Paul, Romans, Chapter 16, Page 1 of 10 Lecture 237. Commendation of Phoebe. Rom 16:1-2 Outline 1 (Review, from last class) [omit from Lecture. Leave in notes] The Letter Opening 1:1-17 Gentiles & Jews in the Light of God's Wrath 1:18-3:20 Gentiles & Jews in the Light of God's Saving-Righteousness 3:21-4:25 Experience of Salvation in Light of God's Saving-Righteousness 5-8 God's Saving-Righteousness & the Destiny of Israel 9-11 God's Saving-Righteousness & the Moral Life of the Justified 12:1-15:13 The Closing of the Letter 15:14-16:27 Paul's Travel Plans 15:14-33 Commendation of Phoebe & Greetings to Those in Rome 16:1-16 A Warning 16:17-20 Greetings from Those with Paul 16:21-23 [Grace 16:24] Doxology 16:25-27 Preliminary Observations about chapter 16 To simplify: Three "types" of manuscripts exist: Romans 1-14; Romans 1-15; Romans 1-16 At one time it was popular to regard chapter 16 as a later addition to Romans -- perhaps written to another church. This view has fallen out of favor. I am not going to discuss all the gory details. Most major commentators today regard the 16-chapter version as original. The 14 & 15 chapter versions are abbreviations. Local greetings, etc., removed when it was shared with other churches. Translation of the Greek 16:1 So I commend to you Phoebe, out sister, 1st modifier of Phoebe being [also] a deacon of the church, 2nd modifier of Phoebe the-one in Cenchreae, 2 in order that you receive her purpose 1 of "commend" in the Lord 1st modifier of "receive" worthily of the saints 2nd modifier of "receive" and that you stand-by her purpose 2 of "commend" in whatever matter she has need of you modifies "stand-by" for she herself has been a patroness modifies "receive" and "stand-by" to many and to myself Phoebe. Most commentators think that she was the bearer of the letter. Paul probably "rehearsed" her made her read the letter out loud to him, more than once. REMEMBERTHELETTERSHECARRIEDWASINALLCAPITALSWITHNOSPACESBETWEENTHEWORDS. Three-fold identification 1) Our "sister." i.e., fellow Christian. As Christianity was "home based" at this time, family imagery was important. 2) She is a minister diakonos of the church at Cenchreae 3) in verse 3 she is described as a "patron" (prostatis) 1 Adapted from Matera, Romans, 331.
Paul, Romans, Chapter 16, Page 2 of 10 Diakonos as "minister" or "servant" in the Pauline Writings 2 Referring to Christ Gal 2:17 (ironic: is Christ a servant of sin?) Referring to Paul himself Rom 15:8; 2 Cor 6:4; Eph 3:7; Col 1:23, 25 Plural, Paul & other ministers of the gospel 1 Cor 3:5; 2 Cor 3:6; 11:23; Other named ministers Eph 6:21; Col 4:7 (Tychicus); Col 1:23 (Epaphras); 1 Tim 4:6 (Timothy) Those who serve Satan 2 Cor 11:15 Referring to a civil magistrate Rom 13:4 Diakonos as "deacon / deacons." Phil 1:1 3 & 1 Tim 3:8, 12 In Philippians the phrase is "bishops and deacons." It is disputed whether this is one group or two. 4 The phrase could mean "those who serve by overseeing/ managing." I think this meaning is probably more likely for a small group. How many officials would a group of 40-50 adults need? In 1 Timothy "deacons" are clearly distinguished from "elders." (There are no "bishops" in 1 Timothy) Parenthetical Remarks on Bishops, Presbyters, & Deacons "Bishops," "elders," and "deacons" are all found in the NT, but never all three together at the same church. The combination is either "bishops and deacons" or "bishops and elders." In the second century, in the letters of St. Ignatius, we will find at Antioch all three existed: a bishop, along with elders/presbyters, and deacons. One may not infer from that, however that all other 2 nd -century churches were similar to Antioch in structure. McBrien (Lives of the Popes) points out that there was no "bishop" at Rome until about the year 150 A.D. Prior to that Rome was governed by elders/presbyters, a very "Jewish" structure. Ignatius of Antioch writes letters to seven different churches. In every church he greets the "bishop," except when he writes the