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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 16:1–16. His three-level outline is real structure in the source text, so it is rendered as structure.
Such remembrances as these are usual in letters between friends; and yet Paul, by the savouriness of his expressions, sanctifies these common compliments.
I.Here is the recommendation of a friend, by whom (as some think) this epistle was sent - one Phebe, Rom 16:1, Rom 16:2.
It should seem that she was a person of quality and estate, who had business which called her to Rome, where she was a stranger; and therefore Paul recommends her to the acquaintance of the Christians there: an expression of his true friendship to her. Paul was as well skilled in the art of obliging as most men. True religion, rightly received, never made any man uncivil. Courtesy and Christianity agree well together. It is not in compliment to her, but in sincerity, that,
1.He gives a very good character of her.
(1.)As a sister to Paul: Phebe our sister; not in nature, but in grace; not in affinity or consanguinity, but in pure Christianity: his own sister in the faith of Christ, loving Paul, and beloved of him, with a pure and chaste and spiritual love, as a sister; for there is neither male nor female, but all are one in Christ Jesus, Gal 3:28. Both Christ and his apostles had some of their best friends among the devout (and upon that account honourable) women.
(2.)As a servant to the church at Cenchrea: diakonon, a servant by office, a stated servant, not to preach the word (that was forbidden to women), but in acts of charity and hospitality. Some think she was one of the widows that ministered to the sick and were taken into the church's number, Ti1 5:9. But those were old and poor, whereas Phebe seems to have been a person of some account; and yet it was no disparagement to her to be a servant to the church. Probably they used to meet at her house, and she undertook the care of entertaining the ministers, especially strangers. Every one in his place should strive to serve the church, for therein he serves Christ, and it will turn to a good account another day. Cenchrea was a small sea-port town adjoining to Corinth, about twelve furlongs distant. Some think there was a church there, distinct from that at Corinth, though, being so near, it is very probable that the church of Corinth is called the church of Cenchrea, because their place of meeting might be there, on account of the great opposition to them in the city (Act 18:12), as at Philippi they met out of the city by the water-side, Act 16:13. So the reformed church of Paris might be called the church at Charenton, where they formerly met, out of the city.
(3.)As a succourer of many, and particularly of Paul, Rom 16:2. She relieved many that were in want and distress - a good copy for women to write after that have ability. she was kind to those that needed kindness, intimated in her succouring them; and her bounty was extensive, she was a succourer of many. Observe the gratitude of Paul in mentioning her particular kindness to him: And to myself also. Acknowledgment of favours is the least return we can make. It was much to her honour that Paul left this upon record; for wherever this epistle is read her kindness to Paul is told for a memorial of her.
2.He recommends her to their care and kindness, as one worthy to be taken notice of with peculiar respect. (1.) "Receive her in the Lord. Entertain her; bid her welcome." This pass, under Paul's hand, could not but recommend her to any Christian church. "Receive her in the Lord," that is, "for the Lord's sake; receive her as a servant and friend of Christ." As it becometh saints to receive, who love Christ, and therefore love all that are his for his sake; or, as becometh saints to be received, with love and honour and the tenderest affection. There may be occasion sometimes to improve our interest in our friends, not only for ourselves, but for others also, interest being a price in the hand for doing good. (2.) Assist her in whatsoever business she has need of you. Whether she had business of trade, or law-business at the court, is not material; however being a woman, a stranger, a Christian, she had need of help: and Paul engaged them to be assistant to her. It becomes Christians to be helpful one to another in their affairs, especially to be helpful to strangers; for we are members one of another and we know not what need of help we may have ourselves. Observe, Paul bespeaks help for one that had been so helpful to many; he that watereth shall be watered also himself.
II.Here are commendations to some particular friends among those to whom he wrote, more than in any other of the epistles.
Though the care of all the churches came upon Paul daily, enough to distract an ordinary head, yet he could retain the remembrance of so many; and his heart was so full of love and affection as to send salutations to each of them with particular characters of them, and expressions of love to them and concern for them. Greet them, salute them; it is the same word, aspasasthe. "Let them know that I remember them, and love them, and wish them well." There is something observable in several of these salutations.
