Romans 16:1–24 – Romans: The Righteousness of God
First Sunday of Advent – December 3, 2023 (am)  

When I was a senior in high school, our Christian Academy (in its eleventh year of existence) played for the first time in the Ohio High School Association’s state soccer tournament. Prior to that we’d only competed with Christian schools. But we were a strong team and we felt it was time to step up and play with the big boys. We won in overtime against an Akron city powerhouse then played in the state quarter-finals against one of the top-seeded schools, We tied, 2-2, but they advanced in penalty kicks. So, we met as a team and decided to go ahead and play in the Christian School state tournament as last-minute entrants. And we won that one, scoring fourteen goals over three games while holding our opponents scoreless. It wasn’t quite as satisfying as it would’ve been to win the public-school championship, but it was good just because it gave us the opportunity to play three more games together.

That summer we entered ourselves into a competitive men’s league in Akron and won that championship as well, without a coach on the sidelines. We just managed ourselves. We loved playing soccer. And we loved playing together. So, any opportunity would do. And even though we’ve each gone on to long involvement is quite different areas of vocation—from business to medicine to law to education to ministry—we shared an experience as young men, boys really, that bonded us for life.

I’m honestly saddened for those who’ve never had the privilege of being part of some sort of team, whether in athletics or academics or or the arts, or even the military. I don’t believe classroom instruction on a secondary level can compete with the wholistic education and enculturation that results from participating in team competition, especially when there’s some success, but in many ways even when there isn’t.

I believe that’s what we’re seeing, and being drawn into, here in Rom.16. Paul isn’t just being nice here, mentioning people’s names so they’ll feel special when this letter is read in church. But he is doing that. He’s not just beginning to build a team for his next stage of ministry. But he’s doing that as well. He’s not just spotlighting how unified he and his team already are with this church in Rome. But he’s also doing that. He’s reveling in the richness of human relationship within the context of the highest possible human pursuit—we might even say the greatest possible human competition: the advance of the gospel against the fiercest of all foes, the ultimate opponent himself (20). And the net result is that he’s feeling the fullness and celebrating the joy of team unity in a pursuit of unparalleled worth.

The theme statement I’ve proposed for this passage is: Gospel partnership with likeminded people is as sweet and bonding as it is essential to fulfilling our calling, our mission. God always intended world evangelization to be a group project. The assignment was given first to Adam & Eve in the Garden: Gen.1:28 … God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it….” Before the fall, that was accomplished just by birthing and enculturating the next generation of worshipers to obey God’s commands and to celebrate His glory. But Adam & Eve failed.

As we’ve seen in this study, that responsibility was then given to Israel through the calling of Abraham (Gen.12:1-3). The prophet Isaiah recorded God’s words: Isa.42:6 I am the Lord; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations, 7 to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in the darkness of their sin. But Israel also failed in this mission.

So, Jesus took it on and succeeded, modeling for His followers in thought, word, and deed what it looks like to be God’s servant, to live and proclaim the gospel with authenticity and passion such that, once He made provision for their cleansing and forgiveness and reconciliation to God as one body in Him, He charged them to take this message to the ends of the earth (Mat.28:18-20), to fill it with worshipers.

That’s what Paul’s doing here, unifying his team with the Roman church toward evangelizing the world. Now, to be thorough, we should also note that Paul does six particular things in this section: (1) he commends to [this church] a sister in the Lord, Phoebe (1-2); (2) he urges the Roman Christians to greet various of their number (3-15) and one another (16a); (3) he sends greetings to [this church] from others (16b, 21-23); (4) he warns [them] about false teachers (17-19); (5) he assures [them] of final spiritual victory (20a); and (6) he prays that “the grace of our Lord Jesus” might be with them (20b) (Moo 2018 928). But, in essence, as we said, he’s unifying his team with this church toward world evangelization. And that’s just what the church has been doing ever since—pressing hard and deep into our union with Christ (and therefore with one another) such that we’re not just motivated but mobilized toward sharing the gospel worldwide, in celebration of its fruits and in praise of God’s glory. Let’s see how this is so. This section clearly divides into three parts.

