Section IV Personal Conclusion
The substance of the Epistle is now finished, and there remain only the concluding sections of personal explanation, greeting, and encouragement.
Godet shows how the conclusion correlates with Paul’s preface (1:1-15).1 First, the apostle apologizes for the boldness with which he has written the Roman Christians, by reminding them of his mission to the Gentiles (15:14-21). This corresponds to 1:14-15, where he declares himself a “debtor” to all Gentiles, the Romans included. He then explains what has thus far kept him in the east (15:22-33). This completes what he has said in 1:11-13 of the impossibility of making his way earlier to Rome. The personal salutations of 16:1-23 correspond to the address of 1:7, “To all that are at Rome, beloved of God.” Finally, the doxology (16:25-27) brings us back to the opening assertion of the letter, that of the fulfillment of the divine plan by the gospel which had been “promised afore by his prophets in the holy scriptures” (1:1-2).
A. PAUL’S APOLOGY FOR HIS ADMONITIONS, 15:14-21
As in 1:8, Paul begins with a reference to the good report of the Roman church. He courteously apologizes for the warmth of feeling with which he has written, especially in the preceding section. His opening statement is tactful. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another (14). “Though I have spoken so strongly at times, this does not mean that I am not aware of the spiritual earnestness of your church.”2 He acknowledges both their goodness of heart and the fullness of their Christian knowledge.
The apostle continues, Nevertheless, brethren, I have written the more boldly unto you in some sort (apo merous, “on some points,” NASB, RSV), as putting you in mind (15). The NEB translates this, “I have written to refresh your memory, and written somewhat boldly at times” (in view of the fact that the Roman church was not of his planting).3 “Paul has written only on some points—as though to say, ‘I know there is much which you could teach me about the Christian life’[cf. 1:11-12]—points on which the special grace given him as the Apostle of the Gentiles both requires and qualifies him to write” (cf. 1:5; 12:3).4
He now calls his service of the gospel a priestly service, in which he is the mediator of God’s love in Christ to the Gentiles and the one through whom the Gentiles offer themselves as a sacrifice to God (cf. 12:1). He speaks of himself as a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost (16). Three Greek words are employed as sacrificial terms. In the LXX minister (leitourgon) is used definitely and technically of a priest; in the Hebrew Epistle, Christ is described as “a minister [leitourgos] of the sanctuary, and of the true tabernacle” (Heb. 8:2). Ministering (hierour-gounta) has the sense of “being the sacrificing priest” of the gospel of God. Paul is a priest, his proclamation of the gospel a priestly service; his Gentile converts are the offering (he pros-phora) he presents to God.
We noted earlier5 that the OT priest offered two general kinds of sacrifices: (1) those offered to effect the reconciliation of sinners to God (the sin offering and the trespass offering) and (2) those offered after reconciliation to celebrate the fact of atonement (the whole burnt offering and the peace offering). As a priest under God’s new covenant Paul ministered the gospel as (1) the medium of God’s redeeming love in Christ by which He reconciles sinful men to himself (3:21-26; cf. II Cor. 5:18-21), and (2) as a call for redeemed men to present themselves to God as “a living sacrifice, holy and acceptable to God, which is … [their] spiritual worship” (12:1, RSV; cf. 6:13). As Godet notes, these correspond to the two major divisions of Romans.6
Being sanctified by the Holy Ghost is a key phrase. “There were some, no doubt, who maintained that Paul’s Gentile converts were ‘unclean’, because they were not circumcised. To such cavillers Paul’s reply is that his converts were ‘clean’, because they were sanctified by the Holy Spirit who had come to dwell within them. … Similarly, Peter at the Council of Jerusalem reminds his fellow-Jewish believers how, when the Gentiles heard the gospel, God gave them the Holy Spirit ‘even as he did unto us; and put no difference between us and them, purifying their hearts by faith’(Acts xv. 8 ff.).”7
The realization of this great truth gives Paul a proper pride and confidence in his ministry. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God (17). The words through Jesus Christ soften Paul’s glorying (cf. Gal. 6:14). His glory was not in himself but in Christ. For I will not dare to speak of any of those things which Christ hath not wrought by me (18) is better translated, “For I will not venture to speak of anything except what Christ has wrought through me” (RSV). And what was this? To make the Gentiles obedient (cf. 1:5; 16:26), by word and deed, through mighty signs and wonders, by the power of the Spirit (18-19).8
Paul’s apostolic ministry is here attested by miracles wrought in the power of the Holy Spirit. Signs and wonders (semeia kai terata) are throughout the NT employed to express what we call miracles. Teras implies anything marvelous or extraordinary in itself; semeion represents the same event, but viewed as a sign or token of the agency by which it is accomplished or the purpose it is intended to fulfill. In John’s Gospel, Jesus’ miracles are viewed as signs (semeia) of His heavenly glory. Often a third word, dynameis, is added, to indicate that these works are the exhibition of more than natural power. Here Paul varies the expression by saying the deeds accomplished in his ministry were wrought “in the power of signs and wonders” (en dynamei semeion kai teraton). This power is further qualified as the power of the Spirit (en dynamei pneumatos). “There can be no doubt,” say Sanday and Headlam, “that St. Paul in this passage assumes that he possesses the apostolic power of working what are ordinarily called miracles.”9 The historical narrative of Acts supports this claim (cf. Heb. 2:3-4).
