Seventh-day Adventist Bible CommentaryRomans 16

Phebe. The name means “radiant,” or “bright.” Nothing is known about her other than what is stated here. She may have been the bearer of Paul’s epistle. Our sister. That is, in a spiritual sense. She was a fellow Christian. Servant. Gr. diokonos, “deaconess,” the only NT occurrence of this word in the feminine. The use of this term suggests that the office of “deaconess” may already have been established in the early Christian church. At least Phoebe was in some sense a servant or minister in the congregation at Cenchreae. Cenchrea. Rather, “Cenchreae,” the eastern seaport of Corinth, about 7 mi. from the city.

Ellen G. White

As becometh saints. That is, in a manner worthy of saints. Assist. Gr. paristēmi, literally, “to stand by.” Both this word and the one translated “business” (pragma; cf. 1 Cor. 6:1) are terms used in legal proceedings. It is possible that Phoebe had legal business in Rome, and that the members of the church there could be of some help to her. As a “succourer of many” it is evident that she was not in need of assistance on account of poverty. Succourer. Gr. prostatis, “helper,” “protector.” The word occurs only here in the NT. Phoebe may have been a woman in a position to help her fellow believers not only financially but politically and socially as well.

Greet. Gr. aspazomai. The same word is also frequently translated “salute” in this chapter. Priscilla. Textual evidence attests (cf. p. 10) the reading “Prisca,” of which form “Priscilla” is the diminutive. Aquila, her husband, was a Jew of Pontus. When the Jews were expelled from Rome by Claudius, Priscilla and Aquila came to Corinth, where Paul found them and where they were converted (Acts 18:1–3). Later they moved to Ephesus (Acts 18:18, 19, 26; 1 Cor. 16:19). At the time of the writing of this epistle they were back in Rome, but later they seem to have returned to Ephesus (2 Tim. 4:19). Helpers. Gr. sunergoi, “fellow workers.”

Their own necks. Evidently, on some otherwise unknown occasion, Priscilla and Aquila had risked their lives for Paul, perhaps during the attack of the Jews in Corinth (Acts 18:6–18) or again in the uproar in Ephesus (Acts 19). Churches of the Gentiles. These would be especially grateful in view of Paul’s labors among them.

In their house. The early Christians, having no church buildings, were dependent for their meeting places upon the hospitality of members who made their homes available (cf. Acts 12:12; 1 Cor. 16:19; Col. 4:15; Philemon 2). The believers at Rome may have had several such meeting places, as indicated by Rom. 16:14, 15. Epaenetus. The name means “praiseworthy.” Nothing beyond what is mentioned here is known of him. Achaia. Textual evidence attests (cf. p. 10) the reading “Asia.” If “Achaia” be read, the statement seems to conflict with 1 Cor. 16:15. Epaenetus was thus doubtless one of the first converts—“firstfruits”—won in the province of Asia.

Mary. Probably not identical with any of the other Marys mentioned in the NT. On us. Textual evidence attests (cf. p. 10) the reading “on you.”

Andronicus. The name means “conquering man.” Junia. Or, “Junias.” This may be the name of either a man or woman. Kinsmen. Gr. suggeneis, here probably meaning “fellow countrymen” as in ch. 9:3. Fellowprisoners. Literally, “fellow captives.” Andronicus and Junia may have been incarcerated with Paul during one of his numerous imprisonments (see 2 Cor. 11:23), although such is not the necessary interpretation of the passage. They may simply at some time have been imprisoned as Paul was for the sake of the gospel. Of note. Gr. episēmoi. Literally, “bearing a mark,” “stamped,” hence, “illustrious.” Among the apostles. The meaning may be either that they were well known by the apostles or that they themselves were distinguished apostles. Before me. That is, they had accepted Christianity before the conversion of Paul.

Amplias. Textual evidence favors (cf. p. 10) the reading “Ampliatus,” of which “Amplias” is a shortened form. The name is Latin and means “enlarged.” My beloved. Paul was evidently personally acquainted with him.

Urbane. Or, “Urbanus,” or “Urban,” a Latin name meaning “polite.” Stachys. The name means “an ear of grain.” The phrase “my beloved” indicates that Paul knew him personally.

