26    Love for the Saints (16:1-24)

I commend to you our sister Phoebe, who is a servant of the church which is at Cenchrea; that you receive her in the Lord in a manner worthy of the saints, and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well.

Greet Prisca and Aquila, my fellow workers in Christ Jesus, who for my life risked their own necks, to whom not only do I give thanks, but also all the churches of the Gentiles; also greet the church that is in their house. Greet Epaenetus, my beloved, who is the first convert to Christ from Asia. Greet Mary, who has worked hard for you. Greet Andronicus and Junias, my kinsmen, and my fellow prisoners, who are outstanding among the apostles, who also were in Christ before me. Greet Ampliatus, my beloved in the Lord. Greet Urbanus, our fellow worker in Christ, and Stachys my beloved. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. Greet Herodion, my kinsman. Greet those of the household of Narcissus, who are in the Lord. Greet Tryphaena and Tryphosa, workers in the Lord. Greet Persis the beloved, who has worked hard in the Lord. Greet Rufus, a choice man in the Lord, also his mother and mine. Greet Asyncritus, Phlegon, Hermes. Patrobas, Hermas and the brethren with them. Greet Philologus and Julia, Nereus and his sister, and Olymp as, and all the saints who are with them. Greet one another with a holy kiss. All the churches of Christ greet you.

Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good, and innocent in what is evil. And the God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.

Timothy my fellow worker greets you, and so do Lucius and Jason and Sosipater, my kinsmen. I, Tertius, who write this letter, greet you in the Lord. Gaius, host to me and to the whole church, greets you. Eras tus, the city treasurer greets you, and Quartus, the brother. [The grace of our Lord Jesus Christ be with you all. Amen.] (16:1–24)

Despite the great popularity of the book of Romans, chapter 16 is often neglected by preachers, teachers, and Bible students. It has almost no explicit teaching and includes several lists of people, many of whom we know nothing about except what little, if anything, is said of them here. But they doubtless were a representative cross section of believers in Rome and of Paul’s companions at the time he wrote the letter.

This passage is by far the most extensive and intimate expression of love and appreciation to come from the tender heart and inspired mind of the apostle Paul. It is a rich and rewarding section that yields many insights into the life of Paul, into the lives of other early Christians, and into the nature and character of the first-century church. The apostle’s comments about these mostly unknown individuals are all the more poignant because this great apostle takes time to speak so warmly and appreciatively of these “ordinary” Christians, who were as much his brothers and sisters in Christ as Peter, James, John, and other New Testament notables. He here reveals his deep affection for those whom he had served, for those who had served him, and for those who served with him.

Paul continues the personal epilogue that began in 15:14 and reveals still more of his inner thoughts and feelings, not so much as an apostle as a fellow servant of Jesus Christ. In 15:14–33 he focuses on his relationship to the Lord in his ministry. In chapter 16 he focuses on his relationship to other Christians with whom he has been associated in one way or another in his ministry. He specifically identifies, and sometimes briefly comments about, those to whom he felt the closest. He reveals his love for the community of the redeemed, his mutual accountability with them before God, and his dependence on them for his own ministry and for his own well-being. In many ways, this chapter reflects the personal and practical agape love he has beautifully described in 13:8—10 and which, a few years earlier, he had portrayed in chapter 13 of his first letter to the church at Corinth.

In this beautiful account Paul reveals that love in four ways: through his commendation (vv. 1–2), through his cordiality (vv. 3–16), through his caution (vv. 17–20), and through remarks about and greetings from his companions (vv. 21–23), after which he adds a brief benediction (v. 24).

PAUL’S COMMENDATION

I commend to you our sister Phoebe, who is a servant of the church which is at Cenchrea; that you receive her in the Lord in a manner worthy of the saints, and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well. (16:1–2)

Paul devotes these two verses to the commendation of a single individual, Phoebe, … a servant and a member of the church which is at Cenchrea. Cenchrea was the neighboring port city of Corinth, from which Paul wrote this letter, and the church … at Cenchrea doubtless was a daughter church of the one at Corinth. It was from Cenchrea, at the end of his first ministry in Corinth, that Paul, Priscilla, and Aquila “put out to sea for Syria” (Acts 18:18).

Paul could commend this woman not only for what she had done as a faithful sister and servant of Christ but also for what she was soon to do in further service to their Lord. It is almost certain that Phoebe delivered this letter in person to the church at Rome, a responsibility of considerable magnitude.

The name Phoebe means “bright and radiant,” and from Paul’s brief comments about her, it seems that those words did indeed characterize her personality and her Christian life. Paul commends her to the church at Rome in three different ways: as a sister in Christ, as a servant and as a helper of many, including himself.

In Christ, we belong to God not only as “fellow citizens with the saints” in His divine kingdom but also are brothers and sisters in His divine “household” (Eph. 2:19). To refer to Phoebe as our sister meant that she was a devoted member of the family of God, and the context makes clear that she was especially dear to Paul.

Paul next commends Phoebe as a servant beloved by those she served in her home church at Cenchrea, and probably in the mother church at Corinth as well.

Servant translates diakonos, the term from which we get deacon. The Greek word here is neuter and was used in the church as a general term for servant before the offices of deacon and deaconess were developed. It is used of the household servants who drew the water that Jesus turned into wine (John 2:5, 9), and Paul has used the term earlier in this letter (Rom. 13:4, twice) to refer to secular government as “a minister of God to you for good” and even of Christ as “a servant to the circumcision,” that is, to Jews (15:8). When diakonos obviously refers to a church office, it is usually transliterated as “deacon” (see, e.g., Phil. 1:1; 1 Tim. 3:10, 13).

