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Commentary on Romans 16 verses 1–16
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.
"Salute Urbane, my helper in the Lord."
This is a greater encomium than the other. For this even comprehends that. "And Stachys, my beloved." This again is an honor of the same kind.
Paul praises Urbanus more highly than Stachys, because Urbanus had helped him in his preaching and in his struggles.
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SUMMARY
Romans 16:9 presents a succinct yet profound personal greeting from the Apostle Paul, nestled within the extensive list of salutations that conclude his epistle to the Roman church. This verse highlights the collaborative nature of early Christian ministry and the deep personal bonds of affection and partnership that characterized the burgeoning community of believers, affirming the vital contributions of individuals like Urbane and Stachys to the gospel mission.
CONTEXT
Literary Context: Romans 16 serves as a highly personal and relational conclusion to Paul's most theologically dense letter. After systematically expounding on profound doctrines of sin, justification, sanctification, and God's sovereign plan for Israel, Paul shifts gears dramatically to offer specific greetings, commendations, and warnings. This extensive list of names (over two dozen individuals) underscores Paul's deep personal investment in the Roman church, even though he had not yet visited them. It demonstrates that the grand theological truths he articulated were not abstract but lived out in the daily relationships and collaborative efforts of real people. The chapter also includes a commendation of Phoebe, a warning against divisive individuals, and a doxology, all contributing to a picture of a vibrant, yet vulnerable, early Christian community. Paul's desire to visit Rome, expressed earlier in Romans 1:10, finds its personal expression in these greetings.
Historical & Cultural Context: The early Christian movement primarily functioned through house churches, small gatherings of believers meeting in private homes. These networks were crucial for the spread of the gospel, providing spaces for worship, teaching, fellowship, and mutual support. Rome, as the capital of the Roman Empire, was a melting pot of cultures and peoples, making it a strategic center for Christian expansion. The individuals Paul greets likely represented various house churches or significant figures within the broader Roman Christian community. Paul's personal knowledge of so many people in a city he hadn't visited suggests extensive travel, a wide network of contacts, and the fluid movement of believers (like Phoebe, who likely carried this letter) across the Roman world. The practice of sending greetings was a common epistolary convention, but Paul's detailed and affectionate salutations elevate it to a significant affirmation of shared mission and Christian fellowship.
Key Themes:
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Romans 16:9, though brief, employs several literary devices characteristic of Pauline epistles. Foremost is Prosopography, the listing of names and brief descriptions of individuals, which serves to personalize the letter and underscore the communal nature of the early church. This particular verse is also an example of an Apostolic Salutation, a common feature in Paul's letters where he extends greetings to specific individuals, often with an accompanying commendation or descriptor. The use of terms like "helper in Christ" and "my beloved" constitutes Affectionate Language or Terms of Endearment, which reveal the deep personal bonds and genuine care Paul held for his fellow believers. This affectionate language humanizes the theological discourse of the letter, reminding the readers that the Christian faith is lived out in real relationships.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 16:9, in its simple greeting, profoundly illustrates the New Testament's understanding of the church as a living, organic body where every member is vital and interconnected. The concept of "helper in Christ" underscores the theological truth that Christian ministry is fundamentally a collaborative effort, empowered by and directed towards Jesus Christ. It debunks any notion of isolated spiritual work, emphasizing that believers are called to labor together, pooling their diverse gifts for the common good and the advancement of the gospel. The deep affection expressed for Stachys further highlights the essential role of agape love in fostering genuine fellowship, which is not merely a social construct but a spiritual reality reflecting the very nature of God. This verse reminds us that the effectiveness of the church lies not just in its doctrine, but in the vibrant, loving, and cooperative relationships among its members, all united in Christ.
REFLECTION AND APPLICATION
Romans 16:9, a seemingly minor verse, offers profound insights for contemporary believers. It reminds us that the powerful message of the gospel was not spread by isolated individuals but by a network of committed "helpers in Christ" and "beloved" fellow believers, bound by shared purpose and genuine affection. In an age that often prioritizes individual achievement, this verse calls us back to the biblical emphasis on community, partnership, and mutual affirmation. It challenges us to actively recognize and celebrate those who labor alongside us in ministry, whether in formal roles or through quiet, consistent support. Furthermore, it encourages us to cultivate deep, authentic relationships within our Christian communities, remembering that love and fellowship are not optional extras but essential hallmarks of discipleship. By taking the time to acknowledge and encourage the contributions of individual believers, no matter how small they may seem, we affirm their dignity and vital role within the larger body of Christ, fostering a culture of appreciation and collaborative ministry.
Questions for Reflection
FAQ
Who were Urbane and Stachys, and why are they mentioned?
Answer: Urbane (also spelled Urbanus) and Stachys were two individuals in the Roman Christian community whom Paul greeted personally. Urbane is specifically called "our helper in Christ," indicating that he was a co-worker or fellow laborer in the gospel, likely assisting Paul or the broader Christian mission in some capacity. The name "Urbane" is Latin in origin, meaning 'of the city' or 'courteous,' suggesting he might have been a Roman citizen or someone with a refined background. Stachys is referred to as "my beloved," signifying a deep personal affection and bond between him and Paul. While the Bible provides no further details about their specific ministries or lives, their inclusion in this extensive list of greetings underscores their importance to Paul and their active involvement in the early church in Rome. Paul's greetings serve to affirm their contributions and highlight the personal connections that sustained the early Christian movement.
Why does Paul include so many personal greetings in Romans 16, and what does it tell us about the early church?
Answer: Paul's extensive list of personal greetings in Romans 16 serves several important purposes. Firstly, it personalizes a highly theological letter, demonstrating Paul's deep relational investment in the Roman church, even though he had not yet visited them. It shows that the grand doctrines he expounded were lived out by real people with whom he shared genuine bonds. Secondly, it highlights the collaborative nature of early Christian ministry. Paul was not a lone evangelist but worked with a vast network of co-laborers, recognizing and valuing their diverse contributions. Thirdly, it provides a glimpse into the structure and fellowship of the early church, which largely operated through house churches and relied on strong interpersonal connections. The greetings reveal a diverse community, including men and women, slaves and free, Jews and Gentiles, all united in Christ. This chapter underscores the importance of Christian fellowship, mutual support, and the recognition of every individual's role in the advancement of the gospel, even for those Paul knew only through reputation or mutual friends.
CHRIST-CENTERED FULFILLMENT
Romans 16:9, though a simple greeting, finds its ultimate fulfillment and meaning in Christ. The concept of "our helper in Christ" points directly to Jesus as the source and sphere of all true Christian labor. Our ability to be "helpers" in God's kingdom, to serve, and to contribute to the gospel's advance, is not from our own strength but is entirely "in Christ." He is the one who calls us to His mission, empowers us by His Spirit, and provides the purpose for our collaborative efforts, as seen in the Great Commission. Similarly, the deep affection expressed in "my beloved" is a reflection of the profound love that Christ Himself has for His church, His body. It is Christ who first loved us, and it is through our union with Him that we are enabled to love one another with a genuine, self-sacrificial love, as He commanded in John 15:12. Thus, the partnership and affection celebrated in this verse are not merely human dynamics but spiritual realities rooted in Christ's headship over the church and His indwelling presence within believers. Every act of service and every bond of fellowship among believers is ultimately a manifestation of Christ's ongoing work in the world, bringing glory to His name as He builds His church.