Introduction
Romans 15:33 writes like it’s the end of the letter and after all the arguing and reasoning it’s almost as though Paul is in a different world. Romans 16 are stories within stories.
“I commend to you our sister Phoebe, a deacon of the church in Cenchreae. I ask you to receive her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including me.” Romans 16:1-2
Phoebe was simply a servant who is worthy to be praised. Mentioned only here, evidently, Phoebe was going to Rome on some type of business and Paul was commending her to them. Perhaps she carried Paul’s epistle to the Roman Christians.
‘Servant of the church’, literally, ‘deaconess of the church.’ For one to be in the office of a deacon, he must be the husband of one wife. 1 Timothy 3:12.
All of us are servants (ministers, deacons, 1 Peter 4:10 / Hebrews 6:10 / 2 Timothy 2:24 etc. but those in the office of deacons are chosen ahead of time so that when a need arises, they can immediately attend to it. No doubt Phoebe was a deaconess in the sense of being a diligent worker and or in the sense of being appointed to various tasks by the church.
‘Cenchrea’ is mentioned only here and in Acts 18:18, it was a port-town about nine miles east of Corinth.
The word ‘deacon’ in Greek is the word ‘diakonos’ and it simply means a servant and it can be translated as servant, minister, deacon, or waiter. The word deacon is used in a special way and a general way.
Most translators try to use the word, ‘minister’ when diakonos is being applied to a preacher, 1 Corinthians 3:5 / 2 Corinthians 3:6 / 1 Timothy 4:6.
In the New Testament, when it’s applied to an office in the church, it’s translated as deacon. In a special sense, men who meet the qualifications are appointed for special work in the local church, 1 Timothy 3:8-13. The church in Philippi had elders and deacons, Philippians 1:1.
Again, in the New Testament, when it’s clear that we’re talking just about servants in general, then the word servant is used. It means a servant so may apply to anyone who serves, John 2:9 / John 12:26 / Romans 15:8.
There is one case where the word servant is applied to a woman and that’s found here in Romans 16:1. Some translations used the word ‘deaconess’ to translate it because Phoebe was connected to the church.
This has led some churches to use this text, as their proof text, to appoint deaconesses. The word ‘deaconess’ can be very misleading in English, even while being technically correct. The word, ‘servant’ makes a better translation in English even if the language doesn’t distinguish between male and female servants.
We always have to remember that one possible translation of any Bible verse, can’t and should never overrule or contradict other passages of the Bible. Remember, since qualifications for the office of deacon rule out women, we can’t just ignore such passages, 1 Timothy 3:12.
Should congregations appoint deaconesses? 1 Timothy 3:11. Paul here gives some qualifications for the wives of deacons, but there are no special qualifications for a deaconess. All faithful women are servants, thus deaconesses in the general sense, just as all men are deacons in this sense. The point is simply this, there are special qualifications for the office of deacons, but not for the office of deaconesses.
Notice that Paul says that the church in Rome was to give Phoebe a warm welcome as a Christian and as a characteristic of saints. ‘Give her any help she may need from you’, Paul knew she would be involved in helping saints and they should help her in that endeavour.
‘For she has been the benefactor of many people, including me’. She had assisted and ministered to many, including Paul. No doubt many travelling Christians had passed through Cenchrea, and Phoebe had taken advantage of the opportunity to be of service to them as well as to Paul.
There are 36 names mentioned in total of people who received greetings or sent their greetings.
With the Jews, women weren’t highly regarded by the men although they thought they were useful. Men weren’t allowed to speak to them on the street. You needed a dowry to marry the woman. You could marry your cousin but this needed approval from the woman’s father. Rabbis said, ‘It’s better to burn the Word of God than to teach women the Word of God.’
The Gentiles treated their woman just about the position of a slave.
The way Paul praises these women was very unusual. This is what Christianity did for women.
1. It elevated them, Galatians 3:28. Christ has done all this.
2. The intermingling of all races, Colossians 3:11. Christ has done all this.
People were bilingual, Peter spoke Greek and Aramaic. The Romans were the organisers, the Jews were the religious and the Greeks were the scholars.
And so here in Romans 16, we find all these women and all these races sending greetings to one another. Christianity is very powerful, Acts 17:26.