In 1 Timothy 3:11, Paul declares that “women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.” Some argue that he is referring to wives of deacons, rather than to an office of women deacons. But it makes no sense that high standards would be specified for the wives of deacons but not for wives of overseers (or bishops, who are also called elders, see Titus 1:5), whose qualifications he has just given in verses 1–7. In this context (3:1–10, 12–13), the office of deaconess is clearly implied. The “likewise” in verse 11 ties the qualifications of these women to those already given for the offices of overseer and deacon. In verse 11, Paul did not refer to those women as deaconesses because diakonos has no feminine form.

During the first few centuries of the church, the role of a woman servant (diakonos) was to care for fellow believers who were sick, for the poor, for strangers passing through, and for the imprisoned. They also were responsible for helping baptize and disciple new women converts and to instruct children and other women.

Whether or not Phoebe held some official title or not, Paul commended her as a highly-proven servant of Christ and implored the church at Rome to receive her in the Lord.

As mentioned above, Phoebe was entrusted with carrying this letter to the church at Rome. There were, of course, no copiers or carbon paper in those days, and even the simplest writing materials were very expensive. It is therefore highly unlikely that Paul, through the hand of Tertius (v. 22), made more than one copy of this letter. Since Paul realized that letter would become part of God’s written Word, he knew that the truths he imparted in this letter had the mark of divine authenticity. He would therefore have made certain that this epistle to the Romans was entrusted only to the most reliable of persons.

Paul knew that the journey from Corinth to Rome would not be easy, and would involve considerable sea as well as land travel. When this special lady arrived in Rome and presented believers there with Paul’s letter, they must have realized his great trust in her even before they read this personal commendation. It would be immediately evident that she deserved their greatest appreciation and respect.

Travel in those days was often hazardous, and the few inns that existed usually were connected with the worst sort of taverns, many of which were also brothels. The only safe places to stay were with a friend or a friend of a friend. Consequently, letters of commendation were routinely given to travelers by friends who had relatives or friends along the way who could provide food, lodging, and sometimes escort through dangerous areas. Such help was especially important for Christians and even more especially for those who were Jewish, who often were subjected to persecution not only by Gentiles but by unbelieving fellow Jews.

Such letters of commendation are mentioned several times in the New Testament. When Apollos “wanted to go across to Achaia, the brethren [at Ephesus] encouraged him and wrote to the disciples to welcome him” (Acts 18:27). Paul included a commendation of Titus and certain other faithful men in his second letter to Corinth, saying, “As for Titus, he is my partner and fellow worker among you; as for our brethren, they are messengers of the churches, a glory to Christ. Therefore openly before the churches show them the proof of your love and of our reason for boasting about you” (2 Cor. 8:23–24). John alludes to such a written commendation in verse 9 of his third epistle.

Phoebe was to be received into fellowship in a manner worthy of the saints, that is, as a true and faithful believer. Jesus promised that when believers minister to “one of these brothers of Mine, even the least of them,” they do it for Him (Matt. 25:35–40). Christians are to receive, to love, to minister to each other in a way that is distinct from the world around us and that it cannot comprehend. We are to embrace, serve, and care for all those who genuinely name the name of Christ (cf. Matt. 18:5–10).

Paul requested that the Roman church help Phoebe in whatever matter she may have need of them for. Matter is from pragma, from which we get pragmatic, and refers to anything that was done or carried out. It was often used of business transactions, and probably carries that idea here, as indicated by the King James’s rendering of “business.” Paul not only was giving a commendation of Phoebe as a faithful Christian but also was giving a letter of reference, as it were, in regard to whatever business matter she may have had in Rome.

That idea is reinforced by Paul’s speaking of her as a helper, which translates prostatis, which was commonly used to signify a patron, a wealthy person who encouraged and financially supported an organization or cause, as in a patron of the arts. In other words, Phoebe was no ordinary helper, but one of high esteem and integrity and likely was a businesswoman of considerable wealth. She used her influence and her financial means, as well as her personal time and effort, as a helper of many fellow believers and of myself [Paul] as well.

That statement says as much about Paul as it does about Phoebe. The esteemed apostle readily and graciously acknowledged his personal indebtedness to and love for a Christian sister, whom he memorialized in these two verses in the Word of God. And, although God inspired no woman to write a part of Scripture, he used Phoebe to transport the first copy of this marvelous letter, which is one of the bedrocks of New Testament theology. This woman was emblematic of those countless women of God whom He has used and honored with great distinction within the framework of His divine plan.

PAUL’S CORDIALITY

Greet Prisca and Aquila, my fellow workers in Christ Jesus, who for my life risked their own necks, to whom not only do I give thanks, but also all the churches of the Gentiles; also greet the church that is in their house. Greet Epaenetus, my beloved, who is the first convert to Christ from Asia. Greet Mary, who has worked hard for you. Greet Andronicus and Junias, my kinsmen, and my fellow prisoners, who are outstanding among the apostles, who also were in Christ before me. Greet Ampliatus, my beloved in the Lord. Greet Urbanus, our fellow worker in Christ, and Stachys my beloved. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. Greet Herodion, my kinsman. Greet those of the household of Narcissus, who are in the Lord. Greet Tryphaena and Tryphosa, workers in the Lord. Greet Persis the beloved, who has worked hard in the Lord. Greet Rufus, a choice man in the Lord, also his mother and mine. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the brethren with them. Greet Philologus and Julia, Nereus and his sister, and Olymp as, and all the saints who are with them. Greet one another with a holy kiss. All the churches of Christ greet you. (16:3–16)

Paul continues his outpouring of love and affection for a host of beloved friends and fellow believers. Doubtless he could have included many more, but the ones he chose to acknowledge here were especially close and dear. As with his comments about Phoebe, he is not speaking as their authority so much as a friend in Christ.

