A Warning; the Doxology and Postscript (Romans 16:17–24)

Rom. 16:17. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which you have learned; and avoid them.

At the conclusion the Apostle gives one warning, namely against false teachers. It is not evident that there were such among the Romans yet, but he foresaw that there would be,—and warns them. These corruptors of minds followed in the footsteps of Holy Paul everywhere, and caused him much trouble and evil everywhere, and did great harm and damage to God’s truth. Wishing to protect the Romans from this evil, he says to them: “mark,” σκοπεΐν,—I beg you to look vigilantly, lest there creep in among you those who cause discord and confusion. He does not say who they are, but defines them in general: such as will teach not what you have learned. What you have been taught is unchanging truth. Whoever teaches contrary or different from that is a teacher of lies. Depart from him: give him no hearing and have no fellowship with him in any way.

Holy Chrysostom says hereupon: “Again an exhortation. But notice how condescending his exhortation is: he presents it not as an adviser, but as one close to them, and even with great respect for them. For the Apostle calls them brethren and asks, saying: ‘I beseech you, brethren.’ Then he warns them, revealing the schemes of harmful people. But since these people did not act openly, the Apostle says: ‘I beseech you mark,’ παρακαλώ— σκοπεΐν,—that is, look vigilantly, examine carefully, investigate, discern. Whom exactly should you beware? ‘Those who cause divisions and offences contrary to the doctrine which you have learned.’ For division above all undermines the Church. This is the devil’s tool, by it everything is overthrown! As long as unity is preserved in the body of the Church, the devil cannot have access to it; but from division comes scandal. Whence comes division? From teaching contrary to apostolic teaching. There would be neither scandals nor divisions if there were not invented teaching contrary to apostolic teaching. To this very thing pointing here, the Apostle says: ‘contrary to the doctrine.’ He did not say: which we taught you,—but: ‘which you have learned,’—thereby showing that they are completely convinced, have heard and received the teaching. —What then should we do with these harmful people? The Apostle did not say: come together and fight them,—but: avoid them. If they were doing this through ignorance or delusion, they should be corrected. But since they sin intentionally, flee from them far away.”

Rom. 16:18. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

Know that in these corruptors’ mouths all is the Lord, but they do not serve the Lord, only cover their evil designs with His name. But they serve their own belly,—which means, perhaps, self-gratification in general, concern to live in comfort and ease. Since the belly is the most unruly tyrant within us, self-gratifiers are most concerned that it be filled and made silent. Keeping this weakness in mind, the Apostle said that they serve only their own belly. The stomach moves them; and they run about everywhere, having devised an easy way to profit—the spreading of false doctrines, to which, it must be said, the common people everywhere are very prone. They come under the covering of godliness, wrap themselves in secrecy, in whispers, as if in someone’s ear, begin to throw incomprehensible words into conversation to provoke curiosity; when attention is aroused, they add flattering speeches to the listeners and meanwhile pour in the poison of evil intent and catch the simplest in their nets. The means which they use, the Apostle called: χρηστολογία—and: ευλογία,—words pleasant to the ear and flattering to the heart. Holy Chrysostom says: “How then is it not shameful now for a servant of Christ to have servants of the belly as teachers? But as gluttony serves in them as the cause which urges the spread of delusion, so the method by which this treachery is accomplished is flattery—another plague. ‘By good words and fair speeches deceive the hearts of the simple,’—says the Apostle. Well said: ‘good words.’ The services of flatterers are only in words, but their hearts are not so; there all is treachery. Further, the Apostle did not say: deceive you,—but: ‘deceive the hearts of the simple.’ The Apostle speaks in general: everywhere such corruptors of minds proceed so as to creep up to the simplest, because they are easier to deceive. And from those who are firm in mind and character, they flee, fearing rebuff and being struck. As everywhere, so among you will they act. So look.”

Rom. 16:19. For your obedience is come abroad to all men. I am glad therefore on your behalf: but yet I would have you wise to that which is good, and simple concerning evil.

“Your obedience”—obedience to faith, submission and devotion to faith, “is come abroad to all men”—is known to all, or, as at the beginning, “is proclaimed throughout all the world” (Rom. 1:8). The Apostle wishes to say by this: corruptors of minds succeed in deceiving the simple-hearted in other places. But as for you, “I am assured of your firmness, you will not cast off the yoke of obedience to faith and will not be shaken in it. And it would be incredible that they, so wise, after the knowledge of truth, would submit to some stupid notions” (Ambrosiaster). “He intentionally sets forth so many witnesses of their obedience in faith, that, keeping this in mind, they might not allow themselves to be brought to shame by turning to some evil teaching” (Oecumenius).

