Chapter 16
16:1-2- Before Paul starts his long list of greetings, he first offers a commendation to Phoebe, a fellow sister in the Lord and servant of her local church in Cenchrea, a port city about 6 miles from Corinth, where Paul was writing to the Romans. Phoebe was a helper to many, including Paul. What Paul says of Phoebe here is no small complement, nor is the role in which she plays as the bearer of the letter to the Romans. The Greek word translated as “servant” in this passage is diakonos, which is where we get the term “deacon.” The most broad and general meaning of the word is simply “servant.” There is debate around whether Paul uses this term to denote Phoebe’s general service to the church, or as occupying the official office of deacon in the church at Cenchrea (1 Tim. 3:8-13). Affirming the latter, F.F. Bruce states: “That the duties of a diakonos could be performed by either men or women is suggested by 1 Tim. 3:11, where ‘their wives’ (AV, NEB) is more probably to be rendered ‘women’ (RV), i.e. ‘women-deacons’” Grant Osborne, also in favor of the latter position, notes that it is the masculine noun (diakonos) being used in this verse and that “if it did indicate a general ‘serving,’ one would have expected the feminine diakonia.”
Advocates for the position that Phoebe merely served in a general capacity and not in the office of ‘deacon’ within the church point out that diakonos can either serve as feminine or masculine when referring to “general serving” and thus could be the case in this verse. Based on the interpretation that 1 Tim. 3:11 refers to the wives’ of the male deacons rather than to “women who are deacons,” Wayne Grudem concludes that rather than Phoebe holding the office of deacon, “the translation ‘servant’ seems preferable in Romans 16:1 (diakonos takes on this sense in Rom. 13:4; 15:8 and 1 Cor. 3:5).” In other words, Grudem submits that the meaning of diakonos fits the general service definition in this verse, not the official office of deacon. He argues that this would be consistent with how Paul uses the word in the other two verses in Romans (13:4, 15:8).
Regardless of how one interprets the ambiguity of diakonos, what is clear is the fact that she was a dedicated servant and minister in her church as evidenced by Paul’s very words in these verses, and the fact that it was her responsibility to carry such a crucial letter to the church in Rome. Paul wants the church there to help her in any way she needs as she’s been such a big help and support to others. The term Paul uses to describe Phoebe as being “a helper of many” is prostatis, which indicates that she cared for the needs of others with financial and material support. She also likely supported Paul directly in his ministry needs financially. Osborne sees this as a similar situation to the women in Luke 8:1-3 who supported Jesus’ ministry and Bruce adds that, “probably Phoebe was in Cenchrea what Lydia was in Philippi”
16:3-4- The first to be greeted are Paul’s close companions and fellow “workers” (synergos) in Christ, Priscilla and Aquila. This is not a general word Paul uses to describe Christians (like brother/sister, saint, etc), but denotes that the husband and wife co-labored with Paul in ministry. Paul uses the more formal Latin name “Prisca” for Priscilla here (compare: Acts:18-19; 1 Cor. 16:19, 2 Tim. 4:19). In Acts 18:1-3, we learn that Paul first met them in Corinth. At that time, they had recently come from Italy due to Emperor Claudius expelling all the Jews (see introduction). During his stay in Corinth, Paul lived with them as they were both of the same trade (tent-makers). In Acts 18:18-20, we see that Priscilla and Aquila even traveled with Paul to Ephesus where they remained for some time. While there, they came across someone who was to be a very influential minister in the early church, Apollos. Although Apollos was mighty in the Scriptures, fervent in spirit, and was instructed in the way of the Lord, there were a few doctrinal things he was unaware of. Therefore, “when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately.” (See Acts 18:24-28). The circumstances around how they risked their lives for Paul aren’t recorded for us. One possibility is that this could have been during the riot at Ephesus (Acts 19:23-41). What is certain is Paul’s gratitude towards them. Ben Witherington III notes, “ ‘All the churches of the Gentiles’ indicates that there were a goodly number of such churches and that Priscilla and Aquila had put them in their debt in various ways.”