God doesn’t want us to destroy our own culture even though He brought us all together. Christianity can bring nations together but not by persecuting people or by forcing them to convert.
“Greet Priscilla and Aquila, my co-workers in Christ Jesus. They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them.” Romans 16:3-4
Priscilla and Aquila (a married couple) were tentmakers who travelled throughout the Roman Empire preaching the Gospel. They are mentioned five times in the New Testament. Acts 18:2-3 / Acts 18-19 / Acts 24-26 / 1 Corinthians 16:19 / 2 Timothy 4:19.
Their business had probably taken them back to Rome at this time. Just when they endangered their own lives for the life of Paul, we are not told. Perhaps it was during the uproar at Ephesus. Acts 19:23-41.
We need more husband and wife teams who do a great service for the Lord as did Priscilla and Aquila. Priscilla is always named first.
Why?
“Greet also the church that meets at their house. Greet my dear friend Epenetus, who was the first convert to Christ in the province of Asia.” Romans 16:5
The Roman Christians were to greet the church which met in the house of Priscilla and Aquila. We likewise, are to ‘Greet the friends by name.’ 3 John 14. Churches met in many different places in New Testament times. Acts 19:9 / Acts 20:8 / James 2:2.
The word ‘assembly’ in James 2:2 is literally, ‘synagogue,’ a word which always stood for the building and not the people. Jesus showed that the ‘place’ where one worshipped would have no significance. John 4:20-24. Epaenetus was the first convert in Achaia now living in Rome.
“Greet Mary, who worked very hard for you.” Romans 16:6. There are several ‘Marys’ mentioned in the New Testament e.g., Matthew 1:16 Matthew 27:61 / Luke 8:2 / Luke 10:39 / Acts 12:12. This one is praised for her labour.
“Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was.” Romans 16:7
‘My relative’ is found three times. Romans 16:7 / Romans 16:11 / Romans 16:21. This means their origin in terms of being Jewish not family or bloodline. Paul’s fellow Jews. Romans 9:3.
‘My fellow prisoners’, at some time, they were imprisoned with Paul for the sake of Christ.
‘Who are of note among the apostles, does not imply that Andronicus and Junia were apostles, but were well recognized and honoured by the twelve apostles.
‘Who also were in Christ before me’, means they had become Christians before Paul’s conversion.
“Greet Ampliatus, my dear friend in the Lord. Greet Urbanus, our co-worker in Christ, and my dear friend Stachys.” Romans 16:8-9
‘Our fellow worker in Christ’ suggests that Urbanus had been a teacher of the Gospel of Christ and helper of the saints.
‘My dear friend,’ both Ampliatus and Stachys were special friends to Paul.
“Greet Apelles, whose fidelity to Christ has stood the test. Greet those who belong to the household of Aristobulus”. Romans 16:10
‘Approved in Christ’, ‘Approved’ is from the Greek word ‘dokimos’ (approved, accepted). In 1 Corinthians 9:29, Paul used the same word, but with the negative ‘adokimos’ (unapproved, rejected). Apelles had passed through some very trying circumstances (tests or trials) with success.
‘Greet those who are of the household of Aristobulous’. Notice Paul didn’t say, ‘Greet Aristobulus and his household.’ And so, Aristobulous himself was not a Christian or had already died.
“Greet Herodion, my fellow Jew. Greet those in the household of Narcissus who are in the Lord.” Romans 16:11
Herodion was a Jewish Christian.
‘Household of Narcissus who are in the Lord’, some in the household of Narcisus were Christians, some were not. Being one ‘who is in the Lord’ is the greatest privilege and honour on this earth.
“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.” Romans 16:12
Possibly twins. All of the names in this verse are feminine in the Greek. These women are praised for their labour (works) in Christ.
‘Greet the beloved Persis, who laboured much in the Lord’, Persis was loved by more than just Paul and was a hard worker for the cause of Christ.
“Greet Rufus, chosen in the Lord, and his mother, who has been a mother to me, too.” Romans 16:13
Who is Rufus?
Rufus was an eminent, excellent, or choice Christian, Mark 15:21.
‘His mother and mine’, no doubt on several occasions Rufus’ mother had ‘mothered’ Paul.
“Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the other brothers and sisters with them”. Romans 16:14
Five names are here mentioned who were either from a small church or from the same household or neighbourhood.