Greetings to Beloved Ones – 1-16

To begin this long list, Paul gives first and unprecedently extended attention to one woman. 1 I commend to you our sister Phoebe, a servant of the church at Cenchreae, just eight miles from Corinth (Moo 2018 929), so Paul may’ve known her well. This word servant has a wide range of usage. Paul described himself and his team as servants at times (cf. 1Co.3:5; 2Co.6:4). But the word is διάκονος, so it’s also an office in the church (Deacon [1Ti.3:8-13]). The question is, then, how does Paul intend us to understand it here? And I would say that the inclusion of the church where Phoebe served suggests that she held the office there; that would be the most natural reading (Moo 2018 930; Schreiner 760; Stott 393; Bruce 266; Harrison 226). Commentators seem petty agreed on the fact she was the one who delivered this letter to Rome, and quite possibly also read it to the body (Moo 2018 931). So, her role here is significant and deserving of the extended attention Paul gave it. He just wanted to make sure this church knew to 2 … welcome her in the Lord in a way worthy of the saints, and to help her in whatever she may need from [them], for she has been a patron of many—she’s often extended this same sort of welcome and help to others, and [to] myself as well, Paul added. This was a woman of means who was able to provide hospitality and other needed goods and services for gospel travelers who visited the area around Cenchreae. So, Paul wanted to make sure she experienced the same as she was traveling on church business in Rome.

From there, Paul [launches into] sixteen sentences in a row with the second person plural imperative, “greet” (Moo 2018 935). Why do we point out the grammar? Because Paul isn’t directly greeting these people himself, but is urging the church to greet them, essentially fueling his call to welcome one another (14:1, 3; 15:7). There are twenty-six individuals, two families, and three “house churches” in this list (Moo 2018 933). The only other place we see anything like this is at the end of Colossians (4:7-17), the other church to which Paul wrote never having visited them. Let’s browse through the list and see what we can see that’s of some interest. But as we do, notice the slight shift at v.8 where Paul moves from… people… he knows well (3-7) to… people… he may know only casually or perhaps even only by reputation (8-15). Also, commentators note that most of these are Gentile names, suggesting that was the majority culture in this Roman church. And most of those are likely either present or freed slaves. (Moo 2018 934).

Prisca and Aquila (3) are familiar to us. This is the couple from Rome whom Paul met in Corinth on his second missionary journey (Act.18:2-3). They came to Corinth when the emperor Claudius commanded all the Jews to leave Rome (Act.18:2). And when Paul got to town, he went to see them, and he stayed with them worked because [they all had] the same trade; they were also tent makers (Act.18:3). Then they accompanied Paul to Ephesus, stopping in Cenchreae for a haircut (to end a vow), Luke records (Act.18:18-19)—perhaps he met Phoebe there. And after Paul left for home, Apollos came to town—an eloquent speaker, but Prisca and Aquila were able to help him grow in his understanding of the faith (Act.18:24-28). He then went on to Corinth (Act.19:1) and was likely there when Paul arrived from Ephesus on his third journey (Act.20:2-3) and wrote this letter to Rome from there. But, back to Prisca and Aquila, Paul says they 4 … risked their necks for my life, to whom not only I give thanks but all the churches of the Gentiles give thanks as well. It sounds like they saved his life. And although we’re not sure when that happened, it surely seems like it may’ve been during that riot in Ephesus (Act.19:23-41) (Moo 2018 936). Regardless, Paul’s next greeting is to the church that meets in their house (5). Again, this likely indicates that they were people of means. But Paul isn’t spotlighting them for that reason. Think of it like we do with our FLOCKS gatherings. Who has room to host the whole group in their home? Let’s meet there! No conversation about net worth or privilege is part of that at all. It’s just, where can we all gather? One of the churches in Rome met in Prisca and Aquila’s house.

Next is Epaenetus, who was the first convert to Christ in Asia (5). How would you like to have that claim to fame? Regardless, Ephesus was in Asia; perhaps he’s mentioned next because he was brought to faith by Prisca and Aquila.

Despite Mary’s obvious value to the work (6), we don’t know who she is (from here on see Moo 2018 937-943). And while Mary was a common Jewish name, it was also used among the Gentiles. So, we’re not really sure about her ethnicity.

Neither do we know Andronicus and Junia (7). Junia could be an abbreviation of the masculine name, Junianus. But Junia is feminine, so this may’ve been a married couple listed together. But they’re definitely Jewish; that’s what Paul means when he identifies them as [his] kinsmen (cf. 9:3). And these two also knew persecution (fellow prisoners).

We don’t know any of these folk in vv.8-11 with certainty. But we should note that Paul’s use of my beloved (5, 8, 9, 12) doesn’t necessarily mean they’re dear friends, but just that they’re fellow faithful believers. Also, mentioning the family of Aristobulus (10) rather than the man himself, just as with Narcissus (11), suggests that they may’ve been unbelievers with believers, perhaps believing slaves, living in their homes. But it also could mean they were deceased, yet their homes still bore their names. Also, there’s a genuine possibility that this Aristobulus may’ve been the grandson of Herod the Great, brother of Agrippa I, that lived and died in Rome as a private citizen (Schreiner 766). And the next reference here to Herodion (11) lends weight to that possibility since the Herods aren’t usually associated with Rome. But there’s no way to be certain about that.

