Romans 5.13 brings to an end the main section of Paul’s doctrinal teaching. The remainder of chapter 15 is primarily a personal afterword and chapter 16 is comprised of a lengthy personal greeting and a few “afterthoughts” that wrap up the letter. Though greeting 26 people by name is unusual, given the circumstances of this particular letter it is not surprising. It is clear from the corpus of Paul’s letters that he was acquainted with a great many people from a very large cross-section of Roman society. That many of these people should be in Rome is not at all strange; there is, after all, something to be said for the adage that all roads lead to Rome. Unlike Paul’s other letters where he essentially knew everyone in the church, the Roman church was comprised mostly of people he did not know. Consequently, his personal greetings was all the more to be expected. Through them he would be able to greet the larger church in Rome and prepare the way for his visit on his way to Spain. Though the greetings begin with the introduction of Phoebe, there is much more to this postscript than that. Indeed, for those interested the socioeconomic makeup of the early church, this is a valuable section of Scripture. “There was a tendency in the ancient world to give certain names to certain kinds of people; for example, wealthy people high on the social ladder would give their children certain names; slaves or former slaves would use (or be made to use) others” (Douglas Moo, Romans, p. 918). The majority of the names in Paul’s list indicate a Gentile origin and many names suggest the bearer was a slave or “freedman” (a slave who had been given his freedom or was a descendant of a freedman). In addition to the individuals mentioned, Paul greets at least three house churches (16.5, 14, 15).
PHOEBE (16.1-2)
The introduction to the closing section of the letter is occasioned by Phoebe’s trip to Rome. There are several notable points suggested by this almost passing comment about this dear sister in the Lord. It is obvious that she is a fellow believer and most likely a Gentile. She resides in Cenchreae (about 8 miles from Corinth where Paul wrote this letter). Paul described her as a servant (diakonos) of the church. All Christians may be considered servants, but there is also an office of deacon. So the question is: what does Paul mean when he introduces her as a servant of the church? Bear in mind that at the time of Paul’s writing the offices of the church were still in their formational stages. “Moreover, the New Testament furnishes little basis on which to pinpoint the ministries carried out by deacons” (Moo, p. 914). Minimally, deacons were charged with visitation of the sick and relief for the poor. Paul simply notes that her munificence toward the saints is worthy of their welcoming her with open arms. He does not identify anything beyond that. Just as she has been the benefactor to many, so too the Roman church ought to aid her in her need, whatever that might be. Whether Phoebe holds an official or unofficial office within the church is not Paul’s point. He merely emphasizes that she is a woman of exceptional character and has proven herself to be an asset to the body of Christ, himself included.
She is to be received “in the Lord,” as the Lord unites one Christian with another, and so that the Roman Christians demonstrate that they are saints by esteeming Phoebe as a saint in her association with them. Those who are Christ’s respect the work of Christ in the one who, like them, has become his possession. She is to receive help because she has helped many, and Paul, too, was among those whom she attended. She presumably cared for him while he was in Cenchreae. The unity that causes the communities to be the body becomes evident. Phoebe has a claim on the gratitude of the Romans because she served those in Cenchreae. What is done on behalf of one community is also to elicit gratitude in the other, for the church is one (Adolph Schlatter, Romans: The Righteousness of God, p. 272).
GENERAL GREETINGS (16.3-16)
It was common for Paul to send a general greeting to his readers, often requesting that they in turn greet one another: Greet every saint in Christ Jesus. The brothers who are with me greet you. All the saints greet you, especially those of Caesar’s household (Philippians 4.21-22; cp. Titus 3.15b). He does something similar in Romans 16.16 where he suggests that the believers greet one another with a holy kiss (a common form of greeting, especially in Judaism). What is unusual is the number of people mentioned by name but, as has been noted, it was entirely warranted. Moreover it gives the modern reader insight into the social underpinnings of the New Testament church. While Paul strengthens his bond with the Roman church he is careful not to usurp the authority of the local church’s leadership by imposing any improper constraints upon the church. (Whether the apostle Peter was currently living in Rome at the time is unclear.)