We must bear in mind that Paul’s purpose throughout this section is to defend his claim to a divine commission as apostle to the Gentiles. That his mission has been powerful and effective is a fact no one can deny, and he offers his record to the Roman church as part of his credentials. He has taken the eastern provinces of the Roman Empire as his territory, exclusive of those places where other Christian missionaries have labored. His work in this territory is now finished, since from Jerusalem, and round about unto Illyricum (see map 1) he has fully preached the gospel (peplerokenai to euangelion, “completed the preaching of the gospel,” NEB) of Christ. Paul’s work in the east is complete.
The mention of Jerusalem as the starting point of his ministry can be explained by the fact that he considered the mother church as the base of the entire Christian movement (cf. Luke 24:47; Acts 1:4, 8; 8:14; 9:22; 15:2). Illyricum represents the westernmost point of his ministry. There is no mention of this province (which borders the eastern shore of the Adriatic Sea) in Acts or any of Paul’s letters up to this time. There is reason to believe, however, that he may have evangelized Illyricum during his extended stay in Ephesus on his last journey. There is indication that he crossed into Macedonia in the summer or autumn of A.D. 55 (cf. II Cor. 2:12-13) and spent the next 15 or 18 months in Macedonia and Achaia (see map 1). It must have been within this period that he traveled along the Egnatian Way westward to the frontier of Illyricum, probably crossing into Illyricum and preaching the gospel there. There seems to be no other point where a journey to Illyricum can be fitted into his itinerary.10
Within the area, however, between Jerusalem and Illyricum there were places where he had not preached. He believed his commission was to preach the gospel where Christ was not known, in order not to compete with other missionaries. Yea, he continues therefore, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation (20). Paul describes his work elsewhere as laying a “foundation stone” (I Cor. 3:10).
He then describes in v. 21 the aim of his mission in the words of an OT quotation: But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand (Isa. 52:15, LXX). Paul correctly takes these words to apply to the extension of the knowledge of the Suffering Servant to places where His name has not been mentioned. Isaiah is speaking of the surprise of nations and their kings when they see the exaltation of the Suffering Servant whom formerly they had despised.
B. PAUL’S PROPOSED PLANS, 15:22-33
Since he has completed his ministry in the east, Paul is now ready to come to Rome. The reader can sense that he is aware the Roman church may feel his visit is long overdue, and it is for this reason he takes such pains to show them why he has not come to them earlier. For which cause (dio kai, “For this reason,” NASB) also I have been much hindered from coming to you (22; cf. 1:13). The reason he has been so far prevented from coming to Rome is not so much the fear that he might build on another man’s foundation as the necessity of “completing the preaching of the gospel” (v. 19) in his previously assigned territory.
But now having no more place in these parts, and having a great desire these many years to come unto you (cf. 1:9-11), whensoever I take my journey into Spain, I will come to you (23-24). A. T. Robertson comments on Paul’s surprising frankness. “Paul is now free to come to Rome because there is no demand for him where he is.”11 But his trip will simply be a stopover on his way to Spain. There was no need to stay long in Rome, since the church there was strong and flourishing; it was Spain which was beckoning him. Spain was a Roman province with many Jews in it, and Paul would not be satisfied until he proclaimed Christ on the western rim of the empire. To use Wesley’s words, the world was his parish.