16:5- Paul also sends greetings to “the church that is in their house” (that is, Priscilla and Aquila’s house). The very fact that Paul is greeting Priscilla and Aquila who are obviously in Rome leads us to assume that they relocated there once the Jews were allowed back after the death of Claudius (thus after the events in Acts 18-19). We know from 1 Cor. 16:9, that while they were in Ephesus (the place Paul wrote 1 Corinthians), they also had a church that gathered in their home. This leads many to believe that not only were they dedicated to ministry, but they also had the means by which they could host multiple house churches wherever they were located. They likely were decently wealthy. Paul then greets Epaenetus, who evidently was the first convert to Christ in Asia Minor (possibly from Ephesus). That he found himself in Rome with Priscilla and Aquila is no coincidence as he was likely a leader in the church and could have very well been a convert of theirs if not Paul directly.
16:6-7- Paul next greets Mary, yet another woman (among nine total on the list). The specific identity of this Mary is unknown, but Paul uses the Greek verb kopiaō which means “to labor with wearisome effort, to toil.” Witherington III observes that Paul uses this verb only of the women in this chapter and states, “Whatever the reason for this emphasis, it reminds us that women were prominent in the Christian movement both in Rome and elsewhere in the first century.” John Chrysostom, writing in the late 4th century, noted that “The women of those days were more spirited than lions, sharing with the apostles their labors for the gospel’s sake.”
In verse 7 we have Andronicus and Junias (or Junia depending on the translation). The Greek name “iounias” can be either masculine or feminine. However, the feminine “Junia” is probably the more likely translation. Osborne summarizes, “The problem with the masculine interpretation is the absence of evidence for Junias used as a shortened form of Junianus.” Douglas Moo, along with many others, concludes: “It is more likely, then, to be a form of the feminine name Junia.”
*For further insight, see the translation note on Rom. 16:7 in the New English Translation Bible (NET).
These two could have likely been another husband-wife team like Priscilla and Aquila. They were fellow Jews like Paul and even came to faith in Christ before he did (making them some of the earliest converts; pre-Acts 9 timeline). He even calls them “my fellow prisoners” noting that they had actually been imprisoned with Paul at one point (or at the very least imprisoned like Paul had been). Another matter of ambiguity and the subject of no small debate is that they were “outstanding among the apostles.” Does this mean that they are apostles who are outstanding, or well known to the apostles as the NET and ESV render it? There are advocates for both translations, but based on my studies, I tend to hold the position that Paul was referring to them as apostles, but not in the same way that he or “The Twelve” were. Douglas Moo sums up what seems to be a consistently held position by writing that “Andronicus and Junia were probably not ‘apostles’ in exactly the same way that, for instance Paul and Peter were–divinely chosen representatives of the risen Christ with a unique authority (see, e.g. Acts 1:12-26; Eph. 2:20; 1 Cor. 15:7-9). Apostle here, rather, will have the sense ‘missionary’ or ‘accredited messenger’ (see 2 Cor. 8:23; Phil 2:25).” This certainly seems to make sense as the very fact they had been imprisoned for the gospel makes it likely they were at the very least evangelist/missionaries, or as Paul puts it, “outstanding among the apostles” (missionaries, accredited messengers).
*For further study on the role/office of ‘apostle’, see Wayne Grudem: Systematic Theology: An Introduction to Biblical Doctrine, 1994 (p. 906-912).
16:8-10- It’s interesting to note the love and fondness with which Paul greets these dear friends and fellow saints. Ampliatus is “my beloved in the Lord” and Stachys is “my beloved.” Sandwiched between those two is Urbanus who Paul notes as a “fellow worker in Christ.” Robert Mounce notes that Apelles “is identified as one who has been tried and found to be trustworthy. This may well refer to a specific incident in which he had proved to be a faithful believer.” Paul then mentions those in the household of Aristobulus. Many scholars think that Aristobulus was the grandson of Herod the Great and brother of Herod Agrippa due to the 1st century Jewish historian, Josephus (Antiquities 18.273-76; Wars 2.221). If this is the case, Paul was probably referring to the slaves or freedmen of those in Aristobulus’s household.
