"The last chapter of Romans contains the names of many people in Rome, to whom Paul was writing, as well as those who were in Corinth with Paul and who joined him in sending greetings - thirty-three names in all. Twenty-four of these people were in Rome. Nine were in Corinth. But there are also two unnamed women and an unspecified number of unnamed men. Far from being an uninteresting listing, this chapter is actually one of the most fascinating in the New Testament. One fascinating thing about Romans 16 is what it reveals about Paul. Some have the idea that people who are interested in ideas - in this case, those who study Christian theology - are not interested in people. They are supposed to immerse themselves in books. They are not "relational," as we say. There are people like this, of course. But Paul is the refutation of the idea that those who are interested in doctrine cannot be interested in those for whom the doctrine has been given. No one could be more interested in the great truths of God than Paul. The entire epistle to the Romans has been an unfolding of them. But here we see that Paul was also intensely interested in people. In fact, to judge by this chapter, Paul can be said to show more interest in people than anyone else in the Bible except Jesus." (Boice, pp. 1911-1912)

Verses 1-2
I commend to you our sister Phoebe, a servant of the church in Cenchrea. I ask you to receive her in the Lord in a way worthy of the saints and to give her any help she may need from you, for she has been a great help to many people, including me.

"I commend to you our sister Phoebe..." - Letters of commendation were common in the ancient church where itinerant preachers frequently traveled from congregation to congregation. Those traveling were often unknown and dependent upon the hospitality and support of the local church to carry on their ministries. Letters of commendation from a recognized authority served as their accreditation. In keeping with this custom, the commendation of specific individuals is not unusual at the end of one of Paul's letters (cf. 1 Corinthians 16:10-12,15-18; Ephesians 6:21-22; Colossians 4:7-9; 2 Timothy 4:20). The list of commendations in Romans is more extensive than elsewhere and is also unique in that it contains an appeal for individual assistance from the congregation. "Phoebe" (Greek - "pure," "bright," or "radiant") heads this list of commendations. According to the traditions of the early church, Phoebe was the emissary who actually delivered this epistle to the congregations in Rome. This is the only reference in the Bible to Phoebe, although the manner of Paul's description suggests that she was a prominent member of her home congregation and played an important role in supporting his ministry. Phoebe is described as "our sister." The use of the first person plural pronoun "our" serves to identify her both with Paul and the Christians at Rome as a fellow believer and a dear sister in the faith. Phoebe is from the city of Cenchreae, the eastern end of the port of Corinth. Acts 18:18 reports that Cenchreae was Paul's point of departure after his long sojourn in Corinth.

Paul further indicates that Phoebe is "a servant of the church in Cenchreae." The Greek word is "diakonon," the accusative form of "diakonos." George W. Knight summarizes the meanings of the most significant word as follows:

"The word is the common Greek word for servant (cf. John 2:5,9). Christ is designated as a servant by this term (Romans 15:8); the state is called a servant (Romans 13:4);Christians are called servants of Christ and God (cf. John 12:26). Because the model for leadership in the church is the servant Jesus, and because leadership is manifested in service, those leaders are called servants or ministers by means of this Greek word (cf. Matthew 20:26; Mark 10:43; 1 Corinthians 3:5; 2 Corinthians 3:6; 6:4; Ephesians 3:7; 6:21; Colossians 1:7,23,25; 4:7; 1 Thessalonians 3:2; 1 Timothy 4:6). Paul speaks of himself and others in these passages as servants or ministers of Christ, of God, and of the church. Finally, the word is specially and specifically applied to those offices of the church whose task is primarily, if not exclusively, service - namely, the deacons, who bear this Greek word in their title, in distinction from the bishops (cf. Philippians 1:1; 1 Timothy 3:1,8,12)." (George W. Knight, The Role Relationship of Men and Women - New Testament Teaching, p. 38)

The context here in Romans 16 would appear to indicate that Phoebe held the office of deaconess in the congregation at Cenchreae (cf. 1 Timothy 3:11). The role of the deaconess and her function in the Christian community cannot be historically documented until early in the third century. The "Didascalia Apostolorum," a summary of apostolic doctrine and practice dating from the beginning of the third century, describes the role of the deaconess in some detail as an assistant to the elder/bishop with special reference to the women of the congregation. The need for such an individual in a culture which strongly emphasized the compartmentalization of the sexes is evident. Deaconesses would perform the baptisms of adult women, typically carried out by immersion in the nude, and the preparation of the bodies of dead women for burial. They instructed women, especially new converts. They cared for sick women at home, visited the poor, and generally served as the elder/bishop's liaison with the women of the community.