Although he had not yet visited Rome, Paul names twenty-four individuals, seventeen men and seven women, along with many who are unnamed, such as those in the households of Aristobulus and Narcissus. In these verses the apostle gives a roster of choice Christians he knew and with whom he had worked. He had served them and been served by them.

The first to be greeted are Prisca and Aquila, a husband and wife who were fellow workers in Christ Jesus with Paul. They were not apostles or prophets but, nonetheless, were invaluable workers in the early church.

Paul first met this Jewish Christian couple on his first visit to Corinth, to which Prisca, whose diminutive name was Priscilla, and Aquila had fled from Rome when all Jews were expelled by the Emperor Claudias. It is possible that she was a Gentile, and perhaps a Roman citizen like Paul, and Aquila a Jew, but the expulsion would have applied to both of them, even if only one was Jewish.

During that period it was customary in synagogues not only that men and women sat on separate sides but that the men sat in groups according to profession or trade. It is therefore likely that Paul first met Aquila when he sat down as a visitor in the synagogue at Corinth. As it happened, he and Prisca were tentmakers like Paul, who stayed in their house while he began his ministry in Corinth (Acts 18:1–3). This remarkable couple is mentioned six times in the New Testament, three times by Luke in the book of Acts and three times by Paul, here and in 1 Corinthians 16:19 and 2 Timothy 4:19.

It is interesting that in four of those six references, Priscilla’s name is given first. No reason for that unexpected order is given in the texts themselves. She may have been the more dominant and active of the two, or, as some have suggested, she may have had a higher social standing. No single explanation seems satisfactory, however, because both Luke and Paul use the names in both orders.

They were much more than fellow workers with Paul, for whom they risked their own necks. Probably more than once, they put their own lives in jeopardy to protect Paul’s. From a human perspective, they prevented Paul’s life and ministry from being cut short before he had fulfilled his role in God’s plan. They obviously rendered selfless service to many other Christians as well, because Paul goes on to make the remarkable statement that to them not only do I give thanks, but also all the churches of the Gentiles. Wherever they traveled and lived, that Jewish couple ministered unstintingly and without prejudice.

Aquila and Priscilla later moved from Corinth to Ephesus. While there, they met a young Jewish preacher “named Apollos, an Alexandrian by birth, and eloquent man, … mighty in the Scriptures.” He did not have a full understanding of the gospel, “being acquainted only with the baptism of John. … But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately” (Acts 18:24–26).

After Claudius died, Aquila and Priscilla returned to Rome, where they lived and ministered when Paul wrote this letter to the church there. By this time there were many believers in Rome, probably spread throughout the city. One of the congregations was meeting in their house, and Paul extended his greetings to them.

The noted commentator William Hendricksen makes the following observation:

Paul’s next greeting is to Epaenetus, my beloved, who is the first convert to Christ from Asia. It is likely that Epaenetus was especially beloved of Paul for the very reason that he was the first convert from Asia, now sometimes referred to as Asia Minor, the general area of modern Turkey. Because Paul speaks of this man so affectionately, it could well be that he came to Christ through the preaching of Paul and was lovingly discipled by him.

First convert translates aparchē, which literally means firstfruit. This believer was the first convert from Asia who became part of Paul’s “offering of the Gentiles” to the Lord (Rom. 15:16). Through the intervening years, Paul had kept track of Epaenetus and was pleased that he now was part of the church at Rome.

Greet Mary, Paul continues, who has worked hard for you. We do not know where Mary came from, how or when she was converted, or anything else about her except that she had worked hard for the church at Rome. Kopiaō (worked hard) carries the idea of toiling at a task to the point of weariness and exhaustion. The phrasing of this verse suggests that Mary may not have been known to Paul personally and that he knew of her hard work from the reports of others, perhaps Aquila and Priscilla. The context also suggests that she had ministered in the church at Rome for some time, and possibly was a founding member who labored selflessly to establish and develop the fellowship of Christians in the capital of the empire.

Andronicus and Junias had a special and perhaps unique relationship to Paul. Because Junias may be a woman’s name, these two might have been husband and wife. And because many of the individuals mentioned in this passage were Jews, kinsmen indicates not only that they were fellow Jews but probably means also that they, along with Herodion (v. 11) and Jason and Sosipater (v. 21) were Paul’s relatives. If that is true, Paul must have felt a special warmth in seeing his kinsmen in the flesh become his kinsmen in spirit.

Besides being Paul’s kinsmen, these two believers were at some time, perhaps even then, his fellow prisoners. Because Paul was often in prison (see 2 Cor. 11:23), their shared imprisonment could have been in any number of places. Because they were outstanding among the apostles, we can be sure that, like Paul, they were prisoners because of their faith. If they shared the same or adjoining cells, that imprisonment would have deepened and strengthened their personal and spiritual bond with each other.

The phrase outstanding among the apostles could have one of several meanings. It obviously does not refer to the office of apostle. The term itself means simply “sent ones,” and in that sense refers to any believer whom the Lord sends forth in ministry. It seems likely that the meaning here is that Andronicus and Junias performed outstanding service in the Lord’s work while working among, and possibly under, some of the ordained apostles, such as Paul and Peter. That interpretation is supported by Paul’s remark that those two believers were in Christ before me, that is, were converted to Christ before he was. At the time of Paul’s conversion, most converts were still living in or near Jerusalem, where several of the Twelve were leaders in the church. If, therefore, Paul’s two kinsmen were converted before he was, it is likely that they lived in Jerusalem and performed their outstanding service among the apostles in that city.

