A Letter of Commendation
Chapter 16
Chap. 16:1-27—This chapter is a letter of commendation for a sister named “Phebe,” coupled with salutations to various brethren in Rome. It includes a warning to withdraw from divisive persons who might mislead them, and closes with a doxology that links the two parts of Paul’s ministry together as being the means of establishing the saints in all the truth of God.
Vss. 1-2—Paul writes, “I commend to you Phebe our sister, who is minister of the assembly which is in Cenchrea.” This letter of commendation formally introduced Phebe to the assembly in Rome. She was travelling from Cenchrea (the port of Corinth, two miles away) to that area for some personal “matter,” and was probably the carrier of the epistle.
The use of such letters were common practise among brethren in the early Church (Acts 18:27; 2 Corinthians 3:1). The existence of them shows the care they had in inter-assembly communion. There were dangers that threatened the fellowship of the saints, and they needed to be careful who they received—on a personal level (1 Tim. 5:22) and collectively as assemblies (Acts 9:26-28). False brethren were coming into the Christian profession with bad doctrine and unholy practises, and they were corrupting the saints (2 Cor. 11:12-15; Gal. 5:7-12; 2 Peter 2:1; 1 John 4:1-6; Jude 4). In view of this danger, the fellowship of the saints was not open, nor was it closed—but it was guarded. Such care should still be used among Christian assemblies that seek to be Scripturally gathered. In fact, since the corruption in the Christian profession is greater today than ever before, this care is needed more than ever. If a person in fellowship at the Lord’s Table goes to an assembly where he or she is known, a letter is nice to have, but not necessary (2 Cor. 3:1-3). But if a person is visiting an assembly where he or she is not known, a letter of commendation should be used.
We might wonder what this sister was doing functioning as a “minister of the assembly” in Cenchrea when Scripture teaches that sisters are not to minister publicly from the Word of God and teach in the assembly (1 Cor. 14:34-35; 1 Tim. 2:11-12). However, this question reflects a common misunderstanding. The problem is that the inquirer is trying to understand the passage by using the conventional (commonly accepted) meanings that men have attached to Biblical terms. Sad to say, Christendom has invented unscriptural meanings to many Scriptural terms, and these ideas have been popularized and accepted by the masses. But this has led to much confusion. Having our minds coloured by these unscriptural thoughts makes it difficult to learn the true meaning of a passage.
In the example before us, it is a mistake to think that a “minister” is a clergyman (a so-called Pastor who leads a congregation of Christians). As mentioned in our comments on “ministry” in chapter 12:7, a minister is a person (male or female) who carries out a service for the Lord in either spiritual (Acts 6:4; 1 Peter 4:11) or temporal things (Matt. 10:41-42; Acts 6:2-3; 13:5; 19:22; 1 Tim. 3:10). Since a sister, according to the order in Scripture, is not to minister from the Word of God in the assembly (publicly), it would have to be that Phebe ministered to the assembly in temporal things. J. N. Darby states in his translation footnote that the word can be translated “deaconess,” which is a servant who serves in temporal things. He said that she may have swept the floor of the meeting room where the saints met in Cenchrea, or something like that (Notes and Jottings, p. 284). She would not have been in the official office of a deacon because that was to be filled by men (1 Tim. 3:8-13). Since Paul states that she was “a helper of many,” she may have had the gift of “helps” (1 Cor. 12:28).
Various Greetings
Chap. 16:3-16—Paul then takes the opportunity to send his greetings to a number of brethren whom he knew in Rome––some were from personal interaction and some he had heard of through others. He devotes more time to greeting the saints here than in any other epistle. This was due to the fact that he had not been to Rome yet and desired to convey his love to them on a personal level and thus make way for his coming visit. We see in these greetings delicate touches of affection and some tender recollections of those whom he knew from earlier days. It gives us insight as to the genuineness of the love that flowed among the fellowship of saints in those days. (Paul mentions 26 names and refers to many others who are not named. There are nine women mentioned in the chapter.)
Vss. 3-5a—“Priscilla and Aquila” are mentioned first. Their names are found in no less than six places in Scripture; three times Priscilla’s name is first (Acts 18:18; Rom. 16:3; 2 Tim. 4:19) and three times Aquila’s name is first (Acts 18:2, 26; 1 Cor. 16:19). Stating her name first does not mean that she was a forward woman who took the lead in their marriage. A careful look at these six passages will show that she is put first because the emphasis in the passage is on the domestic side of things, where the woman is to “rule the house” (1 Tim. 5:14). But when the emphasis is on teaching or assembly matters, Aquila is put first––a sphere in which the brothers are to lead. Thus, they were a model Christian couple. They, like Phebe, are said to be “helpers” in the work of the Lord. Perhaps they had the gift of “helps” too.