Romans. Why? They did not have one! Later church historians anachronistically referred to early leaders in Rome as "bishops." Their apologetic goal was to establish a "chain of bishops" that went back to the apostles. This "electricity model" still affects current Catholic dogmatic theology, but it is being challenged. Romans 16:1, Translation # 1 The translation of diakonos in Rom 16:1 is disputed. Some use the usual translation of "servant" or "minister" I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (KJV) Now I commend to you our sister Phoebe, who is a servant of the church in Cenchrea, (NET) I commend to you Phoebe our sister, who is [also] a minister of the church at Cenchreae, (NAB) I commend to you our sister Phoebe, a minister of the church of Cenchreae. (AYB) 5 I commend to you our sister Phoebe, who is a minister of the church at Cenchreae (Paideia) 6 Romans 16:1, Translation # 2 Others render it as designating a specific office (as in Phil 1:1 and 1 Tim 3:8,12) I commend to you our sister Phoebe, a deaconess of the church at Cenchreae (RSV) I commend to you our sister Phoebe, a deaconess of the church at Cenchreae (NJB) I don't particularly care for this translation; it translates diakonos as if it were the later Greek word diakonissa. Romans 16:1, Translation # 3 I commend to you our sister Phoebe, a deacon of the church at Cenchreae (NRSV) 2 Examples from the Pauline corpus, not the whole NT. Translations consulted: KJV, RSV, NRSV, NAB, NET. 3 KJV, RSV, NRSV, NET, NIV, NJB; NAB reads "ministers." 4 See Brown, Introdcution to the NT, p. 498, note 42. 5 Joseph A. Fitzmyer, Roman, 728. 6 Matera, Romans, 338.
Paul, Romans, Chapter 16, Page 3 of 10 I commend to you our sister Phoebe, a deacon of the church in Cenchreae (NIV) I recommend to you Phoebe our sister, who is also deacon of the church in Cenchreae (WBC) 7 I commend to you Phoebe, our sister who is [also] a deacon of the church in Cenchreae (ICC) 8 I commend to you Phoebe, our sister, who is also a deacon of the church at Cenchreae (SP) 9 This translation is good, as long as it is not confused with the modern ministry of "deacon." Phoebe is also described as a "patroness" That probably makes her position more equivalent to a "pastor" or "bishop" in today's church. 2, A Patroness to Many. Both Fitzmyer and Matera render prostatis as "patroness." benefactor (NAB, NRSV, NIV); I think these translations get the "flavor" of the patron-client society These translations are less successful: succourer (KJV); helper (RSV, NJB); great help (NET) Fitzmyer's Observations Although many commentators have understood this title prostatis figuratively, as helper, support, it actually denoted a person of prominence in the ancient Greco-Roman world.... On prostatis as equal to Latin patrona, see BDF 5.3. In giving Phoebe this title, Paul acknowledges the public service that this prominent woman has given to many Christians at Cenchreae. Prostatis may be related to proistamenos (12:8 [lit. the one standing at the head, the one who presides, directs, or rules. ] 10...; so Phoebe was perhaps a superior or at least a leader of the Christian community of Cenchreae,.... She probably owned a house there and, as a wealthy, influential person involved in commerce, was in a position to assist missionaries and other Christians who traveled to and from Corinth. 11 Origen: This passage teaches with apostolic authority that women are likewise appointed to the ministry of the Church. 12 Cranfield's Observations That Paul should not only include a woman [Junia, next lecture]... among the apostles but actually describe her, together with Andronicus, as outstanding among them, is highly significant evidence (along with the importance he accords in this chapter to Phoebe,... ) of the falsity of the widespread and stubbornly persistent notion that Paul had a low view of women and something to which the Church as a whole has not yet paid sufficient attention. 