1.Concerning Aquila and Priscilla, a famous couple, that Paul had a special kindness for. They were originally of Rome, but were banished thence by the edict of Claudius, Act 18:2. At Corinth, Paul became acquainted with them, wrought with them at the trade of tent-making; after some time, when the edge of that edict was rebated, they returned to Rome, and thither he now sends commendations to them. He calls them his helpers in Christ Jesus, by private instructions and converse furthering the success of Paul's public preaching, one instance of which we have in their instructing Apollos, Act 18:26. Those are helpers to faithful ministers that lay out themselves in their families and among their neighbours to do good to souls. Nay, they did not only do much, but they ventured much, for Paul: They have for my life laid down their own necks. They exposed themselves to secure Paul, hazarded their own lives for the preservation of his, considering how much better they might be spared than he. Paul was in a great deal of danger at Corinth, while he sojourned with them; but they sheltered him, though they thereby made themselves obnoxious to the enraged multitudes, Act 18:12, Act 18:17. It was a good while ago that they had done Paul this kindness; and yet he speaks as feelingly of it as if it had been but yesterday. To whom (says he) not only I give thanks, but also all the churches of the Gentiles; who were all beholden to these good people for helping to save the life of him that was the apostle of the Gentiles. Paul mentions this, to engage the Christians at Rome to be the more kind to Aquila and Priscilla. He sends likewise greeting to the church in their house, Rom 16:5. It seems then, a church in a house is no such absurd thing as some make it to be. Perhaps there was a congregation of Christians that used to meet at their house at stated times; and then, no doubt, it was, like the house of Obed-Edom, blessed for the ark's sake. Others think that the church was no more than a religious, pious, well-governed family, that kept up the worship of God. Religion, in the power of it, reigning in a family, will turn a house into a church. And doubtless it had a good influence upon this that Priscilla the good wife of the family was so very eminent and forward in religion, so eminent that she is often named first. A virtuous woman, that looks well to the ways of her household, may do much towards the advancement of religion in a family. When Priscilla and Aquila were at Ephesus, though but sojourners there, yet there also they had a church in their house, Co1 16:19. A truly godly man will be careful to take religion along with him wherever he goes. When Abraham removed his tent, he renewed his altar, Gen 13:18.
2.Concerning Epenetus, Rom 16:5. He calls him his well-beloved. Where the law of love is in the heart the law of kindness will be in the tongue. Endearing language should pass among Christians to express love, and to engage love. So he calls Amplias, beloved in the Lord, with true Christian love for Christ's sake; and Stachys, his beloved: a sign that Paul had been in the third heaven, he was so much made up of love. Of Epenetus it is further said that he was the first-fruit of Achaia unto Christ; not only one of the most eminent believers in that country, but one of the first that was converted to the faith of Christ: one that was offered up to God by Paul, as the first-fruits of his ministry there; an earnest of a great harvest; for in Corinth, the chief city of Achaia, God had much people, Act 18:10. Special respect is to be paid to those that set out early, and come to work in the vineyard at the first hour, at the first call. The household of Stephanas is likewise said to be the first-fruits of Achaia, Co1 16:15. Perhaps Epenetus was one of that household; or, at least, he was one of the first three; not the first alone, but one of the first fleece of Christians, that the region of Achaia afforded.
3.Concerning Mary, and some others who were laborious in that which is good, industrious Christians: Mary, who bestowed much labour on us. True love never sticks at labour, but rather takes a pleasure in it; where there is much love there will be much labour. Some think this Mary had been at some of those places where Paul was, though now removed to Rome, and had personally ministered to him; others think Paul speaks of her labour as bestowed upon him because it was bestowed upon his friends and fellow-labourers, and he took what was done to them as done to himself. He says of Tryphena and Tryphosa, two useful women in their places, that they laboured in the Lord (Rom 16:12), and of the beloved Persis, another good woman, that she laboured much in the Lord, more than others, abounding more in the work of the Lord.
4.Concerning Andronicus and Junia, Rom 16:7. Some take them for a man and his wife, and the original will well enough bear it; and, considering the name of the latter, this is more probable than that they should be two men, as others think, and brethren. Observe,
(1.)They were Paul's cousins, akin to him; so was Herodion, Rom 16:11. Religion does not take away, but rectifies, sanctifies, and improves, our respect to our kindred, engaging us to lay out ourselves most for their good, and to rejoice in them the more, when we find them related to Christ by faith.
