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Commentary on Romans 16 verses 1–16
Such remembrances as these are usual in letters between friends; and yet Paul, by the savouriness of his expressions, sanctifies these common compliments.
I. Here is the recommendation of a friend, by whom (as some think) this epistle was sent - one Phebe, Rom 16:1, Rom 16:2. It should seem that she was a person of quality and estate, who had business which called her to Rome, where she was a stranger; and therefore Paul recommends her to the acquaintance of the Christians there: an expression of his true friendship to her. Paul was as well skilled in the art of obliging as most men. True religion, rightly received, never made any man uncivil. Courtesy and Christianity agree well together. It is not in compliment to her, but in sincerity, that,
1.He gives a very good character of her. (1.) As a sister to Paul: Phebe our sister; not in nature, but in grace; not in affinity or consanguinity, but in pure Christianity: his own sister in the faith of Christ, loving Paul, and beloved of him, with a pure and chaste and spiritual love, as a sister; for there is neither male nor female, but all are one in Christ Jesus, Gal 3:28. Both Christ and his apostles had some of their best friends among the devout (and upon that account honourable) women. (2.) As a servant to the church at Cenchrea: diakonon, a servant by office, a stated servant, not to preach the word (that was forbidden to women), but in acts of charity and hospitality. Some think she was one of the widows that ministered to the sick and were taken into the church's number, Ti1 5:9. But those were old and poor, whereas Phebe seems to have been a person of some account; and yet it was no disparagement to her to be a servant to the church. Probably they used to meet at her house, and she undertook the care of entertaining the ministers, especially strangers. Every one in his place should strive to serve the church, for therein he serves Christ, and it will turn to a good account another day. Cenchrea was a small sea-port town adjoining to Corinth, about twelve furlongs distant. Some think there was a church there, distinct from that at Corinth, though, being so near, it is very probable that the church of Corinth is called the church of Cenchrea, because their place of meeting might be there, on account of the great opposition to them in the city (Act 18:12), as at Philippi they met out of the city by the water-side, Act 16:13. So the reformed church of Paris might be called the church at Charenton, where they formerly met, out of the city. (3.) As a succourer of many, and particularly of Paul, Rom 16:2. She relieved many that were in want and distress - a good copy for women to write after that have ability. she was kind to those that needed kindness, intimated in her succouring them; and her bounty was extensive, she was a succourer of many. Observe the gratitude of Paul in mentioning her particular kindness to him: And to myself also. Acknowledgment of favours is the least return we can make. It was much to her honour that Paul left this upon record; for wherever this epistle is read her kindness to Paul is told for a memorial of her.
2.He recommends her to their care and kindness, as one worthy to be taken notice of with peculiar respect. (1.) "Receive her in the Lord. Entertain her; bid her welcome." This pass, under Paul's hand, could not but recommend her to any Christian church. "Receive her in the Lord," that is, "for the Lord's sake; receive her as a servant and friend of Christ." As it becometh saints to receive, who love Christ, and therefore love all that are his for his sake; or, as becometh saints to be received, with love and honour and the tenderest affection. There may be occasion sometimes to improve our interest in our friends, not only for ourselves, but for others also, interest being a price in the hand for doing good. (2.) Assist her in whatsoever business she has need of you. Whether she had business of trade, or law-business at the court, is not material; however being a woman, a stranger, a Christian, she had need of help: and Paul engaged them to be assistant to her. It becomes Christians to be helpful one to another in their affairs, especially to be helpful to strangers; for we are members one of another and we know not what need of help we may have ourselves. Observe, Paul bespeaks help for one that had been so helpful to many; he that watereth shall be watered also himself.
II. Here are commendations to some particular friends among those to whom he wrote, more than in any other of the epistles. Though the care of all the churches came upon Paul daily, enough to distract an ordinary head, yet he could retain the remembrance of so many; and his heart was so full of love and affection as to send salutations to each of them with particular characters of them, and expressions of love to them and concern for them. Greet them, salute them; it is the same word, aspasasthe. "Let them know that I remember them, and love them, and wish them well." There is something observable in several of these salutations.
