IV. DUTIFUL (PRACTICAL RIGHTEOUSNESS)--12:1-16:27 (Part III)
D. Salutation in the Gospel--16:1-27
1. Commendation and the service of women--vv.
1-16
a. Greetings --vv. 1-16
(1) The carrier of
this epistle--vv. 1, 2
(A) Paul's
commendation
(1)
Phoebe
(2)
A devout sister in Christ
(3)
A servant
(a) Feminine form of deacon
(b) Possibly a deaconess--William Kelly states: "We know
from elsewhere that elder females held a
position in which they rendered official or
quasi-official service in the assembly where they lived.
Phoebe was one of these of the port
of Corinth, Cenchreae." (Quoted by Newell, 549, footnote)
(4)
Roman believers exhorted
(a) To receive her
(b) To help her in her business that took her to Rome
((I)) Legal? possibly
((II)) Official? also possible
((III)) Business? likewise possible
(B) Her faithfulness
(1)
A servant of the church
(a) Literally, "deaconess of the Church that is at
Cenchreae"
(b) When this word is in its masculine form as in 1Timothy 3:
8-10, it is rendered in the Authorized
Version and Revised Version as "deacon."
(c) Why the rendering of "servant" here when applied to
women?
(d) The only answer is that of predisposition to certain
forms of church government.
(2)
A succor of many
(a) A helper
(b) A helper to Paul, possibly like Lydia
(II) Salutations to other saints--vv.
3-16
(A) Priscilla and
Aquila--vv. 3-5a
(1)
A married couple
(a) Priscilla--the wife
(b) Aquila--the husband
(c) Three times mentioned in this order; twice Aquila mentioned
first.
(2)
Special helpers of Paul--v. 3
(a) Acts 18:1-3, 26
(b) 2 Timothy 4:19
(3)
Their self-sacrifice--v. 4
(4)
A Church in their house
(a) v. 5a
(b) 1 Corinthians 16:19
(B) The other
salutations--vv. 5b-16
(1)
Epaenetus--v. 5b
(a) Well-beloved
(b) First one Paul led to Christ in Achaia
(2)
Mary--v. 6
(a) Most certainly not the mother of Jesus
(b) Most likely a citizen of Rome
(c) Much labor here refers to spiritual toil.
(3)
Andonicus and Junia--v. 7
(a) Kinsmen--i. e., Jews
(b) fellowprisioners
(c) Known by the apostles
(d) Converted before Paul
((I)) It may well be that these were actual
relatives.
((II)) They may have spoken of Christ to
Paul before His Damascus experience.
(4)
Amplias, Urbane, Stachys and Apelles--vv. 8-10a
(a) Helpers
(b) Beloved
(c) Approved
(d) Apelles is not to be confused with Apollos, as some early
commentators had.
(5)
Those of the Household of Aristobulus--v. 10b
(a) Probably the servants of Aristobulus
(b) The word "household" (which is in italics) is not in the
Greek, but was thought necessary by the
translators to complete the thought in English.
(c) Not clear whether Aristobulus was a Christian; however,
if he were, it is strange he is not saluted.
(d) Possibly Aristobulus was dead which would account for his
not being saluted if a believer.
(e) Cf. Philippians 4:22 --here the word "household" is in the
Greek
(6)
Herodian
(a) Verse 11a
(b) A kinsman
((I)) A Jew certainly
((II)) A relative, possibly
(7)
Household of Narcissus
(a) Verse 11b
(b) Not all the household saved--Note: "which are in the Lord"
(c) Again the word "household" (which is in italics) is not
in the Greek
(d) Concerning Narcissus himself, the same statements can be
made that were made concerning
Aristobulus.
(8)
Tryphena and Tryphosa--v. 12a
(a) Labored in the Lord
(b) Possibly sisters
(c) Almost certainly slaves
(9)
Persis--v. 12
(a) Another woman who worked hard for the Lord
(b) Beloved
((I)) Note Paul's carefulness
((II)) In speaking of men to whom he is
greatly attached he says "my beloved", but in speaking of a
woman, he says "the
beloved."
(10)
Rufus--v. 13
(a) Chosen
(b) Rufus' mother
((I)) Also Paul's mother?
((II)) Thus Paul and Rufus are blood-brothers?
((III) Or did this unnamed lady act as a mother
to Paul?