Tryphaena and Tryphosa (12) were quite possibly sisters. Their names come from a word that means “delicate” or “dainty,” so it seems like Paul may’ve been aiming at irony when he wrote that these two, with Persis (12), another woman, worked hard in the Lord (Moo 2018 941).

Rufus (13) could be the son of Simon of Cyrene who carried Jesus’ cross (Mar.15:21) (Moo 2018 941). Calling him chosen in the Lord seems to set him apart in some ways, as does the warm mention of his mother and her relationship to Paul. But, again, we can’t be sure. I just mention these things so we’ll be better equipped as we read passages like this—to hear such details, pick up on them, and follow them.

Paul then finishes (16) this part of his list with a familiar charge (cf. 1Co.16:20; 2Co.13:12; 1Th.5:26 [1Pe.5:14]). 16 Greet one another with a holy kiss. Some think this may’ve become included in the liturgy (Moo 2018 942), like passing the peace! And his final statement: All the churches of Christ greet you, is unusual. But it seems like one final effort to loop in this church with all those Paul had started from Jerusalem all the way around to Illyricum (15:19), toward participating together is the spread of the gospel to all creation under heaven (Col.1:23).

Warnings about Divisive Ones – 17-20

Then suddenly, in the middle of this warm and lengthy listing of special friends and associates comes a stark and direct and specific, unprecedented (in his other letters) appeal and warning 17 … to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught, likely meaning doctrinal obstacles, false teaching and doctrine; this sounds similar to the warning Paul issued to the Ephesian elders (Act.20:29-31); here he said to avoid them. 18 For such persons do not serve our Lord Christ, but their own appetites, they work to satisfy their own desires, and by smooth talk and flattery they deceive the hearts of the naïve, not so much meaning the doctrinally unrooted (the immature) but anyone who lets the warmth or family relationship in the church lure them into forgetting that there’s still a powerful, invisible enemy of the church in this world, beyond the individual and collective sinfulness of us visible, human believers and unbelievers.

We hear this as Paul continues. 19 For your obedience is known to all, so that I rejoice over you—you’re strong in your faith—but I want you to be wise as to what is good and innocent as to what is evil. I don’t want you to know evil, to experience it. But I also don’t ever want you to forget that it exists, and that it always threatens to invade the warm, family fellowship in the church during these troubled days as we continue living under the reign of Adam even while we’re enjoying the in-breaking of the reign of Christ (5:12-21). And as we press on in this pursuit, two promises come with it, one in eternity, the other in time. 20 The God of peace will soon crush Satan under your feet—our enemy will be defeated in the end. Then second: The grace of our Lord Jesus Christ be with you all along the way, enabling your endurance.

Greetings from Beloved Ones – 21-24

Finally Paul sends greetings from his team—Timothy (21), his closest associate, co-author on six of his thirteen letters and primary recipient of two more, Lucius, perhaps Lucius of Cyrene, one of the five prophets and teachers from Antioch (Act.13:1), Jason, a close associate in Thessalonica (Act.17:5-9), Sosipater, also known as Sopater the Berean (Act.20:4)—all kinsmen (21). And if all these identifications are true, this was quite possibly a delegation from each of the churches in Macedonia and Achaia who were pleased to make [a] contribution to the poor among the saints at Jerusalem (26). They were traveling with Paul to deliver the offering to their suffering brothers and sisters.

Tertius (22) we don’t know, but what a sweet addition he makes. Imagine the conversation when either he asked or Paul affirmed that he should express his own greeting. This is the only place we hear directly from one of Paul’s secretaries.

Gaius (23) was likely the one from Corinth (1Co.1:14), not from Derbe (Act.20:4) or Ephesus (3Jo.1), because this letter was written from Corinth. Erastus is likely the one Paul sent with Timothy from Ephesus to Macedonia (Act.19:21-22). Quartus we don’t know.

V.24 may end this section, but it essentially repeats v.20b.

Conclusion

So, what should we learn from all this? First, remember today’s theme: Gospel partnership with likeminded people is as sweet and bonding as it is essential to fulfilling our mission. Now, Two Lessons:

We need one another! People aren’t extraneous! We don’t just appreciate and love one another. We need one another! Scripture says: It is not good that the man should be alone (Gen.2:18)—in fact, Scripture records that the Lord God said it—and this is just what it means! We were made to live, work, thrive in community. We can get so used to celebrating successful individuals, as though they act alone. We see end zone dances of some form in virtually every vocation. But no running back ever got to the end zone without blockers. And no receiver ever got there without a quarterback, and blockers. We’ve run into the one anothers of Scripture often, several right here in Romans (12:10, 16; 14:13; 15:5, 7, 14; 16:16). And we need to embrace them! Ingest them! We need one another! Men and women! Jew and Gentile! People aren’t extraneous!