1.Concerning Aquila and Priscilla, a famous couple, that Paul had a special kindness for. They were originally of Rome, but were banished thence by the edict of Claudius, Act 18:2. At Corinth, Paul became acquainted with them, wrought with them at the trade of tent-making; after some time, when the edge of that edict was rebated, they returned to Rome, and thither he now sends commendations to them. He calls them his helpers in Christ Jesus, by private instructions and converse furthering the success of Paul's public preaching, one instance of which we have in their instructing Apollos, Act 18:26. Those are helpers to faithful ministers that lay out themselves in their families and among their neighbours to do good to souls. Nay, they did not only do much, but they ventured much, for Paul: They have for my life laid down their own necks. They exposed themselves to secure Paul, hazarded their own lives for the preservation of his, considering how much better they might be spared than he. Paul was in a great deal of danger at Corinth, while he sojourned with them; but they sheltered him, though they thereby made themselves obnoxious to the enraged multitudes, Act 18:12, Act 18:17. It was a good while ago that they had done Paul this kindness; and yet he speaks as feelingly of it as if it had been but yesterday. To whom (says he) not only I give thanks, but also all the churches of the Gentiles; who were all beholden to these good people for helping to save the life of him that was the apostle of the Gentiles. Paul mentions this, to engage the Christians at Rome to be the more kind to Aquila and Priscilla. He sends likewise greeting to the church in their house, Rom 16:5. It seems then, a church in a house is no such absurd thing as some make it to be. Perhaps there was a congregation of Christians that used to meet at their house at stated times; and then, no doubt, it was, like the house of Obed-Edom, blessed for the ark's sake. Others think that the church was no more than a religious, pious, well-governed family, that kept up the worship of God. Religion, in the power of it, reigning in a family, will turn a house into a church. And doubtless it had a good influence upon this that Priscilla the good wife of the family was so very eminent and forward in religion, so eminent that she is often named first. A virtuous woman, that looks well to the ways of her household, may do much towards the advancement of religion in a family. When Priscilla and Aquila were at Ephesus, though but sojourners there, yet there also they had a church in their house, Co1 16:19. A truly godly man will be careful to take religion along with him wherever he goes. When Abraham removed his tent, he renewed his altar, Gen 13:18.
2.Concerning Epenetus, Rom 16:5. He calls him his well-beloved. Where the law of love is in the heart the law of kindness will be in the tongue. Endearing language should pass among Christians to express love, and to engage love. So he calls Amplias, beloved in the Lord, with true Christian love for Christ's sake; and Stachys, his beloved: a sign that Paul had been in the third heaven, he was so much made up of love. Of Epenetus it is further said that he was the first-fruit of Achaia unto Christ; not only one of the most eminent believers in that country, but one of the first that was converted to the faith of Christ: one that was offered up to God by Paul, as the first-fruits of his ministry there; an earnest of a great harvest; for in Corinth, the chief city of Achaia, God had much people, Act 18:10. Special respect is to be paid to those that set out early, and come to work in the vineyard at the first hour, at the first call. The household of Stephanas is likewise said to be the first-fruits of Achaia, Co1 16:15. Perhaps Epenetus was one of that household; or, at least, he was one of the first three; not the first alone, but one of the first fleece of Christians, that the region of Achaia afforded.
3.Concerning Mary, and some others who were laborious in that which is good, industrious Christians: Mary, who bestowed much labour on us. True love never sticks at labour, but rather takes a pleasure in it; where there is much love there will be much labour. Some think this Mary had been at some of those places where Paul was, though now removed to Rome, and had personally ministered to him; others think Paul speaks of her labour as bestowed upon him because it was bestowed upon his friends and fellow-labourers, and he took what was done to them as done to himself. He says of Tryphena and Tryphosa, two useful women in their places, that they laboured in the Lord (Rom 16:12), and of the beloved Persis, another good woman, that she laboured much in the Lord, more than others, abounding more in the work of the Lord.
4.Concerning Andronicus and Junia, Rom 16:7. Some take them for a man and his wife, and the original will well enough bear it; and, considering the name of the latter, this is more probable than that they should be two men, as others think, and brethren. Observe, (1.) They were Paul's cousins, akin to him; so was Herodion, Rom 16:11. Religion does not take away, but rectifies, sanctifies, and improves, our respect to our kindred, engaging us to lay out ourselves most for their good, and to rejoice in them the more, when we find them related to Christ by faith. (2.) They were his fellow-prisoners. Partnership in suffering sometimes does much towards the union of souls and the knitting of affections. We do not find in the story of the Acts any imprisonment of Paul before the writing of this epistle, but that at Philippi, Act 16:23. But Paul was in prisons more frequent (Co2 11:23), in some of which, it seems, he met with his friends Andronicus and Junia, yoke-fellows, as in other things, so in suffering for Christ and bearing his yoke. (3.) They were of note among the apostles, not so much perhaps because they were persons of estate and quality in the world as because they were eminent for knowledge, and gifts, and graces, which made them famous among the apostles, who were competent judges of those things, and were endued with a spirit of discerning not only the sincerity, but the eminency, of Christians. (4.) Who also were in Christ before me, that is, were converted to the Christian faith. In time they had the start of Paul, though he was converted the next year after Christ's ascension. How ready was Paul to acknowledge in others any kind of precedency!