"I ask you to receive her in the Lord in a way worthy of the saints and to give her any help..." - Paul heartily endorses Phoebe and accredits her to the Roman congregation. He urges the congregation to afford her a Christian welcome which no doubt including assistance in finding lodging, food, and the like. The apostle explains his commendation in terms of the assistance which Phoebe has provided for his own ministry in the past - "for she has been a great help to many people, including me." The Greek noun "protasis" which occurs in this phrase has elicited a great deal of discussion. The word is a hapaxlegomenon, that is to say, this is its only occurrence in the New Testament. The word means to care for or to give aid to. In reference to an individual it means a patron or benefactor. Evidently, Phoebe was a wealthy woman who was distinguished for acts of charity and financial contribution. Paul's language suggests that she may have played an important role in supporting his personal ministry.

Verses 3-4
Greet Priscilla and Aquila, my fellow workers in Christ Jesus. They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. Greet also the church that meets in their house.

"Greet Priscilla and Aquila, my fellow workers in Christ Jesus..." - An extended series of 26 individual commendations and greetings now follows. This is the first of 16 sentences in the Greek text, each of which begin with the same second person imperative verb "Greet." At the head of the list are the husband and wife missionary team Priscilla and Aquila. Paul first met this couple in Corinth on his second missionary journey. He stayed in their home and worked in their shared trade as tent makers. Luke reports that the pair were, Jews from Pontus who had come to Corinth from Italy after Claudius had ordered the expulsion of all the Jews in Rome in 49 A.D. (Acts 18:1-4). They traveled with Paul after his departure from Corinth as far as Ephesus and served as tutors for Apollos, "a learned man with a thorough knowledge of Scripture." (Acts 18:18-26). The New Testament refers to the couple a total of six times. Evidently, by the time Paul writes this epistle, they had returned to their home in Rome after the imperial decree of banishment lapsed with the death of Claudius in 54 A.D. Paul hails them as "my fellow workers in Christ Jesus" (Greek - "synergoi"). He acknowledges that they risked their own lives to save his. There is no specific Biblical reference to this event, although it may have occurred during the violent riots which accompanied Paul's ministry in Ephesus (cf. Acts 19:23-41).

The reference to "the church that meets in their house" is reflective of the common practice in the early church during the decades when Christianity lacked official sanction and was regularly subjected to persecution. Groups of Christians would gather, sometimes secretly, in the homes of members of the congregation. The fact that Pricilla and Aquilla were able to host such a gathering suggests that they were a fairly wealthy couple who could provide an adequate meeting room within their home.

Verses 5-15
Greet my dear friend Epenetus, who was the first convert to Christ in the province of Asia. Greet Mary who worked very hard for you. Greet Andronicus and Junius, my relatives who have been in prison with me. They are outstanding among the apostles and they were in Christ before I was. Greet Ampliatus whom I love in the Lord. Greet Urbanus, our fellow worker in Christ, and my dear friend Stachys. Greet Appelles, tested and approved in Christ. Greet those who belong to the household of Aristobulus. Greet Herodian, my relative. Greet those in the household of Narcissus who are in the Lord. Greet Tryphena and Tryphosa, those women who work hard in the Lord. Greet my dear friend Persis, another woman who has worked very hard in the Lord. Greet Rufus, chosen in the Lord, and his mother, who has been a mother to me too. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers with them. Greet Philogus, Julia, Nereus, and his sister, and Olympas and all the saints with them.