((IV)) Probably the latter
(11)
Salutations to five brethren--v. 14
(a) Their names--Paul loved to call people by their names (an
example we could all emulate)
((I)) Asyncritus
((II)) Phlegon
((III)) Hermes
((IV)) Patrobas
((V)) Hermas
(b) Brethren with them
(c) This may well be another church group in Rome, the first
being the Church in Priscilla and Aquila's
home.
(12)
Salutation to four more brethren--v. 15
(a) Another couple
((I)) Philologus
((II)) Julia
(b) A brother, Nereus, and his sister
(c) The saints with them--another church group
(13)
The exhortation to saluting --v. 16
(a) The key verse of the chapter
(b) The holy kiss--v. 16a
((I)) Occurs 5 times
((A)) This verse
((B)) 1 Corinthians 16:20
((C)) 2 Corinthians 13:12
((D)) 1 Thessalonians 5:26
((E)) 1 Peter 5: 14 (Kiss
of love)
((II)) Meaning
((A)) Cannot be brushed aside
as "orientalism"
((B)) Observed among some
believers today
((C)) Not a ritual as practiced
by some (seen in the ecumenical movement)
((D)) Answer--"behold, how
these Christians love one another"--thus a genuine indication of
love
of each
believer one for another
((E)) Today's genuine hand
shake would be similar.
((F)) This writer has given
other male believers (including his pastor) a hug of Christian love.
(c) All churches to salute one another--v. 16b
((I)) Bishop Moule--"So we watch this unknown
but well-beloved company with a sense of fellowship
and expectation impossible
out of Christ. This page is no mere relic of the past;
it is a list of
friendships to be made hereafter,
and to be possessed forever in the endless life where personality
indeed shall be eternal,
but where also the union of personalities in Christ shall be beyond
our
utmost present thought."
(Cited by Newell, 556)
((II)) We need and can have that same sense of
fellowship and expectation when our minds, hearts,
wills, and our whole beings
are centered in Christ Jesus our Lord.
b. The ministry of women--vv. 1-16
(I) The List of
ministering women
(A)
Phoebe
(1) Possibly a deaconess
(2) Not a pastor
(3) Certainly a pastor's helper--she helped Paul among others
there
(B)
Priscilla
(1) Certainly not a deaconess as far as the record of
Scripture is concerned
(2) Certainly not a pastor
(3) A pastor's helper
(4) Certainly exercised some sort of spiritual leadership
together with her husband, Aquila
(C)
Others
(1) Mary
(2) Tryphena
(3) Tryphosa
(4) Persis
(5) Rufus' mother--unnamed but a helper of the Apostle
(6) Julia
(7) Nereus' sister
(D)
Note: Nine women are mentioned here in this list of 27 (1/3).
(E)
Note also that many of these women are mentioned more than just in
passing.
(F)
Furthermore, women were doubtlessly among the households of Aristobulus
and Narcissus, as well as
among "all the saints" of verse14.
(II) Their ministry
(A)
The Scriptural report
(1) From the context
(a) "Deaconess of the church"--v. 1
(b) "Helper of many"--v. 2
(c) "My helpers"--v. 3
(d) "Labor in the Lord"--v. 12
(e) "Labored much in the Lord"--v. 12
(f) A mother to Paul-- v. 13
(2) From other passages
(a) The example of Martha--John 12:2
(b) Acts 16:14,15
(B)
Possible interpretations
(1) Various physical labors
(a) Church suppers
(b) Preparing table for communion of the
communion elements
(c) Waiting on tables
(d) It might include some or all of these
things, but this is hardly the meaning in our passage where the
Apostle is dealing with spiritual
matters.
(2) Spiritual activity
(a) Doubtlessly the better interpretation
(b) See
((I)) Philippians 4:2, 3
((II)) Acts 21:8, 9
(c) 1 Corinthians 11:4, 5 can't be confined only
to women's meetings.
(C)
Errors concerning their ministry
(1) The suppression of woman's voice entirely in the
Church--supposedly based on 1 Corinthians 14:34
(2) The expression of women's desire to serve the Lord
in organizations not controlled by the local church
(3) The bold pushing of individual women to leadership
where men were fearful in faith or ungifted
(D)
The answer to the errors
(1) Concerning suppression
(a) 1 Corinthians 11:4, 5 shows that prophecy
and praying gifts were shared by both sexes.
((I)) Keep in mind that
prophesying is not necessarily preaching but rather is telling forth as much
as
fore-telling.
((II)) As already suggested
these verses can't be confined to women's meetings.
(b) 1 Corinthians 14:34
((I)) Used by many to support
this first error
((II)) The word here for
speak is not didasko as in 1 Timothy 2:11, 12.