5.Concerning Apelles, who is here said to be approved in Christ (Rom 16:10), a high character! He was one of known integrity and sincerity in his religion, one that had been tried; his friends and enemies had tried him, and he was as gold. he was of approved knowledge and judgment, approved courage and constancy; a man that one might trust and repose a confidence in.
6.Concerning Aristobulus and Narcissus; notice is taken of their household, Rom 16:10, Rom 16:11. Those of their household who are in the Lord (as it is limited, Rom 16:11), that were Christians. How studious was Paul to leave none out of his salutations that he had any knowledge of or acquaintance with! Aristobulus and Narcissus themselves, some think, were absent, or lately dead; others think they were unbelievers, and such as did not themselves embrace Christianity; so Pareus: and some think this Narcissus was the same with one of that name who is frequently mentioned in the life of Claudius, as a very rich man that had a great family, but was very wicked and mischievous. It seems, then, there were some good servants, or other retainers, even in the family of a wicked man, a common case, Ti1 6:1. Compare Ti1 6:2. The poor servant is called, and chosen, and faithful, while the rich master is passed by, and left to perish in unbelief. Even so, Father, because it seemed good unto thee.
7.Concerning Rufus (Rom 16:13), chosen in the Lord. He was a choice Christian, whose gifts and graces evinced that he was eternally chosen in Christ Jesus. He was one of a thousand for integrity and holiness. - And his mother and mine, his mother by nature and mine by Christian love and spiritual affection; as he calls Phebe his sister, and teaches Timothy to treat the elder women as mothers, Ti1 5:2. This good woman, upon some occasion or other, had been as a mother to Paul, in caring for him, and comforting him; and Paul here gratefully owns it, and calls her mother.
8.Concerning the rest this is observable, that he salutes the brethren who are with them (Rom 16:14), and the saints who are with them (Rom 16:15), with them in family-relations, with them in the bond of Christian communion. It is the good property of saints to delight in being together; and Paul thus joins them together in his salutations to endear them one to another. Lest any should find themselves aggrieved, as if Paul had forgotten them, he concludes with the remembrance of the rest, as brethren and saints, though not named. In Christian congregations there should be smaller societies linked together in love and converse, and taking opportunities of being often together. Among all those to whom Paul sends greeting here is not a word of Peter, which gives occasion to suspect that he was not bishop of Rome, as the Papists say he was; for, if he was, we cannot but suppose him resident, or at least how could Paul write so long an epistle to the Christians there, and take no notice of him?
Lastly, He concludes with the recommendation of them to the love and embraces one of another: Salute one another with a holy kiss. Mutual salutations, as they express love, so they increase and strengthen love, and endear Christians one to another: therefore Paul here encourages the use of them, and only directs that they may be holy - a chaste kiss, in opposition to that which is wanton and lascivious; a sincere kiss, in opposition to that which is treacherous and dissembling, as Judas's, when he betrayed Christ with a kiss. He adds, in the close, a general salutation to them all, in the name of the churches of Christ (Rom 16:16): "The churches of Christ salute you; that is, the churches which I am with, and which I am accustomed to visit personally, as knit together in the bonds of the common Christianity, desire me to testify their affection to you and good wishes for you." This is one way of maintaining the communion of saints.
If we are called to the kingdom of God, let us walk worthy of the kingdom, loving God and our neighbor. Love is not proved by a kiss but by kindly feeling. But there are those who do nothing but make the church resound with a kiss, not having love itself inside them. For this very thing, the shameless use of a kiss, which ought to be mystic, occasions foul suspicions and evil reports. The apostle, however, calls the kiss holy.
But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss? " Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; for now, by abstinence from the kiss, we are known to be fasting.
What prayer is complete if it is divorced from the holy kiss?
