Romans 12:1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

Just three verses later, Paul applies the metaphor of the body to the church.

Romans 12:4 For as we have many members in one body, and all members have not the same office: 5 So we, being many, are one body in Christ, and every one members one of another
 
It is worth noting that Paul’s comments in this chapter parallel Christ’s teaching in Matthew 18 very closely. First, there is the idea of the body being sinful or holy. Then there is the discussion of the church as a body. By applying the metaphor of the body to the church, Paul confirms that Jesus’ teachings in Matthew 18:6-9 were related to his teachings in Matthew 18:15-20. Later in Romans, Paul will instruct Christians on excommunication. So, in three ways Paul shows a familiarity and application of Christ’s teachings in Matthew 18.
 
In verse of Romans 12, Paul refers to something as “proportion of faith.”
 
Romans 12:6 Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion (356) of faith;
 
The Greek word translated as “proportion” is “analogia” (356.) It occurs only one time in the New Testament. And it is composed of the Greek preposition “ana” (303) meaning “among, in the midst, or between” and the Greek noun “logos” (3056) which most commonly refers to words and sayings.
 
356 analogia
from a compound of 303 and 3056; TDNT-1:347,56; n f
AV-proportion 1; 1
1) proportion
 
303 ana
a primary prep and adv; ; prep
AV-by 3, apiece 2, every man 2, each 1, several 1, two and two + 1417 1, among 1, through 1, between 1, by 1, in 1; 15
1) into the midst, in the midst, amidst, among, between
 
3056 logos
from 3004; TDNT-4:69,505; n m
AV-word 218, saying 50, account 8, speech 8, Word (Christ) 7, thing 5, not tr 2, misc 32; 330
1) of speech
1a) a word, uttered by a living voice, embodies a conception or idea
1b) what someone has said
1b1) a word
1b2) the sayings of God
1b3) decree, mandate or order
1b4) of the moral precepts given by God
 
In the New Testament, “logos” is used to refer to Jesus’ teachings. (For examples, see Matthew 7:26-28, Matthew 13:19-23, Matthew 19:1, Matthew 19:11, Matthew 26:1, John 5:24, John 8:31, John 8:51-52, and John 14:23-24.)
 
We can therefore, understand “analogia” to refer to the idea of that which is “within the words of faith.” Likewise, the word “translated as “faith” is “pistis” (4102.) Which we already know is used in general in the New Testament to refer to Christian beliefs and the teachings of Christ. Therefore, in verse 6, Paul is limiting what those with prophetic gifts should and could say to things which are according to what is within the words and teachings of Christ. Paul’s remarks here fit very well with Jesus’ warnings about false prophets who would speak falsely about the word of God. Here, Paul takes a similar idea and instructs Christian prophets to only say things that are in accordance with the Christian faith. We can see then that both Paul and Jesus reject the possibility that Christians could legitimately prophesy new truths that diverge from what Jesus taught the apostles.
 
As we move forward in Romans, we come to the first verse of chapter 14. Here we have a passage which records Christians having different positions on something. The topic of this chapter is Jewish dietary restrictions and feast days.
 
Romans 14:1 Him that is weak (770) in the faith (4102) receive ye (4355), but not to doubtful (1261) disputations (253). 2 For one believeth that he may eat all things: another, who is weak, eateth herbs. 3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. 4 Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. 5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. 7 For none of us liveth to himself, and no man dieth to himself. 8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. 9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. 10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. 11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12 So then every one of us shall give account of himself to God. 13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.
 
In Rome there apparently were some Christians who were continuing to keep Old Testament dietary customs and feast days. And there were other Christians who were eating whatever and not esteeming any particular days as feasts. And yet Paul instructs both parties to receive one another (verse 1.) The word translated as “receive” here is the Greek verb “proslambano” (Strong’s number 4355) which conveys the idea of New Testament Christian fellowship.
 
4355 proslambano
from 4314 and 2983; TDNT-4:15,495; v
AV-receive 7, take 5, take unto 2; 14
1) to take to, take in addition, to take to one’s self
1a) to take as one’s companion
1b) to take by the hand in order to lead aside
1c) to take or receive into one’s home, with the collateral idea of kindness
1d) to receive, i.e. grant one access to one’s heart
1d1) to take into friendship and intercourse
1e) to take to one’s self, to take: i.e. food
 
Because of this some might suggest that Romans 14 is an example of Christians being allowed to have different understandings of Christ’s teaching. Or, perhaps it is an example of Christians with the correct understanding being required to accept those who thought differently. After all, Paul specifically states in verse 14 that Christ taught that all food was clean. (Jesus’ teaching on this is found in Matthew 15:10-20 and Mark 7:17-23.) So, a there was a definite correct understanding that keeping Old Testament dietary and festival laws wasn’t required.
 