Because those two believers were converted before Paul, it is quite possible that they had suffered persecution under Paul (then named Saul), whose great zeal against the church would not have been diminished by their being his relatives. It is also possible that the prayers of those relatives for Paul’s salvation—and perhaps their witnessing to him—may have been instrumental in his eventual surrender to the Savior. If those things are true, the reconciliation of Andronicus and Junias with Paul when he came to Christ would have been all the more gratifying.

Ampliatus is greeted as Paul’s beloved in the Lord. From history and archaeology we learn that Ampliatus was a common name among slaves. And because slaves were not allowed to bear the name of free men, this beloved friend of Paul must have been, and possibly still was, a slave. Many slaves in the imperial households of that day had that name, and because Ampliatus was then in Rome, it is conceivable that he was among the believers in “Caesar’s household” mentioned by Paul in his letter to the church at Philippi (Phil. 4:22).

In one of the earliest Christian catacombs near Rome, the name Ampliatus can still be seen on a beautifully decorated tomb. Because free Romans always had three names, the fact that this grave marker contains only a single name could be further evidence that the Ampliatus mentioned here by Paul was, or had been, a slave. But the fact that his tomb was elaborately decorated indicates that he was held in special high esteem by his fellow Christians and was one of their beloved brethren as well as Paul’s. Although James’s strong admonition (James 2:1–9) indicates there were exceptions, for the most part, social or economic status carried little weight in the early church. Under persecution it carried even less weight, as believers endured common dangers and suffering in situations where wealth or status gave little, if any, protection. It seems evident that in the Roman church there was indeed “neither Jew nor Greek, there [was] neither slave nor free man, there [was] neither male nor female,” because those believers genuinely considered themselves to be “one in Christ Jesus” (Gal. 3:28).

The next two saints to whom Paul sends greetings are Urbanus and Stachys. Urbanus was a common Roman name, suggesting that he may have been a Roman citizen. Paul speaks of him as our fellow worker in Christ, but gives no indication of how or where he ministered for Christ. Our could refer to Paul and any number of other coworkers, or it could refer to Paul and the church at Rome. If the latter, then Urbanus would have to have worked with Paul somewhere else before going to Rome and serving the church there.

Unlike Urbanus, the name Stachys, which means “ear of corn,” was Greek and uncommon. Since he is called beloved, he would have been closely associated with Paul, but we do not know where or in what relationship. As mentioned above, many of those to whom Paul sends greetings were not outstanding leaders in the early church. That fact reveals the apostle’s deep and sincere love for fellow believers and for fellow workers in particular, no matter how little known they were or how insignificant their service was from a purely human perspective.

We know nothing about Paul’s relationship to Apelles, and cannot be certain how the two were personally acquainted. But whether from his own experience with this man or from reliable reports from others, Paul recognized Apelles as being approved in Christ. Dokimos (approved) carries the idea of being tried and tested, and was used of precious metals, such as gold and silver, that passed tests for purity. Whatever his field of service in Christ may have been, Apelles performed it well.

Paul’s next greeting was to a group of believers whose names and number we do not know. They are simply identified as those who are of the household of Aristobulus, who himself is not identified. Because he is not greeted, it seems certain he was not a Christian. The Greek phrase says only “of Aristobulus,” the word household being implied. How many of his household were Christians, and whether they were family members, servants, or both we are not told.

From his careful study of New Testament times, the noted biblical scholar J. B. Lightfoot suggests that Aristobulus may have been the brother of Herod Agrippa I and the grandson of the Herod the Great. If so, he would have been a close ally of the Emperor Claudius. When Aristobulus died, his household—including his wife, children, slaves, and possessions—would have become the property of the emperor, although they would still have been referred to as the household of Aristobulus. It is therefore possible that this group of believers could have been part of the imperial household.

As with Andronicus and Junias (v. 7), Paul greets Herodian as my kinsman, who, for the same reason explained above, was Paul’s physical kinsman and therefore a Jew, as well as his spiritual kinsman in Christ. As the name indicates, Herodian was related to the Herod family in some way and therefore may have been associated with the household of Aristobulus.

Like Aristobulus, Narcissus was probably not a believer, but some of those of his household were in the Lord.

Some scholars believe with J. B. Lightfoot that, like Aristobulus, the Narcissus mentioned here was closely connected to the Emperor Claudius as his secretary. Because all contact with the emperor had to be channeled through the secretary, he became extremely wealthy through the many bribes he received for granting access to, or simply for corresponding with, the emperor. It is therefore possible that at least two households within the palace had Christians in them. If so, those believers may have been among the saints “of Caesar’s household” who joined Paul, then imprisoned in Rome, in sending greetings to the church at Philippi (Phil. 4:22).

In verse 12, Paul greets and commends three women. The first two, Tryphaena and Tryphosa, possibly were twin sisters, whose names mean “delicate” and “dainty,” respectively. Those words may have characterized their lives before salvation, but spiritually they were active and faithful workers in the Lord.

Persis doubtless received her name from her native land of Persia. Not only was she the beloved, suggesting (by the definite article the) she was loved by everyone who knew her, but she also was one who had worked hard in the Lord. Because the work of Tryphaena and Tryphosa is spoken of in the present tense and that of Persis in the past tense, it may have been that the first two were younger women and still active and that Persis was an older saint who had already lived her most productive years. But all three were noted for their work for and in the Lord.

Paul speaks of Rufus as a choice man in the Lord. Eklektos (choice) has the literal meaning of chosen, or elected. Paul could hardly be speaking about his being chosen for salvation, since, as made clear earlier in the epistle, every believer is “predestined to become conformed to the image of His Son” (Rom. 8:29). In that sense, every Christian is equally chosen “in [Christ] before the foundation of the world” (Eph. 1:4). The idea here, as the New American Standard Bible rendering indicates, is that Rufus was choice in the general sense in which that word is used today. He was an extraordinary Christian, known for his love and work for the Lord and for the Lord’s people.