Apelles. Nothing more than that he was “approved in Christ” is known of him. Approved in Christ. That is, a tested and true Christian. Of Aristobulus’ household. Literally, “those of Aristobulus,” a term that could apply simply to his slaves. Paul does not make it clear whether or not Aristobulus himself was a Christian. A number of commentators consider it probable that this Aristobulus was the grandson of Herod the Great.

Herodion. A Jew as indicated by the phrase “my kinsman” (see on v. 7). Narcissus. Perhaps the infamous favorite of Claudius, put to death after the accession of Nero. Which are in the Lord. These words imply that others in the household were not believers.

Tryphena and Tryphosa. Probably two sisters. Nothing further is known of them. Persis. The name of an active Christian woman. She is not named elsewhere in the NT.

Rufus. It cannot be definitely established that this Rufus is the one mentioned in Mark 15:21 as the son of Simon of Cyrene. His mother and mine. She was not Paul’s real mother but had evidently been as a mother to him.

Asyncritus. The five persons mentioned in this verse are not elsewhere identified, nor is the reason for their grouping disclosed. The brethren. This refers, perhaps, to another Christian congregation meeting somewhere in Rome (cf. vs. 5, 15). Many of the names in this chapter also occur more or less frequently in inscriptions relating to the membership of Caesar’s household. The general coincidence of names is significant in the light of Paul’s mention of the saints “of Caesar’s household” in Phil. 4:22.

Philologus. The four names here mentioned are not elsewhere identified.

An holy kiss. A customary Eastern mode of greeting (see also 1 Cor. 16:20; 2 Cor. 13:12; etc.; cf. on Matt. 26:48). The churches of Christ. Textual evidence attests (cf. p. 10) the reading “all the churches of Christ.” This phrase does not occur elsewhere in the NT.

Mark. Gr. skopeō, “to pay attention to,” “to be on the watch for,” “keep the eye on.” Paul interrupts his greetings to warn the Roman believers against false teachers who might attempt to disrupt their harmony and destroy their faith. The baneful results of such influences Paul had experienced in Galatia and Corinth. Divisions. Gr. dichostasiai, “dissensions,” “cleavages,” “disunions.” The same word is translated “divisions” in 1 Cor. 3:3 and “seditions” in Gal. 5:20, the only other NT occurrences. Offences. Gr. skandala, “occasions of stumbling,” “hindrances” (see on Matt. 5:29). Doctrine. Gr. didachē, “teaching,” “instruction,” referring here to the fundamental truths of Christianity. Avoid them. Compare 2 Thess. 3:14.

Serve. Gr. douleuō, “to serve as a slave” (see on chs. 1:1; 6:6, 18). Their own belly. Their motives are base and their aims are selfish (cf. Phil. 3:17–19; Col. 2:20–23). Good words. Gr. chrēstologia, “fair speaking in a bad sense.” Fair speeches. Gr. eulogia, “praise,” here, “flattering speech.” Deceive. Gr. exapataō, “to deceive thoroughly.” Simple. Gr. akakoi, “innocent,” “without guile.” The word occurs elsewhere in the NT only in Heb. 7:26, where it is translated “harmless.”

Your obedience. Evidently little harm has been done by the false teachers as yet, and Paul has confidence in the Roman believers (see ch. 15:14). Nevertheless he is anxious that they shall continue to be on their guard. Wise. Compare Jesus’ counsel to be “wise as serpents, and harmless as doves” (Matt. 10:16). Simple. Gr. akeraioi, “unmixed,” “pure,” “uncontaminated,” “guileless.” This is not the same word as in v. 18 (see comment there).

The God of peace. It is appropriate for Paul to refer to God by this title, inasmuch as he has been warning of influences that endanger the peace of the church (cf. on ch. 15:33). It is the “God of peace” who destroys Satan, for it is Satan who seeks to destroy the peace of God’s people.

Shall bruise. Gr. suntribō, “to crush.” Paul looks forward to the final victory predicted in Gen. 3:15, which is not far off. This ultimate triumph over the forces of evil is foreshadowed by every victory experienced by Christian believers over temptation and deception. Paul is thinking of the victory he hopes the Roman believers will enjoy by “avoiding” the false teachers who will seek to divide and confuse them. Grace. See on ch. 1:7.