16:11-12- Herodion was likely a fellow Jew and as Paul mentions him right after the household of Aristobulus, it could be further evidence that the Aristobulus Paul mentions in verse 10 was indeed part of the Herodian family. Likely a slave or freedman, the Herodion Paul greets here would have taken on his owners’ name in some form (in this case the household of Herodian). Paul then greets those in the household of Narcissus. As with Aristobulus, Paul is greeting the Christian members within the household, not the actual individual who bears the house name. Tryphena and Tryphosa are both names from the same root and indicate that they were probably sisters or perhaps twins. Next is Persis whose name simply means “Persian woman.” It was a common name for slaves and freedwomen. The three women mentioned here were likely the latter as they each were each able to be “workers in the Lord” and in the case of Persis, someone who “worked hard in the Lord.”
16:13- The Rufus Paul mentions here is thought by many to be the same Rufus mentioned in Mark 15:21. That is, the son of Simon, who bore the cross for Christ. There’s good logic in this as Mark wrote his gospel in Rome and a good number of scholars believe it was written sometime between the mid 50’s to early 60’s A.D. (Paul’s epistle being written around A.D. 56-57). The reason Mark would have added the names of the two sons of Simon could very well have been to connect this historical fact with people his readers in Rome would have known (Alexander and Rufus). As F.F. Bruce illustrates, it’s as if Mark was saying in effect: “You will know which Simon I mean if I tell you he was the father of Alexander and Rufus.” Either way, Paul moves on to mention the mother of Rufus. The NIV translates “and his mother, who has been a mother to me, too.” The details around this are unclear, but at some point Rufus’s mother must have ministered and cared for Paul as his own mother would have.
16:14-16- Not much is known about the people mentioned in verses 14-15. It is likely that these are two separate house churches with the ones being named as the leaders or prominent members. Paul says in verse 16 to “Greet one another with a holy kiss.” This type of affectionate greeting was common in the first century (see also 1 Cor. 16:20, 2 Cor. 13:12, 1 Thess. 5:26). As Osborne notes, “It signified a greeting with honor and respect.” The underlying principle is the same for us today, though the physical manifestation may be different (a warm hug or handshake in place of a kiss).
16:17-18- After the greetings are done, the apostle turns to a warning. Paul exhorts the Roman church to not only be on the look out for those who would cause divisions and lead people into sin, but to disassociate from them! It is not abundantly clear who Paul has in mind as far as the false teachers in this passage. It could be judaizers, protognostics, or perhaps, as Witherington III submits, Paul has in mind “those who are attempting to persuade the weak to violate their consciences” referring back to the strong/weak dichotomy in the previous chapters. However, there is a broader principle in these two verses that we need to apply in our lives today as this is relevant for the time in which we live! The amount of false teachers in our culture who go around permitting sins and lifestyles that Scripture clearly teaches against is staggering. Paul says these people are not slaves of our Lord, but slaves of their own appetites. That is, they profess Christ, but do not serve Him (see also: 2 Tim. 4:1-4, 2 Peter 2:1-3). Yet, they have smooth and flattering speech and deceive many. Osborne comments, “Such people are not Christians because they espouse what is ‘contrary to the teaching you have learned.’ Such teaching contradicts the cardinal doctrines of the faith.”
