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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 16:21–24.
As the Apostle had before sent his own salutations to many of this church, and that of the churches round him to them all, he here adds an affectionate remembrance of them from some particular persons who were now with him, the better to promote acquaintance and fellowship among distant saints, and that the subscribing of these worthy names, known to them, might the more recommend this epistle. He mentions, 1. Some that were his particular friends, and probably known to the Roman Christians: Timotheus my work-fellow. Paul sometimes calls Timothy his son, as an inferior; but here he styles him his work-fellow, as one equal with him, such a respect does he put upon him: and Lucius, probably Lucius of Cyrene, a noted man in the church of Antioch (Act 13:1), as Jason was at Thessalonica, where he suffered for entertaining Paul (Act 17:5, Act 17:6): and Sosipater, supposed to be the same with Sopater of Berea, mentioned Act 20:4. These Paul calls his kinsmen; not only more largely, as they were Jews, but as they were in blood or affinity nearly allied to him. It seems, Paul was of a good family, that he met with so many of his kindred in several places. It is a very great comfort to see the holiness and usefulness of our kindred. 2. One that was Paul's amanuensis (Rom 16:22): I Tertius, who wrote this epistle. Paul made use of a scribe, not out of state nor idleness, but because he wrote a bad hand, which was not very legible, which he excuses, when he writes to the Galatians with his own hand (Gal 6:11): pēlikois grammasi - with what kind of letters. Perhaps this Tertius was the same with Silas; for Silas (as some think) signifies the third in Hebrew, as Tertius in Latin. Tertius either wrote as Paul dictated, or transcribed it fairly over out of Paul's foul copy. The least piece of service done to the church, and the ministers of the church, shall not pass without a remembrance and a recompence. It was an honour to Tertius that he had a hand, though but as a scribe, in writing this epistle. 3. Some others that were of note among the Christians (Rom 16:23): Gaius my host. It is uncertain whether this was Gaius of Derbe (Act 20:4), or Gaius of Macedonia (Act 19:29), or rather Gaius of Corinth (Co1 1:14), and whether any of these was he to whom John wrote his third epistle. However, Paul commends him for his great hospitality; not only my host, but of the whole church - one that entertained them all as there was occasion, opened his doors to their church-meetings, and eased the rest of the church by his readiness to treat all Christian stranger that came to them. Erastus, the chamberlain of the city is another; he means the city of Corinth, whence this epistle was dated. It seems he was a person of honour and account, one in public place, steward or treasurer. Not many mighty, not many noble, are called, but some are. His estate, and honour, and employment, did not take him off from attending on Paul and laying out himself for the good of the church, it should seem, in the work of the ministry; for he is joined with Timothy (Act 19:22), and is mentioned Ti2 4:20. It was no disparagement to the chamberlain of the city to be a preacher of the gospel of Christ. Quartus is likewise mentioned, and called a brother; for as one is our Father, even Christ, so all we are brethren.
Historical interpretation
Two Centuries of Reception
5 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.
Timothy is well known from the Acts of the Apostles, where it is recorded that he was from Derbe, the son of a believing widow and of a Gentile father. Paul asked him to remain at Ephesus in order to warn the people there not to teach anything different from what they had been taught nor to listen to myths and endless genealogies.Lucius may have been the same person as Luke the Evangelist, because names are sometimes given in the native form and sometimes in the Greek or Roman one.
Jason is the same person as the one who, when there were riots against Paul and Silas at Thessalonica, posted a bond for them so that they might have the freedom to preach. Sosipater was the son of Pyrrhus, from Berrhoea. … Paul calls them all his kinsmen because, although they were Gentiles, they were his brethren in the faith.
Rough the whole world, and have left to you the bishops and to the rest of the priests this very Catholic doctrine worthily and righteously, as a memorial or confirmation to those who have believed in God; and we have sent it by our fellow-minister Clement, our most faithful and intimate son in the Lord, together with Barnabas, and Timothy our most dearly beloved son, and the genuine Mark, together with whom we recommend to you also Titus and Luke, and Jason and Lucius, and Sosipater.
Timothy was a fellow worker of Paul’s as a cobishop, and he governed the church with great care. The Jews hated him to the point that he was circumcised because of it, in that his mother was Jewish and he could not be a teacher without being circumcised. Paul calls these people his kinsmen, partly by blood and partly by faith.
"Timotheus my work-fellow saluteth you."
Observe the customary encomiums again. "And Lucius, and Jason, and Sosipater my kinsmen."
This Jason Luke also mentions, and sets before us his manliness also, when he says, that "they drew" him "to the rulers of the city, crying," etc. And it is likely that the others too were men of note. For he does not mention relations barely, unless they were also like him in religiousness.
Timothy was circumcised at Lystra and Paul wrote him two letters. Jason is mentioned in Acts.