Romans 14:14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
 
In fact, Romans 14 is not an instance of sectarian differences over something Christ taught. And it is not an instance where Christians are told to accept others whose views violated the correct understanding of Christian doctrine. In point of fact, no one in Romans is presented as violating any teaching of Christ and, consequently, neither party was allowed to divide from the other.
 
One group is continuing to eat only what Jews were accustomed to eating under Old Testament Law. They were also continuing to celebrate Mosaic feast days. This, of course, was no sin. There is no command from Christ or the apostles that Christians couldn’t continue to keep Old Testament feast days or eat only certain foods. Christ made it permissible to eat various things that were forbidden in the Old Testament. But in no way did he require his followers to eat these things. Here merely stated that eating them brought no defilement. The same is true regarding Jewish feast days. They were no longer required. But Jesus’ followers weren’t required to abstain from them. Consequently, neither party was violating Jesus’ teaching.
 
In fact, the New Testament reports that Jewish followers of Christ often continued to keep certain aspects of the Law of Moses after coming to faith in Jesus.
 
Acts 21:17 And when we were come to Jerusalem, the brethren received us gladly. 18 And the day following Paul went in with us unto James; and all the elders were present. 19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. 20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
 
Likewise, the New Testament provides examples of the apostles themselves continuing to keep aspects of Mosaic Law at various times. Acts 21 provides an example of Paul himself taking a vow in accordance with the Law of Moses.
 
Acts 21:21 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. 22 What is it therefore? the multitude must needs come together: for they will hear that thou art come. 23 Do therefore this that we say to thee: We have four men which have a vow on them; 24 Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. 25 As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication. 26 Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them. 27 And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, 28 Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.
 
Likewise, in Acts 10 Peter received a vision from God telling him to eat unclean things. In response, Peter stated that he had never done so in his life. As was apparently the case with some Christians in Rome, this was Peter’s practice as a Jew despite the fact that Christ had already declared all food to be clean. (Again see Matthew 15:10-20 and Mark 7:17-23.)
 
Acts 10:9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: 10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, 11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: 12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13 And there came a voice to him, Rise, Peter; kill, and eat. 14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. 15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. 16 This was done thrice: and the vessel was received up again into heaven.
 
However, we know from Acts 15, that despite the fact that Peter had kept the Jewish dietary laws, he did not teach that this was required of Christ’s followers. So, keeping Jewish dietary laws and feast days was not a violation of Christ’s teaching. But neither was eating things forbidden by the Law of Moses. Likewise, failure to keep Old Testament feast days was not a violation of Christ’s teaching.
 
There are only two things mentioned here that would violate Christ’s teachings. The first is judging people who were not violating Christ’s teachings. The second would be requiring Christians to keep the Law of Moses in order to be saved.
 
We have already seen from Acts 15, that the apostles and elders disputed with those who claimed that keeping the Law of Moses was required for salvation. Contrary to the views offered by some Christian Pharisees, the apostles and elders unanimously recognized that, according to Jesus’ teaching, Christians did not need to keep dietary restrictions and feast days required by the Old Testament. (Acts 21:25 also reports on this fact.)
 
Unless some Christians in Rome were violating Jesus’ teaching, we cannot conclude that Romans 14 is an instance where Christians with correct teaching are required to accept Christians with different views. In point of fact, neither group represented in Romans 14 is depicted as having views or practices that violated Christ’s teaching or differed from apostolic instruction.
 
In verses 1-10, Paul specifically prohibits both groups from judging each other regarding these differences. This means that Paul did not allow those who were keeping Jewish dietary laws and feast days to condemn others for not doing so. Like Peter, it was acceptable for these Christians to keep Jewish dietary laws as long as they understood that doing so was not required for salvation.
 