13 Women in Romans 16. Phoebe is the first of 8 women mentioned in Romans 16. Thus, in addition to the five men (Aquila, Urbanus, Andronicus, Apelles and Rufus), Paul highlights the service of seven women in addition to Phoebe (Prisca, Junia, Mary, Tryphaena, Tryphosa, Persis, the mother of Rufus). 14 Paul has often taken a "hit" for being more anti-woman than he actually was. I am not denying that he was a child of his patriarchal culture. However, much of the negative comments about women in the Pauline corpus are in the deutero-pauline Epistles i.e., these comments are in epistles written in Paul's name by later disciples. Why I No Longer Teach at the Seminary When preaching on Romans 16 most preachers would have taken refuge in the Gospel I quoted John Chrysostom, and mused what a "successor" to the Apostle Junia might look like in today's Church. I'll discuss her in the next lecture! [note: I had actually intended to put this in the next lecture!] 7 James D. G. Dunn, Romans 9 16, vol. 38B, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 885. 8 C. E. B. Cranfield, Romans, International Critical Commentary (London; New York: T&T Clark International, 2004), 751. 9 Brendan Byrne, Romans, ed. Daniel J. Harrington, vol. 6, Sacra Pagina Series (Collegeville, MN: Liturgical Press, 1996), 447. 10 My addition to Fitzmyer's note: In the second century, the apologist Just would use proistamenos to designate the one who leads the Eucharist. Some scholars argue that it would be normal for the householder (male or female) to preside at the Lord's Supper. 11 Joseph A. Fitzmyer, Romans, 731. 12 Ca. 200 A.D. Origen, Commentary on Romans, 10.17.2, translated by Scheck, quoted by Matera (Romans, 339). 13 C. E. B. Cranfield, Romans, ICC (T&T Clark International, 2004), 789. 14 Matera, Romans, 340.
Paul, Romans, Chapter 16, Page 4 of 10 Lecture 238. Greetings to Those in Rome. Rom 16:3-16 Translation of the Greek 3 Greet Prisca and Aquila Greeting Command # 1 my co-workers in Christ 4 who have risked their-own necks on behalf of my life to whom give thanks not only I-myself alone but also all the churches of the Gentiles, 5 and the church, the one at their home Greet my beloved Epaenetus Greeting Command # 2 who is the firstfruits of Asia for Christ. 6 Greet Mary Greeting Command # 3 who has worked much for us. 7 Greet Andronicus and Junia Greeting Command # 4 my kinsmen, and my fellow-prisoners, who are outstanding among the apostles, who also were in Christ before me. 8 Greet Ampliatus, Greeting Command # 5 my beloved in the Lord 9 Greet Urbanus Greeting Command # 6 my co-worker in Christ and my beloved Stachys. 10 Greet Apelles, Greeting Command # 7 (the one) tried-and-true in Christ Greet those from the-ones of Aristobulus. Greeting Command # 8 11 Greet Herodion, my kinsman. Greeting Command # 9 Greet those from the-ones of Narcissus, Greeting Command # 10 those being in the Lord. 12 Greet Tryphaena and Tryphosa Greeting Command # 11 the ones working in the Lord Greet the beloved Persis, Greeting Command #12 who has worked hard in the Lord 13 Greet Rufus, Greeting Command # 13 (the one) chosen in the Lord and his mother, and mine. 14 Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers-and-sisters Greeting Command # 14 with them. modifies "brothers-and-sisters" 15 Greet Philologus, Julia, Nereus and his sister, and Olympas, and all the saints Greeting Command # 15 with them. modifies "all the saints" 16 Greet each other Final Greeting Command (#16) with a holy kiss. All the churches of Christ greet you. Greeting Statement # 1 (3rd person) Preliminary Observations: The Number of Greetings Is Unusual Paul rarely greets individuals in churches that he founded perhaps avoiding favoritism. Matera notes that in greeting so many, Paul is actually commending himself! He is not a "stranger." Structure. There are 16 "Greeting Commands" in this section, followed by a final "Greeting Statement." Some of the greetings are extensive; others are brief. Paul obviously knows some of these people better than others. Some are to individuals; others are to groups.