I trust to see you on my journey, he continues, and to be brought on my way thitherward (propempthenai ekei, “helped on my way there,” NASB) by you, if first I be somewhat filled with your company. The latter clause is translated in the RSV, “once I have enjoyed your company for a little.”
He now mentions a further reason which will cause some delay in his visit to Rome, and his missionary journey to Spain. But now I go unto Jerusalem to minister unto the saints (25). The phrase, to minister unto the saints (diakonon tois hagiois) is almost a technical expression in Paul for the contributions made by the Gentile Christians to the church at Jerusalem.12 The members of the church at Jerusalem are the saints par excellence (cf. I Cor. 16:1; II Cor. 9:12). But Paul’s converts and other Gentile Christians have become “fellowcitizens with the saints” (Eph. 2:19), the holy people of God. (Cf. 1:7, with comments. Further details about the collection are found in I Cor. 16:1-4 and II Corinthians 8—9. It was an undertaking to which Paul attached great importance.)
For it hath pleased them of Macedonia and Achaia13 (see map 1) to make a certain contribution for the poor saints which are at Jerusalem (26). The verb hath pleased (eudokesan) implies that their contribution was voluntary, and made with heartiness and goodwill (cf. 10:1; I Cor. 1:21; Gal. 1:15). From the very beginning there appears to have been a sizable group of poor saints in the Jerusalem church (cf. Acts 2:44-45; 4:34-35; 6:1-3; 11:27-30). It seems that the Jerusalem Christians referred to themselves as “the poor” (cf. Gal. 2:10), and in later years Jewish Christians were known as Ebionites (from the Heb. form ebyonim, “poor”).
Paul emphasizes the goodwill with which the contribution was made, by repeating the verb pleased (eudokesan), but he goes on to point out that in another sense they were simply repaying a just debt. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things (27). Spiritual (pneumatikos) and carnal (sarkikois) are characteristic Pauline words (cf. I Cor. 9:11; II Cor. 10:4). The NASB renders this, “For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things.” The verb to minister (leitourge-sai) possibly suggests that Paul thought of this offering as a further extension of his priestly service (cf. v. 16). In II Cor. 9:12 he calls the collection a “service” (leitourgia), from which we derive the word “liturgy.”
He now resumes his argument and restates his plans to visit Rome. When therefore I have performed this, and have sealed (sphragisamenos) to them this fruit, I will come by you into Spain (28). Instead of sealed to them this fruit, the NEB reads, “and delivered the proceeds under my own seal.” Paul implies that by taking the contribution to Jerusalem and presenting it to the church there, he puts his “seal” upon it (as a steward would put his seal upon fruit gathered under his direction). He would thus show that it is the fruit of his ministry among the Gentiles. Bruce, however, thinks perhaps “it is not Paul’s own seal that we should think about, but the seal of the Spirit; here is conclusive confirmation of His work among the Gentiles.”14
Paul now gives his personal testimony. And I am sure that, when I come unto you, I shall come in the fulness of (plero-mata) the blessing of the gospel of Christ (29). The words of the gospel (euangeliou tou) are wanting in all the best MSS. Paul is coming to Rome in the fulness of the blessing … of Christ. He was conscious of the fullness of the Spirit (cf. Eph. 5:18); he would thus be able to bestow upon the Romans a spiritual charisma (cf. 1:11, with comments).
The reference to his visit to Jerusalem reminds the apostle of the dangers and anxieties which that trip implies. This leads him to conclude the section with an earnest entreaty to the Roman Christians to join in prayers in his behalf. Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; that I may be delivered from them that do not believe in Judaea; and that my service may be accepted of the saints; that I may come unto you with joy by the will of God, and may with you be refreshed(30-32). His appeal is based on the common devotion to the Lord Jesus Christ and love of the Spirit which the Romans share with Paul. The term he employs, strive together, describes the prayer that is needed. It is “an intense energy of prayer, wrestling as it were,”15 indicative of how much risk Paul thinks of himself as running when he goes to Jerusalem.