“I am glad therefore on your behalf.” Knowing this, I am only glad about you or I cannot be glad enough about you. But that I speak thus or write such a warning, I do this from sincere desire that you always show yourselves wise in good, that is, know good and be able to do it, and simple concerning evil, that is, know it not and be unable to do it. Good in this case is faithfulness to truth and the rejection of all lies. The Apostle wishes that they at once notice the falsehood and treachery of false teachers, and immediately decide to resist them and protect themselves and theirs from them, and be able to do all this. But evil is: to lean even a hair’s breadth toward the side of falsehood, thinking, for example: is it really not so? The Apostle wishes that, hearing falsehood, they appear to understand nothing in it, like small children, and only cry out from their hearts: how can this be, how can this be?

Rom. 16:20. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

The Apostle sees them already struggling with teachers of lies taught by Satan, and either prophesies that the God of peace will soon crush the common teacher of all lies, Satan, under their feet, or prays that God would be pleased to do this for them. By either or both he encourages them to manfully resist the enemies of truth, saying as it were: you will have but little to struggle with them, soon you will see them under your feet, you will overcome and drive them away. Do not fear them; stand firm for God’s truth. Holy Chrysostom says: “Since the Apostle mentioned those who introduce divisions and scandals, he now speaks of the God of peace, so that they might confidently hope to be freed from them. For he who loves peace overthrows all that disturbs peace. And the Apostle did not say: will subdue,—but, what is far more important: ‘shall bruise.’ He will bruise not only those who introduce divisions, but also their leader—Satan. And he will not simply bruise, but: ‘bruise Satan under your feet,’—so that they gain victory and raise themselves a brilliant monument of victory. The Apostle also comforts by the brevity of time—‘shortly.’ Therefore in his words were contained both prayer and prophecy.”

“The grace of our Lord Jesus Christ be with you.” The speech continues in the same spirit. Grace is with you: what have you to fear? You have already experienced its effects: it will surely display the experiences of its irresistible power in the future as well, when you come to struggle even with Satan himself. Or he wishes them well, that the grace of our Lord might be with them continually, protecting them and making them victors over all evil. For with us all is from grace. We must also put forth our own efforts, but success always comes from grace. Holy Chrysostom says: “Grace with you.” Here is the most reliable weapon, an impregnable wall, an unshakable pillar! For the Apostle mentioned grace to them so as to make them most zealous. If you have been freed from the greater, and freed by grace alone; then all the more will you be freed from the lesser when you have also become friends and have added your own efforts. Do you see that the Apostle does not separate prayer from works, nor works from prayer. First he testified of their obedience; then he began to pray, giving thereby to understand that if in every way we strive to better our salvation, we have need of both—both our own efforts and God’s grace. In God’s grace we had need not only before, but we also have need now, however great and skilled we may be.

“Amen”—all our interpreters do not read it in this place. If one reads it, then it will mean: truly so—or may it be to you as I have said. But it seems that the Apostle concluded the Epistle here; and the postscript that follows is deemed necessary to be placed after the conclusion of the Epistle. In that case the words: “The grace of our Lord Jesus Christ be with you”—will constitute the usual concluding word of Apostle Paul, after which: “Amen”—is necessary.

D. Postscript (Rom. 16:21–24)

Rom. 16:21. Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.

They were acquainted with some of the Roman Christians who were on this side and returned to Rome. When the Epistle was finished, they entreated the Apostle to add greetings from them also, which Holy Paul does. All the persons from whom a greeting is written here were famous in the Church. “One is famous for his participation in the work of gospel preaching, and others by kinship. But a helper is far more honourable than a kinsman. Such is Timothy, whom Paul circumcised in Lystra and to whom he later wrote two Epistles” (Blessed Theodoret). — “Lucius”—is he not the one mentioned together with other Prophets and teachers in Antioch: “Lucius of Cyrene” (Acts 13:1)? “Luke also mentions Jason in the Acts and presents to us his courage, saying: ‘And the multitude, supposing that he had brought him, they dragged Jason to the rulers of the city’ (Acts 17:6). Probably the others also were distinguished men. For Paul would not have simply mentioned kinsmen if they had not resembled him in godliness” (Holy Chrysostom). Jason, mentioned by Holy Chrysostom, is Jason at whose house Holy Paul stayed in Thessalonica. When the Thessalonican Jews rose up against Holy Paul, not finding him at Jason’s, they brought Jason himself to court, where he was released from trouble. “Sosipater”—is he not the one mentioned among the companions of Holy Paul on his return journey from Greece at this very time, that is, soon after writing the Epistle to the Romans: “Sopater of Berea” (Acts 20:4)?

By tradition—Lucius—of the Seventy, was later bishop in Laodicea of Syria. His memory is September 10. Jason—also of the Seventy, was later bishop in Tarsus. His memory is April 28. Sosipater—also of the Seventy, was bishop in Iconium. His memory is November 10. Jason and Sosipater are also mentioned on April 28. They founded the Church in Corcyra, as is said here (in the Menologion of Saint Dimitry of Rostov).