From this and other statements like it, it appears that it was the custom to greet one another with a kiss after the prayers. The apostle calls this a holy kiss. How could Paul write that all the churches sent greetings, when he was only in one of them at the time? I think we have to understand this to mean that there was one spirit common to Paul and to all the churches, so that he could speak on behalf of them all.
Paul asks that all those to whom he has written and whom he names be greeted with a holy kiss, that is, in the peace of Christ, not in the desire of the flesh, because these kisses are spiritual, not physical.By saying “churches of Christ” Paul is saying that there is a church which is not Christ’s. For David called the company of evildoers an assembly of the wicked.
"Salute one another with an holy kiss."
To cast out of them, by this salutation, all arguing that confused them, and all grounds for little pride; that neither the great might despise the little, nor the little grudge at the greater, but that haughtiness and envy might be more driven away, when this kiss soothed down and levelled every one. And therefore he not only bids them salute in this way, but sends in like manner to them the greeting from the Churches. For "there salute you," he says, not this or that person individually, but all of you in common,
"The Churches of Christ."
You see that they are no small gains that we earn from these addresses, and what treasures we should have passed hastily over, unless in this part of the Epistle also we had examined it with accuracy, such, I mean, as was in our power. So if there be found any man of wisdom and spiritual, he will dive even deeper, and find a greater number of pearls. But since some have often made it a question wherefore it was that in this Epistle he addressed so many, which thing he has not done in any other Epistle, we might say that it is owing to his never having seen the Romans yet, that he does this. And yet one may say, "Well, he had not seen the Colossians either, and yet he did not do anything of the kind." But these were more honorable than others, and had come thither from other cities, as to a safer and more royal city. Since then they were living in a foreign country, and they needed much provision for security, and some of them were of his acquaintance, but some too were there who had rendered him many important services, he with reason commends them by letters; for the glory of Paul was then not little, but so great, that even from his sending them letters, those who had the happiness to have an Epistle to them, gained much protection. For men not only reverenced him, but were even afraid of him. Had this not been so, he would not have said, who had been "a succorer of many, and of myself also." (v. 2.) And again, "I could wish that myself were accursed." (Rom. ix. 3.) And to Philemon he wrote and said, "as Paul the aged, and a prisoner of Jesus Christ." (Phil. 9.) And to the Galatians, "Behold, I Paul say unto you." (Gal. v. 2.) And, "Ye received me even as Jesus Christ." (ib. iv. 14.) And writing to the Corinthians he said, "Now some are puffed up, as though I would not come unto you." (1 Cor. iv. 18.) And again, "These things I have in a figure transferred to myself and to Apollos, that ye might learn in us not to think of men above that which is written." (ib. 6.) Now from all these passages it is clear that all had a great opinion of him. Wishing then that they should feel on easy terms, and be in honor, he addressed each of them, setting forth their praise to the best advantage he might. For one he calls beloved another kinsman, another both, another fellow-prisoner, another fellow-worker, another approved, another elect. And of the women one he addresses by her title, for he does not call her servant of the Church in an undefined way (because if this were so he would have given Tryphena and Persis this name too), but this one as having the office of deaconess, and another as helper and assistant, another as mother, another from the labors she underwent, and some he addresses from the house they belonged to, some by the name of Brethren, some by the appellation of Saints. And some he honors by the mere fact of addressing them, and some by addressing them by name, and some by calling them first-fruits, and some by their precedence in time, but more than all, Priscilla and Aquila. (touj peri Pr. k. 0A.) For even if all were believers, still all were not alike, but were different in their merits. Wherefore to lead them all to greater emulation, he keeps no man's encomiums concealed. For when they who labor more, do not receive the greater reward also, many become more listless. On this ground even in the kingdom, the honors, are not equal, nor among the disciples were all alike, but the three were preeminent above the rest. And among these three again there was a great difference. For this is a very exact method observed by God even to the last. Hence, "one star differeth from another star in glory," (1 Cor. xv. 41), it says. And yet all were Apostles and all are to sit on twelve thrones, and all left their goods, and all companied with Him; still it was the three He took. And again, to these very three, He said it was possible (egxwrein) that some might even be superior. "For to sit," He says, "on My right hand and on My left, is not mine to give, save to those for whom it is prepared." (Mark x. 40.) And He sets Peter before them, when He says, "Lovest thou Me more than these?" (John xxi. 15.) And John too was loved even above the rest. For there shall be a strict examination of all, and if thou be but little better than thy neighbor, if it be even an atom, or anything ever so little, God will not overlook even this. And this even from of old one might see coming out. For even Lot was a righteous man, yet not so, as was Abraham; and Hezekiah again, yet not so as was David: and all the prophets, yet not so as was John.