That bond brings joy! As we worship, serve, fellowship together, as we advance the gospel, build God’s kingdom, together, it brings joy! As we sweat, toil, suffer, serve together, we’re bound together as one body in Christ. And that bond brings joy! It’s what we’re made for! It’s what the gospel is supposed to produce it us! It’s that love for one another which is born of our love for God that only God can bring about in us through His gospel. And when He does, its unmistakable. It catches the world’s attention! (Joh.13:35) We see it in this lengthy list of friends and associates from Paul. And we’re seeing it right here among us as we do life together in Christ, and keep pressing on to know a deeper and deeper life together in Him—love, care, unity, support, welcome of one another! That bond brings us joy!

There’s just nothing like playing together when you truly love your teammates and truly love the game!

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Resources

Arnold, Clinton E., gen. ed. 2002. Zondervan Illustrated Bible Background Commentary. Vol. 3, Romans-Philemon. Romans, by Douglas J. Moo, 2-95. Grand Rapids: Zondervan.

Barnhouse, Donald Gray. 1952. Romans, four volumes. Grand Rapids: Eerdmans

Beale, G. K., & D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. Romans, by Mark A. Seifrid, 607-694. Grand Rapids: Baker Academic.

Carson, D. A., R. T. France, J. A. Motyer, & G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Romans, by Douglas J. Moo, 1115-1160. Leicester, Eng.: InterVarsity.

Chadwick, Henry, gen. ed. 1957. Harper’s New Testament Commentaries. A Commentary on the Epistle to the Romans, by C. K. Barrett. Peabody, MA: Hendrickson.

Comfort, Philip W., gen. ed.  2007. Cornerstone Biblical Commentary. Romans, by Roger Mohrlang. Carol Stream, IL: Tyndale.

Cranfield, C. E. B. 1990. Romans: A Shorter Commentary. Grand Rapids: Eerdmans.

Dever, Mark. 2005. The Message of the New Testament. Ch. 6, The Message of Romans: Justification, 146-166. Wheaton: Crossway.

Dockery, David S, ed. 1995. New American Commentary. Vol. 27, Romans, by Robert H. Mounce. Nashville: Broadman & Holman.

Green, Joel B., ed. 2018. The New International Commentary on the New Testament. The Letter to the Romans, by Douglas J. Moo. Grand Rapids: Eerdmans.

Hodge, Charles. 1989. The Geneva Series of Commentaries. Romans. Edinburgh: Banner of Truth.

Hubbard, David A., and Glenn W. Barker. 1988. Word Biblical Commentary. Vol. 38ab, Romans, by James D. G. Dunn. Dallas: Word.

Longman III, Tremper, & David E. Garland, eds. 2008. Expositor’s Bible Commentary. Vol. 11, Romans-Galatians. Romans, by Everett F. Harrison and Donald A. Hagner, 19-237. Grand Rapids: Zondervan.

Louw, Johannes P., and Eugene A. Nida. 1996. Greek-English Lexicon of the New Testament. New York: United Bible Societies.

Luther, Martin. 1976. Commentary on Romans. Translated by J. Theodore Mueller. Grand Rapids: Kregel.

Moo. Douglas J. 2000. The NIV Application Commentary. Romans. Grand Rapids: Zondervan.

Morris, Leon, ed. 1985. Tyndale New Testament Commentaries. Vol. 6, Romans, by F. F. Bruce. Downers Grove: InterVarsity.

Moule, H. C. G. 1977. Studies in Romans. Grand Rapids: Kregel.

Murray, John. 1968. The Epistle to the Romans, 2 Vols. Grand Rapids: Eerdmans.

Nygren, Anders. 1949. Commentary on Romans. Philadelphia: Fortress.

Owen, John, ed. Commentary on the Epistle of Paul the Apostle to the Romans, by John Calvin. Translated by John Owen.

Sproul, R. C. 2005. The Gospel of God: An Exposition of Romans. Ross-shire, Great Britain: Christian Focus.

Stott, John, NT ed. 1994. The Bible Speaks Today. The Message of Romans, by John Stott. Leicester, Eng.: InterVarsity.

Yarbrough, Robert W., and Joshua W. Jipp, eds. 2018. Baker Exegetical Commentary on the New Testament. Romans, by Thomas R. Schreiner. Grand Rapids: Baker Academic.

Zodhiates, Spiros, gen. ed. 1993. The Complete Word Study Dictionary: New Testament, Revised Edition. Chattanooga: AMG.

 

NEXT SUNDAY: To Bring About the Obedience of Faith, Romans 16:25–27