Paul was not only concerned about the treatment he would receive from the unbelieving Jews, but he also had misgivings about how this offering would be accepted by the church in Jerusalem. As it turned out, the church apparently received his contribution with gratitude (Acts 21:17-20). However, his fears of what the unbelieving Jews would do proved to be well-grounded. At the order of James, Paul went to the Temple and performed certain traditional Jewish rites in an effort to disarm the prejudice of his fellow Jews. His presence, however, caused a riot. He was almost lynched, but was rescued by the Roman guard (Acts 21:20-34). Ultimately he was sent to Rome as a prisoner.
“The course of history, therefore, has given a deep colour of tragic irony to this section of the letter. The man who writes to Rome, full of far-reaching schemes, who is planning to visit the capital on his way to remoter fields of enterprise, was brought to Rome worn by years of imprisonment, in chains, his hope disappointed, his active career at an end.”16 Thus in the mystery of providence did the apostle come by the will of God to Rome.
This section concludes with a brief but characteristic Pauline benediction: Now the God of peace be with you all. Amen (33).
C. INTRODUCTION OF PHOEBE, GREETINGS AND WARNINGS, 16:1-24
1. Introduction of Phoebe (16:1-2)
An ancient letter, like a modern one, usually ended with good wishes for the recipient and greetings to friends. But before sending greetings to the Romans, Paul adds a few sentences by way of a postscript to introduce to the church of Rome a deaconess (diakonon) of the church … at Cenchrea named Phebe (1). Cenchrea was the eastern seaport of Corinth (see map 1), and Phoebe was probably planning a trip to the capital city. A letter of introduction would give her an entree to the church there.
Such letters of recommendation were widely used in the Early Church. Paul elsewhere asks of the church at Corinth, “Do we need, as some do, letters of recommendation to you?” (II Cor. 3:1, RSV) There was a necessity for such letters in the case of less known persons. A church must know that a stranger arriving and seeking hospitality (cf. 12:13) is not an impostor.
Paul urges the Romans to receive Phoebe in the Lord, as becometh saints (2; axios ton hagion, “in a manner worthy of the saints”).17 They were to admit her to the privileges of the Christian fellowship in Rome and assist her in whatever business she might have need of them. He informs the Romans that she hath been a succourer (prostatis, “helper,” NASB) of many. Prostatis is sometimes equivalent to the Latin patrona, a legal representative or wealthy patron. Sanday and Headlam think the expression here suggests that Phoebe was a person of some wealth and position, who was thus able to act as patroness of the church at Cenchrea.18 But other authorities understand the term as referring to her work as a diakonos (v. 1). The duties of a diakonos could be performed by either men or women. This is suggested by I Tim. 3:11, where “their wives” is more probably to be rendered “women” (NASB), i.e., “women-deacons” (“deaconesses,” NEB, marg.).
In any event we are to assume that Phoebe was to deliver the letter to the Roman congregation. Private individuals such as the apostle had to make their own arrangements for the conveyance of letters; only public officials and their friends could make use of the imperial postal service.19
2. Personal Greetings (16:3-16)
The apostle now sends personal greetings to some two dozen members of the Roman church. These are Christians he has known elsewhere in his travels who have found their way to the Roman metropolis.20
In an effort to identify some of the “saints … of Caesar’s household” mentioned in Phil. 4:22, Bishop Lightfoot has collected impressive evidence which bears on the possible identification of some of the persons here mentioned. Most of the evidence comes from inscriptions found in the imperial burial grounds. He found all the names which appear in these verses; in two or three instances he seems to have established a probable connection between Paul’s list and known members of “Caesar’s household.”21 Since Lightfoot’s time other scholars have examined both the Roman and Ephesian inscriptions in the effort to identify these individuals. The very least that can be said from the collected evidence is that the names in these verses are better attested at Rome than at Ephesus.22
Heading the list are Priscilla and Aquila (Priscan kai Aky-lan, “Prisca and Aquila,” NASB, RSV), my helpers in Christ Jesus (3). Priscilla is the diminutive for Prisca. Luke calls her by this more familiar name (cf. Acts 18:2, 18, 26), but Paul prefers Prisca (cf. I Cor. 16:19, NASB, RSV; II Tim. 4:19). Both Luke and Paul generally name her before Aquila, her husband. This may be because she was the stronger personality of the two, but there is evidence that she was of superior social rank. Prisca may have belonged by birth or manumission to the gens Prisca, a noble Roman family, while Aquila was a Jew from Pontus in Asia Minor (Acts 18:2).23
Prisca and Aquila were expelled from Rome in A.D. 49 by Claudius’ edict,24 whence they removed to Corinth, where Paul met them (Acts 18:1-3). Later they removed to Ephesus, where they may have been involved in the troubles described in Acts 19:23-40; in these they may have laid down their own necks for Paul’s life (4). When the edict of banishment was no longer in force, they returned to Rome.25
The gratitude which both Paul and all the churches of the Gentiles felt toward this Christian couple is understandable. They had not only been devoted to Paul but had rendered important services in connection with the founding of the church in both Corinth (Acts 18:2-3) and Ephesus (Acts 18:18-28).