On one occasion they “risked” their lives to help Paul. We are not told where or when this took place, but it certainly shows their commitment to the cause of the gospel and their deep love for the Apostle. The fact that Paul says they “laid down [staked] their own neck” (singular), shows that they were one in their purpose in serving the Lord. Paul, and the brethren everywhere, thanked the Lord for them. This is a tremendous commendation.
Furthermore, we find that their home was open to the saints, and that they were willing to have assembly meetings “in their house.” From verses 14-15, we take it that the saints at Rome did not necessarily all meet in one location. It appears that there was more than one gathering, but the assembly was one. From 1 Corinthians 14:23, we see that this was the case in Corinth as well. In large metropolises and poor means of travel, it just wasn’t practical for all in an assembly in a given locality to meet in one place.
Vs. 5b—Paul greets “Epaenetus” next. He notes that he was “the firstfruits of Achaia,” which means that he was the first convert in that region. However, this runs in collision with 1 Corinthians 16:15 which states that Stephanas and his house were the first ones to get saved in that area. But there is really no difficulty. “Achaia” here in Romans 16:5 (in the KJV) is a translation error; it should read “Asia.” Hence, Epaenetus was the first one to get saved in Asia Minor (southwest Turkey) and Stephanas was the first to get saved in Achaia (southern Greece).
Vss. 6-7—“Maria” is saluted; she is remembered for her much labour done for the Apostle. Then “Andronicus and Junia” are mentioned, being relatives (“kinsmen”) of Paul. Some have thought that this was a husband and wife team, because “Junia” can be masculine or feminine. However, this seems unlikely because they were imprisoned together, and jails don’t have women incarcerated with men. He says that they were “of note among the apostles,” which means that they were held in high esteem by them on account of the service they rendered. It does not say that they were imprisoned at the same time and place as Paul, but were fellow-sufferers in that way. These dear servants were Christians before Paul, and this leads us to wonder whether they had prayed for the conversion of their learned “kinsman.”
Vss. 8-10—“Amplias,” “Urbane,” “Stachys” are saluted with little comment. “Apelles” is mentioned as being “approved” in Christ. The word “approved” means that he had been tried in some way, and that he had stood the test. It may have been that he had been pressured to recant in regard to his faith, but he would not deny the Lord. “Aristobulus” is not saluted, but those of his household are. This would mean that while the man himself was not saved, some of his servants were. He was the grandson of Herod the Great, but God had reached some of his servants with the gospel and they had been saved. Paul sent greetings to them. The same thing had happened to some of Caesar’s household (Phil. 4:22). This shows the power of the grace of God.
Vs. 11—“Herodian,” we assume was a Jew, since he was a “kinsman” (relative) of Paul. Having been given that name suggests that he was (or had been) a servant in Herod’s household.
As with Aristobulus, “Narcissus” is not greeted, but those of his household are. Again, this would mean that while the man himself was not saved, some of his servants were. History records a great man of means by this name who lived at that time, who was influential with Claudius Caesar. This may have been the very man.
Vs. 12—“Tryphena and Tryphosa” are saluted as those who were labouring in the Lord. Judging from the similarity of their names, many have thought that they were probably sisters in the flesh, as well as sisters in the Lord. “Persis” is mentioned as having “laboured” much in the Lord. The fact that it is stated in the past tense indicates that this sister was now older and unable to carry on as she once did. Nevertheless, the service she rendered is remembered by the Apostle. (It is unlikely that she was not able to continue serving because she was sick, because in that case, Paul would have sent his sympathies to her. Nor is it likely that she had ceased from labouring because she had gotten cold in her soul. In that case, he would not have saluted her with such warm greetings.) As a rule, Paul didn’t call sisters “beloved” because it might be seen as an inappropriate display of affection toward the opposite sex (1 Tim. 5:2). But in this case, being that Persis was probably older, he did call her beloved.