For example, It is very popular nowadays to teach that certain sinful lifestyles are permissible, such as homosexuality. This certainly caters to the inclusive, tolerant and self loving culture we live, but that is “contrary to the teaching you learned” (Lev. 18:22, Rom. 1:26-27, 1 Cor. 6:9, 1 Tim. 1:10). The same can be said of those teaching against the biblical view of marriage, but that is “contrary to the teaching you learned” (Matt 19:4-6, Eph. 5:31-32). Or, there are even those that profess Christ, but teach that there are many ways to God and that no matter what one does in this life, they will live eternally with God forever. Once again, this is “contrary to the teaching you learned” (John 3:36, John 8:24, John 14:6, Acts 4:12, Rom. 10:9-13, Heb. 5:9, Heb. 10:26-31, Rev. 20:15, 21:8, 27). They “deceive the hearts of the unsuspecting” or as the ESV translates, “deceive the hearts of the naive.” Prov. 14:15 says, “The naive believes everything, But the sensible man considers his steps.” We must not be naive about the gospel. The antidote to this is to study and know the word of God. Test things against the full counsel of God. In Acts 17:11, we read that the Bereans were more “noble minded” than those in Thessalonica because they tested Paul’s claims about the gospel against Scripture; the Old Testament. It says they searched/examined daily to see if what Paul was teaching was true. Paul’s gospel in fact lined up with God’s previous revelation. We have the full revelation that God intended for us in the very pages of the Old and New Testament Scripture. Let us be noble minded Bereans and make it our duty to be students of Scripture, lest we be like the “naive” that are deceived by false teachers who are slaves of their own desires!
16:19-20- Despite the warning, however, the church in Rome at that time was known for their obedience to God and in this Paul rejoiced! It is because of this obedience to the gospel that Paul wants them to be discerning when it comes to those who would draw them away from what they’ve been taught. Similar to his exhortations to the Corinthians in 1 Cor. 14:20, he encourages the church in Rome to “be wise in what is good and innocent in what is evil.” Mounce elaborates by stating that “it is crucial that the followers of Christ live lives of uncompromising holiness.” That is, as saints, we ought to be set apart (over and against the evil of the world) for God. Mounce continues by pointing out that “God never intended His children to become intimate with evil in order to communicate the gospel to those in its grasp.” Witherington III sees “innocent in what is evil” as even extending to guarding against what might be morally ambiguous situations or “slippery slopes” for those weak in the faith. In other words, we should not ask “what can I get away with?” This is the wrong mindset. Rather, our question should be, “What honors Christ?” Better to be innocent in those matters and as Paul makes clear in 14:23, “If you do anything you believe is not right, you are sinning” (NLT).
In verse 20, there is certainly an allusion to Gen. 3:15. In that verse we find the very first Messianic prophecy by God and the first hint of the salvation plan. The NIV translates Gen. 3:15b: “he will crush your head, and you will strike his heel.” The seed of the woman (the incarnate Christ) will crush Satan. In the immediate context, Paul probably has in mind false teachers who are used by Satan. As Osborne points out, “Their influence is both temporary and doomed” Osborne goes on to note that there is a continuing theme of the “already and not yet” state in which we live (as seen in 8:18, 23, 30). “The crushing of Satan has already begun but will not be consummated and finalized until the eschaton, when Satan will be bound (Rev. 20:10)... Paul states that Satan would be defeated now in the Roman church and finally at the end of history.” I will also add that it is important to keep in mind that it is God who crushes Satan. This is not the work of His saints, but the work of the Savior.
16:21-22- Paul now pivots from acknowledging certain believers in Rome to sending greetings from those who are with him in Corinth. First among them is Timothy who had joined Paul in Lystra on his second missionary journey (Acts 16:1). As Thomas Schreiner notes, Timothy was “Paul’s most famous coworker and was probably his most beloved colleague in ministry.” Not only was he left in Ephesus by Paul to carry on the work in that city (1 Tim. 1:3), but we also see that at one point Paul sent him to Corinth as his representative to straighten out the mess there (1 Cor. 4:17). At the time Paul was writing Romans, Timothy was with him in Corinth (Acts 20:1-4). Paul names Lucius, Jason and Sosipater who were likely fellow Jews (“my kinsmen”). It is not certain who Lucius is, but Jason may be the same Jason in Acts 17:5-9 and Sosipater might be “Sopater” in Acts 20:4.
In verse 22 we hear from Tertius, who is Paul’s amanuensis (scribe/secretary). Tertius was the one physically writing the epistle as Paul dictated it. Dictation to scribes was a common practice and Paul regularly had help writing his letters in this way (Gal. 6:11, 1 Cor. 16:21, Col. 4:18, 2 Thess. 3:17). Tertius was also a fellow believer (not just hired help) as indicated by his greeting to the church “in the Lord.”