Where then are they who with all this great exactness in view, yet will not allow that there is a hell? For if all the righteous are not to enjoy the same lot, if they exceed others even a little ("for one star," it says, "differeth from another star in glory,") (1 Cor. xv. 41), how are sinners to be in the same lot with the righteous? Such a confusion as this even man would not make, much less God! But if ye will, I will show you that even in the case of sinners, arguing from existing facts, there is this distinction, and exact just judgment. Now consider; Adam sinned, and Eve sinned, and both transgressed, yet they were not equally sinful. And therefore neither were they equally punished. For the difference was so great that Paul said, "Adam was not deceived but the woman being deceived was in the transgression." And yet the deceit was one. But still God's searching examination pointed out a difference so great, as that Paul should make this assertion. Again, Cain was punished, but Lamech, who committed a murder after him, did not suffer near so great a punishment. And yet this was a murder, and that was a murder, and that so much the worse, because even by the example he had not become the better. But since the one neither killed his brother after exhortation, nor needed an accuser, nor shrunk from answering when God questioned him, but even without any accuser both pleaded again himself, and condemned himself more severely, he obtained pardon. But the other as having done the opposite was punished. See with what exactness God sifteth the facts. For this reason He punished those in the flood in one way, and those in Sodom in another; and the Israelites again, both those in Babylon, and those in Antiochus' time, in different ways: so showing that He keeps a strict account of our doings. And these were slaves for seventy years, and those for four hundred, but others again ate their children, and underwent countless other more grievous calamities, and even in this way were not freed, either they or those that were burnt alive in Sodom. "For it shall be more tolerable," He says, "for the land of Sodore and Gomorrha, than for that city." (Matt. x. 15.) For if He hath no care for us, either when we sin or when we do aright, perhaps there will be some reason in saying that there is no punishment. But since He is so exceedingly urgent about our not sinning, and adopts so many means to keep us in the right, it is very plain that He punisheth the wicked, and also crowneth those that do right. But let me beg you to consider the unfairness of the generality. For they find fault with God because He so often long-suffering, overlooks so many that are impious, impure, or violent, without now suffering punishment. Again, if He threaten to punish them in the other world, they are vehement and pressing in their accusations. And yet if this be painful, they ought to accept and admire the other. But alas the folly! the unreasonable and asinine spirit! alas the sin-loving soul, that gazes after vice! For it is from this that all these opinions have their birth. And so if they who utter these things should be minded to lay hold upon virtue, they will presently find themselves satisfied concerning hell also, and will not doubt. And where (it is said) and in what place is this hell? For some fablers say that it is in the valley of Josaphat, thus drawing that which was said about a certain by-gone war, to apply to hell. But the Scripture does not say this. But in what place, pray, will it be? Somewhere as I think at least quite out of the pale of this world. For as the prisons and mines are at a great distance from royal residences, so will hell be somewhere out of this world. Seek we not then to know where it is, but how we may escape it. Neither yet because God doth not punish all here, therefore disbelieve things to come. For merciful and long-suffering He is: that is why he threatens, and does not cast us into it forthwith. For "I desire not," He says, "the death of a sinner." (Ez. xviii. 32.) But if there is no death of a sinner, the words are but idle. And I know indeed that there is nothing less pleasant to you than these words. But to me nothing is pleasanter. And would it were possible at our dinner, and our supper, and our baths, and everywhere, to be discoursing about hell. For we should not then feel the pain at the evils in this world, nor the pleasure of its good things. For what would you tell me was an evil? poverty? disease? captivity? maiming of the body? Why all these things are sport compared to the punishment there, even should you speak of those who are tormented with famine all their life long; or those who are maimed from their earliest days, and beg, even this is luxury compared to those other evils. Let us then continually employ ourselves with talking about these things. For to remember hell prevents our falling into hell. Dost thou not hear St. Paul saying, "Who shall suffer everlasting punishment from the face of the Lord?" (2 Thess. i. 9.) Dost thou not hear what Nero's character was, whom Paul even calls the Mystery of Antichrist? For "the mystery of iniquity," he says, "already worketh." (ib. ii. 7.) What then? Is Nero to suffer nothing? Is Antichrist to suffer nothing? or the Devil nothing? Then he will always be Antichrist, and so the Devil. For from mischief they will not leave off, unless they be punished. "Yea," you say, "but that there is a hell everybody sees. But the unbelievers only are to fall into it." What is the