“Greet Philologus, Julia, Nereus and his sister, and Olympas and all the Lord’s people who are with them.” Romans 16:15
Another five are mentioned all of which are saints, Christians, and brethren in the Lord.
“Greet one another with a holy kiss. All the churches of Christ send greetings.” Romans 16:16
How many times is the Holy Kiss mentioned in the scriptures?
Besides this reference in Romans 16, we find it also mentioned in, 1 Corinthians 16:20 and 2 Corinthians 13:12.
In these verses, the same words are used.
“Salute one another with a holy kiss”.
Then, we have 1 Thessalonians 5:26.
“Salute all the brethren with a holy kiss”.
“Salute one another with a kiss of love”. 1 Peter 5:14
And so, it is mentioned five times.
But, what is it that these verses teach?
1. We must remember that throughout Bible times this was the customary, familiar mode of greeting.
We find it as early as Genesis 27:27 when Isaac greeted Jacob. It was the manner in which family members greeted each other when they were either meeting or parting. And we have an example of the degree of importance they attached to observing this custom, when we see how deeply offended they must have felt when he complained bitterly that Jacob and his family had slipped away secretly, without allowing him to bid his daughters and grand-daughters farewell. Laban tells Jacob, “You did not allow me to kiss my sons and daughters”. Genesis 31:28
2. Outside of the family relationship, it was the way in which men greeted men and women greeted women. In 1 Samuel 10:1 the prophet Samuel kissed the young king Saul. 1 Samuel 20:41, when David had to flee from King Saul, he and Jonathan kissed in parting. (This incident is sometimes used by homosexuals to justify their unnatural behaviour, but they use it because they are in grave ignorance of the familiar, long-established social customs of that time).
2 Samuel 19:39, David kissed the aged Barzillal, who had helped him when he was a fugitive, being hunted by Absalom. (This incident is sometimes used by homosexuals to support their perversion, but they make such a claim because they are ignorant of the ancient Eastern social custom of that time.) Ruth 1:9 records that Ruth kissed her two daughters-in-law farewell, after the deaths of her two sons.
3. But this ancient, familiar custom could hold hidden dangers, as we see in the account of the treachery of Joab, David’s uncle. 2 Samuel 20:9. Joab regarded Amasa as a rival for the then post of commander of David’s army, and so, when the two met, Joab extended his right hand, apparently in friendship, and, according to ancient custom, he took hold of Amasa’s beard, as though he was about to kiss him. But, with his left hand; he thrust a sword into Amasa. The deception worked because Joab was left-handed, and Amasa was caught out by his treachery.
4. The Kiss was also a familiar mode of greeting in New Testament times. Consider the following: Luke 15:20. The father’s greeting of the returning Prodigal. Matthew 26:48-49. The kiss with which Judas betrayed Jesus. In Luke 22:48. The shame of the appalling action of Judas is revealed in the reproachful response of Jesus Himself, “You betray the Son of Man with a kiss?”
After the establishment of the Church, the kiss was still used when friends were parting. Acts 20-17. When Paul met with the Elders of the Ephesian Church who had come to meet him, knowing that this was to be their last meeting with him they ‘fell on his neck and kissed him’.
5. Furthermore this was the expected mode of greeting in the days of Jesus. It was the traditional act of courtesy and welcome which expressed respect. Luke 7:44-45. Jesus rebuked Simon, the Pharisee for failing to offer Him the kiss of welcome when he accepted the invitation to visit Simon’s house. It must have been a particularly ungracious invitation!
6. In those days it was not the custom to shake hands in greeting or parting (It would have been better for Amasa if they had!) Instead, the use of the kiss followed rules which had been set by custom. Family members and Friends would kiss on the cheek, or both cheeks, as in certain countries even today (France, Russia, and Italy, e.g.).
Young people would kiss the hand of an older person, whilst the older person would kiss the young person/s head or forehead. It is important to notice, that whilst men greeted men, and women greeted women with a kiss, it was not the practice for men and women to greet each other in this way.
Obviously, the kiss as a token of love between men and women was also practised, as is shown in ‘The Song of Solomon’ which is an Eastern love song, but the kiss of greeting was something quite different and distinct, and free from any romantic associations.
