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Romans 13-16
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Some interesting verses on government authority (Romans 13:1-7)
1 Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God.
2 Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves.
3 For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same.
4 For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil.
5 Therefore you must be subject, not only because of wrath but also for conscience’ sake.
6 For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing.
7 Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor.
Paul makes an appeal for Believers to "be subject to the governing authorities." The word "authorities" there is translated from the Greek noun "exousia," Notice how carefully worded that sentence is. He did not say, "obey every law." He does seem to indicate, however, that Christians should respect the law and comply whenever possible. Of course Paul was aware of Old Testament examples like Daniel who found it impossible, with a good conscience, to comply with every detail of the new law decreed by Darius in Daniel 6 (see notes). Notice the last part of verse 1, "the authorities that exist are appointed by God." When tempting Jesus, Satan makes a noteworthy statement in Luke 4:6 (see notes), "And the devil said to Him, 'All this authority I will give You, and their glory; for this has been delivered to me, and I give it to whomever I wish.'" According to the implications of Satan's statement, even Satan's power was given to him by God. It's a bad testimony for Believers to flaunt the law. However, when scriptural principles are clearly violated by the law itself, actions like those of Daniel are completely appropriate.
Incidentally, the consequences for resisting the ordinances of verse 2 is "judgment" (Greek: krima). Sometimes "condemnation" aka "damnation" may be gleaned from the context when "krima" is used, but strictly speaking, "krima" means simply "judgment." When the prefix for "against" (Greek: kata) is added, making the Greek word "katakrima," that is always clearly to be understood as "condemnation." It is not clear in the wording of the text here from whom the judgment comes, God or the ruling authorities. You make the call.
Paul extends his comments on civil obedience by pointing out that this obedience goes for paying taxes as well - seen in verses 6-7. There are three different Greek words used in these verses to fully project the Believer's obligations regarding taxes.
Romans 13:6 For because of this you also pay taxes [Greek: phoros], for they are God’s ministers attending continually to this very thing.
Romans 13:7 Render therefore to all their due [Greek: opheile]: taxes to whom taxes [Greek: phoros] are due, customs [Greek: phoros] to whom customs, fear to whom fear, honor to whom honor.
The Greek words used in this passage are to be distinguished as follows:
It would appear that Paul's goal in these verses is to be as comprehensive in describing the Believer's obligations to the government as possible. In other words, he did not want to provide an excuse for Christians to resist the government short of that government simply making laws that blatantly conflict with our Christian walk.
In that context, we have several examples in scripture as follows:
Finally, Paul wrote to Timothy these words in I Timothy 2:1-3 (see notes), "Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. For this is good and acceptable in the sight of God our Savior." As Believers, our scriptural mandate is quite clear: Pray for our leaders and understand that God allows them to be where they are. Give them their due. At the same time, follow the lead of Daniel, Peter, Shadrach, Meshach and Abednego when it comes to laws that infringe upon our relationship with God.
Let's treat people as we would like to be treated (Romans 13:8-10)
8 ¶ Owe no one anything except to love one another, for he who loves another has fulfilled the law.
9 For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not bear false witness,” “You shall not covet,” and if there is any other commandment, are all summed up in this saying, namely, “You shall love your neighbor as yourself.”
10 Love does no harm to a neighbor; therefore love is the fulfillment of the law.
Let's not go extreme here. Verse 8 is not to put a stop to borrowing. It is an admonition to pay your debts in a timely fashion as agreed upon. These verses encourage a positive Christian testimony. Matthew 5:42 (see notes) says, "Give to him who asks you, and from him who wants to borrow from you do not turn away." So you can see that the very acts of borrowing and lending were not condemned by Jesus. Paul emphasizes that Christian conduct governed by love for his neighbor is our standard. He makes reference to the summary Jesus gave to the law in Matthew 22:34-40 (see notes). Both Paul and Jesus emphasize that the second half (last five) of the Ten Commandments, which outline man's relationship to man, are embodied in one rule of thumb: Love your neighbor as yourself. In verse 9, Paul names these five and emphasizes that they deal with neighbors' relationships with their neighbors. Click here for a summary of the Ten Commandments. In other words, verse 10 makes the point that brotherly love embodies the last five commandments of the Mosaic Law.
Put down that flesh (Romans 13:11-14)
11 ¶ And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed.
12 The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light.
13 Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy.