(2.)They were his fellow-prisoners. Partnership in suffering sometimes does much towards the union of souls and the knitting of affections. We do not find in the story of the Acts any imprisonment of Paul before the writing of this epistle, but that at Philippi, Act 16:23. But Paul was in prisons more frequent (Co2 11:23), in some of which, it seems, he met with his friends Andronicus and Junia, yoke-fellows, as in other things, so in suffering for Christ and bearing his yoke.
(3.)They were of note among the apostles, not so much perhaps because they were persons of estate and quality in the world as because they were eminent for knowledge, and gifts, and graces, which made them famous among the apostles, who were competent judges of those things, and were endued with a spirit of discerning not only the sincerity, but the eminency, of Christians.
(4.)Who also were in Christ before me, that is, were converted to the Christian faith. In time they had the start of Paul, though he was converted the next year after Christ's ascension. How ready was Paul to acknowledge in others any kind of precedency!
5.Concerning Apelles, who is here said to be approved in Christ (Rom 16:10), a high character! He was one of known integrity and sincerity in his religion, one that had been tried; his friends and enemies had tried him, and he was as gold. he was of approved knowledge and judgment, approved courage and constancy; a man that one might trust and repose a confidence in.
6.Concerning Aristobulus and Narcissus; notice is taken of their household, Rom 16:10, Rom 16:11. Those of their household who are in the Lord (as it is limited, Rom 16:11), that were Christians. How studious was Paul to leave none out of his salutations that he had any knowledge of or acquaintance with! Aristobulus and Narcissus themselves, some think, were absent, or lately dead; others think they were unbelievers, and such as did not themselves embrace Christianity; so Pareus: and some think this Narcissus was the same with one of that name who is frequently mentioned in the life of Claudius, as a very rich man that had a great family, but was very wicked and mischievous. It seems, then, there were some good servants, or other retainers, even in the family of a wicked man, a common case, Ti1 6:1. Compare Ti1 6:2. The poor servant is called, and chosen, and faithful, while the rich master is passed by, and left to perish in unbelief. Even so, Father, because it seemed good unto thee.
7.Concerning Rufus (Rom 16:13), chosen in the Lord. He was a choice Christian, whose gifts and graces evinced that he was eternally chosen in Christ Jesus. He was one of a thousand for integrity and holiness. - And his mother and mine, his mother by nature and mine by Christian love and spiritual affection; as he calls Phebe his sister, and teaches Timothy to treat the elder women as mothers, Ti1 5:2. This good woman, upon some occasion or other, had been as a mother to Paul, in caring for him, and comforting him; and Paul here gratefully owns it, and calls her mother.
8.Concerning the rest this is observable, that he salutes the brethren who are with them (Rom 16:14), and the saints who are with them (Rom 16:15), with them in family-relations, with them in the bond of Christian communion. It is the good property of saints to delight in being together; and Paul thus joins them together in his salutations to endear them one to another. Lest any should find themselves aggrieved, as if Paul had forgotten them, he concludes with the remembrance of the rest, as brethren and saints, though not named. In Christian congregations there should be smaller societies linked together in love and converse, and taking opportunities of being often together. Among all those to whom Paul sends greeting here is not a word of Peter, which gives occasion to suspect that he was not bishop of Rome, as the Papists say he was; for, if he was, we cannot but suppose him resident, or at least how could Paul write so long an epistle to the Christians there, and take no notice of him?
Lastly, He concludes with the recommendation of them to the love and embraces one of another: Salute one another with a holy kiss. Mutual salutations, as they express love, so they increase and strengthen love, and endear Christians one to another: therefore Paul here encourages the use of them, and only directs that they may be holy - a chaste kiss, in opposition to that which is wanton and lascivious; a sincere kiss, in opposition to that which is treacherous and dissembling, as Judas's, when he betrayed Christ with a kiss. He adds, in the close, a general salutation to them all, in the name of the churches of Christ (Rom 16:16): "The churches of Christ salute you; that is, the churches which I am with, and which I am accustomed to visit personally, as knit together in the bonds of the common Christianity, desire me to testify their affection to you and good wishes for you." This is one way of maintaining the communion of saints.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Paul commands that those who dedicate themselves to good works ought to be received by their brethren and be held in honor by being provided with whatever they might need.