The apostle also sends greetings to the church … in their house (5; cf. I Cor. 16:19). Such household churches are mentioned elsewhere in the NT (Col. 4:15; Philem. 2). We also read of entire households becoming Christians together (Acts 10:44-48; 16:5, 30-34; 18:8; I Cor. 1:16). The household included, in addition to members of the immediate family, slaves and dependents, who were members of the familia (in the Roman sense). If it was a large and influential household, with commodious accommodations, Christian neighbors would attach themselves to it also. Thus, while the household of Priscilla and Aquila might consist of their children and other relatives, their slaves, employees, and tenants, it would also include other “brothers in Christ” who met at their table for the Lord’s Supper. At death these Christian “brothers” had the right to be buried in the family vault. Several of the catacombs of Rome can be shown to have developed out of such familial burial places.26 Furthermore, some of the oldest churches in Rome appear to have been built on the sites of such houses used for Christian worship.27
There is no reason to suppose that the church which met in the house of Priscilla and Aquila was composed of all the Roman Christians. Similar bodies seem to be implied in 14-15. There is no decisive evidence until the third century of the existence of church buildings as such.
In v. 5 there is a greeting to my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. For Achaia we should read Asia, which is better attested. This was the province of Asia, with Ephesus as the chief city. The name has been found on inscriptions in both Ephesus and Rome.28
Mary (6; Marian) may be either a Jewish or a Roman name. In favor of the latter it may be observed that apparently in other cases where Paul is referring to Jews he speaks of them as his kinsmen (cf. vv. 7, 11). Mary had bestowed much labour on the Roman church.29 Paul notes this, not for the sake of the church, but as words of praise for Mary herself.
Andronicus and Junia Paul salutes as my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me (7). Like Priscilla and Aquila, Andronicus and Junia are probably husband and wife.30 Since Paul was converted not more than four or five years after the Resurrection, we must connect this couple with the primitive Jerusalem church. As they were Jews with Greek or Graeco-Roman names, they probably belonged to the Hellenistic circle whose leaders were Stephen, Philip, and their associates. Like others in this group (Acts 8:4-5; 11:19-21), they became missionaries, or apostles in the wider sense (cf. 1:1, with comments). Among the wider body of apostles Andronicus and Junia were of note. We do not know when they had been fellowprisoners with Paul, but the expression does not necessarily mean that they had been in the same prison together.
Amplias (8) is an abbreviation of Ampliatus, which is the form in the best attested MSS. Dodd points out that in one of the early Christian tombs the one word AMPLIATI is found in fine uncial lettering of the first or early second century. “The position and character of the tomb suggest that it belonged to a person held in especial respect. It is quite possible that he is our ‘Ampliatus beloved in the Lord.’In any case, we have early evidence of a Roman Christian family bearing this name.”31
Urbane (9; Urbanus) was a very common name, meaning “of the city” (urbs). It is found in a number of Roman inscriptions.32 On the other hand, Stachys is quite rare. “Yet at least one person so called held an important office in the household [of Caesar] near the time when St. Paul wrote.”33
Apelles (10) was a name sufficiently common among the Jews of Rome to be used by Horace as a typical Jewish name”“credat Iudaeus Apella” (Satire i. 5.100).34
Paul’s next salutation is significant. Those of Aristobulus’ household (tows ek ton Aristoboulou) means Christians belonging to the household of Aristobulus. Lightfoot makes Aristobulus the grandson of Herod the Great. “Now it seems not improbable, considering the intimate relations between Claudius and Aristobulus, that at the death of the latter his servants, wholly or in part, should be transferred to the palace. In this case they would be designated Aristobuliani, for which I suppose St. Paul’s hoi ek ton Aristoboulou to be an equivalent. It is at least not an obvious phrase, and demands explanation.”35