We learn from Mark’s gospel, which was written in Rome after Paul wrote this letter to Rome, that Simon of Cyrene, a city on the Mediterranean coast of North Africa, who was pressed into service by the soldiers to carry Jesus’ cross, was “the father of Alexander and Rufus” (Mark 15:21). Mark would have had no reason to include the names of Alexander and Rufus unless they were known to the church at large (through the wide distribution of Paul’s letter to Rome) or at least known to the church in Rome. Scholars therefore agree that the Rufus mentioned here by Paul was one of those sons of Simon, who may have been brought to saving faith in Christ through that contact with Him on the way to Calvary. If so, he must have died before the Roman epistle was written, else he surely would have been greeted and commended by Paul. If Simon, the man privileged to have carried Jesus’ cross and to have walked beside Him to Calvary, had become a believer, he would have been among the most honored of men in the early church. It is obvious that his wife, the mother of Rufus, believed, and it seems safe to assume from this text that Alexander likewise was converted, giving reason for Mark to mention him along with his brother. Alexander either was dead or did not live in Rome at the time, else Paul would have greeted him.

The greeting to his mother and mine does not mean Rufus was Paul’s natural brother but that Rufus’s mother, somewhere and in some way during Paul’s travels and ministry, had cared for the apostle as if he were her own son. Like many other Jews converted at or soon after Pentecost, Simon and his family may have chosen to stay in Jerusalem and therefore have had the opportunity to know and befriend Paul during his visits there.

Paul makes no comment about Asyncritus, Phlegon, Hermes, Patrobas, and Hermas. The mention of the brethren with them indicates that the five men named here were leaders of one of the many assemblies of believers in Rome. In this context, brethren would include all believers there, including women.

Paul’s greetings in verse 15 were to another such assembly of saints, in which Philologus and Julia, Nereus and his sister, and Olympas were outstanding members and leaders.

The careful research of William Barclay sheds light on one of the individuals Paul mentions in this beautiful passage. About Nereus Barclay writes:

Paul ends this section with the admonition, Greet one another with a holy kiss. The practice of embracing and kissing friends on the forehead or cheek was common in Old Testament times. Men would sometimes be kissed on the beard. Such kisses were in no way romantic, much less erotic, and kissing on the mouth was rare, except for married couples. Kissing was common among relatives and close friends, especially when they first came together after a long separation and when they departed, as is common today. To kiss a person of high position was a sign of honor and respect.

The New Testament church, at first composed primarily of Jews, carried on the traditional practice of kissing among relatives and close friends. Because many new believers were made outcasts by their biological families, the spiritual kinship of Christians became all the dearer and was frequently manifested by what came to be called a holy kiss. Paul admonished believers in Rome to maintain the practice when they would greet one another.

He gave the same admonition at the end of both of his letters to the church at Corinth (1 Cor. 16:20; 2 Cor. 13:12) and in his first letter to believers in Thessalonica (1 Thess. 5:26). Peter had in mind the same idea of demonstrating spiritual kinship when he said, “Greet one another with a kiss of love” (1 Pet. 5:14).

After Paul exhorted the elders from Ephesus who came out to meet him at Miletus as he was traveling to Jerusalem, “he knelt down and prayed with them all. And they began to weep aloud and embraced Paul, and repeatedly kissed him, grieving especially over the word which he had spoken, that they should see his face no more” (Acts 20:36–38).

While Jesus dined at the home of Simon the Pharisee, “a woman in the city who was a sinner,” probably a prostitute, came into the house and proceeded to wash, anoint, and kiss Jesus’ feet. Simon “said to himself, ‘If this man were a prophet He would know who and what sort of person this woman is who is touching Him that she is a sinner.’” After telling a parable, Jesus “said to Simon, ‘Do you see this woman? I entered your house; you gave Me no water for My feet, but she has wet My feet with her tears, and wiped them with her hair. You gave Me no kiss, but she, since the time I came in, has not ceased to kiss My feet” (see Luke 7:36–45). Jesus not only approved of the woman’s kissing His feet, but reminded Simon that he had neglected to greet Him with a kiss, implying that such a kiss not only was appropriate but was expected from a person who hosted an honored guest.

The practice of the holy kiss, or kiss of love, continued for many years in the early church. It probably came to an end by being corrupted by sensuous perversion. Some centuries later, it was somewhat revived in the form of a liturgical kiss, which was purely formal and ritualistic, not personal or spiritual.

In our own day, there is also danger of certain physical signs of affection being misunderstood and abused. Those dangers have always existed and will continue to exist until the Lord returns. But, if practiced with sensible discretion, a loving embrace and a truly holy kiss that reflect genuine, heartfelt love between Christians should not be jettisoned simply because of possible misunderstanding or misuse.

Paul extended greetings in behalf of all the churches of Christ, doubtless referring to congregations he had recently visited. We know from the New Testament that there were differences of opinions in the early church, even among the most spiritual leaders, including the apostles. Even serious factionalism, such as that in the church at Corinth, was not unknown, but there were no denominations as we know them today, no splinter groups within the body of orthodox believers. They all simply were the churches of Christ. Those believers, Jews and Gentiles, wealthy and poor, free and slave, famous and unknown, enjoyed in Christ a depth of fellowship and partnership the world has no way of understanding.

But the world can observe it, and God’s people should give the world more opportunity to do so. The Lord assured us, “By this all men will know that you are My disciples, if you have love for one another” (John 13:35). That love must be genuine and pure for it to strengthen the church or to have an impact on the world. For that reason, Paul has earlier commanded, “Let love be without hypocrisy. Abhor what is evil; cling to what is good. Be devoted to one another in brotherly love; give preference to one another in honor. … Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your estimation” (Rom. 12:9–10, 15–16).