Paul, Romans, Chapter 16, Page 5 of 10 3, Prisca and Aquila. In Acts she is called "Priscilla" (= "little Prisca") in Acts. Both Luke and Paul more often mention Prisca before her husband. 15 One explanation is that she was the more active in ministry. Another explanation is that she was of a higher social status. They were expelled from Rome by the decree of Claudius. Paul met them in Corinth they were tentmakers, according to Acts. They led a "house church" in Corinth 1 Cor 16:19. Now they are back in Rome, and according to verse 5, are once more leaders of a "house church." 5, Church that meets at their house. This is the first mention of a "church" (ekklesia) in Rome in the entire letter! In 16:1 he had mentioned Phoebe's church at Cenchreae. In verse 4 he had mentioned "all the churches of the Gentiles." Note that the church does not have a special "building" for meetings. They meet in homes. Close analysis of Romans 16 reveals at least 5, perhaps as many as 7 separate house churches, according to Matera. 16 The word "church," ekklesia, in Romans always has a "local" sense, never to a world-wide union of believers. All the examples of "church" are in chapter 16: 1, 4, 5, 16, 23. 5, Epaenetus, firstfruits of Asia "firstfruits" = the first convert. "Asia" would be the Roman province in western Turkey not the modern continent! 6, Mary. This could be a Jewish name, Miriam, named after the sister of Moses. Or it could be a Roman name, the feminine form of Marius, or a name related to the gens Maria. 17 7, Andronicus and Junia... outstanding among the apostles If the name is spelled Juniân it is masculine, and the English would be "Junias." 18 If the name is spelled Junián it is feminine, and the English would be "Junia." 19 The oldest Greek manuscripts were written without accent [so it is impossible to be sure if the witness a male or female name.] However, the patristic tradition was unanimous that the name was "Junia." 20 Many interpreted her as the wife of Andronicus. The first person to break with the ancient tradition was Giles of Rome (1247-1316). 21 Remark of John Chrysostom How great the wisdom of this woman that she was even deemed worthy of the apostle's title! 22 15 See Acts 18:18, 26. Acts 18:2, when they are first introduced, is an exception. Romans 16:3; 2 Tim 4:19. 1 Cor 16:19 is Paul's exception. 16 Matera, Romans, 340. 17 Fitzmyer, Romans, 737. 18 Junias, name of a male. Douay (1582), Young's Literal Translations (1862, 1887, 1898), Darby (1884), English Revised Version (1885), Noyes (1869), American Standard Version (1901), Patriarchal Greek Orthodox NT (1904, 2010), RSV (1952), NASB (1977), NIV (1984), NJB (1985), New International Reader's Version (1995, 1996, 1998), Rotherham Bible (1999), MacDonald Idiomatic Translation (2008). Bold blue font = official Catholic translation. 19 Junia, name of a female. Bishops' New Testament (1595), Geneva Bible (1599), KJV (1611), Etheridge Peshitta Trans. (1849), Murdock's Peshitta Trans. (1851), Webster Bible (1883), Bible in Basic English (1949, 1964), NAB (1970, 1986, 1991), NKJV (1982), NRSV (1989), God's Word to the Nations (1995), NET (1996), New Living Translation (1996, 2004, 2007), Complete Jewish Bible (1998), Holman Christian Standard Bible (1999), Today's NIV (2001), English Standard Version (2001, 2007, 2011), Magiera's Peshitta Trans. (2006), NIV (2011), Common English Bible (2011). Bold blue font = official Catholic translation. 20 Fitzmyer (Romans, 737-738), gives a long list of ancient commentators, all of whom interpreted the name as that of a woman. 21 Ibid. 22 Chrysostom, Commentary on Romans, PG 60.669-70, quoted by Fitzmyer (Romans, 738).