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Summary
Romans 16:21 unveils a snapshot of the vibrant and collaborative community surrounding the Apostle Paul, as he concludes his letter to the Roman believers. This verse, nestled within an extensive chapter of personal greetings, highlights the deep fellowship and shared mission among early Christians, featuring salutations from key co-laborers like Timothy, alongside other faithful companions and "kinsmen" such as Lucius, Jason, and Sosipater, all extending their warm regards to the church in Rome.
Context
Literary Context
Romans 16:21 is situated within the concluding chapter of Paul's magnum opus, the Epistle to the Romans, specifically within the extensive section of personal greetings (Romans 16:1-23). This chapter, often seen as a "Who's Who" of early Christianity, demonstrates the wide network of relationships Paul cultivated and valued. Following his profound theological exposition on justification by faith, sanctification, and God's plan for Israel, Paul transitions to practical exhortations and then to these personal salutations. The inclusion of these names, both those Paul greets and those who send greetings through him, underscores the deeply relational nature of early Christian ministry and community, serving to bridge geographical distances and foster a sense of unity between Paul's associates and the Roman church he had yet to visit.
Historical & Cultural Context
Paul likely penned the Epistle to the Romans from Corinth during his third missionary journey, around A.D. 57-58, as he prepared to travel to Jerusalem and then on to Rome and Spain. In the Greco-Roman world, the sending of greetings was a common and significant epistolary convention, far more than a mere formality. It served to establish and affirm social bonds, vouch for individuals, and reinforce networks of influence and support. For Paul, these greetings were crucial for introducing himself and his mission to a church he did not found, preparing the way for his future visit, and solidifying the sense of a unified Christian movement. The mention of "kinsmen" (likely fellow Jews by birth) also subtly reflects the complex relationship between Jewish and Gentile believers within the early church, a theme Paul addresses extensively throughout the letter, particularly in Romans 9-11.
Key Themes
This verse, along with the broader chapter, contributes significantly to several key themes. Firstly, it powerfully illustrates Partnership in Ministry, showcasing Paul's reliance on a team of dedicated co-laborers, exemplified by Timothy, his "workfellow." This highlights that the spread of the Gospel was a collective endeavor, not a solitary pursuit. Secondly, the mention of "kinsmen" points to the theme of Brotherhood and Kinship, emphasizing the diverse yet interconnected nature of the early Christian community, encompassing both Jewish and Gentile believers united in Christ. This term likely refers to shared Jewish heritage, underscoring the Jewish roots of the Christian faith. Finally, the act of sending and receiving salutations reinforces the theme of Community and Fellowship, demonstrating the vital importance of mutual support, recognition, and communication in building and sustaining the body of Christ across geographical boundaries, as seen throughout Paul's letters, such as his exhortations in Ephesians 4:1-16.
Exposition and Analysis
Key Word Analysis
From a presumed compound of sýn (with) and the base of érgon (work), this term literally means "co-laborer" or "fellow worker." It signifies someone who labors alongside another, sharing in the same task or mission. Paul frequently uses this term to describe his closest associates in ministry, emphasizing the collaborative and shared nature of spreading the Gospel. It denotes a deep partnership and mutual effort in the divine work.
Derived from sýn (with) and génos (race, family), this word refers primarily to a relative by blood. By extension, it can also mean a fellow countryman or someone of the same race or nation. In the context of Paul, especially when discussing his deep concern for his people, it often refers to fellow Jews. This term highlights shared heritage and a bond beyond mere acquaintance, suggesting a familial or national connection.
This verb means "to enfold in the arms," and by implication, "to salute," "to greet," or "to welcome." Figuratively, it conveys a sense of warm reception or farewell. It is a term of affectionate greeting, indicating a personal and heartfelt expression of goodwill and connection between individuals.
Verse Breakdown
"Timotheus my workfellow"
This clause immediately identifies Timothy, Paul's trusted protégé and frequent companion, as a "workfellow." This designation underscores the deep bond of shared labor and common purpose between Paul and Timothy in the advancement of the Gospel. It highlights Timothy's active and vital role as a co-laborer in Paul's apostolic ministry, not merely a subordinate but a valued partner.
"and Lucius, and Jason, and Sosipater, my kinsmen"
This part of the verse introduces three other individuals who are with Paul and are identified as his "kinsmen." While "kinsmen" could mean blood relatives, in Paul's context, it most likely refers to fellow Jews, indicating their shared ethnic and religious heritage with Paul. This detail is significant, showing the continued presence and importance of Jewish believers within the early Christian community, even as the Gospel expanded to Gentiles. Their inclusion reinforces the idea of a diverse yet unified Christian family.
"salute you."
This concluding phrase indicates that all the individuals named—Timothy, Lucius, Jason, and Sosipater—are collectively sending their greetings to the Roman church. The verb "salute" (Greek aspázomai) conveys a warm, personal, and affectionate greeting, signifying their solidarity with Paul and their desire to connect with and encourage the believers in Rome. It emphasizes the communal nature of early Christian fellowship and the network of mutual support that characterized the nascent church.