It is noteworthy that after saluting them which are of Aristobulus’ household Paul immediately singles out one whom he designates as his kinsman, i.e., his fellow Jew, whose name Herodion (11) we might expect to find among the slaves or freedmen of a distinguished member of the Herodian family. This seems to link vv. 10 and ll.36 Immediately Paul uses the same form of expression in saluting the household of Narcissus. The name was common. But here, as in the case of Aristobulus, the expression seems to point to some famous person of the name. The Narcissus meant was probably the notorious freedman of Claudius who was put to death shortly after the accession of Nero, and therefore two or three years before this letter was written. His slaves would probably pass into the emperor’s hands, and increase “Caesar’s household” as Narcissiani.37
Tryphena and Tryphosa (12), who are next mentioned, were probably sisters and may have been twins. Both names were found in the imperial household about the time Paul wrote this Epistle. Their names mean “Dainty” and “Disdain” and are characteristically pagan; but now these sisters labour in the Lord. The present tense indicates that they were still at work. In contrast, the “much labour” of the beloved Persis belongs to some occasion in the past. The adjective beloved suggests that Persis was dear to the whole church.38
Rufus (13) is a very common name, and would not have attracted attention except for the fact that it occurs in Mark’s Gospel. Mark, who wrote for the Romans, describes Simon of Cyrene as “the father of Alexander and Rufus” (15:21). “A person of this name therefore seems to have held a prominent place among the Roman Christians; and thus there is at least fair ground for identifying the Rufus of St. Paul with the Rufus of St. Mark.”39 Paul speaks of Rufus as chosen in the Lord (“an outstanding follower of the Lord,” NEB).40 He also salutes bis mother and mine. When she “mothered” Paul we do not know.
Of Asyncritus, Phlegon, and Hennas (14) we know nothing at all. Patrobas (from Patrobius) may have been a dependent of a famous freedman of the same name in Nero’s time, who was put to death by Galba (Tacitus, Hist, i., 49, ii., 95). “Hermas has often been identified with the author of The Shepherd, but though the identification goes back to Origen, it is a mistake.”41 The brethren which are with them probably suggests a household church (cf. v. 5).
Philologus and Julia (15) here named together are probably husband and wife. Both are very common slave names. Roman ecclesiastical tradition as far back as the fourth century associates Nereus, and a companion named Achilleus, with Flavia Domi-tilla. Flavia was a Christian lady of the imperial household who was banished to the island of Pandateria by her uncle Domitian in A.D. 95, but was released after his death in the following year; her name is perpetuated in the “Cemetery of Domitilla.”42 Olympas is an abbreviation of Olympiodorus. All the saints which are with them in all likelihood has the same meaning as the concluding phrase of the previous verse. The Roman church was probably composed of a number of household congregations in different sections of the city.
When the Epistle is read in the church, the Christians are to salute one another with an holy kiss (16; en philemati hagio). The custom of combining greeting and kiss was oriental; it was especially Jewish, and in this way became Christian. In I Pet. 5:14 the kiss is called philema agapes. By holy (hagion) the kiss is distinguished from the ordinary greeting of natural friendship or affection. “It belongs to God and the new society of His children; it is specifically Christian.”43 Eventually it became a regular part of the liturgy.
The churches of Christ salute you concludes Paul’s greetings. This should read, “All the churches of Christ greet you” (hai ekklesiai passai tou Christou).44 For “all the churches” cf. v. 4; I Cor. 7:17; 14:33; II Cor. 8:18; 11:28. Hort suggests that this unique phrase is used to express “the way in which the Church of Rome was an object of love and respect to Jewish and Gentile Churches alike.”45
3. Warning Against False Teachers (16:17-20)
This admonition is unlike the rest of Romans in both style and substance.
a. Style. It was Paul’s custom, after dictating a letter, to take the pen in his own hand and add a brief note. Thus we read in II Thess. 3:17: “The salutation of Paul with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen.” In Col. 4:18 he writes: “The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.” But in two other letters this autograph conclusion runs quite long (I Cor. 16:21-24; Gal. 6: 11-18).