We must therefore be clear that Paul’s restriction against judging isn’t founded on the idea of tolerance for views that diverged from Christ’s teaching. Rather, his restriction against judging is precisely because both groups were being consistent with Christ’s teaching. Christ neither required Old Testament dietary and festival laws, nor did he require breaking them. According to Christ’s teaching it was acceptable to do either. Here we must keep in mind that the central question is to what extent Christians should fellowship or divide over differences of opinion regarding those things that Christ taught. No one is arguing for division over topics that Christ gave no direct teaching or restriction on. Such things were open to each person’s individual judgment and decisions, including dietary laws and Jewish festivals. Therefore, in verse 1 of chapter 14, Paul can instruct the Romans to receive one another without judging one another over these matters.
 
Romans 14:1 Him that is weak (770) in the faith (4102) receive ye (4355), but not to doubtful (1261) disputations (253).
 
In the English, the phrase “doubtful disputations” is a translation of two Greek words. The first is “dialogismos” (1261), which is translated as “doubtful.”
 
1261 dialogismos
from 1260; TDNT-2:96,155; n m
AV-thought 9, reasoning 1, imagination 1, doubtful 1, disputing 1, doubting 1; 14
1) the thinking of a man deliberating with himself
1a) a thought, inward reasoning
1b) purpose, design
2) a deliberating, questioning about what is true
2a) hesitation, doubting
2b) disputing, arguing
 
The second word is “diakrisis” (1253), which is translated “disputations.”
 
1253 diakrisis
from 1252; TDNT-3:949,469; n f
AV-discerning 1, discern 1, disputation 1; 3
1) a distinguishing, discerning, judging
 
A survey of the usage of these words in the New Testament shows that the first word “dialogismos” (1261) typically refers to one’s inner thoughts or reasonings. The Greek noun “diakrisis” (1223) is only used on three occasions in the New Testament. In each case it conveys the idea of “making a distinction between.” However, we can get a sense of its meaning through a survey of the Greek verb it is derived from, “diakrino” (1252.)
 
1252 diakrino
from 1223 and 2919; TDNT-3:946,469; v
AV-doubt 5, judge 3, discern 2, contend 2, waver 2, misc 5; 19
1) to separate, make a distinction, discriminate, to prefer
2) to learn by discrimination, to try, decide
2a) to determine, give judgment, decide a dispute
3) to withdraw from one, desert
4) to separate one’s self in a hostile spirit, to oppose, strive with dispute, contend
5) to be at variance with one’s self, hesitate, doubt
 
Coupling these two Greek words together we have the idea of having doubts about, judging, or looking down upon someone’s reasoning. In this case, Paul is telling the Roman Christians to receive each other in spite of differing reasonings where Christ’s teaching gave no specific restrictions. The NIV, NASB, and Young’s Literal Translation bring out the meaning of the KJV’s phrasing “doubtful disputations” as “passing judgment on someone’s reasonings.”
 
NIV
Romans 14:1 Accept the one whose faith is weak, without quarreling over disputable matters.
 
NASB
Romans 14:1 Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions.
 
Young's Literal Translation
Romans 14:1 And him who is weak in the faith receive ye -- not to determinations of reasonings;
 
Because the reasonings of both groups were consistent with Christ’s teaching, neither group was to judge the other and both were to receive one another. As stated earlier, it was not forbidden for a Christian to keep Jewish dietary laws or feast days. Neither was it wrong for a Christian to set aside those laws and not esteem particular holy days. From this passages then we can only conclude that Christians are allowed to differ where Christ permitted both positions, topics where Christ did not give any restrictions.
 
A similar, but perhaps clearer example of this type of situation would be the issue of marriage and remaining single. Though Christians were permitted to get married, Christ and the apostles taught that it was preferable to remain single. (See Matthew 19:7-12 and 1 Corinthians 7:7-9.) For this reason, in some ways it took greater fortitude to remain single. However, Christians who remained single were not allowed to judge or look down on those who got married (provided that their marriages conformed to Christ’s teachings.) Marriage was an acceptable and allowable choice under Christ’s teaching.
 
Alternatively, those who got married could not judge those who remained single. For this too was allowed by Christ. Both groups have to receive one another without judging the other. Though they had different personal reasonings as to which was better (marriage or the single life), this did not constitute sectarian differences of understanding on Jesus’ teaching because Jesus’ teaching specifically allowed for either choice.
 
In Romans 14, Paul explains that the same is true with regard to keeping Jewish dietary regulations and feast days. Christians could keep these things or not keep them. Both were acceptable under Christ’s teaching. Therefore, neither party could judge the other or refuse them fellowship for their personal decisions on the matter.
 