7. The Holy Kiss and the Church. History records that the early church continued to use this mode of greeting, as Paul’s letter make plain, so we understand that he is not introducing a new revelation, or imposing a new practice on the church.
Justin Martyr, who was born about 100 A.D., and lived during the 2nd Century, when describing the Church’s worship, writing, ‘Prayers being ended, we salute one another with a kiss, and then the bread and wine are brought to the president.’
It is interesting to notice his use of the term ‘president’. He merely describes the brother, usually an Elder, who ‘presided’ at the Lord’s Table.
The older congregations in this country adopted that term and used it when they referred to the brother who ‘presided’ at the Lord’s Table on the Lord’s Day worship. Also worth noting, is that.
1. The kiss was given during the service.
2. It is before the celebration of the Lord’s Supper.
3. It was intended to show that those who met at the Lord’s Table, me in harmony and love.
So, this is what we have seen, so far
The kiss was an eastern mode of greeting of very great antiquity. It is found throughout Old Testament times and in the days of the Lord Jesus Himself.
Christians used it among themselves after the Church was established. In his letters, Paul commended it to the churches as the usual greeting of members of the Family and he stresses the word ‘holy’, although he does not describe the kiss as something that has been expressly commanded by God. That is, he does not describe it as ‘the holy kiss’, in a way that would imply that it was a distinct ceremony or ritual.
My personal view is that if Paul were writing today, he would probably say, ‘Greet each other with a warm handshake!’ Let me stress his use of the word ‘holy’ because it indicates something pure and free from defilement.
There is nothing suggestive, or promiscuous about the kiss of fellowship. It is ‘hagios’, holy, separated from sin and therefore consecrated to God. It is godlike in character.
Another early writer Cyril of Jerusalem, who live about 350 A.D., wrote ‘Do not think that this kiss is like the kiss given to each other by mutual friends in the marketplace.’
Historically, this mode of greeting continued for several centuries as the last quotation reveals. There is evidence to show that it remained in the Western Church, that is, the church in the western part of the world, until about the 13th Century, and it remains in the Eastern Church up to the present time and is especially widely practised by congregations at so-called ‘Easter-time’ when it is described as ‘the kiss of love’.
Why did it die out as a regular practice, in Western Christianity?
There may be several reasons.
1. There is the simple fact that the kiss, as a form of greeting, belongs to the East rather than to the West. Here, as every woman knows, it is more usual to shake hands, and when you examine ‘hand-shaking’ closely, you see that it is a very significant gesture.
There was a long period in our history when men wore side-arms. They carried swords, and the practice of extending the right hand in greeting showed that the hand was empty, it carried no weapon, and this implied a friendly greeting.
Remember that the sword was usually carried on the man’s left side, and was used in his right hand, the hand he extended in greeting. In those days, also, men would embrace each other in greeting and would kiss the hands of ladies.
2. Another plain fact is that the kiss of greeting felt out of use because it was clearly liable to abuse and could degenerate into something dangerous and harmful.
3. The enemies of the Church were always ready to seize on anything that might be construed as immoral or suggestive behaviour. From Roman times, Christians were falsely accused of all kinds of excesses in their worship.
The Lord’s Supper was actually said to be a time when Christians ‘ate human flesh and drank blood’, by people who were not interested in learning what the Lord’s Supper really is! It is not difficult to see that those who spread such reports were capable of putting the wildest interpretation on the Christian’s kiss of fellowship. It was to disprove and dispel such stories that the kiss was probably discontinued.
4. No doubt, also, the growth of the church, and the size to which congregations grew, would make it difficult to continue the practice. There is no doubt that, although the numbers of Christians grew rapidly, they did not form the very large congregations that are seen in some places today.
So long as the congregation remains within a manageable size, it is not difficult to maintain the intimate sense of ‘family’, but the sad reality is that, here in the West, where size and number are regarded as desirable, it is not unusual to learn of congregations that are so large that the Shepherds do not know their sheep! And the sheep do not know each other!
Growth is fine but we need to ensure that the close bond of family is not lost. I am not arguing either for or against very large congregations. I am merely pointing out that it is possible for a congregation to become so large that it loses its character as a family in which the members know and care for each other.
However, if the practice of greeting with the Holy Kiss has died out, the brotherly love, created by the love of Christ Himself, should never die. But, even if today we do not ‘greet one another with a holy kiss’, there should be other tokens of brotherhood. I believe that when we meet as a church, we should make an effort to greet as many of our brethren as possible.