That kind of love characterized the church at Ephesus, of whom Paul wrote that he had “heard of the faith in the Lord Jesus which exists among you, and your love for all the saints” (Eph. 1:15). Again linking faith in Christ with love for the brethren, he told the Colossian believers, “We heard of your faith in Christ Jesus and the love which you have for all the saints” (Col. 1:4; cf. v. 8). He could say of the church at Thessalonica, “You have no need for anyone to write to you, for you yourselves are taught by God to love one another” (1 Thess. 4:9).

PAUL’S CAUTION

Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good, and innocent in what is evil. And the God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (16:17–20)

Godly love “does not rejoice in unrighteousness” (1 Cor. 13:6). It is the nature of love to warn against harm to those whom it loves. The greatest harm against believers is that which undermines God’s truth in which they live. Love is ready to forgive all evil, but it does not condone or ignore evil, especially in the church. Paul therefore found it necessary to insert this caution into his greetings of love.

To truly love someone is to strive for what is good for them and to oppose whatever harms them. That is true of husbands’ and wives’ love for each other, of parents for their children, of pastors for their congregations, and of believers for all other believers.

Paul therefore demonstrates his love for the church at Rome as much by giving this caution as he does by expressing his commendations and his cordiality. Now I urge you, brethren, he implores, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them.

The mature Christian is to keep his eye on those who cause dissensions and hindrances. Paul is not talking about hair splitting over minor interpretations, or about immature believers who are divisive because of personal preferences, as disruptive and damaging as those things can be. We are to “shun foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless” (Titus 3:9). We are to “refuse foolish and ignorant speculations, knowing that they produce quarrels” (2 Tim. 2:23). Paul is here talking about something immeasurably more serious. He is warning about those who challenge and undermine the teaching which you learned, that is, the divinely-revealed apostolic teaching they had received.

Keep your eye on such men, Paul says. Mark them out as false teachers who are to be opposed and avoided. Skopeō (keep your eye on) carries the idea of looking at or observing with intensity. It is from the noun form of that word that we get the scope in telescope and microscope. It means more than simply to look at, but to examine and scrutinize carefully.

Paul is not talking about what today is often referred to as a “witch hunt,” an effort that is determined to find fault whether it is there or not. Nor is he talking about legalistic and often mean-spirited and unloving “litmus tests” for an orthodoxy that is more rigid than Scripture.

Evangelicals who adhere strictly but unpretentiously to the inerrancy of Scripture and refuse to join ranks with those who claim to be Christian but who compromise or denigrate God’s Word are often wrongly accused of being divisive. But God’s true church is bonded by His Word and the power of His indwelling Spirit, who applies and builds the church on and through that Word. The ones who truly cause destructive division and disharmony, the ungodly dissensions and hindrances about which Paul speaks here, are those who promote and practice falsehood and unrighteousness. No institution or movement can rightly claim unity in Christ if they are not unified in and by His Word. Whatever spiritual unity they may have is based on the spirit of this age, which is satanic, not godly.

At the beginning of his letter to the churches of Galatia, Paul expresses with obvious emotion his great amazement that “you are so quickly deserting Him who called you by the grace of Christ, for a different gospel” (Gal. 1:6). To emphasize the gravity of the danger, he added, “But even though we, or an angel from heaven, should preach to you a gospel contrary to that which we have preached to you, let him be accursed” (v. 8).

Again, a caution about Paul’s caution should be given. He was not teaching or implying that true believers have the right to do physical harm to heretics. During the Reformation, some Protestants as well as Catholics committed grave inhumanities in the name of Christ. When a group of Samaritans refused to render hospitality to Jesus and the disciples, James and John—whom Jesus had nicknamed “Sons of Thunder” (Luke 3:17)—asked, “Lord, do You want us to command fire to come down from heaven and consume them?” Jesus replied, “You do not know what kind of spirit you are of; for the Son of Man did not come to destroy men’s lives, but to save them” (Luke 9:54–56). One of Jesus’ several strong rebukes of Peter was given in response to that disciple’s cutting off the ear of one of the high priest’s slaves when the Jewish leaders brought Roman soldiers to arrest Jesus. “Put your sword back into its place,” He said to Peter; “for all those who take up the sword shall perish by the sword” (Matt. 26:52; cf. John 18:10–11). Even protection of the Son of God did not justify the use of physical violence. That prerogative is God’s alone, either directly by divine intervention or indirectly through divinely-instituted human government (Rom. 13:1–4).

The right response of believers to false teachers, especially those who teach their heresy under the guise of Christianity, is not debate or dialogue. We are to turn away from them, to reject what they teach and to protect fellow believers, especially new converts and the immature, from being deceived, confused, and misled. Paul often argued and debated with unbelievers, both Jew and Gentile. While in Athens, he “was reasoning in the synagogue with the Jews and the God-fearing Gentiles, and the market place every day with those who happened to be present,” including Greek philosophers (Acts 17:16–17; cf. 9:29; 17:2; 18:4; 19:8–9). He did not, however, provide a platform for those who professed Christ but taught a false and perverted gospel. Such people are not to be debated but denounced.

Although it is helpful for Christians, especially preachers and teachers, to have some knowledge of what liberal Christianity and so-called Christian cults teach, it is spiritually unwise and dangerous to be overly exposed to their falsehoods, whether through reading their literature or becoming involved in their churches, colleges, seminaries, or other institutions. By doing such things, many ill-prepared but self-confident believers have had their faith as well as their doctrine seriously subverted, as they are “carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming” (Eph. 4:14). Many seminarians, who typically are more familiar with Scripture than most other Christians of their age, have become so engulfed in dialogue with theological error that their effective ministry is all but forfeited. They do not, of course, lose their salvation, but they can easily have their usefulness to the Lord severely weakened and sometimes destroyed.