Paul praises Phoebe as highly as he does because the more she appears to be an excellent person in the sight of others, the more she will receive the help owed to her in love.
"That ye receive her in the Lord, as becometh saints. (Gr. "the saints.")
That is, for the Lord's sake, that she may enjoy honor among you. For he that receives a person for the Lord's sake, though it be no great one that he receives, yet receives him with attention. But when it is a saint, consider what attention he ought to have shown him. And this is why he adds, "as becometh saints," as such persons ought to be received. For she has two grounds for her having attention shown her by you, both that of her being received for the Lord's sake, and that of her being a saint herself. And "that ye assist her in whatsoever business she hath need (or "asks," xrhzh) of you." You see how little he burdens them. For he does not say, That ye despatch, but that ye contribute your own part, and reach out a hand to her: and that "in whatsoever business she hath need." Not in whatsoever business she may be, but in such as she may ask of you. But she will ask in such things as lie in your power. Then again there comes a very great praise of her. "For she hath been a succorer of many and of myself also."
See his judgment. First come the encomiums, then he makes an exhortation intervene, and then again gives encomiums, so placing on each side of the needs of this blessed woman her praises. For how can the woman be else than blessed who has the blessing of so favorable a testimony from Paul, who had also the power to render assistance to him who had righted the whole world? For this was the summit of her good deeds, and so he placed it the last, as he says, "and of "myself also." But what does the phrase of myself also" convey? Of the herald of the world, of him who hath suffered so much, of him who is equal to assisting tens of thousands (murioij arkountoj). Let us then imitate, both men and women, this holy woman and her that followeth, with her husband also. And who are they?
"I commend unto you Phebe our sister, which is a deaconess of the church which is at Cenchrea."
See how many ways he takes to give her dignity. For he has both mentioned her before all the rest, and called her sister. And it is no slight thing to be called the sister of Paul. Moreover he has added her rank, by mentioning her being "deaconess."
"That ye receive her in the Lord, as becometh saints."
That is, for the Lord's sake, that she may enjoy honor among you. For he that receives a person for the Lord's sake, though it be no great one that he receives, yet receives him with attention. But when it is a saint, consider what attention he ought to have shown him. And this is why he adds, "as becometh saints," as such persons ought to be received. For she has two grounds for her having attention shown her by you, both that of her being received for the Lord's sake, and that of her being a saint herself. And "that ye assist her in whatsoever business she hath need of you." You see how little he burdens them. For he does not say, That ye despatch, but that ye contribute your own part, and reach out a hand to her: and that "in whatsoever business she hath need." Not in whatsoever business she may be, but in such as she may ask of you. But she will ask in such things as lie in your power. Then again there comes a very great praise of her. "For she hath been a succorer of many and of myself also."
See his judgment. First come the encomiums, then he makes an exhortation intervene, and then again gives encomiums, so placing on each side of the needs of this blessed woman her praises. For how can the woman be else than blessed who has the blessing of so favorable a testimony from Paul, who had also the power to render assistance to him who had righted the whole world? For this was the summit of her good deeds, and so he placed it the last, as he says, "and of myself also." But what does the phrase "of myself also" convey? Of the herald of the world, of him who hath suffered so much, of him who is equal to assisting tens of thousands.
Help her with expenses or support, says Paul, because she also helped many people as long as she had the means.
It is probable that Phoebe helped Paul by offering him hospitality in her house at Corinth for the short time that he was there. In return Paul opened the whole world to her, and throughout the Mediterranean she became a famous woman.
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Summary
Romans 16:2 serves as Paul's earnest plea to the Roman believers to extend a warm and honorable reception to Phoebe, the likely bearer of his epistle, and to provide her with any necessary assistance. Paul grounds this exhortation in Phoebe's proven character and invaluable service as a patroness and helper to many, including himself, thereby underscoring the mutual support and recognition vital within the early Christian community.
Context
Literary Context
This verse is an integral part of Paul's closing remarks and personal greetings in Romans 16, immediately following his introduction of Phoebe in Romans 16:1. The entire chapter is unique for its extensive list of individuals Paul greets and commends, highlighting the relational network that underpinned the early church's mission. Paul's specific instructions regarding Phoebe's reception underscore her significant role, likely as the letter's courier, making her safe and supported arrival in Rome paramount for the letter's delivery and the proper understanding of its weighty theological content. The commendation of Phoebe sets a precedent for how believers should treat those who serve the Gospel, especially when they travel on behalf of the church.