We must be careful to recognize that these situations are in no way similar or equitable to situations in which one party’s views or behavior contradicts Christ’s teaching or differs from the understanding that Christ intended. It would be illogical to suggest that because Christ’s teaching allowed a person to either marry or remain single that one could likewise (for instance) justly choose either to fornicate or not fornicate. The two scenarios are clearly and inherently different. In one case both options are allowed under Christ’s teaching (marriage and remaining single.) In the other, one of the options is contrary to Christ’s teaching (fornication.) It would be a mistake, therefore, to equate them.
 
Likewise, Romans 14 is an instance of two options which were both allowed by Christ’s teaching. Therefore, neither party could judge or excommunicate the other. It is not an instance of Christians being told to accept and fellowship with others whose views differed from and violated the teaching of Christ and his apostles.   
 
Therefore, Romans 14 doesn’t conflict with expectations for absolute doctrinal unity because it doesn’t contain any instance of Christians advocating views which differed from Christ’s teaching. Because this is the case, Paul’s instructions for Christians to receive one another and not judge each other simply demand what we have safely concluded from other passages. Christians must fellowship with other Christians who are in sync with the correct understanding of Christ’s teachings.
 
Effectively, Romans 14 is a situation in which Paul is instructing the church to adhere to the teaching of Christ and the apostles, which allowed Christians the freedom to either keep Old Testament dietary laws and feast days or not. As such this passage is another instance of an apostle requiring conformity to Christ’s teaching as the apostles had understood it. On the other hand, for either group to refuse fellowship with the other over this issue would have constituted a violation of Christ’s teaching because Christ did not allow excommunication unless his teaching was being violated.
 
The next passage we will cover is Romans 15. In Romans 15:5-7, Paul provides some additional remarks on unity and receiving other Christians.
 
Romans 15:5 Now the God of patience and consolation grant you to be likeminded (846) (5426) one toward another according to Christ Jesus: 6 That ye may with one (3661) mind and one (1520) mouth (4750) glorify God, even the Father of our Lord Jesus Christ. 7 Wherefore receive (4355) ye one another, as Christ also received (4355) us to the glory of God.
 
The word “likeminded” (in verse 5) is actually translated from two Greek words. The first is “autos” (Strong’s number 846) which in this case means “the same.”
 
846 autos
from the particle au [perhaps akin to the base of 109 through the idea of a baffling wind] (backward); ; pron
AV-him 1952, his 1084, their 318, he 253, her 242, they 121, same 80, himself 58, misc 1679; 5787
1) himself, herself, themselves, itself
2) he, she, it
3) the same
 
The second word is “phroneo” (5426) which refers to our “understanding, thoughts, opinions, judgments” and can convey the idea of harmonious agreement and shared point of view.
 
5426 phroneo
from 5424; TDNT-9:220,1277; v
AV-think 5, regard 4, mind 3, be minded 3, savour 2, be of the same mind + 846 2, be like minded + 846 2, misc 8; 29
1) to have understanding, be wise
2) to feel, to think
2a) to have an opinion of one’s self, think of one’s self, to be modest, not let one’s opinion (though just) of himself exceed the bounds of modesty
2b) to think or judge what one’s opinion is
2c) to be of the same mind i.e. agreed together, cherish the same views, be harmonious
3) to direct one’s mind to a thing, to seek, to strive for
3a) to seek one’s interest or advantage
3b) to be of one’s party, side with him (in public affairs)
 
In verse 6, Paul provides further insight into his meaning by instructing Christians to glorify God by being of “one mind” and “one mouth.” The phrase “one mind” is translated from the single Greek word “homothumadon” which refers to the idea of having a single, shared purpose. It is the same word used in Acts 15:25 where the apostles wish to convey their universal agreement that it was not necessary to keep the Law of Moses in order to be saved and their agreement to inform the other churches that this was the correct understanding.
 
3661 homothumadon
from a compound of the base of 3674 and 2372; TDNT-5:185,684; adv
AV-with one accord 11, with one mind 1; 12
1) with one mind, with one accord, with one passion
 
In verse 7 of Romans 15, Paul instructs the Christians to receive one another. This is the same word Paul used in Romans 14:1. It is the Greek verb “proslambano” (Strong’s number 4355.) Paul’s discussion of Jewish dietary and festival laws in chapter 14 concluded in the opening two verses of chapter 15. Now, just four verses later in chapter 15, verses 6-7, Paul tells the Christians to be of the same mind and to receive one another.
 
