Romans 16: “Greetings, Final Exhortations, and Doxology”
1. “I Commend to You Our Sister Phoebe”
“A deaconess of the church at Cenchreae.” (Rom 16:1)
Paul begins with commendation.
Phoebe is not a casual traveller but an official representative, probably the bearer of this letter to Rome.
Her title (diakonos) shows that women served in recognised ministries of charity and assistance in the early Church.
St John Chrysostom remarks:
“See how great was this woman’s virtue, that she was entrusted with this letter — the crown of Paul’s writings.”
(Homilies on Romans XXX)
Explanation: “Deaconess”
In the early Church, deaconesses were women who assisted with works of mercy, especially among women — for example in baptismal preparation or care for the sick.
This was not the ordained diaconate but a distinct ministry of service and hospitality (cf. CCC 1571; Didascalia Apostolorum).
2. “Welcome Her in the Lord”
“In a way worthy of the saints, and help her in whatever she may require.” (v. 2)
Hospitality is again a mark of holiness.
Phoebe herself has been a benefactor (prostatis) — a patroness who used her means for the Gospel.
St Ambrose:
“The patroness of many becomes herself a debtor of none, for charity is its own reward.”
(On the Duties of the Clergy II.20)
3. “Greet Prisca and Aquila, My Fellow Workers in Christ Jesus”
“Who risked their necks for my life.” (vv. 3–4)
This married couple, already known from Acts (18:2–3), model Christian partnership in mission.
They are tentmakers, teachers of the faith (they instructed Apollos), and friends of the Apostle.
Their home becomes a church.
St John Chrysostom:
“See how the Church is first planted in houses; where Christ dwells, there is altar and temple.”
(Homilies on Romans XXX)
4. “Greet Also the Church in Their House”
(v. 5)
Before church buildings existed, communities gathered in private homes — “house-churches” — centres of worship, catechesis, and charity.
St Bede:
“The faithful household is a miniature Church; where Christ is loved, there is His Body.”
(Homilies on the Gospels, I.43)
5. “Greet Epaenetus, My Beloved, Who Was the First Convert in Asia”
(v. 5b)
Paul honours not hierarchy but holiness.
Each name represents a soul known and loved in Christ.
The firstfruits of faith are precious.
St Ambrose:
“The first converts are like the first drops of a great rain; they promise a harvest of grace.”
(On the Faith IV.13)
6. “Greet Mary, Who Has Worked Hard for You”
(v. 6)
This Mary (a common Jewish name) symbolises countless hidden servants of the Church.
Her “labour” (kopian) implies strenuous service — perhaps charity, catechesis, or hospitality.
St Augustine:
“Not all build by preaching; many build by loving and labouring unseen.”
(Sermon 179)
7. “Greet Andronicus and Junia”
“My kinsmen and fellow prisoners; they are well known among the apostles.” (v. 7)
This verse is famous: Junia (a woman’s name) is praised among the apostles — likely meaning “highly esteemed by the apostles.”
They may have been early Jewish Christians imprisoned for the faith.
St John Chrysostom comments with admiration:
“Oh how great the devotion of this woman, that she should be counted worthy of the title of apostle!”
(Homilies on Romans XXXI)
8. “Greet Ampliatus, Urbanus, Stachys, Apelles…”
(vv. 8–10)
A litany of friendship follows.
These names are Greek and Latin, reflecting the Church’s diversity.
The Gospel unites slave and free, Jew and Gentile, man and woman.
St Bede:
“The roll of names is a roll of victory; these are the firstfruits of the nations offered to Christ.”
(Homilies on the Gospels, I.43)
9. “Greet Those Who Belong to the Family of Aristobulus… of Narcissus…”
(vv. 10–11)
These likely refer to household servants within noble Roman families.
The Gospel had penetrated even imperial circles.
St Ambrose:
“The Church grows not by overthrowing thrones but by converting hearts.”
(On the Duties of the Clergy I.27)
10. “Greet Tryphaena and Tryphosa, Those Workers in the Lord”
“Greet the beloved Persis, who has worked hard in the Lord.” (v. 12)
Three women are praised for labour in the Gospel — evidence that the early Church flourished through the hidden toil of faithful women.
St Augustine:
“Where love is strong, labour is sweet; their weakness became strength through charity.”
(Sermon 169)
11. “Greet Rufus, Chosen in the Lord, and His Mother, Who Has Been a Mother to Me As Well”
(v. 13)
Tradition identifies Rufus with the son of Simon of Cyrene (Mark 15:21).
His mother’s kindness to Paul is remembered with filial gratitude.
St Bede:
“The household that carried the Cross now comforts the Apostle who preaches it.”
(Homilies on the Gospels, I.43)
12. “Greet One Another with a Holy Kiss”
“All the Churches of Christ greet you.” (v. 16)
The holy kiss symbolises reconciliation and communion.
In early liturgy it preceded the Eucharist — a sign that only the reconciled may share Christ’s peace.
St John Chrysostom:
“The kiss of peace joins lips that confess one faith and hearts that harbour no malice.”