reason, pray? It is because the believers acknowledge their Master. And what is this to the purpose? when their life is impure, they will on this ground be punished more severely than the unbelievers. "For as many as have sinned without law shall also perish without law: but as many as have sinned in the law shall be judged by the law." (Rom. ii. 12.) And, "The servant that knew his master's will, and did it not, shall be beaten with many stripes." (Luke xii. 47.) But if there is no such thing as giving an account of one's life, and all this is said in a loose way then neither will the Devil have vengeance taken upon him. For he too knows God, and far more than men too, and all the demons know Him, and tremble, and own He is their Judge. If then there is no giving an account of our life, nor of evil deeds, then will they also clean escape. These things are not so, surely they are not! Deceive not yourselves, beloved. For if there is no hell, how are the Apostles to judge the twelve tribes of Israel? How cometh Paul to say, "Know ye not that we shall judge Angels? how much more things of this life?" (1 Cor. vi. 3.) How came Christ to say, "The men of Nineveh shall arise and condemn this generation" (Matt. xii. 41); and, "It shall be more tolerable for the land of Sodom in the day of judgment?" ib. xi. 24.) Why then make merry with things that are no subjects for merriment? Why deceive thyself and put cheats upon thy reason (paralogizh, om. thn yuxhnsou)? Why fight with the love of God toward man? For it was through this that He prepared it, and threatened, that we might not be cast into it, as having by this fear become better. And thus he that does away with speaking on these subjects doth nothing else than thrust us into it, and drive us thither by this deceit. Slacken not the hands of them then that labor for virtue, nor make the listlessness of them that sleep greater. For if the many be persuaded that there is no hell, when will they leave off vice? Or when will right be seen? I do not say between sinners and righteous men, but between sinners and sinners? For why is it that one is punished here, and another not punished, though he does the same sins, or even far worse? For if there be no hell, you will having nothing to say in defence of this to those who make it an objection. Wherefore my advice is, that we leave off this trifling, and stop the mouths of those that are gainsayers upon these subjects. For there will be an exact searching into the smallest things, both in the way of sins and in the way of good deeds, and we shall be punished for unchaste looks, and for idle words, and for mere reproachful words, and for drunkenness we shall render an account, as even for a cup of cold water we shall receive a reward, and a sigh only. (Eccl. xii. 14.) For it says, "Set a mark upon the foreheads of the men that sigh and that cry." (Ez. ix. 4.) How then darest thou to say that He, who with so great exactness will search into our doings, threatened hell in bare words, and lightly? Do not, I beseech you, do not with these vain hopes destroy thyself and those that are persuaded by thee! For if thou disbelievest our words, make enquiry of Jews and Gentiles, and all heretics. And all of them as with one mouth will answer that a judgment there shall be, and a retribution. And are men not enough? Ask the devils themselves, and thou wilt hear them cry, "Why hast thou come thither to torment us before the time." (Matt. viii. 29.) And putting all this together persuade thy soul not to trifle idly, least by experience thou come to know there is a hell, but from this thou mayest be sobered, and so able to escape those tortures, and attain to the good things to come; whereof may we all partake by the grace and love towards man, etc.
Not with a false and treacherous kiss, of the sort with which Judas betrayed the Savior. 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.
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SUMMARY
Romans 16:16 serves as a tender conclusion to Paul's epistle, transitioning from profound theological exposition to heartfelt personal greetings. This verse encapsulates the essence of early Christian fellowship, commanding a pure expression of affection among believers—the "holy kiss"—and extending the collective greetings from other Christian communities. It underscores the profound unity and interconnectedness of the nascent church, portraying it as a global family bound by shared faith and mutual love.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. The most prominent is Imperative Mood, as Paul issues a direct command ("Salute") to the Roman believers, underscoring the importance and expected practice of this form of greeting within the Christian community. This command is followed by a powerful instance of Symbolism and Metonymy: the "holy kiss" is not merely a physical act but a symbolic representation of the deep, pure, and consecrated love, unity, and fellowship (koinonia) that should characterize Christian relationships. It stands for the spiritual reality of their shared bond in Christ. Furthermore, there is a subtle use of Repetition (or Anaphora) with the verb "salute" (Greek: aspázomai) appearing in both clauses, first as a command to the Roman church and then as a statement from other churches. This repetition emphasizes the universal nature of this Christian practice and the mutual affection that binds believers across different communities, reinforcing the theme of widespread Christian solidarity.