"Greet my dear friend Epenetus...." - The extended list of greetings which now follows includes 24 more individuals, two families, and three more house churches. The majority of the names are Gentile which is an important indication of the makeup of the churches in Rome. Paul refers to six of the individuals as "relatives." The term is almost certainly being used in a more general sense to refer to fellow Jews as kinsmen. It is most unlikely that six members of Paul's literal family would be present in Rome. Most of the names are typical of slaves or freedmen which reinforces the view that Christianity spread most rapidly among the lower economic classes. Nine of the twenty-four names are women, commended for their work in and support of the church. This points to an unprecedented level of female involvement and participation in the church affairs. In every instance, all we know for certain of these individuals are the tantalizing fragments of information provided in Paul's closing remarks. Donald Barnhouse picturesquely describes them as "these shadowy figures who walk against the grey stones of ancient Rome." (Boice, p. 1917) These fragments alone are sufficient to provide an intriguing glimpse into the life of the early church.

The reference to "Andronicus and Junius" as "outstanding among the apostles" deserves further comment. In Greek, the latter name in "Jounian" which could be either a masculine or feminine accusative noun depending on the accent mark that is used. The NIV opts for the masculine and translates the term "Jounian" as a man's name, "Junius." This is a contracted form of the male name "Junianus." Many commentators believe the noun is feminine, the accusative form of the woman's name "Junia," suggesting that Andronicus and Junia are another husband and wife team. Both alternatives are linguistically viable. The significance of the issue intensifies because Paul describes them as "outstanding among the apostles." The possibility of a female apostle has proven to be positively enthralling for modern feminists. In any case, whether Junius or Junia, the problem of the relationship of these two individuals to the apostles remains. John Murray, along with other more conservative scholars, argues that the phrase should be translated as "outstanding in the eyes of the apostles." This rendering resolves the problem and is linguistically possible, but requires a somewhat unusual translation of the Greek preposition. Others suggest a broader understanding of the term apostle in this context. In the technical sense, an "apostolos" is one of the select group of 14 men directly chosen by Christ to be His authoritative representatives and teachers in the early church. However, the Bible does use the term in a more general way to refer to a messenger or an emissary, at times to traveling missionaries or evangelists (cf. 2 Corinthians 8:23; Philippians 2:25; Acts 14:1-4,14; Galatians 1:19). It is clear that no matter which alternative one prefers, Paul is not suggesting an augmentation of the 14 authoritative apostles chosen by our Lord in this phrase.

A pair of names on the list may be recognizable from extra-Biblical history. "The household of Aristobulus" is mentioned in verse 10. The wording indicates that Paul is not greeting Aristobulus himself but members of his extended household. This suggests that he himself was not a Christian. Secular history tells us that a grandson of Herod the Great named Aristobulus was living in Rome at this time. The identification of the Aristobulus on the list with Herod's grandson is strengthened by the greeting of "Herodian, my relative" which follows in Verse 11. Herodian would be a natural and expected name for a Jewish slave in the household of Herod the Great's grandson. The second possible historical identification is "Nereus" in Verse 15. In A.D. 95 two members of the imperial household, aristocrats from among the most distinguished people in Rome, were condemned for being Christians. They were husband and wife - Flavius Clemens and Domatilla. The earliest Christian cemetery in Rome is named after the woman. Flavius was executed. Domatilla was banished to island of Pontia because she was of royal blood, the grand-daughter of the former emperor Vespasian and the niece of Domitian who was the current emperor. The record indicates that the name of this couple's chamberlain was Nereus. Given the historical setting of the Epistle to the Romans it is possible that the Nereus on this list was in fact the steward of these famous Christian martyrs.

Verse 16
Greet one another with a holy kiss. All the churches of Christ send greetings.

"Greet one another with a holy kiss..." - At the conclusion of his long list of individual commendations and greetings Paul adds a general salutation from the churches to all of the Christians in Rome. These words are common in the epistles of the New Testament (cf. 1 Corinthians 16:20; 2 Corinthians13:12; 1 Thessalonians 5:26; 1 Peter 5:14). The Kiss of Peace is derived from the custom and social practice of Judaism. As a sign of respect, friendship, or reconciliation, the Kiss of Peace was a time honored practice among the Jews (i.e. Isaac's blessing of Jacob - Genesis 27:26-29; and Jacob's reconciliation with his brother Esau - Genesis 33:4). By New Testament times the kiss was a courteous preliminary to any formal meal and its omission was cause for comment and offense (cf. Luke 7:45). In this context, our Lord's reproach of Judas in the Garden of Gethsemane, "Judas, are you betraying the Son of Man with a kiss?" (Luke 22:48) takes on added poignancy. The "kiss of peace," or the "peace" as it more simply came to be known in later years, became a standard part of the liturgy of Holy Communion. The "First Apology of Justin Martyr," written in the middle of the Second Century, describes the service of the sacrament in this way:

"Having ended the prayers, we salute one another with a kiss. There is then brought to the presiding brother bread and a cup of wine mixed with water; and he, taking them, give praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at his hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen...And when the president has given thanks and all the people have given their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced...And this food is called among us the Eucharist of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined." (ANF, I, p. 185)

In the centuries that followed, while the precise position of the Kiss of Peace varied somewhat - always at some point early in the communion liturgy from before the Offertory (as noted by Justin Martyr above) to immediately prior to the distribution - it remained a very important part of the service of the sacrament. The early church went to great lengths to insure that Christians understood the sacrament as a celebration of their unity in Christ and that disputes and disagreements among them were resolved prior to their approach to the altar. The early church father Pelagius explains: "For in the church the peace is proclaimed first, so that we may show that we are at peace with all who are about to partake of the body of Christ." (Bray, p. 375) Dom Gregory Dix, a widely recognized authority on the history of the church's liturgy writes:

"The unity of the church as the Body of Christ, which ever since St. Paul's day had been understood to be of the essence of the sacrament, can be violated by personal disputes among its members, as well as by a formal ecclesiastical schism, whose token as well as reality lies in the holding of a separate Eucharist apart from the catholic communion... It is a striking instance - one among many - of the way in which the liturgy was regarded as the solemn putting into act before God of the whole Christian living of the church's members, that all this care for the interior charity and good living of those members found its expression and test week by week in the giving of the liturgical kiss of peace among the faithful before the Eucharist. In the East, from the third century, the deacon from beside the bishop's throne cried aloud, while the kiss was actually being exchanged"Is there any man who keepeth aught against his fellow?" - as a final precaution so that even at the last moment the bishop might make peace between them. By the fourth century, this question had become stereotyped into the warning by the deacon, "Let none keep rancour against any! Let none give the kiss in hypocrisy!" which survived in some Eastern rites for centuries, even after the actual giving of the kiss had been abandoned. (Dix, The Shape of the Liturgy, p. 106ff.)

In the modern church, only vestiges of this ancient practice, most often shorn of their original power and significance, remain. Only the Coptic Churches of Egypt and Ethiopia fully maintain the practice of apostolic Christendom in this regard.

The occurrence of the phrase here hints at the usage of apostolic epistles in the life of the early Christian congregations. The church had assembled for worship and prayer. St. Paul's letter was presented and read to the congregation. At the conclusion of its reading, the exchange of the Kiss Of Peace would signal the beginning of the service of the Sacrament. Paul anticipates that arrangement and broadens its powerful significance by incorporating it into the conclusion of his letter and reaching out beyond the church in Rome to include "all the churches of Christ."

Verses 17-19
I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil.

"I urge you, brothers, to watch out for...." - In the context of that most compelling demonstration of Christian unity, the apostle issues a stern warning against the danger of false doctrine and false teachers. The opening phrase, "I urge you, brothers," stresses both the urgency of the issue and the loving concern from which it springs. "I urge you" is the Greek verb "parakaleo." It has occurred frequently in Romans as Paul's preferred term for apostolic admonition. It suggests counsel motivated by love and concern motivated by a desire for the safety and well-being of the individual addressed. The sense of the verb is reinforced by the repetition of the fraternal address "brothers" which follows. "To watch out for" (Greek - "skopeo" from which the English "scope" as in telescope and microscope is derived) means to observe closely, pay attention to, or be on guard against. In this context the negative thrust of warning is well expressed in the English translation "to watch out for." The objects of this watchful scrutiny are "those who cause divisions and put obstacles in your way contrary to the teaching you have learned." The description is deliberately general. It is properly applied to all those who divide the church by teaching or adhering to false doctrine. It is unlikely that Paul has a specific faction or teacher in mind. The language of the text is powerful, signifying the importance of the warning. Paul is unequivocal in identifying those who are responsible for the division of the church (Greek - "dichostisias"). It is not those who stand steadfastly and uncompromisingly in defense of the doctrines of Holy Scripture. It is instead those who deny and contradict"the teaching that you have learned." The language is comprehensive. It does not point to a particular doctrine or type of doctrine. On the contrary, it includes anything and everything that is clearly taught by the prophetic and apostolic Word of God. St. John Chrysostom observes:

"Division is the subversion of the church. Turning things upside down like this is the devil's weapon. As long as the body is united, he has no way of getting in, but harm comes from division. And where does division come from? From doctrines which are contrary to the teaching of the apostles." (Bray, p. 376)

Those who cause division by deviating from the doctrine "put obstacles in your way." The word for "obstacles" is "skandala," the trigger that trips the death trap. False doctrine is not benign. It is always malignant. Every false doctrine bears within itself the potential of damnation. This is a most serious matter indeed. The commanded response is forthright and direct - "Keep away from them." The contrast between the intimate fellowship of the kiss of peace and the celebration of the sacrament on the one hand, and the stark command to turn away from false teachers on the other, could not be greater. In fact, it is concern for that precious unity which necessitates the stern demand of separation.

"For such people are not serving our Lord Christ..." - Verse 18 adds a word of explanation, introduced by the Greek conjunction "gar." Two reasons are offered. The first is one of motive. Those who deviate from the doctrine are idolaters. They do not serve Christ but the false god of self. That is, of course, not to say that this is deliberate or intentional. False teachers generally believe that their falsehood is the truth. They are wrongly convinced that they are serving Christ but instead it is "their own appetites" (literally "their own belly" cf. Philippians 3:19) which are actually in control. The second reason such people are to be avoided is their method - "By smooth talk and flattery they deceive the minds of naive people." The phrase contrasts innocence with guile, and warns that those who are not wary will be taken in by the eloquent speech and devious methods of false teachers. Cyril of Jerusalem, one of the fathers of the early church explains: "The heretics do this by coating over their poison pills of godless doctrines with the honey of the name of Christ." (Bray, p. 377)

R.C.H. Lenski summarizes the crucial significance of these verses with these well chosen words:

"These verses reveal the true nature of all false teaching. They deserve more attention than they often receive. Verse 17 is one of the "sedes" against unionism, fraternization with errorists. The entire paragraph should be used. The efforts to make Paul's words apply only to the most fundamental errors, like the denial of Christ's deity, atonement, incarnation, resurrection, leaves the door open to a host of other errors as though these are not to be stamped out. Paul's "para" in Verse 14 covers all errors. Paul says that the seamless garment of the divine "didache" is not even to be frayed or snagged by some errorist who acts as Satan's finger." (Lenski, p. 923)

"Everyone has heard about your obedience..." - The apostle's words recall the admonition of our Lord - "Therefore be a shrewd as snakes and as innocent as doves." (Matthew 10:16). Paul commends the Roman congregations for the "obedience" for which they are renown. That obedience is the source of great joy and satisfaction for him. Yet, at the same time he warns the Romans to practice careful discernment. Do not be so simple minded as to be taken in by those who wish to substitute their own errors for the truth of God (cf. Matthew 7:15-20).

Verse 20
The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.

"The God of peace will soon crush Satan..." - Having issued a stern warning against the dire threat of false doctrine and the devious cleverness of false teachers, Paul adds a promise of deliverance and a word of assurance. The language of the promise alludes to the "proto-evangelium," the first gospel promise of Genesis 3:15. Satan and his minions will not prevail. The truth of God will remain and ultimately overcome despite all of their efforts to the contrary. This is the victory, the great salvation which God, "the God of peace," has achieved for His people in the blood of our Lord Jesus Christ. All of Paul's letters conclude with a benediction of some sort (cf. 1 Corinthians 16:23; 2 Corinthians 13:14; Galatians 6:18; Ephesians 6:24; Philippians 4:23; Colossians 4:18; 1 Thessalonians 5:28; 2 Thessalonians 3:18; 1 Timothy 6:21; 2 Timothy 4:22; Titus 3:15; Philemon 25). Romans is no exception to that rule. This is, in fact, the third benediction in the closing segment of Romans (cf. Romans 15:13,33). The simple words of this brief blessing express the heart of the Christian gospel as they commend the believers in Rome to the undeserved love of God which comes to us in the life, death, and resurrection of Jesus Christ.