14 But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.
Paul concludes this chapter with a pep talk about priorities in light of the urgency of the hour. His terminology references the appearance of Jesus Christ (aka the rapture). As saved people, let's live like saved people. Put away the old ways and follow after righteousness. Verse 14 is accomplished as we are led by the Holy Spirit. When we read our Bibles, pray, fellowship with other Christians and share our faith with others in some aspect of ministry, the Holy Spirit's power is strengthened in our lives, giving us the ability to overcome the tendencies of our flesh. Click here to read the article entitled, "How To Develop Good Spiritual Health." Paul speaks in this verse of not even making provision for the flesh. I'm reminded of Philippians 4:8 (see notes), "Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things." When you are controlled by the Holy Spirit, your thought life will be godly. When your thought life is godly, your actions will follow. The Holy Spirit-led Believer steers clear of those actions which would compromise his testimony.
What is legalism? (Romans 14:1-12)
1 Receive one who is weak in the faith, but not to disputes over doubtful things.
2 For one believes he may eat all things, but he who is weak eats only vegetables.
3 Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him.
4 Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand.
5 ¶ One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind.
6 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks.
7 For none of us lives to himself, and no one dies to himself.
8 For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s.
9 For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living.
10 But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ.
11 For it is written:
“As I live, says the LORD,
Every knee shall bow to Me,
And every tongue shall confess to God.”
12 ¶ So then each of us shall give account of himself to God.
Paul gets into the discussion of what many today refer to as "legalism." This word is terribly misused in today's society among Christians. Often "legalism" is used to describe the set of values any Christian observes that is more structured than those of the name caller. That's not legalism! A legalist is actually someone who has a set of specific extra-scriptural values that he imposes on others as a universal standard for pleasing God. James 4:17 (see notes) says, "Therefore, to him who knows to do good and does not do it, to him it is sin." James is talking to Believers in this verse, and he gives the definition of "sin" for the Believer. A legalist is not content with the confines of this verse; he would broaden it to include his own standard list of "sinful" items as an addendum. Such is the case with the illustrations Paul gives in the first 12 verses of Romans 14.
Before we look specifically at the verses themselves, a little context might be helpful here. This discussion continues on into chapter 15 where it transitions into the peaceful coexistence of Jews and Gentiles within the Body of Christ. That would lead us to believe that the issues of "legalism" mentioned in this chapter might have been along those lines - those who were raised as Jews and those who were not (Gentiles).
The anchor for this discussion is verse 1, "Receive one who is weak in the faith, but not to disputes over doubtful things." Who is this "weak in the faith" person Paul is referencing here? While the Greek verb for "weak" used here ("astheneo") often speaks of physical ailments, here context tells us that we're looking at spiritual weakness. Moreover, this verb is used as a Greek present active participle indicating a continual practice of exercising weakness in the faith. For further insight into Paul's terminology of being "weak in the faith," let's observe his reference in Romans 4:19 (see notes) where he speaks of Abraham's strong stand on God's promise and identifies Abraham as, "being not weak in faith." Paul uses this term "weak" to describe immature Believers repeatedly in I Corinthians 8 (see notes). Specifically, a weak Believer is one who does not rely on the internal leadership of the Holy Spirit for his decisions, but is more comfortable having his conduct legislated by other people. Not only so, whether they would admit it or not, those who legislate godliness are categorized by Paul in this passage and in I Corinthians 8 as "weak" as well. In this verse 1, Paul says that these Believers should be received into fellowship, but not to "disputes over doubtful things" (disputes over opinions). Let's face it: a legalist can wear you out with his list of artificial standards. He often has a way of making everyone around him feel inferior if they don't comply. Ironically, these weak-in-the-faith people often display themselves as strong Believers, when in fact the opposite is the case.
The first issue of legalism (verses 1-4) that Paul deals with is that of a vegetarian diet (for which there is no scriptural precedent). The one who observes the vegetarian diet exercises his own personal Christian liberty until he begins to use his practice as a test for spirituality in others; then he has become a "legalist" (aka "weak in the faith"). However, for those who prefer a vegetarian diet for themselves, but do not seek to use it as a test of spirituality in others, they are not guilty of legalism. Here's another common problem. When the meat eater becomes critical of the vegetarian's choice of diet even though the vegetarian doesn't make it a test of spirituality in others, the meat eater is trampling on the vegetarian's Christian liberty. So, you see, we have both extremes in our world. Vegetarianism is a choice. If you try to insist others practice it as a test of spirituality, you are a legalist. If you accuse every vegetarian of legalism even though they don't impose it on others, you are...well...just shallow in your understanding of the Christian life with your own set of unscriptural issues.