Vs. 13—“Rufus” is saluted. Expositors seem to agree that he is the same person mentioned in Mark 15:21. It says that “Simon a Cyrenian” was compelled by the Roman soldiers to carry the tail end of the cross of our Lord “behind” Him (Luke 23:26). Then there follows a comment that seems to be a casual remark—“the father of Alexander and Rufus.” From the way Mark inserts this, it seems that the relationship was so well-known among the saints that Paul didn’t need to expand upon it. The conclusion can be drawn that this event left an indelible impression on Simon’s family, and they were later saved. Simon’s wife was also saved, whom Paul mentions here as Rufus’s “mother.” He adds that she had been a mother to Paul too––in the sense that she filled a mother’s role with him.
Vs. 14—There are five persons mentioned in this verse that are not mentioned anywhere else in Scripture––“Asyncritus,” Phlegon, Hermas, Patrobas, Hermes.” By adding, “And the brethren which are with them,” seems to indicate that they did not meet with those in the house of Aquila and Priscilla, but elsewhere in the city. They are greeted along with the others in the chapter, indicating that they were not acting in independence, but were considered as being on the same ground of fellowship.
Vs. 15—Another five persons are mentioned in this verse––“Philologus,” “Julia,” “Nereus,” “his sister,” and “Olympas.” Again, these believers are not mentioned anywhere else in Scripture. By adding, “And all the saints which are with them,” Paul seems to indicate that these brethren were also meeting in a different house in that vast city. They, too, like those in verse 14, were in fellowship with the other saints in the city as being on the same ground of fellowship.
Vs. 16—Warm greetings among the Roman saints was encouraged in the form of “a holy kiss.” His desire is that they would show genuine love and care for one another. He sends greetings from “all the assemblies of Christ.”
A Cautionary Warning
Vss. 17-18—Before closing the letter, Paul issues a warning to the Roman saints concerning divisive persons. He says, “Now I beseech you, brethren, mark them which cause divisions and offences [stumbling blocks] contrary to the doctrine which ye have learned; and avoid them” (W. Kelly Trans.). Paul gave a similar warning to the Ephesian elders in Acts 20:29-30. It shows that we need to be on our guard against those who have a tendency to gather people around themselves. Such persons will often have a complaint about some weakness among their brethren, especially with the leaders, and will use it as their rallying point. It will often have the semblance of godly concern, and unsuspecting persons will be taken by it.
All such activity is, of course, of the flesh (Gal. 5:20) and “contrary to the doctrine” that we have learned––which is that all Christians should walk together in practical unity with “no divisions” among them (1 Cor. 1:10). A “division [schism]” is an inward rift among brethren (1 Cor. 11:18), whereas a “heresy [sect]” is an outward split among brethren, when a party breaks away and no longer meets in practical fellowship with the others (1 Cor. 11:19). Since 1 Corinthians 11:18-19 speaks of a “sect [heresy]” after mentioning a “division [schism],” it indicates that one will lead to the other, if it is not judged.
The evil work alluded to here in Romans 16 is that which a division-maker does within the fellowship of the saints. The brethren are not told to excommunicate him (formally put him out of fellowship), but to “avoid” him. Note: Paul says, “Them which cause divisions;” he does not say, “Them which follow in a division.” We learn from this that we are to distinguish between the leaders and the led in these kinds of rifts. We are, therefore, to avoid the leader(s), but to reach out and try to help those who are being drawn away by the divisive movement. Paul says, “For they that are such serve not our Lord Jesus Christ, but their own belly.” Thus they do not have the Lord’s glory before them, but their own selfish interests. The means by which they get a following is through “good words and fair speeches,” and the kind of people who are deceived by these divisive workers are those who are “simple” and “unsuspecting.”
Absalom is a type of a divisive man in the assembly (2 Sam. 15-18). He drew ones after himself, who “in their simplicity,” “knew not anything” (2 Sam. 15:11). His method was to agree with those who had a complaint, and to kiss them. The result was that he “stole the hearts of the men of Israel” (2 Sam. 15:1-6). The forming of his party didn’t happen overnight; it took “four years” (2 Sam. 15:7). (The KJV says “forty,” but it is apparently a Hebrew copyist’s mistake.) Slowly but surely, Absalom swung many after himself. Let us then be wary of men with good exteriors who fawn over us; they could be setting a trap for our feet.
Vss. 19-20—Paul commends the Roman saints for their “obedience” (it was a testimony to men everywhere) and he believed that they would act with the same obedience on his instructions regarding divisive persons. It would be a means of their preservation. Paul gave this warning because, even though they had begun well, he feared that they might get turned aside in some way. Hence, he encouraged them to keep their focus on right and wholesome things. He desired that they would be “wise unto that which is good, and simple concerning evil.” This is because occupation with evil (either the wrongs of the world or the failures of brethren) can swallow us up and turn us aside. G. Davison warned, “Those who are occupied with failure will become a failure!”