We may therefore regard vv. 17-20 as Paul’s usual epistolary conclusion. It closes with the benediction he uses with slight variations in every letter, The grace of our Lord Jesus Christ be with you. Amen. “We may suppose that he has taken the pen from the hand of his amanuensis to add the brief admonition and ‘grace’in his own handwriting, which, as he tells us in 2 Thessa-lonians, was the invariable mark of an authentic letter from him.”46
b. Substance. The fact that Paul now feels himself to be more in direct contact with the Romans may account for the change in tone and subject matter. Throughout the Epistle he has written officially as an apostle to a church he has never visited. Now he assumes a pastoral attitude more characteristic of letters written to his own churches. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them (17).
Who are these false teachers? Sanday and Headlam think they are “probably of a Jewish character.”47 This is quite unlikely. They seem rather to resemble the antinomians the apostle denounces in Phil. 3:18-19. It seems clear, however, that, whoever they are, they have not yet appeared in Rome, nor begun to work there. The warning would thus be a general one, rather than one aimed at a known situation in Rome. The antinomian nature of these teachers is indicated by the next statement. For they that are such serve not our Lord Jesus Christ, but their own belly (cf. Phil. 3:19); and by good words and fair speeches deceive the hearts of the simple. These teachers are not servants of the Lord Jesus Christ; they are slaves of their appetites. But they are smooth and persuasive talkers who are capable of deceiving well-meaning Christians with their captious teachings.
In order to connect v. 19 with the preceding sentence we should insert a connecting statement. “I give this exhortation, separating you altogether from the false teachers, and from those who are liable to be misled by them.” Verse 19 then follows naturally: For your obedience is come abroad unto all men. I am glad therefore on your behalf (eph hymin own chairo, “over you therefore I rejoice”); but yet I would have you wise unto that which is good, and simple concerning evil. “What Paul here wishes for the Romans—moral intelligence, not impaired in the least by any dealings with evil—does suggest that antinomian-ism was the peril to be guarded against. Integrity of the moral nature is the best security: the seductive teaching is instinctively repelled.”48
He then gives them a promise which echoes Gen. 3:15: And the God of peace shall bruise Satan under your feet shortly (20). This implies that divisions are Satan’s work, and the suppression of them by the God of peace is a victory over Satan. Then comes the benediction: The grace of our Lord Jesus Christ be with you. Amen.
4. Greetings from Friends at Corinth (16:21-24)
The letter is complete, but, by way of postscript, Paul adds greetings from some of his companions who are with him in Corinth. Timotheus (21) is well-known. He was with Paul in Macedonia (cf. II Cor. 1:1) before he came to Corinth. Lucius may be the one mentioned in Acts 13:1. Jason was once Paul’s host (Acts 17:5-9) in Thessalonica. Sosipater may be the longer form of Sopater mentioned in Acts 20:4. They are all Paul’s kinsmen, or fellow Jews.
Then Paul’s amanuensis takes the pen again and writes, I Tertius, who wrote this epistle, salute you in the Lord (22). See II Thess. 3:17; I Cor. 16:21; Col. 4:18.
Gaius mine host, and of the whole church, saluteth you (23). “As the Epistle to the Romans was written from Corinth this hospitable Christian is probably the same who is mentioned in I Cor. i. 14.”49 Three other persons of the same name are mentioned elsewhere (Acts 19:29; 20:4; III John 1). Of the whole church (ho xenos holes tes ekklesias) may mean that the whole Christian community met in his house (cf. vv. 5, 14-15). Erastus (II Tim. 4:20) was the chamberlain (ho oikonomos, treasurer) of the city of Corinth. The Greek word means “house-manager” and may indicate that Erastus was city manager of Corinth. He was probably administrator of the city’s property.50 Quartus is the Latin name for fourth. (Verse 24 is not found in the best MSS, and should be omitted. Note how it repeats 20b.)
5. Doxology (16:25-27)
Paul’s letters generally conclude with a benediction. Even apart from the questions of textual criticism connected with it, this doxology has given rise to much discussion. The closest analogies are found in Eph. 3:20-21; Heb. 13:20-21; and Jude 24-25. Paul’s doxologies are usually much briefer (cf. 1:25; 9:5; 11:36; Phil. 4:20). This one is found at various places in extant MSS of Romans. In some it is placed after 14:23, and in others both there and at this place. In one MS it does not appear at all. Because of what he considers the artificial character of the materials, a conservative and reverent scholar like Denney is suspicious that it does not belong to the Epistle any more than the doxology of Matt. 6:13b belongs to the Lord’s Prayer.51
Sanday and Headlam, on the other hand, agree with Hort and Lightfoot that we have here “a genuine and original conclusion to the Epistle exactly harmonizing with its contents.”52 In their commentary on the doxology they point to the various parts of the Epistle which are summed up in pregnant sentences in these final verses.