I say ‘make an effort’, because in most congregations, when the church meets for worship on the Lord’s Day, there are some members who never make a move to greet their brothers and sisters.
If you wish to greet them, you will find it necessary to go to them, because they will never make the effort to come to you. And it is not unusual for these brethren to complain that they ‘feel neglected’ in the church, or that they feel ‘left out’.
Well, just as it takes two to kiss, it takes two to be friendly. Fellowship is not a one-way street. As congregations, we need to make a greater effort to show ourselves interested in people.
When visitors, and strangers, attend our services, what do we do? Do we sit or stand around speaking to our special friends?
Or do we realize that, as members of the Lord’s Body, it is both our responsibility and privilege to extend a welcoming hand to someone who may be finding it both unfamiliar and strange to be in our Service?
I am thankful that there are many friendly people in our congregations, but, if it were to be left to others, visitors may well form a poor opinion of us! Be friendly! Make an effort.
It is not necessary to become involved in a theological discussion, much less an argument with visitors. Just remember that if at some time, someone had not made an effort to speak to you, you probably would not be in the church today.
‘The churches of Christ greet you’, the congregations in different localities sent greetings. This is the only verse in the New Testament which has the specific expression ‘church(es) of Christ,’ although the thought is in other places. 1 Thessalonians 1:1 / 2 Thessalonians 1:1.
“I urge you, brothers and sisters, 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.” Romans 16:17
‘Note’, ‘Mark’ (KJV). This word means, ‘to look out for, to be aware of.’ It also carries the idea of ‘to publicly point out.’ 2 Thessalonians 3:14.
‘Who cause divisions’, those who cause dissensions, quarrels, and disputes which cause separation and breaking off into parties or sects.
‘Offenses’, those who cause occasions of stumbling, hindrances. Romans 14:13 / Romans 14:21. ‘Contrary to the doctrine’, 2 John 9.
‘And avoid them’, 2 Thessalonians 3:6 / 2 Thessalonians 3:14 / Titus 3:10. Turn away from them and have no fellowship with them in their destructive ways.
“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.” Romans 16:18
‘For such people are not serving our Lord Christ, but their own appetites’. They do not serve the Lord, but their own fleshly appetites and interest. Philippians 3:19.
‘By smooth talk’, by words that are smoothly used with the appealing powers of speech.
‘Flattery,’ the expression carried the idea of ‘flattery’ in the original. They deceive by smooth words and flattering speech, the very kind of speech that many desire from their preachers. 2 Timothy 4:3-4.
‘Deceive the minds of naive people’, they easily deceive the minds of the naive and unsuspecting. There are many warnings in the Scriptures against the deceptions of false teachers. To say the least, far too many in our time are being deceived by the smooth and flattering speech of their own preachers.
“Everyone has heard about your obedience, so I rejoice because of you, but I want you to be wise about what is good, and innocent about what is evil.” Romans 16:19
The faith and obedience of the Roman Christians were widely known, Romans 1:8, and Paul rejoiced in this fact.
‘I want you to be wise in what is good’, we should be wise in promoting and doing good.
‘Innocent about what is evil,’ the word ‘simple’ means,
1. Unmixed, pure as in wines or metals
2. Of the mind, without a mixture of evil, free from guile, innocent, simple. We should not get ‘mixed up’ with anything that is evil.
“The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you”. Romans 16:20
Paul was hinting at the persecuting they were facing. This refers to either when the kingdom was proven to be an eternal one (as shown in the book of Revelation), or simply to their victory over false teachers and evil at that time.
We share in Christ’s victory over Satan (John 12:31-33 / Colossians 2:14-16 / Hebrews 2:14-15) because we have remission of sins. Every time a Christian escapes a temptation or overcomes a trial, Satan is crushed under his feet. The final crushing of Satan will take place when Christ comes again. Revelation 2:10.
“Timothy, my co-worker, sends his greetings to you, as do Lucius, Jason and Sosipater, my fellow Jews. 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.” Romans 16:21-23
This list differs from the earlier one because it contains greetings from those who travelled with Paul. Notice the names. Tertius, Lucius, Jason, Sosipater, Gaius, Erastus, Quartos.