Paul, Romans, Chapter 16, Page 6 of 10 Modern Critical Editions of Greek NT According to Fitzmyer, in spite of the ancient patristic tradition the second edition of Nestle-Aland accented the word as Juniân, a man's name and this has influenced many modern translations, including the RSV and the NEB. 23 My UBS3 (= NA26) gives Jouniân (the male name) an A rating!!!! They are absolutely sure of this. But UBS4 (= NA27) has changed to Jounián (the female name) which now receives the same A rating!!! Metzger, in his Textual Commentary, cites Fitzmyer's commentary, as well as other literature to explain the change. 10, 11. Household of Aristobulus, household of Narcissus. Note that neither Aristobulus nor Narcissus is greeted only their households. They were probably pagans, who had Christians among their slaves. Each group of slaves probably met somewhere in their quarters of their household as a "house church." 16a, Greet one another with a holy kiss Paul's discussion of the tensions between the "strong" and the "weak" lead commentators to suspect problems perhaps between members of different house churches in Rome perhaps even within the same house churches. Here he encourages them to reconcile. The exact nature of the "holy kiss" is uncertain. 16b, All the Churches of Christ greet you. "All" is universal. However, Paul probably has in mind especially the churches he has founded. Up until this point, Paul has been telling them to greet others in his name. Here he begins a new section People who are sending special greetings to them! However, inexplicably he interrupts these friendly greetings at this point to issue a warning! I will discuss this in the next lecture. Post-Lecture Note. Note who is NOT Greeted, namely Peter! This means that Peter almost certainly had not yet come to Rome when Paul wrote Romans in A.D. 55-58. 24 According to later tradition, both Peter & Paul died in the persecution of Nero in 64 A.D. Unfortunately, Luke mentions neither of these events in Acts! Lecture 239. A Warning; Greetings from Those with Paul. Rom 16:17-23 Two Sections A Warning 17-20 Greetings (continued), from those with Paul 21-23 Translation: Warning 17 Brothers-and-sisters, intro phase I exhort you to-watch-out-for those causing (the) divisions and (the) scandals Statement contrary to the teaching which you-yourselves learned; and turn-aside from them, Command 18 for such-people do not work-as-slaves Reason 1 for our Lord Jesus Christ but for their own belly and they lead-astray the hearts Reason 2 of the innocent modifies "hearts" through fancy-talk and smooth-words, modifies "lead-astray" 19 for [the report of] your obedience has arrived unto all-people modifies turn-aside? / exhort? rejoice? 23 Fitzmyer, Romans, 738. 24 Fitzmyer (Romans, 86-86) discusses various theories of the date of Romans.