Timotheus. Paul mentions the name of this early convert and fellow worker in all his other epistles except Galatians, Ephesians, and Titus. In the opening address of this epistle to the Romans (ch. 1:1–7) Timothy’s name is not associated with the apostle’s as in other epistles (see 2 Cor. 1:1; Phil. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1; Philemon 1). Perhaps he was absent when the letter was begun and has now come to join Paul on the eve of his departure to Jerusalem (see Acts 20:1–4). Lucius. Perhaps the Lucius of Cyrene mentioned in Acts 13:1. Jason. Possibly the one who had previously been host to Paul in Thessalonica (Acts 17:5–9). Sosipater. Perhaps the same as the Sopater of Acts 20:4. Kinsmen. Gr. suggeneis, here, “fellow countrymen,” as in ch. 9:3.

Tertius. Paul’s secretary, whom the apostle now permits to send a greeting in his own name. Paul seems generally to have dictated his letters to a scribe and to have added a salutation in his own hand (see 1 Cor. 16:21; Col. 4:18; 2 Thess. 3:17; see on Gal. 6:11). In the Lord. This indicates the kind of assistants Paul employed. Tertius was no mere scribe but a fellow believer, and he must have followed with great interest Paul’s instructions to Christians at Rome.

Gaius. This name occurs in four other places in the NT (Acts 19:29; 20:4; 1 Cor. 1:14; 3 John 1). The person here mentioned could well be the Gaius who had earlier been baptized by Paul in Corinth (1 Cor. 1:14). He is called “host” “of the whole church,” perhaps because the church met at his house. Erastus. See Acts 19:22. Chamberlain. Gr. oikonomos, “manager,” equivalent to the Latin aedilis, a commissioner of streets and public buildings (see on Acts 19:22). Quartus. Otherwise unknown. A brother. Literally, “the brother,” meaning “our brother” (RSV), in a Christian sense.

The grace. Textual evidence favors (cf. p. 10) the omission of this verse. See on ch. 1:7.

Now to him. Paul concludes his letter to the Romans with the finest of all his doxologies (cf. Phil. 4:20; Heb. 13:20, 21). That is of power. Or, “who is able,” as the same Greek phrase is translated in Eph. 3:20. To stablish. Gr. sterizō, “to make stable,” “to strengthen,” “to confirm,” “to establish” (cf. ch. 1:11). According to my gospel. Compare ch. 2:16. Paul’s gospel was the message of salvation that had been entrusted to him.

The preaching of Jesus Christ. This may mean either “what Jesus Christ preached” or “the preaching about Jesus.” The latter is the simpler rendering and better suited to the context. Jesus Christ is the subject of Paul’s gospel (see also Rom. 1:3; 2:16; 10:8–13; Gal. 1:6–8). The mystery. See on ch. 11:25. This mystery is God’s eternal purpose to save His fallen creatures (see 1 Cor. 2:6, 7; Eph. 3:3–10; Col. 1:26). Secret. Literally, “in silence.” Since the world began. Literally, “in eternal times,” meaning “for ages past.” “Through times eternal” (RV) God’s plan to save man by faith in Christ had been shrouded in silence, but is now revealed. There is some textual evidence (cf. p. 10) for inserting vs. 25–27 after ch. 14:23 or ch. 15:33.

Ellen G. White

Now is made manifest. That is, since the coming of Jesus (see DA 22, 23; cf. 2 Tim. 1:9, 10; Titus 1:2, 3). The scriptures. It is through these that the mystery of God has been “made known to all nations.” God’s plan of saving men by faith in Jesus Christ has been predicted by and is in full accordance with the teachings of the OT (see chs. 1:1, 2; 3:21). According to the commandment. The messengers of the gospel are called to their work by God’s command (see Acts 13:2; Rom. 10:15). Paul believed he had been directly commissioned to preach to the Gentiles (Rom. 1:1, 5). For the obedience of faith. Or, “to bring about obedience to the faith,” or “to win them to the obedience that springs from faith” (see on ch. 1:5).

To God only wise. Compare 1 Tim. 1:17; Jude 25. God’s divine wisdom has been especially displayed in the plan that has now been revealed (cf. Rom. 11:33, 34) and that has been the subject of this epistle. Glory. See on ch. 3:23. Amen. See on Matt. 5:18; Rom. 15:33. The postscript following v. 27 appears in no ancient manuscript, though a number of the more ancient manuscripts do have the phrase “to the Romans.” The complete postscript dates back probably no earlier than the 9th century. It was a later editorial addition, not part of the original inspired record.