16:23-24- Next is Gaius. This is probably the same in 1 Cor. 1:14 whom Paul baptized. It seems that while Paul may be staying with him while there (“host to me”), it’s probably best to take “and the whole church” to mean something to the effect of Gaius being a host to any believer traveling through Corinth (much like Paul was), rather than hosting the entire church at Corinth in his house. Surely there were vastly more Christians there than could assemble in one house. Nothing is really known of Quartus outside of what is mentioned of him here in this verse. Erastus, however, is an interesting person. In 1929 there was an archaeological discovery in Corinth in which a paved area was discovered that dated to around the middle of the first century. On this paved area there was found an inscription in Latin that reads, “Erastus in return for his aedileship laid [the pavement] at his own expense.” Aedile is a Latin term for an elected official who was like a city manager. The Greek term Paul uses to describe him is “oikonomos,” which can be translated “city treasurer” (NASB, ESV, NLT) or “director of public works” (NIV). Due to the dating of this inscription along with Paul’s use of the word oikonomos, it is likely that this is the same Erastus.
*see the article: “The Erastus Inscription” in the NIV Archaeological Study Bible, 2005, p.1861. See also, study note on Rom. 16:23 in ESV Study Bible.
The manuscript evidence favors the omission of verse 24, which is why modern translations either go straight from v. 23 to v. 25 or include v. 24, but with brackets denoting that earlier manuscripts do not contain it. The NET Bible excludes this verse and states in the translation notes, “The strength of the external evidence, combined with uncertainty in other mss over where the verse should be located and the fact that it is a repetition of v. 20b, strongly favors omission of the verse.”
16:25-27- Paul ends with a doxology in these last three verses, much of which parallels the opening to the epistle (1:1-7), making a good bookend. Only God is able to accomplish these things and strengthen us to live a life unto Him. The revelation of the “mystery” Paul is referring to is Jesus Christ! Jesus is the one who fulfills the promise of the Old Testament going all the way back to Gen. 3:15. Now, the Messiah has come just as God had promised by way of speaking through His prophets and preserved for us in Holy Scripture. However, it seems as if Paul is saying that the revelation of Christ was both a mystery that was “kept secret” but also made known through the prophets in the Old Testament (Luke 24:25). What Paul likely means here is that what God revealed in the Old Testament is only made clear when looking through the lens of Christ. The author of Hebrews put it this way: “In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe.” -Hebrews 1:1-2 (NIV). This message of salvation is being made known to all the nations so that all who obey will be saved by faith.
Paul then ends his epistle with praise and worship to God. All glory goes to the only wise God, through Jesus Christ. Worship of the eternal God is only possible through worship of Jesus Christ, for The Father and Son are One. If you do not have Christ, you do not have The Father (1 John 2:23) and one can only worship God in spirit and truth by giving glory to Jesus Christ (John 4:24, 14:6, Phil. 2:9-11). This is the heart of the gospel. Salvation and a restored relationship with God is only through Christ Jesus. Sending the Son was an act of love by the Father (5:8) so that through His atoning sacrifice and by Faith in Him (3:25; 3:21-4:25) we will be justified, reconciled and live eternally with Him (4:25, 6:23). The proper response is as Paul puts it, “to the only wise God, through Jesus Christ, be the glory forever. Amen.”
Bibliography (Works Cited):
-F.F. Bruce: The Epistle of Paul to the Romans, TNTC, 1983
-Grant R. Osborne: Romans, IVPNTC, 2004
-Wayne Grudem: Systematic Theology: An Introduction to Biblical Doctrine, 1994 (p. 919)
-Ben Witherington III: Paul’s Letters to the Romans: A Socio-Rhetorical Commentary
-John Chrysostom: Ancient Christian Commentary on Scripture, New Testament Vol. 6 (Romans)
-Douglas J. Moo: New Bible Commentary, Romans
-Robert H. Mounce: Romans, NAC, 1995
-Thomas Schreiner: ESV Study Bible, Romans
-Translation note on Romans 16:13: New English Translation (NET) Bible