictate it. The liberty he feels and takes to include himself in passing along his greetings alongside Paul may point to the “remarkable equality ‘in Christ’ that was characteristic for the first generation of Pauline Christianity.”94 Or it may be primarily a function of Paul’s magnanimous desire that Tertius accept full credit for a job well done.

Paul is evidently lodging with Gaius as he composes Romans; it appears that an entire congregation meets in his home, so it is natural for Paul to send greetings from his entire temporary church family. Or it could be that Gaius does not host a church assembly on a regular basis; perhaps instead he is active in providing living quarters for a wide range of visitors passing through the cosmopolitan trading city of Corinth. Interpreters are divided on whether this Gaius is the same as the one mentioned in 1 Corinthians 1:14. It is possible but not certain.

Erastus is a man of high social standing. Along with Quartus he adds his greetings to those of Paul. Nothing more is known of Quartus. The name “Erastus” appears also in Acts 19:22; 2 Timothy 4:20. It is possible that all three passages refer to the same man, though interpreters vary on this point. An inscription excavated in Corinth in 1929 bore the name Erastus, identifying him as holding high civic office; he may be the man Paul knew as host.

16:22–23 Tertius is the scribe or amanuensis tasked with physically writing down Romans as Paul would dictate it. The liberty he feels and takes to include himself in passing along his greetings alongside Paul may point to the “remarkable equality ‘in Christ’ that was characteristic for the first generation of Pauline Christianity.”94 Or it may be primarily a function of Paul’s magnanimous desire that Tertius accept full credit for a job well done.

Paul is evidently lodging with Gaius as he composes Romans; it appears that an entire congregation meets in his home, so it is natural for Paul to send greetings from his entire temporary church family. Or it could be that Gaius does not host a church assembly on a regular basis; perhaps instead he is active in providing living quarters for a wide range of visitors passing through the cosmopolitan trading city of Corinth. Interpreters are divided on whether this Gaius is the same as the one mentioned in 1 Corinthians 1:14. It is possible but not certain.

Erastus is a man of high social standing. Along with Quartus he adds his greetings to those of Paul. Nothing more is known of Quartus. The name “Erastus” appears also in Acts 19:22; 2 Timothy 4:20. It is possible that all three passages refer to the same man, though interpreters vary on this point. An inscription excavated in Corinth in 1929 bore the name Erastus, identifying him as holding high civic office; he may be the man Paul knew as host.

16:25–27 The closing verses ascribe glory to the “only wise God . . . forevermore through Jesus Christ!” (v. 27). This is the very God who is “able to strengthen” (v. 25) Paul’s Roman audience, who have in this epistle been given a vast storehouse of lore for their consideration and fortification. Between the opening of verse 25 and verse 27 lies a summary of much of the core redemptive message that Romans presents overall.

Verse 25 states that God is “able to strengthen” in keeping with the gospel Paul preaches, which is indeed the proclamation of Jesus Christ. In 1:16–17 Paul asserted this same God’s power for salvation. It is fitting that in closing he repeat how that message offers strength to those who call on him through Christ.

God’s empowering aid is also in accord with the “revelation of the mystery that was kept secret for long ages.” Paul has repeated or alluded to dozens of OT passages that, looking back, have served as the “revelation of [that] mystery,” which nevertheless could not be deciphered until the fullness of time had come and Christ had completed his work.

Paul alludes to that era of completion in 16:26 with “now.” The mystery stands “disclosed.” “Through the prophetic writings”—the OT—it has been “made known to all nations,” which could be translated as “to all the Gentiles,” at least all of those in the east of the Roman Empire Paul has been able to reach.

This revealing work of the gospel, the preaching of Jesus Christ, is in keeping with the “command of the eternal God.” His aim through his chosen servant Paul and the many who have served with him is the obedience that faith engenders in those who embrace it. That obedience was named as a gospel goal early on (1:5). It continues to be a marker of response to those claimed by that gospel (16:19). Then and now, Paul’s “Amen” is a fitting enduring appeal that God would continue to make it so among his people and into all the world.

16:25–27 The closing verses ascribe glory to the “only wise God . . . forevermore through Jesus Christ!” (v. 27). This is the very God who is “able to strengthen” (v. 25) Paul’s Roman audience, who have in this epistle been given a vast storehouse of lore for their consideration and fortification. Between the opening of verse 25 and verse 27 lies a summary of much of the core redemptive message that Romans presents overall.

Verse 25 states that God is “able to strengthen” in keeping with the gospel Paul preaches, which is indeed the proclamation of Jesus Christ. In 1:16–17 Paul asserted this same God’s power for salvation. It is fitting that in closing he repeat how that message offers strength to those who call on him through Christ.

God’s empowering aid is also in accord with the “revelation of the mystery that was kept secret for long ages.” Paul has repeated or alluded to dozens of OT passages that, looking back, have served as the “revelation of [that] mystery,” which nevertheless could not be deciphered until the fullness of time had come and Christ had completed his work.

Paul alludes to that era of completion in 16:26 with “now.” The mystery stands “disclosed.” “Through the prophetic writings”—the OT—it has been “made known to all nations,” which could be translated as “to all the Gentiles,” at least all of those in the east of the Roman Empire Paul has been able to reach.

This revealing work of the gospel, the preaching of Jesus Christ, is in keeping with the “command of the eternal God.” His aim through his chosen servant Paul and the many who have served with him is the obedience that faith engenders in those who embrace it. That obedience was named as a gospel goal early on (1:5). It continues to be a marker of response to those claimed by that gospel (16:19). Then and now, Paul’s “Amen” is a fitting enduring appeal that God would continue to make it so among his people and into all the world.

16:25–27 The closing verses ascribe glory to the “only wise God . . . forevermore through Jesus Christ!” (v. 27). This is the very God who is “able to strengthen” (v. 25) Paul’s Roman audience, who have in this epistle been given a vast storehouse of lore for their consideration and fortification. Between the opening of verse 25 and verse 27 lies a summary of much of the core redemptive message that Romans presents overall.

Verse 25 states that God is “able to strengthen” in keeping with the gospel Paul preaches, which is indeed the proclamation of Jesus Christ. In 1:16–17 Paul asserted this same God’s power for salvation. It is fitting that in closing he repeat how that message offers strength to those who call on him through Christ.

God’s empowering aid is also in accord with the “revelation of the mystery that was kept secret for long ages.” Paul has repeated or alluded to dozens of OT passages that, looking back, have served as the “revelation of [that] mystery,” which nevertheless could not be deciphered until the fullness of time had come and Christ had completed his work.

Paul alludes to that era of completion in 16:26 with “now.” The mystery stands “disclosed.” “Through the prophetic writings”—the OT—it has been “made known to all nations,” which could be translated as “to all the Gentiles,” at least all of those in the east of the Roman Empire Paul has been able to reach.

This revealing work of the gospel, the preaching of Jesus Christ, is in keeping with the “command of the eternal God.” His aim through his chosen servant Paul and the many who have served with him is the obedience that faith engenders in those who embrace it. That obedience was named as a gospel goal early on (1:5). It continues to be a marker of response to those claimed by that gospel (16:19). Then and now, Paul’s “Amen” is a fitting enduring appeal that God would continue to make it so among his people and into all the world.