Paul reminded them that a time was coming “shortly” when God would “bruise [crush] Satan” who is behind all these evil movements among the Lord’s people. Until then, we have to be on our guard. Satan’s final demise will take place when he is cast into the lake of fire (Rev. 20:10). Paul adds, “Under your feet.” Thus, the children of God are going to triumph through Christ in the end! Until then, Paul commends the saints at Rome to “the grace of our Lord Jesus Christ.”
Closing Salutations
Vss. 21-24—In closing, Paul sends greetings to the Roman believers from those who were with him. Eight persons are named––“Timotheus” (Paul’s fellow-worker), “Lucius,” “Jason,” and “Sosipater” (Paul’s relatives), “Tertius” (the actual hand-writer of the epistle), “Gaius” (in whose house Paul lodged), “Erastus” (the treasurer of the city of Corinth), and “Quartus.”
These brethren co-jointly commended the saints at Rome to “the grace of our Lord Jesus Christ.”
The Two Themes of Paul’s Ministry—the Means By Which a Believer is Established
Vss. 25-27—Paul expresses one last desire which he had for the Roman saints (indeed for saints in every place)—that God would “establish” them in the truth. He mentions that this involved two thing—having an understanding of his “gospel” and having an understanding of the “mystery.” These constitute the two great themes of his ministry (Eph. 3:8-9; Col. 1:23-28) and are predicated by the word “according” in verse 25.
• “According to my gospel, and preaching of Jesus Christ.”
• “According to the revelation of the mystery.”
Note: Paul did not consider a person established in the truth until he not only grasped the truth of the gospel, but also grasped the truth of the Mystery. Today, most Christians are thankful to know that they are saved through believing the gospel, but they seem to have little concern for the revelation of the Mystery.
Paul’s gospel tells of the glory of God in meeting our need as sinners, and that through believing its message, we are brought into the possession of many spiritual blessings in the risen and ascended Christ. The Mystery, on the other hand, tells of God’s glory in Christ, the Head of the Church. It unfolds our corporate relationships and collective privileges in connection with the calling and destiny of the Church. This would include the practical arrangements concerning the Church’s present function on earth, in giving expression to the truth that it is one body. Ignorance of what the Mystery unfolds is at the bottom of much of the confusion in the Church today. W. Kelly said, “It is one of the melancholy signs and proofs of where the Church is now, that even in the most earnest children of God there is but little thought of refreshing the heart of the saints. Zeal is absorbed in the simple conversion of sinners. The glory of God in the Church goes for nothing, and the love of Christ for His body and every member is ignored for the most part (The Epistle to Philemon, p. 148).
The Mystery is not something that is mysterious; it is a sacred secret that has been “hid” in God’s heart from before the foundation of the world (Eph. 3:9). It has to do with God’s great purpose to glorify His Son in two spheres (in heaven and in earth) in the coming millennial kingdom (“the Dispensation of the fulness of Times” – Eph. 1:8-10), through a specially formed vessel of testimony—the Church, which is the body and bride of Christ (Eph. 1:22-23; 5:25-32; Rev. 21:9-22:5). Ephesians focuses on the calling and destiny of the Church in its public association with Christ, whereas Colossians and 1 Corinthians unfold the present character and practical functioning of the Church while it is here on earth.
Vs. 26—Paul says that while this truth was once hidden, it is now made manifest “by prophetic Scriptures.” These are not the writings of the prophets in the Old Testament, because the revelation of the Church was not given to them; it was unknown by those “in other ages” (Eph. 3:5). Paul is speaking of New Testament prophets who had been given the truth of the Mystery to communicate to the Church. This would be the epistles in general (Notes and Jottings of J. N. Darby, p. 328). W. Kelly said that these Scriptures would be, “the inspired writings in general, of the New Testament, for the Church is built on the foundation of the apostles and prophets” (The Bible Treasury, vol. 13, p. 352). Paul must have been speaking anticipatively, because many of the epistles had not been written at the time of his writing to the Romans.
Paul’s reason for stating his desire for the establishing of Roman saints was that they would then not only be intelligent in the purpose of God, but also be less likely to be swayed by those who worked to divide the flock.
Vs. 27—Paul gives a final benediction: “To God only wise, be glory through Jesus Christ, forever. Amen.”