Verses 21-23
Timothy, my fellow worker, sends his greetings to you, as do Lucius, Jason, and Sosipater, my relatives. I, Tertius, who wrote down this letter greet you in the Lord. Gaius, whose hospitality, I and the whole church here enjoy, sends you his greetings. Erastus, who is the city's director of public works, and our brother Quartus send you their greetings.

"Timothy, my fellow worker, sends his greetings to you..." - The inclusion of greetings from Paul's fellow workers is, again, characteristic of his New Testament letters. Foremost on the list is Timothy, considered by many to be Paul's closest associate in ministry. Timothy was a native of Lystra in south Galatia. He began his work with the apostle at the beginning of the second missionary journey (Acts 16:2-3). He continued to labor at Paul's side intermittently for the remainder of Paul's ministry (cf. Acts 17:14-15; 18:5; 20:3-4; 1 & 2 Timothy). Timothy is mentioned in the salutations of six of St. Paul's New Testament letters (2 Corinthians, 1 &2 Thessalonians, Philippians, Colossians, and Philemon).

"Lucius" has been identified by some as Luke the Evangelist and by others as Lucius of Cyrene who was a prophet in the congregation at Antioch in Syria (Acts 13:1). The text here in Romans does not provide the basis for a definite identification. "Jason" may be the individual who provided Paul with hospitality during his short visit to Thessalonica (Acts 17:5-9). "Sosipater" is probably the same man mentioned in Acts 20:4 who met Paul in Berea and traveled with him from there. Paul identifies this trio as "my relatives," namely, fellow Jews. The scribe "Tertius," who identifies himself as Paul's "amanuensis" for the letter to the Romans, is not mentioned elsewhere in Scripture. This pattern of dictation was common in the ancient world. "Gaius" was a very common name at this time. At least three are mentioned in the New Testament (Acts 20:4; 1 Corinthians 1:14; 3 John 1). It is most likely that this Gaius is the church leader from Corinth since that's where Paul writes the letter to the Romans. The existence of "Erastus, who is the cities director of public works" is confirmed by the archeological discovery of an inscription in Corinth that bears his name. There is no reference to "our brother Quartus" elsewhere in Scripture.

Verses 25-27
Now to Him who is able to establish you by my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery hidden for long ages past, but now revealed and made known through the prophetic writings by the command of the eternal God, so that all nations might believe and obey Him - to the only wise God be glory forever through Jesus Christ! Amen.

"Now to Him who is able to establish you..." - The Epistle to the Romans is unique among the letters of the New Testament in that it concludes with a doxology rather than a benediction. This most magnificent song of praise is a fitting culmination to the grandest of all the New Testament's epistles. It summarizes the great themes of the letter in a beautiful harmony. In response to the incredible theology of Romans Paul bursts forth into joyful song. The apostle hails God as"Him who is able to establish you by my gospel." The Greek text literally reads - "to the One who is able to strengthen you according to my gospel." The verb is "to de dynameno." The strengthening in question is the ability to stand steadfast in the faith and to firmly resist the temptations and snares of the enemy which seek to draw us away from that faith. The means of strengthening is "my gospel" defined by the epexegetical conjunction "kai" which ought to be translated "that is" thus indicating it explanatory function in the Greek. Paul's gospel is the proclamation of Jesus Christ as the world's only Savior and Lord. As Paul has previously explained in Romans, this plan of salvation predates the creation of time and space reality, a "mystery" which God has graciously chosen to reveal through the Word of His prophets and apostles. That which was concealed ("hidden for long ages past") has now been fully and decisively revealed in the person of Jesus Christ. That which the prophets and apostles proclaim is in fact the Word of God Himself, written "by the command of the eternal God." This precious gospel is for every human being - "so that all the nations might believe and obey Him." The"One who is able" from the opening phrase of the doxology is now clearly identified as "the only wise God" whom we worship and adore throughout time and eternity "through Jesus Christ."

The letter to the Romans concludes in the only appropriate manner - with one final, triumphant affirmation, a thundering - "Amen!"