In the touching scene mentioned earlier, as Paul bade farewell to the elders from Ephesus, he reminded them that he “did not shrink from declaring to [them] the whole purpose of God.” Because he loved them so dearly, he took special care to warn them with these sobering words:

Jesus Himself repeatedly warned the disciples against false teachers and prophets. In the Sermon on the Mount, He said, “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. You will know them by their fruits” (Matt. 7:15–16). On another occasion He warned that, in the end times, “false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt. 24:24).

Paul gives two negative reasons for turning away from false teachers. The first is that their motives are wrong. Such men are slaves, he explains, not of our Lord Christ but of their own appetites. No matter how seemingly sincere and caring false teachers or preachers may appear to be, they are never genuinely concerned for the cause of Christ or for His church. They are driven by self-interest and self-gratification—sometimes for fame, sometimes for power over their followers, always for financial gain, and frequently for all of those reasons. Many of them enjoy pretentious and luxurious life-styles, and sexual immorality is the rule more than the exception. Such people “are enemies of the cross of Christ, whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things” (Phil. 3:18–19). “These men are those who are hidden reefs in your love feasts when they feast with you without fear, caring for themselves,” Jude testifies. They are “clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted; wild waves of the sea, casting up their own shame like foam; wandering stars, for whom the black darkness has been reserved forever” (Jude 12–13).

Many false teachers devote their lives to the study of Scripture, but because they have never trusted in Christ for salvation and because they view the Bible as man’s ideas about God rather than God’s revelation to man, they distort His Word and twist it to fit their own sinful predispositions. Because they have been in such close contact with God’s truth, “it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment delivered to them” (2 Pet. 2:21). Such scholars are “always learning and [are] never able to come to the knowledge of the truth. And just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men of depraved mind, rejected as regards the faith” (2 Tim. 3:7–8). They reject the truth that Peter declares so clearly in his second letter:

Even the rare false teachers and leaders who live modestly and spend their lives sacrificially helping others are actually living for themselves. They try to please God by their good works rather than by faith in Him and obedience to His Word. They themselves do not know God or serve God and are a hindrance to others coming to know Him and serve Him.

Second, false teachers should be rejected because the results of their teaching are always destructive. By their smooth and flattering speech, they deceive the hearts of the unsuspecting.

The many popular and sentimentalized gospels of ecumenicity and ecclesiastical unity proclaimed today reflect such smooth and flattering speech, which disguises itself as loving and beneficent, while denying the central truths of the gospel. In the name of strengthening and unifying Christ’s church, they undermine its very foundation. In the name of bringing men closer to God, they drive them further from Him. Just as in Paul’s day, they deceive the hearts of the unsuspecting.

In his second letter to the church at Corinth, Paul warned of “false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness; whose end shall be according to their deeds” (2 Cor. 11:13–15).

Any love that does not acknowledge God’s truth has no part in God’s love. No matter how cleverly disguised in religious congeniality and respectability, and no matter how great their claims to love God and His people, those who contradict or compromise His Word are enemies of God and of His people. The love that God commands and commends can never be separated from the truth He has revealed.

Because they pretend to speak for God and serve His people, the harshest of God’s judgments in Scripture are reserved for false teachers and prophets, those who propose to speak for and serve the true God but who speak only for themselves and only serve themselves.

Paul also gives a positive reason for avoiding false teachers. For the report of your obedience has reached to all. The best protection against falsehood is adhering to God’s truth, just as the best protection against sin is holding on to His righteousness.

Believers in Rome were protected against false teachers by their obedience to Christ and the truth of His gospel. Not only did their obedience protect themselves, but it also helped believers elsewhere who knew of and were encouraged by the Roman church’s reputation for godliness. Early in this letter, Paul commended them for their faithfulness. “I thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world” (Rom. 1:8). He therefore had good cause for rejoicing over them. The godliness of that church brought encouragement and joy to Paul, although he had never visited Rome and did not know most of the believers there.

Yet, knowing that even the most faithful believers can fall prey to Satan’s traps, the apostle added, but I want you to be wise in what is good, and innocent in what is evil. He echoed Jesus’ similar caution to His followers: “Behold, I send you out as sheep in the midst of wolves; therefore be shrewd as serpents, and innocent as doves” (Matt. 10:16). We will not be free from the allures of sin until Christ takes us to be with Himself. It is therefore necessary for Christians constantly to “abhor what is evil [and] cling to what is good” (Rom. 12:9). “Finally, brethren,” Paul admonished believers at Philippi, “whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, let your mind dwell on these things” (Phil. 4:8; cf. Col. 3:16).

Many Christians rationalize watching degrading movies and TV programs by claiming they need to be familiar with the ways of the world in order to better analyze secular culture and be better prepared to witness to those who are worldly. But it is not necessary to sift through garbage to recognize it for what it is, and the more we are around it the more we pick up its stench. The more willingly we associate with evil, the more it will drag us down to its level.

To be innocent in what is evil is not to be ignorant of it or to disregard it. We cannot abhor evil unless we have some idea of what it is. But, to use a popular analogy, the only reliable way to recognize a counterfeit bill is to be completely familiar with the genuine bill. The only reliable way to recognize evil is to be thoroughly familiar with the good, and the only reliable way to learn what is good is to learn God’s Word.