Through a series of 16 imperatives to greet one another Paul extends his greetings beyond those whom he knows to the entire church in Rome. The first couple, Prisca and Aquila, are particularly noteworthy in several respects. First, Paul had an extensive partnership with them in the gospel ministry and of all the people mentioned, they are in the best position to represent Paul’s ministry to the Romans. Paul met this husband and wife team in Corinth on his second missionary journey. They had been expelled from Rome following Claudius’ decree that all Jews must leave Italy (Acts 18.2). Like Paul they were tent-makers and devoutly committed believers. They had been a great help in church planting. When Paul sailed for Ephesus they accompanied him and remained there to carry on the work of the gospel. After the death of Claudius in A.D. 54 they were free to travel to Rome. Whether they did so for a business reason or to help prepare the way for Paul one cannot say (cp. Moo, p. 919). In addition to their considerable aid in the ministry, Paul credits them as risking their lives to save his. Consequently, it is fitting for Paul openly to acknowledge his thankfulness to them along with the entire Gentile church.
Having extended his greetings to his dear friends, Paul greets the church that meets in their house. Apparently Prisca and Aquila were people of means and their generosity was extended to the believers who met in their home. The names in Paul’s list suggests that the church is comprised of people from every segment of society. There appears to be no segregation into homogenous units. This is contrary to the principles suggested by many contemporary gurus on church growth. We are told that people prefer to come to Christ without crossing racial, linguistic, or class barriers (financial and educational). It is said that the primary barriers to conversion are sociological, not theological. Thus, in order to market the church effectively these obstacles need to be removed. This is, in part, the goal of the seeker church. Another modern principle of church growth is the importance of understanding the mechanism of conversion. Presumably the church needs to remove the artificial barriers that inhibit faith, e.g. religious symbols and language. The effective church relates to non-Christians in a non-threatening, inviting, upbeat and safe way. The church’s product (the gospel) is pitched to the consumer (the seeker or potential Christian) by the pastors (business leaders) who oversee the marketing outlets (the churches). The seeker needs faith (monetary rate of exchange) in order to purchase the product (salvation) (cp. David Wells, Above All Earthly Pow’rs, pp. 289-92). Though the case against this gross distortion of New Testament Christianity can be readily made from the abundance of New Testament doctrines, Paul’s brief list of people who comprise the church in Rome is a sufficient argument in itself.
A FINAL WORD OR THREE (16.17-20)
Paul wraps up his letter with several quick thoughts: a word about false teachers (17-19), a word about deliverance (20a) and another prayer-wish (20b). Why Paul addresses the subject of false teachers, albeit in a cursory way, at this late point in his letter is not as problematic as some suggest. Paul’s gospel was often met with resistance from Jewish-oriented teachers (Galatians; 2 Corinthians 10-13; Philippians 3). So to warn the Roman church of potential resistance from the same source is very understandable (cp. Moo, p. 929).
This statement is not a word of prophecy; he does not argue that such persons might emerge. They are present in the church and the community is obligated not to allow them to be unnoticed. Dissension arises from doctrine, not from the Gospel but from the instruction given for the believer’s conduct. The same confidence displayed in the words: ‘you have learned the doctrine,’ Paul also used in writing 6:17. The antithesis causing the conflict is the following; in one instance Christ is being obeyed willingly, while in the other liberty is given to the desires of the belly, which gain dominion over the individual. The term fits the events in Corinth; in its intent it is also identical with Philippians 3:19, and a parallel is also found in Acts 20:29 because in both instances it is the conclusion that prompted Paul to issue this warning (Schlatter, p. 276).
False teachers might appear at any time and the church leadership must be ever vigilant. “To be ‘innocent’ and ‘guileless’ can be a good thing; but it can also leave people open to the subtle machinations of those who would take advantage of them. It is this that Paul is concerned about. For Paul well knows that these false teachers are clever at dressing up their heresies in ‘smooth talk and fine words.’ Those who are not on the watch for these people and who do not listen closely enough to what they are teaching might be led astray and into ultimate spiritual ruin” (Moo, p. 931). Paul echoes the sentiment of Jesus’ words: Behold, I am sending you out as sheep in the midst of wolves, so be wise and serpents and innocent as doves (Matthew 10.16). That is, believers ought to be innocent with respect to sin, since they have been delivered from its stranglehold through the power of the gospel, but they should be wise with respect to its potential power to corrupt.
Paul’s reminder that the God of peace will soon crush Satan under your feet may be a reference to Genesis 3.15. Not only will God give the Roman Christians victory over false teachers, he will ultimately give them an eschatological victory when Satan is defeated in the final judgment. So then, Paul concludes with a prayer-wish common in all his letters: The grace of our Lord Jesus Christ be with you.