These verses express a connection between having the same mind and receiving one another. Accepting other Christians is here being discussed in the context of having the same understanding and purpose. As we have seen, the idea of receiving one another relates to fellowship. Therefore, this passage is consistent with what we have learned elsewhere. The idea is that fellowship is dependent upon agreement and shared understanding. This is very much what Jesus’ conveys in Matthew 18 where he authorizes the apostles to excommunicate others based on their shared understanding of his teachings.
 
Lastly, we come to Romans 16:17. This is the first passage (after the gospels) that provides teaching on excommunication directly. The final chapter of his epistle to the Romans begins with 16 verses containing salutations to various Christians that Paul knew. In verse 17, Paul communicates a final piece of instruction which relates to our study.
 
Romans 16:17 Now I beseech you, brethren, mark them which cause divisions (1370) and offences (4625) contrary to the doctrine (1322) which ye have learned; and avoid (1578) them. 18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.
 
In verse 17, the Greek word that is translated as “divisions” is “dichostasia” (Strong’s number 1370.)
 
1370 dichostasia
from a derivative of 1364 and 4714; TDNT-1:514,88; n f
AV-division 2, sedition 1; 3
1) dissension, division
 
This Greek noun is a compound word formed from the Greek word for “twice” (“dis,” Strong’s number 1364) and the Greek word “stasis” (4714.) Earlier we saw that Acts 15:2 used “stasis” (4714) to describe the Paul’s disagreement with those who required Christians to be circumcised. Likewise, Acts 23:7-10 used “stasis” (4714) to refer to the differences between the opinions held by the Pharisees and Sadducees.
 
Here in Romans 16:17, Paul couples sectarian divisions with the Greek word “skandalon” (4625) which is translated as “offenses.” This Greek noun and its related verb form (skandalizo, 4624) are the same words used by Christ in Matthew 18 where he teaches on cutting off and separating members of the body that are involved in sin and cause offense. We must keep in mind here that “skandalizo” conveys the idea of falling away, so like Jesus, Paul has in mind the idea that diverging opinions draw people away from the one, true faith taught by Jesus Christ.
 
In verse 17 of Romans 16, Paul specifically tells Christians to mark particular persons. The Greek word translated “mark” is “skopeo” (Strong’s number 4648.) This Greek verb conveys the idea of observation, noticing, and taking heed of something.
 
4648 skopeo
from 4649; TDNT-7:414,1047; v
AV-mark 2, take heed 1, look on 1, look at 1, consider 1; 6
1) to look at, observe, contemplate
2) to mark
3) to fix one’s eyes upon, direct one’s attention to, any one
4) to look to, take heed to thyself
 
According to Paul then, Christians aren’t to ignore or be unconcerned about differing opinions. Instead, we are to contemplate these things and be attentive to these matters.
 
Furthermore, the word translated as “avoid” is the Greek verb “ekklino” (Strong’s number 1578) which means “to turn away from, shun, or keep aloof from one’s society.”
 
1578 ekklino
from 1537 and 2827; ; v
AV-eschew 1, avoid 1, go out of the way 1; 3
1) to turn aside, deviate (from the right way and course)
2) to turn (one’s self) away, to turn away from, keep aloof from one’s society
3) to shun one
 
As we will see in our upcoming section on Paul’s letters to the Corinthians, Paul certainly was familiar with Christ’s teaching on excommunication in Matthew 18. Likewise, he clearly has excommunication in mind here in Romans 16 as he instructs Christians to avoid and shun those who divide from sound teaching and cause offenses. As will be the case in Corinthians, Paul’s wording parallels Christ’s instruction in Matthew 18 fairly closely. His concept of avoiding and shunning from society coupled with “offense” indicate that this is the case.
 
The most important question about Romans 16:17-18 is this: for what does Paul require avoiding and shunning (excommunication)? As we said, the opening 16 verses of this chapter are comprised of salutations to various persons. Therefore, verses 17-18 are not preceded by any discussion of a theological concern that can be used as a contextual cue for limiting the scope of excommunication.
 