Not all of these travelled with him on his journeys. For instance, Erastus was the city treasurer at Corinth, where the letter was written. Tertius was a scribe, probably a professional letter-writer. Quartos is described, simply, as a brother.
Timothy
Of course, we all know Timothy or, Timotheus, to give him his correct name. He was a native of Lystra, where, on his first visit, Paul was stoned and left for dead. Acts 14.
Paul said he had no one as like-minded as Timothy. Philippians 2:19-22. Perhaps ‘fellow Jews’ refers only to Jews, however, there are Jewish names in his salutation to whom he did not refer as his kinsmen.
‘Lucius and Jason and Sosipater, my relatives’ If ‘my relatives’ refers to all three names, Lucius must have been a Jewish Christian. But some scholars suggest that this Lucius is really ‘Lukas’ or ‘Luke’, as we know him.
But, Luke was a Gentile doctor, Colossians 4:10, therefore, if we wished to make this passage refer to Luke, the ‘beloved physician’ it becomes necessary to place a comma after ‘Lucius’ so that the passage reads, ‘Timothy, my fellow worker greets you, so do Lucius, and Jason and Sosipater, my relatives’.
Besides these relatives in Corinth, remember that Paul had three more in Rome, to whom he also sends greetings. He refers to Luke in three different places, Colossians, Philemon and 2 Timothy, and he calls him Lucas. But it does seem that Lucas was used as an alternative form of Lucius.
Tertius
This shows that Paul dictated this epistle to a scribe. This provides for absolute accuracy. See also 1 Corinthians 16:21 / 2 Thessalonians 3:17 / Colossians 4:18.
Gaius was Paul’s host, a wealthy Christian living in Corinth, who was not only able to provide Paul with hospitality but who appears to have been able to act as host to the entire church in Corinth, i.e. provide a meeting-place, probably in his own home
If we turn to Acts 18:7 we find mention of a certain Titius Justus, who, at Corinth, gave hospitality to both Paul and the infant Church, after they had been expelled from the synagogue, next door. His full name would be Gaius Titius Justus.
Gaius was his Roman name given by his parents. Titius was his Gentile name and Justus his third name. He was a citizen of the Roman colony in Corinth.
Erastus
In 1929 a paving stone was discovered at Corinth, which read, ‘Erastus, Commissioner for public works, laid this pavement at his own expense.’
The pavement belongs to the 1st century A.D., and might very well have been paid for by Paul’s friend, named in this letter. It is possible that he had been appointed treasurer by the time Paul wrote the letter.
Quartus
The designation ‘a brother’ is of supreme honour and worth for anyone.
“The grace of our Lord Jesus Christ be with you all. Amen.” Romans 16:24
Although left out of most Bible the verse should be as read above. Mentioned for the third time. Romans 16:20 / Romans 15:33, and one other in Romans 16:27.
“Now to him who is able to establish you in accordance with my gospel, the message I proclaim about Jesus Christ, in keeping with 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 the Gentiles might come to the obedience that comes from faith—to the only wise God be glory forever through Jesus Christ! Amen.” Romans 16:25-27
Paul closes with beautiful praise to God for His redemption through Christ. He recites again, in brief, the story of salvation as unfolded in the divine history of redemption. We have in Paul’s final benediction.
The Gospel and the preaching of Jesus Christ. The good news and proclamation of Jesus Christ.
‘My Gospel.’ The word Gospel is evangelical, the reward for giving the message, and is used 75 times in the New Testament.
Apart from the four Gospels, Paul is the only one who uses this word. Gospel literally means good spell, good speech, good news.
The revelation of the mystery. It was once hidden, but is now made known or revealed. Kept secret since the world began. It had been hidden from the beginning, but now has been revealed by the unfolding of the gospel plan. By the prophetic Scriptures have been made known to all nations.
It was the plan foretold by the prophets in the Old Testament Scriptures and is now made known to all nations. According to the command of the everlasting God. God Himself willed it to happen. For the obedience of the faith. God’s design or purpose was to produce obedience to Him.
The Romans had received, believed, and obeyed the Gospel, and Paul was now praying that God would confirm and establish them even to the end.
May the same be true of us as well. May the Eternal God strengthen and establish us through means of the glorious gospel of Christ, so that someday we can live with Him forever.