Paul then deals in the same context (verse 5) with special days of observance; probably the Sabbath day is in view here. There was likely a minority of Jewish Believers in the church located in Rome who, it appears, still observed the Sabbath day (sundown Friday to nightfall Saturday) as a matter of Christian practice. Naturally (in Rome), you would have had people on both sides of the fence. The Gentile Believers, having never observed such, probably proclaimed, "You don't have to do that anymore!" Many of the Jewish Believer's probably proclaimed, "You can't be a good Christian without observing the Sabbath!" However, since this issue probably contended along Jewish/Gentile lines, perhaps some of the new Greek/Roman converts observed a few of their own special days as well. Paul indicates that it's a matter of Christian liberty. Whether you choose to observe special holidays or not is simply not a test of spirituality.
Paul then minimizes the importance of these kinds of disputes in verse 6. Can't we all just get along? In verse 7 Paul says, "For none of us lives to himself, and no one dies to himself." In other words, the way I live my life has an impact on others. People are watching me. Christ told us we would be lights to the world in Matthew 5 (see notes). My life is all of Christ many will ever see. That's why it is extremely important that I conduct my life in such a way that others will respect the God I serve.
In verse 8-12 Paul explains that this level of judging among Believers does not glorify God. God will do the judging, a point he makes in verse 10 when he says, "for we shall all stand before the judgment seat of Christ." Some Bible teachers refer to the "judgment seat of Christ" in this verse as the "bema seat" instead. The actual Greek word for "judgment seat" in this verse is "bema" and is defined as being a raised platform mounted by steps and usually furnished with a seat, used by officials in addressing an assembly, often on judicial matters. "Bema" is only used 12 times in the New Testament; 10 of those occur within this scenario. Only here and II Corinthians 5:10 (see notes) does "bema" actually refer to the judgment by Christ of Believers. In other words, Paul fully intends to describe this judgment of Believers as a future event patterned after a court appearance like we see in I Corinthians 3:10-15 (see notes). It is on this basis that verse 12 is written, "So then each of us shall give account of himself to God."
Paul quotes Isaiah 45:23 (see notes) in verse 11, "As I live, says the LORD, Every knee shall bow to Me, And every tongue shall confess to God." Isaiah is writing about the world-wide compliance that will be expressed toward the Messiah during the millennium.
Don't injure the faith of another! (Romans 14:13-23)
13 Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way.
14 ¶ I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean.
15 Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died.
16 Therefore do not let your good be spoken of as evil;
17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.
18 For he who serves Christ in these things is acceptable to God and approved by men.
19 ¶ Therefore let us pursue the things which make for peace and the things by which one may edify another.
20 Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense.
21 It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak.
22 Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves.
23 But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin.
"If you don't like the way I live my life - tough!" I've heard that from a number of very immature Christians over the years of my ministry. They abuse the concept of Christian liberty. When you choose to ignore the negative impact of a permissive lifestyle for yourself, aren't you also in violation of James 4:17 (see notes)? Perhaps the key words to that question are "choose to ignore." Please understand what verse 14 is saying, "I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean." It is very immature of me to flaunt my "rights" in front of a legalist. The legalist lacks clear scriptural understanding and is referred to in verse 1 as "him that is weak in the faith." However, the mature Believer with perspective on scriptural godliness will practice restraint in his Christian life so as not to be offensive to the legalist. Those Believers who disregard the feelings of the legalists are just as short sighted in their Christian walk as the legalists themselves. Yeah, yeah - I know you have rights. That's why Paul wrote verse 17 where he even included drinking alcoholic beverage, "for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit." When you care enough about your testimony, you'll limit your conduct. Paul writes on this issue in I Corinthians 8 (see notes) and I Corinthians 10 (see notes) where he says in 10:33, "just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved." When you can say that with Paul, then you have a mature perspective of Christian living.
Finally, Paul sums up the argument in verses 21-23. You see, it's a matter of surrendering your rights for the glory of God. Awhile back, I spent a few days in a forum with some missionaries who went back into the jungles of Africa and South America, leaving everything of value behind, to minister to previously-unreached tribes for Christ. They built huts among the tribal folks, learned their language by listening and living among them; over a period of 20-30 years they were able to reach them for the first time ever with the Gospel. When I see that willingness to sacrifice one's life for Christ, how can I possibly consider it too much for God to ask me to limit my Christian liberty a little bit so as not to cause others to stumble? Verse 21 says it is not acceptable to make weaker brothers stumble. Verses 22-23 elaborate - going so far as to say that when one doubts his impact on the weak brothers, he should restrain his conduct. Not doing so becomes a violation of James 4:17 (see notes). That thought continues into chapter 15.