(Homilies on Romans XXXI)
13. “I Appeal to You to Watch Out for Those Who Cause Divisions”
“And create obstacles contrary to the doctrine which you have been taught.” (v. 17)
After greetings, Paul gives a brief but sharp warning.
Unity must be guarded by truth.
False teachers flatter with smooth words but mislead hearts.
St Augustine:
“They promise liberty but bring bondage; the sheep must flee not the shepherd’s rod but the wolf’s tongue.”
(Sermon 46)
Explanation: “Doctrine and Division”
Doctrine (didachē) means teaching — the content of apostolic faith.
Unity without truth collapses into sentiment; truth without charity hardens into pride.
Catholic unity holds both together: fidelity to apostolic teaching and love among the brethren.
14. “For Such Persons Do Not Serve Our Lord Christ, but Their Own Appetites”
“By fair and flattering speech they deceive the hearts of the simple.” (v. 18)
Paul unmasks self-seeking teachers.
Their “appetites” (literally belly) mean carnal desires — pride, greed, self-promotion.
St Bede:
“The flatterer devours the simple as food; the proud stomach cannot digest humility.”
(Homilies on the Gospels, I.43)
15. “Your Obedience Is Known to All”
“But I want you to be wise as to what is good and innocent as to what is evil.” (v. 19)
Paul balances praise with prudence.
Wisdom must be discerning — pure yet alert.
St Ambrose:
“He would have them doves in innocence, serpents in understanding.”
(On the Duties of the Clergy II.31)
16. “The God of Peace Will Soon Crush Satan under Your Feet”
(v. 20)
A magnificent promise: evil will not prevail.
The Church shares Christ’s victory over Satan.
Peace is not passive but triumphant.
St Augustine:
“Under our feet shall be the serpent, because under His feet is the head of the serpent.”
(City of God XX.9)
17. “Timothy, My Fellow Worker, Greets You”
“So do Lucius and Jason and Sosipater.” (v. 21)
Paul includes greetings from his companions — living proof of apostolic fraternity.
The Gospel travels through friendship.
St Bede:
“The cords of friendship are the nets of the Gospel.”
(Homilies on the Gospels, I.43)
18. “I Tertius, the Writer of This Letter, Greet You in the Lord”
(v. 22)
Tertius was Paul’s amanuensis — his secretary.
This humble scribe’s signature reminds us that Scripture was written through cooperation of grace and human effort.
St John Chrysostom:
“He who wrote what another spoke shares in the blessing of what was spoken.”
(Homilies on Romans XXXII)
19. “Gaius, Who Is Host to Me and to the Whole Church, Greets You”
“Erastus, the city treasurer, and our brother Quartus, greet you.” (vv. 23)
Again, hospitality and service mark the community.
Erastus, a public official, shows that civic duty and faith coexist.
St Ambrose:
“He who serves the city and the Church together is doubly the servant of God.”
(On the Duties of the Clergy I.27)
20. “Now to Him Who Is Able to Strengthen You”
“According to my Gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret for long ages…” (vv. 25–26)
This majestic doxology concludes the letter.
The mystery — once hidden — is the eternal plan of salvation now revealed in Christ to all nations.
St Augustine:
“The mystery is Christ in us, whom the prophets saw afar off and we possess in faith.”
(Sermon 113)
21. “To the Only Wise God Be Glory for Evermore through Jesus Christ”
(v. 27)
The final line unites everything: Christ the revelation of divine wisdom, the Church the fruit of His mercy, and glory returning to the Father.
Doctrine ends in doxology — teaching becomes praise.
St Bede concludes:
“The letter which began in sin and grace ends in wisdom and glory; so every soul must pass from misery to praise.”
(Homilies on the Gospels, I.43)
22. Theological Summary
| Theme | Explanation |
| Communion of saints | The Church as a living fellowship of named and known believers. |
| Women in ministry | Active service and witness within the early Church. |
| Unity and vigilance | Charity balanced by doctrinal fidelity. |
| Triumph over evil | Satan crushed under Christ’s Body, the Church. |
| Scripture’s cooperation | Divine inspiration working through human friendship and labour. |
| Final doxology | All theology culminates in praise of the only wise God. |
23. Moral and Spiritual Application
Value personal holiness. Every name here is a story of grace — your name too is written in God’s book.
Honour the hidden workers. Remember the Phoebes and Marys who sustain the Church quietly.
Guard unity with truth. Welcome all, but keep the faith uncorrupted.
Trust in victory. The God of peace will crush the enemy beneath the Church’s feet.
Live in praise. Let all your labour end in doxology: Glory to God through Jesus Christ.
24. Closing Prayer
O God of peace and wisdom,
who built Your Church upon the foundation of apostles and saints,
unite us in the charity of Christ,
guard us from falsehood,
and make us joyful labourers in Your vineyard.
May our names be written in the Book of Life,
and our lives end in praise of Your mercy.
Through the same Jesus Christ our Lord,
who lives and reigns with You in the unity of the Holy Spirit,
God, for ever and ever. Amen.
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