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Personal Greetings

I commend to you our sister Phoebe, a deacon of the church at Cenchreae, ²so that you may welcome her in the Lord as is fitting for the saints, and help her in whatever she may require from you, for she has been a benefactor of many and of myself as well.

³ Greet Prisca and Aquila, who work with me in Christ Jesus, ⁴and who risked their necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles. ⁵Greet also the church in their house. Greet my beloved Epaenetus, who was the first convert in Asia for Christ. ⁶Greet Mary, who has worked very hard among you. ⁷Greet Andronicus and Junia, my relatives who were in prison with me; they are prominent among the apostles, and they were in Christ before I was. ⁸Greet Ampliatus, my beloved in the Lord. ⁹Greet Urbanus, our co-worker in Christ, and my beloved Stachys. ¹⁰Greet Apelles, who is approved in Christ. Greet those who belong to the family of Aristobulus. ¹¹Greet my relative Herodion. Greet those in the Lord who belong to the family of Narcissus. ¹²Greet those workers in the Lord, Tryphaena and Tryphosa. Greet the beloved Persis, who has worked hard in the Lord. ¹³Greet Rufus, chosen in the Lord; and greet his mother—a mother to me also. ¹⁴Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers and sisters who are with them. ¹⁵Greet Philologus, Julia, Nereus and his sister, and Olympas, and all the saints who are with them. ¹⁶Greet one another with a holy kiss. All the churches of Christ greet you.

Final Instructions

¹⁷ I urge you, brothers and sisters, to keep an eye on those who cause dissensions and offenses, in opposition to the teaching that you have learned; avoid them. ¹⁸For such people do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the simple-minded. ¹⁹For while your obedience is known to all, so that I rejoice over you, I want you to be wise in what is good and guileless in what is evil. ²⁰The God of peace will shortly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.

²¹ Timothy, my co-worker, greets you; so do Lucius and Jason and Sosipater, my relatives.

²² I Tertius, the writer of this letter, greet you in the Lord.

²³ Gaius, who is host to me and to the whole church, greets you. Erastus, the city treasurer, and our brother Quartus, greet you.

Final Doxology

²⁵ Now to God who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages ²⁶but is now disclosed, and through the prophetic writings is made known to all the Gentiles, according to the command of the eternal God, to bring about the obedience of faith— ²⁷to the only wise God, through Jesus Christ, to whom be the glory forever! Amen.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

19. Your obedience, ⁴⁸¹⁴⁸¹ This he calls “faith” in Romans 1:8: so that obedience to the gospel is faith in what it declares. To believe is the special command of the gospel: hence to believe is the special act of obedience that is required; and he who believes is he who shall be saved. But this faith is that of the heart, and not of the lips; and a faith which works by love and overcomes the world, the mighty power of which we learn from Hebrew 11. — Ed. etc. This is said to anticipate an objection; for he shows that he did not warn them, as though he thought unfavorably of them, but because a fall in their case was such as might have easily happened; as if he had said, — “Your obedience is indeed commended everywhere, and for this reason I rejoice on your account: yet since it often happens, that a fall occurs through simplicity, I would have you to be harmless and simple as to the doing of evil; but in doing good, to be most prudent, whenever it may be necessary, so that you may preserve your integrity.”

We here see what that simplicity is which is commended in Christians; so that they have no reason to claim this distinction, who at this day count as a high virtue their stupid ignorance of the word of God. For though he approves in the Romans, that they were obedient and teachable, yet he would have them to exercise wisdom and judgment, lest their readiness to believe exposed them to impositions. So then he congratulates them, because they were free from a wicked disposition; he yet wished them to be wise, so as to exercise caution. ⁴⁸²⁴⁸² “Good” and “evil” in this clause, is beneficence and mischief. To be wise as to good, is to be wise in acts of kindness, in promoting good, as Beza seems to take it; and to be harmless or guileless, or simple as to evil, is to exercise no arts, by plausible speeches and flatteries, as was done by those referred to in Romans 16:17, in order to do mischief, to create divisions. The Apostle’s object throughout seems to have been to produce unanimity between the Jews and Gentiles. Hence in the next verse he speaks of God as “the God of peace,” the author of peace among his people; and he says that this God of peace would soon tread down Satan, the author of discord, the promoter of divisions and offenses; or, as most consider the passage, he prays that God would do this; for the future, after the manner of the Hebrew, is sometimes used by the Apostle as an optative. And indeed the verb is found in some copies in this mood (συντρίψαι) and in the Syriac, Ethiopic, and Vulgate versions. — Ed.

⁴⁸¹ This he calls “faith” in Romans 1:8: so that obedience to the gospel is faith in what it declares. To believe is the special command of the gospel: hence to believe is the special act of obedience that is required; and he who believes is he who shall be saved. But this faith is that of the heart, and not of the lips; and a faith which works by love and overcomes the world, the mighty power of which we learn from Hebrew 11. — Ed.

⁴⁸² “Good” and “evil” in this clause, is beneficence and mischief. To be wise as to good, is to be wise in acts of kindness, in promoting good, as Beza seems to take it; and to be harmless or guileless, or simple as to evil, is to exercise no arts, by plausible speeches and flatteries, as was done by those referred to in Romans 16:17, in order to do mischief, to create divisions. The Apostle’s object throughout seems to have been to produce unanimity between the Jews and Gentiles. Hence in the next verse he speaks of God as “the God of peace,” the author of peace among his people; and he says that this God of peace would soon tread down Satan, the author of discord, the promoter of divisions and offenses; or, as most consider the passage, he prays that God would do this; for the future, after the manner of the Hebrew, is sometimes used by the Apostle as an optative. And indeed the verb is found in some copies in this mood (συντρίψαι) and in the Syriac, Ethiopic, and Vulgate versions. — Ed.