A final word on the weak brothers (Romans 15:1-7)
1 We then who are strong ought to bear with the scruples of the weak, and not to please ourselves.
2 Let each of us please his neighbor for his good, leading to edification.
3 For even Christ did not please Himself; but as it is written, “The reproaches of those who reproached You fell on Me.”
4 For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope.
5 Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus,
6 that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ.
7 ¶ Therefore receive one another, just as Christ also received us, to the glory of God.
Paul finishes up the discussion of chapter 14 on the weaker brethren here in chapter 15. You will notice that Paul uses the word "strong" for the first time in this discussion. Having clearly established that people who abide by external lists as mandates are "weak" in chapter 14, here we find that those who understand that real godliness is based upon spirit-led principles are referred to as "strong." In these verses Paul places the burden upon Christians with spiritual understanding (the "strong") to set an example before the weak Believers so they won’t stumble. “That’s not fair!” you might cry out. Here’s the deal; they need maturity in the scriptures, but you have no ability to help them with that if you are offensive to them. Then the example of Christ in verse 3: He gave his life for the spiritually needy; how much are you willing to give? Paul quotes from Psalm 69:9 (see notes) here when he adds, "...as it is written, The reproaches of those who reproached You fell on Me." As Paul uses this Messianic Psalm of David to reference Christ, he then fortifies this example of Christ's submission in verse 4 by saying, "For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope." In other words, could one's consideration in his lifestyle for the weaker brethren be greater than the sacrifice Jesus made on the cross? This Old Testament reference serves "for our learning." We are therefore (verses 6-7) to modify our lifestyle accordingly and not struggle with the weaker brethren.
The Old Testament prophets had an eye on the Gentiles (Romans 15:8-13)
8 Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers,
9 and that the Gentiles might glorify God for His mercy, as it is written:
“For this reason I will confess to You among the Gentiles,
And sing to Your name.”
10 And again he says:
“Rejoice, O Gentiles, with His people!”
11 And again:
“Praise the LORD, all you Gentiles!
Laud Him, all you peoples!”
12 And again, Isaiah says:
“There shall be a root of Jesse;
And He who shall rise to reign over the Gentiles,
In Him the Gentiles shall hope.”
13 ¶ Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.
What's all this sudden talk of Gentiles here? It would appear that perhaps the contention of Romans 14 and 15 was along Jewish/Gentile lines. Now Paul seeks to legitimize the presence of Gentiles among Jewish Believers.
In verses 9-12, Paul uses the Old Testament to demonstrate that it was always intended that the Gospel should spread to the Gentiles.
So, Paul invokes the writings of Moses, David and Isaiah to make his point; the Gentiles are a legitimate target of the Gospel. So, you might ask, How do these verses relate to the "weaker brother" discussion of the preceding verses. It's simple: The born-again Jews had a tough time turning loose of their legalistic lifestyles, while newly-saved Gentiles had no such baggage as they came into their new life with Christ. The admonition here is for both categories of Christians to coexist together without agitating one another.
There's a word that needs differentiation in verse 13 - "hope." The Greek word for "hope" is "elpis." Unlike our English word which expresses some doubt, the Greek word literally means "confident expectation." The connotation of the word expresses no doubt whatsoever. Our God is a God of "confident expectation." As such, Believers should abound in "confident expectation" by the indwelling influence of the Holy Spirit.
Paul’s ministry is to the Gentiles (Romans 15:14-22)
14 Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another.
15 Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God,
16 that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit.
17 Therefore I have reason to glory in Christ Jesus in the things which pertain to God.
18 For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient—
19 in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ.
20 And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man’s foundation,
21 but as it is written:
“To whom He was not announced, they shall see;
And those who have not heard shall understand.”
22 ¶ For this reason I also have been much hindered from coming to you.
Finally Paul explains that his ministry is to the unreached Gentiles. In verse 20 he says, “And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man’s foundation.” In other words, he set his sites on taking the Gospel to new people, and that’s why we have the Gospel today - because Paul went to the Gentiles. Paul justifies this taking of the Gospel to the Gentiles at the expense of time with the Jews when he quotes Isaiah 52:15 (see notes) in verse 21. He indicates that this ministry to the Gentiles has delayed his appearance to them in Rome in verse 22.
Paul plans his itinerary (Romans 15:23-33)
23 But now no longer having a place in these parts, and having a great desire these many years to come to you,
24 whenever I journey to Spain, I shall come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while.
25 But now I am going to Jerusalem to minister to the saints.
26 For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem.
27 It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things.
28 Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain.
29 But I know that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.
30 ¶ Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me,
31 that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints,
32 that I may come to you with joy by the will of God, and may be refreshed together with you.