THEOLOGICAL AND THEMATIC CONNECTIONS
The command to "salute one another with an holy kiss" and the subsequent greeting from "the churches of Christ" are deeply rooted in the New Testament's theology of the church as the body of Christ and the new family of God. This practice signifies more than mere social custom; it embodies the radical new community formed by the gospel, where believers, regardless of their former social or ethnic divisions, are united in Christ. The "holy kiss" serves as a visible expression of the invisible spiritual reality of agape love and koinonia (fellowship) that binds believers together. It underscores the purity and sacredness of Christian relationships, which are set apart from worldly interactions. Furthermore, the collective greeting from "the churches of Christ" highlights the profound interconnectedness of local congregations, emphasizing that they are not isolated entities but integral parts of one universal, global body, all under the headship of Christ. This mutual recognition and affection demonstrate the church's unity and shared identity in Him.
REFLECTION AND APPLICATION
Romans 16:16 calls believers to a profound and intentional expression of Christian love and unity, a principle that remains timeless even as cultural expressions evolve. While the literal "holy kiss" may not be universally practiced today, the underlying imperative to cultivate genuine, pure, and affectionate fellowship within the body of Christ is paramount. This verse challenges us to move beyond superficial interactions and embrace a deep, familial bond with fellow believers, recognizing that we are all part of one global family united by Christ. It encourages us to seek out and affirm the spiritual connections we share, fostering environments where love, acceptance, and mutual support are tangible. Our greetings, our interactions, and our relationships within the church should be marked by a holiness that sets them apart, reflecting the pure love of God for His people. This means actively pursuing reconciliation, extending grace, and celebrating the diversity within the unity of the Spirit, ensuring that our fellowship is always a testimony to Christ's transformative power.
Questions for Reflection
FAQ
What is the "holy kiss" and is it still practiced today?
Answer: The "holy kiss" (Greek: phílēma hágion) was a common form of greeting in the ancient world, but when applied to Christians, it was elevated to a sacred gesture signifying pure, brotherly and sisterly love and unity within the community of faith. It is mentioned multiple times in the New Testament (e.g., 1 Corinthians 16:20, 1 Thessalonians 5:26, 1 Peter 5:14). While the literal practice of a kiss as a greeting varies widely by culture today, the underlying principle of genuine, pure, and affectionate fellowship among believers remains a timeless command. Many churches express this through warm handshakes, hugs, or other culturally appropriate gestures of welcome and love, ensuring the spirit of the command is maintained, even if the specific form changes.
Why does Paul mention "the churches of Christ" saluting the Roman believers?
Answer: Paul's mention of "the churches of Christ" saluting the Roman believers emphasizes the profound interconnectedness and solidarity of the early Christian communities. It highlights that the church in Rome was not an isolated entity but part of a larger, universal body of believers united under Christ. This collective greeting served to affirm their shared identity, mutual recognition, and the global reach of the gospel. It reinforces the idea that all local congregations belong to Christ and are bound together by a common faith and purpose, fostering a sense of belonging and unity across geographical boundaries, echoing Christ's prayer for unity in John 17:20-23.
CHRIST-CENTERED FULFILLMENT
Romans 16:16, with its emphasis on the "holy kiss" and the greetings from "the churches of Christ," finds its ultimate fulfillment and deepest meaning in Jesus Christ. The very possibility of such pure, unifying fellowship among diverse individuals is a direct result of Christ's reconciling work on the cross. He broke down the dividing wall of hostility (Ephesians 2:14), creating one new humanity from Jew and Gentile, uniting them in His body. The "holy kiss" symbolizes the agape love that Christ exemplified and commanded His followers to practice, a love by which the world would recognize His disciples (John 13:34-35). Furthermore, the "churches of Christ" are precisely that—churches belonging to Christ, purchased by His blood (Acts 20:28). He is the head of this universal body (Colossians 1:18), and it is His Spirit who empowers their unity and enables them to greet one another with genuine, sanctified affection. Thus, this verse is not merely a social custom but a profound expression of the new community forged by Christ, reflecting His character and fulfilling His prayer for His followers to be one, just as He and the Father are one (John 17:20-23).