Rom. 16:22. I Tertius, who wrote this epistle, salute you in the Lord.

“Tertius said this, accounting it a great praise for himself—to be a scribe to Holy Paul” (Oecumenius). “And it is no small praise to be Paul’s scribe. But he says this not to his own praise, but so that by his service he might draw to himself the warm love of the Romans” (Holy Chrysostom). “And he was one of those deemed worthy to hear apostolic teaching. Therefore he received the command, receiving from the mouth of the Apostle the offspring of the holy soul, to place them on paper” (Blessed Theodoret).

“In the Lord”—can be referred both to: “salute you,” and to: “who wrote this epistle.” In the latter case he wished to express that he laboured in the assurance that thereby he contributed to the glory of the Lord and the successes of the gospel concerning Him. Love for the Lord animated him.

And he is of the Seventy. He was in Iconium the second bishop, after Sosipater, and died a martyr. His memory is October 30 and November 10.

Rom. 16:23. Gaius mine host, and of the whole church, salutes you. Erastus the chamberlain of the city salutes you, and Quartus a brother.

“Gaius my host.” “Do you see what a crown the Apostle wove for him, testifying to such hospitality of his and gathering the whole Church into his house. And when we hear that Gaius received Paul in his house, wonder not only at his generosity, but also at Gaius’s strict life. For if Gaius had not been worthy of Paul’s virtues, Paul would not have gone to his house. Striving to fulfil more than many of Christ’s commandments prescribed, the Apostle surely did not transgress the law which commanded first to inquire about the recipients, and to stay in the houses of the worthy” (Holy Chrysostom). “This Gaius was a Corinthian; and of this the divine Paul informs us in the Epistle to the Corinthians, where he says: ‘I thank God that I baptized none of you, but Crispus and Gaius’ (1 Cor. 1:14)” (Blessed Theodoret). He is called the host of the whole Church, probably because all Christian strangers found shelter at his place, from wherever they came; or perhaps also because Christian gatherings for the rites and prayers took place at his house.

Gaius—of the Seventy; was later bishop in Ephesus after Holy Timothy. And Origen, according to tradition, says that he was bishop of the Thessalonian church. His memory is November 5.

“Erastus the chamberlain of the city.” “He does not simply add the words: ‘chamberlain of the city.’ But as the Apostle wrote to the Philippians: ‘They that are of Caesar’s household salute you’ (Phil. 4:22), so as to show that the preaching touched even men of note; so also here with the same purpose he mentions Erastus’s rank, thereby giving to understand that for an attentive man nothing serves as an obstacle (in the matter of salvation)—neither riches, nor the duties of office, nor anything of the like” (Holy Chrysostom). “He calls Erastus a chamberlain not of the church, but of the city, because certainly some care was entrusted to him. The Apostle mentions him also in the Epistle to Timothy, saying thus: ‘Erastus abode at Corinth’ (2 Tim. 4:20)” (Blessed Theodoret). —Holy Paul sent him together with Holy Timothy to Macedonia, so that from there they would make their way to Corinth to inquire about the condition of affairs there (Acts 19:22).

“Quartus brother”—a common name for every believing Christian. He did not have outstanding characteristics, but was a respectable person and was known to the Roman believers.

Erastus—of the Seventy, was first treasurer of the Church in Jerusalem, and later bishop of Paneas. Quartus—also of the Seventy, was bishop in Berytus. Their memory is November 10.

Rom. 16:24. The grace of our Lord Jesus Christ be with you all. Amen.

And again he repeats his usual concluding good wish. It was already spoken in verse 20. But since something more had to be written, it is repeated. In similar cases we write: and fare you well. “Again the Apostle imparted to them a spiritual blessing and, as if with some adamantine wall, protected them by the Lord’s grace” (Blessed Theodoret). “Do you see with what everything should be begun and ended? This very thing the Apostle laid as the foundation of his Epistle and with this covered all the edifice,—both entreating grace from God for the Romans—the mother of all goods, and reminding them of all God’s benefactions. This is the chief characteristic of a wise and good teacher—to help his disciples not only by word, but also by prayer. Therefore it was said: ‘But we will give ourselves continually to prayer, and to the ministry of the word’ (Acts 6:4)” (Holy Chrysostom).

“May we also become partakers of apostolic prayer, so that, enlightened by his blessing, we might steadfastly proceed on the straight path and, following in the footsteps of the Apostles, through his intercession, be deemed worthy to obtain the promised goods by the grace and love of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory and majesty, now and ever and to ages of ages. Amen” (Blessed Theodoret).