Grace Presbyterian Church, Montclair, New Jersey

Paul here is giving his final thoughts and greetings to the church at Rome, the church he hopes to visit as part of his continuing missionary journey to Spain (Romans 15:22-24). We know that events did not turn out as Paul planned. The conclusion of this comprehensive statement of the gospel (unique in the New Testament) reveals both something of the composition of the early church and Paul’s fervent concerns for its effective ministry.

1. Personal Greetings – Romans 16:1-16
   At first glance this can look like simply a long list of names. However there are a number of revealing things about the list which gives us insight not only into the church at Rome but probably also the Gentile churches of the empire which Paul had worked so hard to establish. We can note several things:
   1. Phoebe (Romans 16:1-2) is probably the bearer of the letter. She clearly is a woman of authority in the church since the title “deacon” already was being used of leaders in the church (Acts 6:1-6; Philippians 1:1; I Timothy 3:8-13). The term may also have indicated a minister. Stephen, as a deacon, certainly had a preaching and teaching ministry (Acts 6:8-10). Phoebe is also referred to as a “patroness” or “benefactor.” The male term, “patron” also carried the idea of someone of authority.
   2. Along these lines many of those whom Paul mentions in this section are women: Prisca (Romans 16:3), Mary “who has worked very hard among you” (Romans 16:6), Junia (Romans 16:7) who along with Andronicus was “prominent among the apostles” (Later attempts were made to change the name to “Junias” indicating a male. However, the male form has not been found in any ancient literature), Tryphaena and Tryphosa (Romans 16:12), obviously women (possibly sisters), Persis who has worked hard in the Lord (Romans 16:12) and finally, the mother of Rufus who had also been a mother to Paul (Romans 16:13).
      This list leaves no doubt that women had authoritative positions in the early church (cf. Philippians 4:2-3). It is a later tradition drawing on Greek culture that led to the view that only men could have leadership roles in the church (The dominant Greek gods were all male. Plato believed that women were inherently inferior to men). That view became the basis for interpreting texts like I Corinthians 14:34 and I Timothy 2:11-12 as applying to all women without distinction. Such a view cannot be maintained in the light of Paul’s full teaching. A partial or prejudiced reading of Scripture can only lead to distortion in the church or worse, satanic readings of the text (Matthew 4:5-6).
   3. A second notable point about the list is the fact that it contains both Jewish and Gentile names. This should not be surprising considering Paul’s extended treatment in the letter of the relationship between Jews and Gentiles (especially chapters 9-11). Several of these were relatives of Paul, Andronicus and Junia (Romans 16:7) and Herodian (Romans 16:11). Other names such as Asyncritus, Urbanus and certainly Hermes would appear to be Gentiles. Several of these may have been slaves.
   4. Finally it is obvious that Paul already knew many people in Rome even if he had never visited there (Romans 1:10). He ends this greeting with the admonition to “greet one another with a holy kiss” (Romans 16:16). In a number of the Roman cults there were clearly unholy kisses (cf. Proverbs 7:10-20; Revelation 17:1-2).
2. Final words – Romans 16:17-24
   Paul’s final word of instruction to the church at Rome is for them “to keep an eye of those who cause dissension and offenses” (Romans 16:17). Paul says quite bluntly, “avoid them.” He warns against “smooth talk and flattery” (Romans 16:18). This is consistent with other warnings Paul gives to those who distort the “teaching” he has presented. In speaking to the Ephesian elders he warns about “savage wolves” coming into the church “even from your own group” (Acts 20:29-30). Paul warns Timothy about Alexander the Coppersmith (II Timothy 4:14-15). He instructs Titus, after a “first and second admonition to have nothing more to do with anyone who causes divisions” (Titus 3:10).  In our fairly therapeutic culture we often want to keep going after people who resist the church’s teaching. Paul warns that there are people we should simply avoid. John puts it succinctly, “They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us” (I John 2:19).
   Paul calls for discernment. He wants the Romans “to be wise in what is good and guileless in what is evil” (Romans 16:19). This conforms to Jesus’ admonition to be wise as serpents and innocent as doves (Matthew 10:16). Also consistent with this is John’s call to “test the spirits to see whether they are from God” (I John 4:1). We are not to be naïve and unaware. Peter calls us to “keep alert. Like a roaring lion your adversary the devil prowls around, looking for someone to devour” (I Peter 5:8).
   Paul then offers the strong promise that “the God of peace will shortly crush Satan under your feet” (Romans 16:20). This is a powerful statement given that Paul and the rest of the early church were soon to undergo major persecution. Again this is an apocalyptic (final revealing) note in Paul’s exposition. It harks back to the ancient prophecy in the Garden of Eden (Genesis 3:15) and includes the assurance from Psalms, “You will tread on the lion and the adder” (both symbols of Satan) (Psalm 91:13). This also echoes Jesus’ statement that he will build his church and the gates of Hades will not overcome it (Matthew 16:18). Christians have no reason to fear the powers of evil. John states, “for the one who is in you is greater than the one who is in the world” (I John 4:4).
   Paul now ends with final greetings mentioning Timothy along with other co-workers (Romans 16:22). We then have the statement from Tertius, “the writer of this letter” (Romans 16:22). How much input Tertius had we do not know for sure. Most probably he wrote down Paul’s verbal statements and perhaps helped edit them into the form we have in the epistle. The final greetings from Gaius and Erastus strongly base the location for the writing of the epistle in Corinth (I Corinthians 1:14; II Timothy 4:20).
   Paul then concludes with a benediction. He summarizes the great truth of the epistle that God’s plan of salvation includes the Gentiles (Romans 16:25-26; Romans 1:5-6; Ephesians 3:1-6). Indeed it includes the whole world (II Corinthians 5:19). All of this is to the glory of God (Romans 16:27). So ends the most extensive discussion of God’s plan of salvation in the New Testament. Amen!
3. Questions for Us –
   1. What does it say about us as Christians that the role of women in the church was dominated for centuries by Greek philosophy and mythology rather than by Scripture? What are other examples of Christians being influenced by cultural, rather than Biblical, views?
   2. How do we apply Paul’s teaching about “those who cause dissensions and offenses” in the church (Romans 16:17-18)? How can we balance the need for encouragement (I Thessalonians 4:18) with the need to “avoid them?”
   3. What hope for Christian living do we take from the promise, “The God of peace will shortly crush Satan under your feet” (Romans 16:20)? What do you think this means?

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