Romans 16:1 I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: 2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also. 3 Greet Priscilla and Aquila my helpers in Christ Jesus: 4 Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. 5 Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. 6 Greet Mary, who bestowed much labour on us. 7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
8 Greet Amplias my beloved in the Lord. 9 Salute Urbane, our helper in Christ, and Stachys my beloved. 10 Salute Apelles approved in Christ. Salute them which are of Aristobulus’ household. 11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. 12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. 13 Salute Rufus chosen in the Lord, and his mother and mine. 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. 16 Salute one another with an holy kiss. The churches of Christ salute you.
 
Likewise, the verses that follow verse 17-18 are equally devoid of any discussion of particular Christian doctrines.
 
Romans 16:19 For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. 20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. 21 Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. 22 I Tertius, who wrote this epistle, salute you in the Lord. 23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. 24 The grace of our Lord Jesus Christ be with you all. Amen. 25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: 27 To God only wise, be glory through Jesus Christ for ever. Amen.
 
As we can see Paul plainly instructs the Romans to excommunicate (avoid and shun). However, he makes no mention of any particular doctrinal issue or concern. Instead, he only gives broad qualifications for excommunication. We are told to mark and avoid those who “through good words and fair speeches deceive” and who have differing opinions contrary to the teaching (doctrine) that the apostles had taught. This reference indicates that Paul has false teachings in mind. In verse 25 and 26, Paul speaks of “the gospel,” “the preaching of Jesus Christ,” and “the commandment of God made known to all the nations for the obedience of faith.” Again, Paul’s language parallels the teachings of Christ in Matthew 28, Mark 16, and Acts 1 where we saw Jesus instruct the apostles to teach all nations all things whatsoever that he had taught them. These are reasons to conclude that Paul is including all topics of Christian teaching as excommunicable if deviation occurs.
 
For Paul, excommunication was applicable to anyone who taught things that differed from what the church had learned from the apostles. The question was: for what does Paul require excommunication? The answer is that Paul required excommunication for teaching things contrary to what the apostles taught. To know what issues Paul has in mind as excommunicable, we simply need to survey the New Testament for things that the apostles taught to the churches. Obviously, this will be a large list that encompasses everything taught in the New Testament (including many things that an Essentials Only View prohibits Christians from excommunicating over.)
 
Just for reference, here is a list of topics that the apostle Paul taught Roman Christians about in this epistle. Romans 16:17 clearly indicates that a Christian should be excommunicated for having a divergent view of any of these subjects (which the Romans had learned about from Paul).
 
1. Jesus was the Christ, God come in the flesh as a descendent of David – Romans 1.
2. Physical resurrection from the dead – Romans 1, 6, and 8.
3. The same faith was taught to all nations. The gospel and salvation were the same for Jews and Gentiles alike – Romans 1, Romans 3:22, Romans 10:12.
4. Various sinful behaviors are prohibited. There is discussion on the effects of sin and not continuing in it – Romans 1, 5-7, 8, and 12.
5. Old and New Testament requirements, the end of the Law of Moses, the changing of covenants, and faith in Christ, and how people come to faith in Christ by hearing and believing those who were sent (i.e., the apostles.) – Romans 3-4 and Romans 10.
6. Salvation through Christ’s atoning work - Romans 3 and 5.
7. Our inheritance in the kingdom of God and the renewal of the earth – Romans 4, Romans 8:21.
8. Adultery and remarriage – Romans 7:1-4.
9. God’s foreknowledge and how it works with regard to who will be saved and God’s purpose in Christ – Romans 8.
10. How election works, resisting God’s will, and God’s plan for Israel – Romans 9.
11. Adoption by faith, being broken off through disbelief, and being reinstated by believing again – Romans 11.
12. The church as a body and how we are to work together and treat each other – Romans 12.
13. Pacifism and living at peace with men, not participating in the administration civil justice (vengeance), obeying those who have political authority over us, paying taxes, and being honest – Romans 12-13.
14. Jewish dietary restrictions and feast day requirements from the Law of Moses, building up the understanding of other Christians, and not judging others for things that are permitted by Christ’s teaching – Romans 14.
 
The scope of these topics spans the range of Christian theology. More importantly, Paul discusses important issues which even mainstream denominations today differ over and which are typically considered open to differing interpretations. These doctrinal issues include teaching on: a) adultery and remarriage, b) soteriological issues involving in the dispute between Calvinism and Free Will, c) teachings on the kingdom of God and salvation for Jews and Gentiles (involving various disagreements over the nature of the kingdom and who receives what in Christ,) and d) pacifism, paying taxes, and involvement in government and warfare.
 