Paul, Romans, Chapter 16, Page 7 of 10 Therefore I rejoice over you. Statement 1 and I want you to be wise Statement 2, part A concerning (the) good but [I want you to be] uncontaminated Statement 2, part B concerning (the) evil. 20 And the God of peace will-crush Satan Promise, suntripsei. [Wish? suntripsai] under your feet speedily. A Peculiar Section! Fitzmyer admits that it is "strange" that Paul would admonish a church he did not found. But he says it is only a "half admonishment" because he praises them for their obedience. Also, this warning against outsiders "differs much from the style and tone of the rest of Romans." The polemical tone "interrupts" the greetings that he has begin. Some scholars have proposed that this is a later interpolation. However, there is no manuscript evidence that this section was ever lacking from chapter 16. Both Fitzmyer and Matera regard it as an "integral part" of Romans, 25 as do Cranfield & Dunn (next). Cranfield's View. 26 He thinks the problem is "greatly exaggerated." Paul's own greetings are finished with verse 16. Those in 21-23 are greetings of his companions. So Paul has not "interrupted" anything. He has simply given a warning when he was done greeting. Dunn agrees with him, and points out other "abrupt transitions" in undisputed Pauline letters. 27 I greatly respect both Cranfield and Dunn, but I suspect that "something is going on" with the text. 18, Working-as-a-Slave for the Belly I read this in conjunction with Phil 3:19: their god is the belly, and they glory in their shame, (RSV) That is, Paul is speaking about strict enforcement of Mosaic dietary rules. 19, How does the final phrase "fit in?" Does "for the report of your obedience has arrived unto all people" 1) explain why he exhorts them to watch out for the bad guys? [Looking back to verse 17] 2) explain why he commands them to turn aside from the bad guys? [Looking back to v. 17] 3) explain both the exhortation and the command of v. 17? [again, looking back to v. 17] 4) explain why he rejoices over them [Looking forward to what follows.] RSV, NRSV, and NAB help Paul out by adding a word, and under-translating "therefore" to "so that" For while your obedience is known to all, so that I rejoice over you, I want you to be wise as to what is good, and simple as to what is evil; (Rom 16:19 NAB) This makes the main idea Paul's desire [looking forward], with everything else supporting that. For while your obedience is known to all, so that I rejoice over you, I want you to be wise as to what is good, and simple as to what is evil; The problem with this is that almost always "for" refers back to what came previously. 20, God of Peace. God who is the source of peace. 20, Promise or Prayer-Wish? Textual Variant. Instead of suntripsei, "he will crush" (future), a very few manuscripts read suntripsai "may he crush" (an optative). This variant is so rare it is not even given in my UBS Greek text (primarily for translators). 25 Ftizmyer, Romans, 745; Matera, Romans, 343. 26 Cranfield, Romans, 797. 27 Dunn, Romans, 907.
Paul, Romans, Chapter 16, Page 8 of 10 This would make it into a "prayer-wish" instead of a "prediction." Perhaps Matera was thinking of this textual variant when he suggested this verse was one of the "prayer-wishes." Translation: Greetings from those with Paul 21 Timothy greets you Greeting Statement #2 (3rd person) my co-worker and Lucius, and Jason, and Sosipater, my kinsmen. 22 I-greet you Greeting Statement #3 (1st person) in the Lord modifies "greet" of "I-greet" I-myself, Tertius specifies "I" of "I-greet" who has written this epistle. 23 He-greets you, Greeting Statement # 4 (3rd person) (namely) Gaius, my host and all of the church Erastus greets you, Greeting Statement # 5 (3rd person) the steward of the city and Quartus the brother No Women! Unlike those being greeted in Rome, there are no women in this group with Paul! One suggestion is that this group consists of members of churches who are accompanying Paul with the "collection." Perhaps because there was some danger involved in transporting so much money, this was regarded as "man's work." Or perhaps because it was "public" rather than "domestic" it was seen as a job for men. 21, Timothy. 28 His right-hand man. Son of Jewish-Christian woman & Greek father (Acts 16:1-3) Lucan Paul is portrayed has having had him circumcised -- would the real Paul of done this? Paul often relied on Timothy as a "personal emissary to "smooth things over" when Paul's own personality got it the way. Timothy, "My fellow worker." Would Paul have had to tell this to the Ephesians? They all knew Timothy personally! Lucius. 29 Not the evangelist Luke! Lucius of Cyrene (Acts 13:1)? Maybe. Jason. 30 Probably the same as Jason of Thessalonica, Paul's host there (Acts 17:5-9) Often used by Jews as a substitute for the name "Jesus/Joshua." Contemporary example: A Jewish lady I once met was named "Berakah" (blessing), but she went by "Betty." Sosipater. 31 Sōpatros of Beroea, accompanies Paul to Jerusalem in Acts 20:4. Sosipater, Jason, & Lucius are probably delegates from Achaia (southern Greece) accompanying Paul with the collection. 22, Tertius. 32 The scribe who wrote the letter. Some have supposed that Paul gave him the "general idea," and let him compose it. Cranfield strongly disagrees, suggesting Paul dictated not only word-for-word, but syllable-by-syllable! 28 Fitzmyer, Romans, 748. 29 Ibid. 30 Ibid., 749. 31 Ibid. 32 Ibid.