Historical & Cultural Context
The Roman Empire, in Paul's time, had a well-established system of patronage, where influential individuals (patrons) would provide support and protection to clients in exchange for loyalty and various services. The term "succourer" (Greek: prostatis) used for Phoebe strongly aligns with this cultural practice, indicating she was a person of means and influence who provided substantial material and social support to Christians, including Paul. Cenchrea, mentioned in Romans 16:1, was a port city of Corinth, suggesting Phoebe's role was recognized beyond her local assembly. Travel in the ancient world was perilous, making Paul's request for the Romans to "receive her in the Lord" and "assist her" not merely a polite request but a vital appeal for hospitality and practical aid, especially for a woman traveling on an important mission. This context also illuminates the significant, active roles women held in early Christian communities, often as patrons, deacons, and influential figures.
Key Themes
This verse contributes to several overarching themes within Romans and Paul's broader theology. It emphasizes the theme of Christian Unity and Mutual Support, demonstrating how believers, regardless of their location, are part of one body and are called to care for one another, as seen in Paul's exhortations for unity throughout Romans 12. The instruction to "receive her in the Lord, as becometh saints" highlights the theme of Holy Conduct and Christian Hospitality, reflecting the call for believers to live in a manner consistent with their new identity in Christ, as also articulated in Ephesians 4:1-3. Furthermore, Phoebe's commendation underscores the Recognition and Affirmation of Faithful Service within the church, illustrating that those who labor for the Gospel are worthy of honor and practical assistance, echoing principles found in 1 Timothy 5:17-18. Finally, the verse subtly reinforces the Active Participation of Women in Ministry, challenging later interpretations that might limit their roles, by showcasing Phoebe's prominent and indispensable service.
Exposition and Analysis
Key Word Analysis
This term (G4368) is the feminine form of a word meaning "one who stands before," "a patroness," "helper," or "protector." It describes someone who provides substantial aid, resources, and advocacy, often implying a position of social standing and financial means. Phoebe was not merely a recipient of help, but an active benefactor and supporter within the Christian community, offering significant assistance to many, including Paul himself.
This preposition (G1722) denotes a fixed position, state, or instrumentality. When combined with "the Lord" (G2962, kýrios), it signifies that the action of receiving is to be done within the sphere of Christ's authority, according to His principles, and motivated by the spiritual unity shared in Him. It means the reception is not merely human courtesy but a spiritual act, reflecting a shared identity and purpose in Christ.
This verb (G3936) means "to stand beside," "to exhibit," "to proffer," or "to be at hand (or ready), aid." It conveys the idea of providing active, ready, and practical help. Paul is not asking for passive goodwill but for the Roman believers to be actively available and willing to provide whatever practical support Phoebe might need for her "business" or mission.
Verse Breakdown
"That ye receive her in the Lord, as becometh saints,"
Paul begins with a strong exhortation for the Roman church to welcome Phoebe. The phrase "in the Lord" elevates this act of hospitality from a mere social custom to a spiritual imperative, implying that their reception should be consistent with their shared faith and identity in Christ. The qualifier "as becometh saints" (Greek: axíōs hagíōn) further emphasizes that their conduct should be worthy of those who are set apart and consecrated to God, reflecting Christian love, purity, and mutual respect.
"and that ye assist her in whatsoever business she hath need of you:"
This clause specifies the practical outworking of their reception. Paul anticipates that Phoebe will have "business" (Greek: prâgma, meaning an affair, matter, or work) in Rome for which she will require their help. This likely refers to the delivery of the letter itself, or other ministry-related tasks. The command to "assist" (Greek: parístēmi) implies active and ready support, demonstrating tangible love and solidarity.
"for she hath been a succourer of many, and of myself also."
Paul provides the compelling reason for his request, appealing to Phoebe's established character and proven service. The conjunction "for" (Greek: gár) introduces the justification. Phoebe's past generosity and active patronage ("succourer," prostátis) to numerous individuals, including Paul himself, serve as a powerful testament to her worthiness of their reciprocal support. This highlights the principle of honoring those who serve and the reciprocal nature of Christian community.