33 Now the God of peace be with you all. Amen.
In this passage Paul talks about going to Rome and Spain, but to Jerusalem first. Well, if Paul made it to Spain, we don't know about it. However, we do know that he made it to Jerusalem; that trip didn't turn out so well (Acts 21, see notes); Paul is arrested. Then, of course, from Acts 21 to 28 we know that he made it to Rome - with Roman-soldier assistance.
Incidentally, we see that Paul was apparently carrying some funds for the Jerusalem church provided by the Believers in Macedonia and Achaia. Notice what he says in that regard in verse 27, "It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things."
Say howdy to some folks for me (Romans 16:1-16)
1 I commend to you Phoebe our sister, who is a servant of the church in Cenchrea,
2 that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also.
3 ¶ Greet Priscilla and Aquila, my fellow workers in Christ Jesus,
4 who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles.
5 Likewise greet the church that is in their house. ¶ Greet my beloved Epaenetus, who is the firstfruits of Achaia to Christ.
6 Greet Mary, who labored much for us.
7 Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.
8 ¶ Greet Amplias, my beloved in the Lord.
9 Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved.
10 Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus.
11 Greet Herodion, my countryman. Greet those who are of the household of Narcissus who are in the Lord.
12 ¶ Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who labored much in the Lord.
13 Greet Rufus, chosen in the Lord, and his mother and mine.
14 Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them.
15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.
16 ¶ Greet one another with a holy kiss. The churches of Christ greet you.
Paul sends greetings to some Romans he knows.
The following identifications are provided by Easton's Bible Dictionary:
Finally, Ryrie has this note regarding verse 16, "The 'holy kiss' (Paul’s term, Rom. 16:16) was an expression of Christian love and was apparently restricted to one’s own sex."
Avoid those who cause division (Romans 16:17-23)
17 ¶ Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them.
18 For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple.
19 For your obedience has become known to all. Therefore I am glad on your behalf; but I want you to be wise in what is good, and simple concerning evil.
20 And the God of peace will crush Satan under your feet shortly. ¶ The grace of our Lord Jesus Christ be with you. Amen.
21 ¶ Timothy, my fellow worker, and Lucius, Jason, and Sosipater, my countrymen, greet you.
22 ¶ I, Tertius, who wrote this epistle, greet you in the Lord.
23 ¶ Gaius, my host and the host of the whole church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, a brother.
Verses 17-18 make it clear that the New Testament local church thrives on unity, not division. Paul's doctrine was one of love; division is contrary to love. Avoid people who cause division. Too many times local churches think it improper to eliminate those who are divisive, but here we see that Paul insists that it should be done. While all division is injurious to the local assembly, Paul speaks specifically of doctrinal division here. In II John (see notes) we see his treatment of those who promote doctrinal error. Read the notes on that passage for a differentiation of what kind of doctrinal errors should be adamantly rejected.
Verse 20 can be understood in two different ways when Paul says, "And the God of peace will crush Satan under your feet shortly." The Greek verb for "crush" here is "suntribo" which implies "crushing" or "breaking." So, is Paul referring to the breaking of the hold the false teachers of verses 17-18 have - that the hold shall be broken as represented metaphorically as the crushing of Satan? Perhaps so, but he may also be referring to the revelation of Jesus Christ at the rapture and subsequent second coming. It is impossible to know for certain which of the two possibilities is intended to be understood here.
In verse 21, we know who Timothy is (Paul's ministry companion); Lucius, Jason and Sosipater are identified as "kinsman" (aka relatives). Tertius is Paul's stenographer for this letter to the Romans. Paul's host in Corinth, Gaius, is mentioned in verse 23 along with Erastus and Quartus, about whom not much is known.
The time has come to say goodbye (Romans 16:24-27)
24 The grace of our Lord Jesus Christ be with you all. Amen.
25 ¶ Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began
26 but now made manifest, and by the prophetic Scriptures made known to all nations, according to the commandment of the everlasting God, for obedience to the faith—
27 to God, alone wise, be glory through Jesus Christ forever. Amen.
These last 4 verses fully describe the ministry of Paul. He gave us the Gospel that had been hidden in ages past, but was now manifested through the work God had appointed to him. Paul's writings tie together the mysteries of the ages with regard to the Messiah.
What exactly is that "revelation of the mystery kept secret since the world began" about which Paul is speaking? Paul writes in I Timothy 3:16 (see notes), "And without controversy great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory." Well...it's not a mystery anymore; through Paul (verse 26), it has been "made known to all nations, according to the commandment of the everlasting God, for obedience to the faith."