Now to him that is of power to stablish you (25) seems to echo 14:4. “We are at once reminded that in i. 11 St. Paul had stated that one of the purposes of his contemplated visit was to confer on them some spiritual gift that they might be established.”53 According to my gospel (kata to euangelion mou) repeats 2:16. A salient feature of the Epistle is Paul’s desire to set forth to the Romans his special understanding of the gospel. He did not regard this understanding as in any way antagonistic to the common faith of the church (cf. I Cor. 15:1-4) but as complementary to the general tradition.
The phrase the preaching of Jesus Christ (to kerygma Iesou Christou) stresses the gospel as the proclamation of Christ (cf. 10:8-12; I Cor. 1:21, 23; 2:4; II Cor. 1:19; 4:5; 11:4; Gal. 2:2; etc.). According to the revelation of the mystery, which was kept secret since the world began, but now is made manifest (25-26) is parallel to I Cor. 2:7-10 (cf. Eph. 3:3, 5-6; Titus 1:2-3; II Tim. 1:9-10). For separate phrases cf. 1:16; 3:21; 11:25. This is the thought that underlies cc. 9—11, and is indirectly implied in the first eight chapters. God, who rules over all the aeons which have passed and which are to come, is working out His eternal purpose in the world. For ages it was a mystery, but now in these last days this mystery has been revealed through the gospel.
All the ideas in the remainder of v. 26 are in accordance with thoughts which run through the Epistle. The expression by the scriptures of the prophets (dia te graphon prophetikon) is in accordance with 1:1-2 and 3:21. It indicates that the new method of salvation “apart from law, was witnessed by the law and the prophets.” Throughout Romans, Paul stresses the unity of the Old and New Testaments, showing that the gospel establishes the law (3:31). The same is true of the idea expressed by the phrase according to the commandment of the everlasting God (kat epitagen tou aioniou theou). “The mission given to the preachers of the Gospel is brought out generally in Rom. x. 15 ff., the special command to the Apostle is dealt on in the opening vv. 1-5, and the sense of commission is a constant thought of this period.”54 The word everlasting (aioniou) is suggested by since the world began (chronois aioniois) in v. 25. The formula the commandment (kat epitagen) occurs in I Cor. 7:6, and in II Cor. 8:8, but with a different meaning; in the sense Paul uses it here it is found in I Tim. 1:1; Titus 1:3.
We find the phrase the obedience of faith (eis hypakoen pisteos) in 1:5 (cf. 15:18). This is one of Paul’s key thoughts in the Epistle. See comments on 1:5 for its crucial significance in his teaching.
The last phrase, made known to all nations (eis panta ta ethne gnoristhentos), is a commonplace of the Epistle. “In this passage still carrying on the explanation of the kerygma, four main ideas of the Apostolic preaching are touched upon—the continuity of the Gospel, the Apostolic commission, salvation through faith, the preaching to the Gentiles.”55
The Epistle closes with the grand words, To the only wise God (mono sopho iheo) be glory through Jesus Christ for ever. Amen (27). A similar expression, “unto … the only wise God” (to mono sopho theo), is found in I Tim. 1:17. The grand thought is that of 3:29-30—God is one; therefore He is the God of both Jews and Gentiles; the gospel is one. God is infinitely wise; even when we cannot trace His ways, we can trust His wisdom.
“The doxology sums up all the great ideas of the Epistle. The power of the Gospel which St. Paul was commissioned to preach; the revelation in it of the eternal purpose of God; its contents, faith; its sphere, all the nations of the earth; its author, the one wise God, whose wisdom is thus vindicated—all these thoughts had been continually dwelt on. And so at the end feeling how unfit a conclusion would be the jarring note of vv. 17-20, and wishing to ‘restore the Epistle at its close to its tone of serene loftiness,’the Apostle adds these verses, writing them perhaps with his own hand in those large bold letters which seem to have formed a sort of authentication of his Epistles (Gal. vi.ll), and thus gives an eloquent conclusion to his great argument.”56