Paul, Romans, Chapter 16, Page 9 of 10 23, Gaius, my host 33 The same Gaius that Paul baptized at Corinth (1 Cor 1:14). And "the whole church." Gaius is probably the head of a house church. 23, Erastus. 34 A city-treasurer, prominent member of the community See Acts 19:22 & 2 Tim 4:20. There is a Latin inscription visible to this day with his name on it. ERASTUS PRO AEDILIT[AT]E S P STRAVIT Erastus, in return for his aedileship at his own expense laid-the-pavement Two Passages [Grace Benediction Final Doxology 16:25-27 Lecture 240. Final Doxology. Rom 16:25-27 Translation: Grace Benediction [24 The grace of the Lord Jesus Christ [ ] with all of you. Amen. ] 16:24] in brackets because most manuscripts do not have it. for that reason, I also left it out of the title of the lecture An Addition by Scribes, added to later manuscripts The Greek words appeared in the manuscripts used by the translators of the KJV, which is how they got a verse number. I am astonished that the Douay Bible has his verse, as it is supposed to translate the Vulgate! The Vulgate, however, lacks this verse! Relegated to a footnote. UBS4 does not print this verse in the text. It is in a footnote. The following English translations follow this lead: RSV, NRSV, NIV, NAB, NET. The NIV is a fairly conservative Protestant translation. NJB simply leaves it out, without giving a note. Translation: Final Doxology 25 Now to the one being-able to strengthen you according to my gospel and the preaching of Christ Jesus according to the mystery sealed for endless ages 26 but now made-known through the prophetic writings and [through] the decree of the eternal God made known for [the] obedience of faith unto all the Gentiles 27 to the only wise God be glory through Jesus Christ for ever and ever. Amen. 33 Ibid. 34 Ibid., 750
Paul, Romans, Chapter 16, Page 10 of 10 Textual Problem. UBS4 places verses 25-27 in brackets, and gives them a "C" rating = considerable doubt. These verses appear, in various ancient hand-written copies of Romans: after 16:23, without verse 16:24 intervening after 14:23, and after 16:23 after 14:23, not after 16:23 after 15:33, before 16:1 after 14:23, without chapter 15, with verse 16:24 intervening Scholarly Opinion When verses appear in "different places" like this, it is often a sign that they are a later scribal addition. Matera states that "most commentators question its Pauline origin." 35 Fitzmyer does not think that they verses were written by Paul, 36 but he thinks they form a "fitting conclusion" to the epistle. He suggests that the verses come from "liturgical language," and were added when Paul's letters were collected. 26, Obedience of Faith. like "city of New Orleans" This is important for understanding pistis Christou Faith in Christ (most translations) the faith we have in Jesus Faith/ fidelity of Christ (NET) the fidelity Jesus had to God -- manifested by his obedience This obedience is a major Pauline theme Here it refers to the obedience of faith that the Gentiles have. 27, The Doxology is Theological, God-Centered, Father-Centered Contrast the 4th-century doxology Glory be to the Father and to the Son and to the Holy Spirit. 4th Century All 3 get glory! Glory be to the Father through the Son in the Holy Spirit Most Ancient Contemporary Eucharistic Prayers Note that to this day the doxology at the end of the EP is theological, God-Centered Through him and with him and in him Christ as mediator in the unity of the Holy Spirit Spirit as medium all glory and honor is yours, almighty Father Father receives all the glory! This prayer is more ancient than current theology! -- which gives glory to all three. 35 Matera, Romans, 347. 36 Fitzmyer, Romans, 753.