Literary Devices
Romans 16:21 employs several literary devices that enhance its meaning and impact. The most prominent is Prosopography, the listing of names, which serves to personalize the epistle and demonstrate the extensive network of relationships within the early Christian movement. This list is not merely a roll call but a testament to the collaborative nature of ministry. The verse also functions as an Epistolary Convention, specifically a closing greeting, a common feature in ancient letters that served to establish and reinforce social bonds. By including these specific individuals, Paul utilizes Ethos (appeal to credibility), as these were known and respected figures within the broader Christian community, lending weight to Paul's message and his upcoming visit. Furthermore, the use of terms like "workfellow" and "kinsmen" employs Communal Language, emphasizing shared identity, purpose, and familial bonds within the body of Christ, fostering a sense of unity and mutual belonging among believers.
Theological and Thematic Connections
Romans 16:21 powerfully illustrates the New Testament emphasis on community, partnership, and the diverse yet unified nature of the body of Christ. Theologically, it underscores that the work of God's kingdom is not a solitary endeavor but a collaborative mission, where individuals with varied backgrounds and roles contribute to a common purpose. The inclusion of "workfellows" and "kinsmen" highlights the interwoven threads of shared spiritual calling and natural human relationships (whether familial or ethnic) within the church. This verse reminds us that Christian fellowship is a vital component of discipleship, reflecting God's design for His people to live in interdependent relationship, supporting, encouraging, and laboring alongside one another for the advancement of the Gospel. It speaks to the beauty of God's inclusive plan, bringing together people from different walks of life into one family, united by faith in Christ.
Reflection and Application
Romans 16:21 serves as a profound reminder of the enduring value of Christian community and the indispensable nature of partnership in ministry. In an age that often prioritizes individualism, this verse calls us back to the biblical model of shared life and shared labor. Just as Paul relied on his "workfellows" and "kinsmen," believers today are called to actively seek out and cultivate genuine relationships within the body of Christ. This means valuing the diverse contributions of every member, recognizing that whether one is a prominent leader like Timothy or a less-known but equally vital contributor like Lucius, Jason, or Sosipater, each plays a crucial role in God's grand design. It encourages us to be intentional about supporting one another, bearing one another's burdens, and celebrating one another's gifts, understanding that the work of the Gospel is a collective effort, strengthened by authentic fellowship and mutual encouragement. This verse challenges us to move beyond mere acquaintance to true partnership, fostering environments where collaboration flourishes and where every individual feels seen, valued, and essential to the shared mission of glorifying God and making His name known.
Questions for Reflection
FAQ
What does "workfellow" mean in the context of Paul's ministry?
The term "workfellow" (Greek synergós) signifies a co-laborer or fellow worker. In the context of Paul's ministry, it designates someone who actively participates alongside him in the work of spreading the Gospel and building up the church. This was not merely a casual association but a deep partnership, implying shared burdens, responsibilities, and a common commitment to the apostolic mission. Timothy is frequently called Paul's "workfellow" (e.g., 1 Thessalonians 3:2), highlighting his integral role in Paul's missionary endeavors, often serving as Paul's trusted delegate and representative.
Who were Lucius, Jason, and Sosipater, and why are they called Paul's "kinsmen"?
Lucius, Jason, and Sosipater were individuals who were with Paul when he wrote the letter to the Romans and sent their greetings to the Roman church. While less prominent in the New Testament narrative than Timothy, they were clearly part of Paul's close circle of associates. Sosipater is likely the same person as Sopater of Berea, mentioned in Acts 20:4 as accompanying Paul on his return to Jerusalem. Jason could be the host who suffered persecution with Paul in Acts 17:5-9. The term "kinsmen" (Greek syngenḗs) most likely refers to their shared Jewish heritage with Paul. This indicates that they were fellow Jewish believers, underscoring the continued presence and importance of Jewish followers within the early Christian community, even as the church expanded to include Gentiles.
Christ-Centered Fulfillment
Romans 16:21, though a simple verse of greetings, subtly points to the Christ-centered nature of the early church's mission and fellowship. The "workfellows" and "kinsmen" mentioned here are not merely Paul's associates but co-laborers in the work of Christ, united by their common faith in Him. Their shared mission to "salute" the Roman church reflects the unity and love that Christ Himself prayed for among His disciples in John 17:20-23. The very concept of "workfellows" in ministry finds its ultimate paradigm in Christ, who called His disciples not merely servants but "friends" (John 15:15) and invited them to participate in His redemptive work. The "kinsmen" also reflect Christ's own lineage and His fulfillment of the promises made to Israel, demonstrating that salvation, while extended to all, flows from the Jewish roots into which believers are grafted (Romans 11:17-18). Ultimately, the entire network of relationships described in Romans 16, including the greetings from Timothy, Lucius, Jason, and Sosipater, testifies to the unifying power of the resurrected Christ, who builds His church and empowers His people to labor together for the glory of His name, embodying the truth that "we are God's fellow workers" (1 Corinthians 3:9).