Literary Devices
Paul employs several literary devices in this verse to strengthen his appeal. The primary device is Commendation, where Paul explicitly praises Phoebe's character and past service ("she hath been a succourer of many, and of myself also") to establish her credibility and worthiness of the Roman believers' support. This commendation serves as a form of Ethos, appealing to the audience's sense of moral character and trust. Coupled with this is Exhortation, as Paul directly commands the Romans to "receive her" and "assist her," using imperative language that conveys the urgency and importance of his request. The phrase "as becometh saints" functions as a subtle form of Admonition or Appeal to Identity, reminding the believers of their spiritual standing and the conduct expected of them as God's holy people, thereby reinforcing the spiritual basis for their actions.
Theological and Thematic Connections
This verse powerfully illustrates the theological principle of the church as a unified body, where members are called to mutual care, support, and recognition of one another's gifts and service. It underscores that Christian hospitality is not merely a social nicety but a spiritual discipline, an act of love performed "in the Lord," reflecting the very nature of God's welcoming grace. Phoebe's role as a "succourer" highlights the diverse ways believers contribute to the kingdom, especially through practical assistance and patronage, affirming that all forms of faithful service, whether public or behind-the-scenes, are vital and worthy of honor. The reciprocity implied—Phoebe's past help warranting future assistance—speaks to the communal interdependence and reciprocal love that should characterize the Christian fellowship.
Reflection and Application
Romans 16:2 provides a timeless blueprint for how believers should interact within the body of Christ and with those who serve the Lord. It calls us to cultivate a spirit of genuine hospitality, not just as a social courtesy, but as an act performed "in the Lord," reflecting our shared identity and purpose in Him. This means actively seeking to welcome and integrate fellow believers, especially those new to a community or traveling for ministry. Furthermore, the verse challenges us to move beyond mere well-wishing to providing tangible, practical assistance to those in need, particularly those who are faithfully laboring for the Gospel. Just as Phoebe supported many, we are called to be "succourers" in our own spheres, using our resources, time, and gifts to uplift and enable others in their service. This requires discernment, generosity, and a willingness to step into the practical realities of others' needs, recognizing that supporting fellow servants is a direct contribution to the advancement of God's kingdom.
Questions for Reflection
FAQ
What does "receive her in the Lord, as becometh saints" mean for believers today?
This phrase means that the reception and welcome extended to fellow believers should be done with a spiritual mindset, reflecting the unity, love, and holiness that characterize those who belong to Christ. It implies a welcome that goes beyond mere social politeness, embracing the individual as a fellow member of God's family, treating them with honor and respect that is worthy of their new identity in Christ. For believers today, it means actively practicing hospitality (as encouraged in Romans 12:13) and extending genuine care and support to all who bear the name of Christ, recognizing their inherent dignity and value in the Lord.
What was Phoebe's "business" that required assistance?
While the exact nature of Phoebe's "business" (Greek: prâgma) is not explicitly stated, the most widely accepted and probable understanding among scholars is that she was the bearer of Paul's letter to the Romans. Delivering such a weighty and theologically complex epistle would have been a significant undertaking, requiring not only safe passage but also potentially assistance in presenting and explaining its contents to the Roman church. Her "business" could also have involved other church-related matters or personal affairs that required the support of the local Christian community in Rome. Paul's request for assistance underscores the practical challenges of early Christian ministry and travel.
Christ-Centered Fulfillment
Romans 16:2, while a specific commendation, finds its ultimate fulfillment in the person and work of Jesus Christ. The command to "receive her in the Lord" echoes Christ's own radical hospitality and welcoming of all who come to Him, regardless of their past. Just as Phoebe was a "succourer" to many, Christ is the ultimate Succourer and Patron, who, though rich, became poor for our sakes, that we through His poverty might be rich (2 Corinthians 8:9). He is the one who "stands beside" us, not only aiding us in our weakness but also interceding for us at the right hand of God (Romans 8:34). The call for believers to assist one another mirrors Christ's command to love one another as He has loved us (John 13:34-35), and to bear one another's burdens, thereby fulfilling the law of Christ (Galatians 6:2). Ultimately, the church's practice of hospitality and mutual support is a reflection of the welcoming embrace of God in Christ, who has received us into His family and empowered us by His Spirit to serve one another as members of His body, for His glory (Ephesians 2:19).