We cannot overstate the significance of Paul’s instructions here in Romans 16:17. He is clearly instructing Christians to excommunicate. And his instructions are not limited to a select set of “central” Christian teachings. To the contrary, Paul explicitly requires excommunication for anyone teaching anything contrary to what the apostles taught in the churches on virtually any subject taught about in the New Testament.
 
In verses 25-26, Paul refers to the general body of what the apostles taught with the phrases “the gospel,” “the preaching of Jesus Christ,” and “the commandment of God made known to all the nations for the obedience of faith.” These phrases are references to Christ’s instructions in Matthew 28, Mark 16, and Act 1 wherein the apostles were to teach to all new converts everywhere all the things whatsoever that Christ had taught them. Those passages revealed that the phrase “all things whatsoever Christ taught” was equivalent to “the gospel,” “things pertaining to the kingdom,” and “commandments Christ gave to the apostles.” Therefore, Paul’s instructions in Romans 16 are following Christ’s instructions in Matthew 18, Matthew 28, Mark 16, and Acts 1 precisely. Both Jesus and Paul taught Christians about many doctrinal issues. Both required Christ’s followers to teach only what the apostles taught them. And both instructed excommunication broadly rather than with restrictions to only a select set of particular teachings.
 
Having finished our study of Romans we will summarize this book’s instructions regarding unity and division.
 
Throughout the epistle to the Romans, Paul provides some indications about Christian unity. His application of Jesus’ metaphor of the body to the church implies a strong desire for unity. However, like Christ, Paul allows for circumstances in which a part of the body may need to be cut off. He also speaks of “likemindedness,” having the same understanding as one another, and receiving those who are living in accordance with Christ’s teachings. All of these things fit with what we have seen earlier in our study of the gospels and Acts.
 
The most informative passage in Romans is chapter 16. Romans 16:17 makes it clear that Paul understood and condemned division not simply as separation, but as divergence from apostolic teaching. Therefore, in Paul’s view those who kept apostolic teaching cannot be considered divisive for separating from those who diverge from apostolic teaching. Paul also directly instructs Christians to mark, shun, and avoid anyone who taught things contrary to what the apostles taught. With these remarks, Paul defines Christian unity as adherence to all the things that the apostles taught. And he authorizes excommunication for those who diverged from all the things that the apostles taught. A listing of just the items that Paul himself taught the Romans is quite extensive and incorporates several important theological issues that Christian denominations today diverge from one another over. It is clear then that Paul’s conception of what was essential for fellowship differed from that of the modern church and included many doctrinal issues that an Essentials Only View typically labels as nonessential.
 
Once again, below is a simple list of the doctrinal issues that Paul wrote about to the Romans before he concluded with his open-ended instructions to excommunicate anyone for teaching anything that diverged from what they’d learned from the apostles.
 
Christians are to mark, avoid, and shun anyone who taught something different than what the apostles taught on:
 
a) Jesus Christ,
b) the incarnation,
c) Christ’s Davidic lineage,
d) the physical resurrection of the dead after the model of Christ,
e) the same gospel and inheritance for all nations, Jew and Gentile alike,
f) various sinful behaviors,
g) issues regarding the changing of the covenants and allowances regarding Jewish dietary laws and feast days,
h) the kingdom, our inheritance, and the renewal of the earth,
i) adultery and remarriage,
j) God’s foreknowledge, how election works, resisting God’s will,
k) adoption by faith, being broken off through disbelief, and being reinstated by faith,
l) the church as a body,
m) pacifism, living at peace with men, not participating in the administration civil justice (vengeance), obeying those who have political authority over us, paying taxes, and
n) being honest.
 
We have only finished with Romans and yet we have already seen our expectations being met regarding apostolic teaching on excommunication and doctrinal unity. After studying Christ’s teaching we expected that the apostles would likely to require excommunication for any divergence from anything that the apostles taught on any subject. Here we see Paul doing precisely that. We will see further information on unity and excommunication in later New Testament passages. But what we have already from the gospels and particularly Romans has grown our list of excommunicable issues well beyond the Essentials Only View. Likewise, it is apparent that Paul did not allow tolerance for differing views on the large number of doctrinal issues that the modern church does not think Christians need to agree about.
 
Having finished our study of Romans, we will now turn to Paul’s letters to the Corinthians where we will find additional clear information of Paul’s demand for total doctrinal unity as well as his expansive application of excommunication in fulfillment of Jesus’ instructions in the gospels.