For those who turn away from false teachers and who are wise in what is good and innocent in what is evil, the God of peace will soon crush Satan under their feet. Paul assures faithful believers that they can look forward to the day when their spiritual warfare will be over. Teachers of deceit and falsehood are instruments of the devil, and they will be destroyed when the God of peace crushes Satan. In Romans 15:33, Paul refers to “the God of peace” in relation to His divine provision for His children. Here the God of peace is spoken of in relation to His permanent victory over Satan and his minions on behalf of His children. Paul uses the figure of Genesis 3:15, where, after the Fall, God declares to the serpent (Satan) that “He [the Messiah] shall bruise you on the head,” that is, inflict a mortal wound.

The phrase en tachei, here translated soon, has the meaning of speedily, or quickly, as it is rendered in Acts 12:7 and 22:18, and often carried the secondary connotation of unexpectedly. The closely related adverb tachu is used three times in Revelation 22 in relation to Christ’s “coming quickly” (vv. 7, 12, 20). We know from the New Testament itself that Satan was not soon crushed from the perspective of believers living at that time. He is still not yet subdued.

It is encouraging that the Lord will crush Satan under your feet, the feet of God’s people, as they join Christ in His triumph over Satan.

Paul now gives a second short benediction (see 15:33). The grace of our Lord Jesus be with you. “I know,” the apostle says in effect, “that, even with your faithful obedience (v. 19), you need God’s continuing grace to direct and strengthen you. You need His wisdom to give you wisdom to recognize false teachers. You need His grace to give you comfort and patience when you are attacked by Satan’s emissaries while he is still in power over the world.”

PAUL’S COMPANIONS

Timothy my fellow worker greets you, and so do Lucius and Jason and Sosipater, my kinsmen. I, Tertius, who write this letter, greet you in the Lord. Gaius, host to me and to the whole church, greets you. Erastus, the city treasurer greets you, and Quartus, the brother. [The grace of our Lord Jesus Christ be with you all. Amen.] (16:21–24)

Paul next sends greetings to the church at Rome in behalf of his companions, presumably men who were known by some of the believers in that city.

The first is Timothy, a choice fellow worker and protégé. Paul reminded the church at Philippi, “You know of his [Timothy’s] proven worth that he served with me in the furtherance of the gospel like a child serving his father” (Phil. 2:22). He commends, praises, and gives thanks for Timothy twice in 1 Corinthians (4:17; 16:10–11), once in 1 Thessalonians (3:2), and numerous times in his two letters to that beloved fellow worker.

Lucius may be the native of Cyrene who was one of the prophets and teachers in Antioch who, under the direction of the Holy Spirit, first commissioned Paul and Barnabas (Acts 13:1–3). Judging from the name alone, he could have been either Jewish or Gentile. Paul may have been using another form of Luke, who wrote the gospel that carries his name and was the only Gentile to write any part of Scripture. Paul refers to Luke as “the beloved physician” (Col. 4:14) and mentions him in two other letters (2 Tim. 4:11; Philem. 24). Luke and Paul were frequent companions, as indicated in the book of Acts when Luke uses “we” in regard to groups that included Paul (see, e.g., 16:11; 21:1–8).

Paul refers to Jason and Sosipater as my kinsmen, probably indicating simply that they were fellow Jews, not necessarily relatives. If the Lucius just mentioned was a Jew, he also would have been one of Paul’s kinsmen. One of the first converts in Thessalonica was named Jason and apparently hosted Paul in his home for a short while before the believers there sent Paul and Silas to Berea for their safety (Acts 17:5–10). We learn from Acts 20:4–6 that a man from Berea named Sopater (a shortened form of Sosipater) was among the companions of Paul who met him at Troas after he left Ephesus. Sopater doubtless was among the Jews in Berea who “were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily, to see whether these things [that Paul preached] were so,” and was among the “many of them [who] therefore believed” (Acts 17:10–12). The fact that the Jason and Sopater mentioned in Acts were from neighboring towns that Paul visited in succession gives strong support to the view that they are the Jason and Sosipater mentioned here, and that they not only were close friends of Paul but of each other.

Tertius, was Paul’s secretary, or amanuensis, who penned this letter that Paul dictated to him, and who here inserts his own greeting. The fact that Paul states that “the greeting is in my own hand—Paul,” indicates that the main body of 1 Corinthians also was written for him (see 16:19–21). His saying, “See with what large letters I am writing to you with my own hand,” may mean that he personally penned only the closing verses of Galatians (see 6:11). Just as Phoebe had the great privilege of delivering the book of Romans, Tertius had the great privilege of writing it for Paul.

Gaius was a host to Paul as well as to the whole church, probably referring to a congregation that met in his house. Because the book of Romans was written from Corinth, this Gaius almost certainly was among the many believers in Corinth who came to faith in Christ through the ministry of Paul and was one of the two men in that church whom Paul had baptized personally (1 Cor. 1:14). He is generally thought to be “Titius Justus, a worshiper of God, whose house was next to the synagogue” in Corinth (Acts 18:7) and whose full name would have been Gaius Titius Justus.

Erastus was the city treasurer of Corinth and therefore a man of prominence and high political office. Because his was such a common name, and because there is no clear New Testament evidence to suggest otherwise, this Erastus probably was not the man mentioned in Acts 19:22 or in 2 Timothy 4:20.

Quartus was the last of Paul’s companions in whose behalf he sent greetings. He is identified only as the brother, which could mean he was the biological brother of Erastus, who has just been mentioned, or, more probably, simply that he was a brother in Christ.

As indicated by brackets in the New American Standard Bible, Paul’s third short benediction (cf. 15:33; 16:20b) is not found in the earliest Greek manuscripts of the book of Romans. That is understandable, because these closing three verses form a longer, more explicit benediction, to which verse 24 adds nothing and seems a bit out of place. But the sentiment is fully consistent with the rest of Paul’s gracious epilogue. The grace of our Lord Jesus Christ be with you all. Amen.