((III)) This is the normal
word for keeping silence as in verses 28 and 30 of this chapter.
((IV)) They are not even
to ask questions but rather to do this at home of their husbands.--v.
35
((V)) Alford, 600--"Their
speaking in public would be of itself an act of
independence; of the
teaching of
the assembly, and among others their own husbands." (Italics are
his.)
((VI)) NOTE THE CONTEXT:
Paul is dealing here with speaking in tongues and prophesying.
((VII)) Note farther that
the word here means "to talk out" in verse 35. NOTE: Anyone who
has
been in a
meeting where someone has been speaking and someone suddenly jumps up
babbling,
supposedly
speaking in tongues, will see the condemnation of such practice in
these verses.
Every meeting
this writer has ever been in at which that happened, it was a woman who
jumped
up and started
the babbling.
((VIII)) Calvin--"It appears
that the Church of the Corinthians was infected with this fault too,
that
the talkativeness
of women was allowed a place in the sacred assembly, or rather that
the fullest
liberty was
given to it. Hence he forbids them to speak in public, either for the
purpose of
teaching or
of prophesying. This, however, we must understand as referring
to ordinary service,
or where there
is a Church in a regularly constituted state; for a necessity may occur of
such a
nature as to
require that a woman should speak in public; but Paul has merely in view
what is
becoming in
a duly regulated assembly." (Calvin, John, Commentary on the Epistles
of Paul
to the
Corinthians. Grand Rapids, MI, 1948, volume first, pages 467-468;
translated by the
Rev. John Pringle)
((IX)) Thus, this verse would not
hinder a woman teaching Sunday School provided it is not over a
mixed adult
group.
(c) Further evidence is seen in 1 Timothy
2:8-12.
((I)) The men are exhorted to lift
up holy hands in prayer.
((II)) In verse 9, the women are
exhorted to do the same thing.
((III)) Women are exhorted to modesty
of dress (something that is often NOT the case today).
((IV)) Women to learn in quietness,
verse 11, not silence.
((V)) Not permitted to teach nor
to assume authority over the man
((VI)) Paul is speaking about the
public assembly , not Sunday School and other Church activities.
((VII)) The reason is clearly set
forth in verses 13-15 of this chapter.
((VIII)) Many a woman is unhappy
today because she tries to wear the pants in the family, literally
and figuratively.
Women are to be in subjection to their husbands as unto the Lord--cf.
Ephesians
5:22ff.
(d) Further evidence in Luke 8:43ff.
((I)) Woman is commanded to
testify
((II)) Some may say that this is
pre-cross and pre-church, but nevertheless it is true.
(2) Concerning woman's organizations not controlled by the church
(a) The result of the above mentioned
suppression
(b) Almost always become radical in
((I)) Method
((II)) Doctrine
((III)) Disobedience to the clear
teaching of God's Word almost invariably results in (b).
(3) Concerning woman leadership
(a) Dangers seen in organizations that have it
((I)) Christian Science (neither
Christian nor scientific)
((II)) Seventh Day Adventism
((III)) Many of the so-called
holiness groups
((IV)) Liberal churches ordaining
women to the ministry (How can such be the husband of one
wife?--cf.
1 Timothy 3:1, 2)
(b) I Timothy 2:11, 12 is the final answer.
((I)) The woman is not to teach,
didasko, in public assembly.
((II)) The woman is not to have
authority over the man. The word "authority" comes from
autodikeo, to master. We get our word autocrat and
our word authority from this word.
((III)) Calvin’s remarks are
pertinent--"If any one bring forward by way of objection, Deborah
(Judges iv.4)
and others of the same class, of whom we read that they were at one
time
appointed by
the command of God to govern the people, the answer is easy.
Extra-ordinary
acts done by
God do not overturn the ordinary rules of government, by which he intended
that
we should be
bound. Accordingly , if women at one time held the office of
prophets and
teachers, and
that too when they were supernaturally called to it by the Spirit of God,
He who is
above all law
might do this; but being a peculiar case, this is not opposed to the constant
and
ordinary system
of government." (Source unknown)
((IV)) God has had on occasions
to raise up a woman to do the job because no man would. This
was true of
Deborah, as well as many women missionaries today. It is little
credit to us men
when God has
to raise up a woman for a man's task.
((V)) Newell, 549; italics are
his.--"We accept fully all those directions concerning women given by
Paul. Women
are not to be arbiters of doctrine, nor to usurp authority over men.
This,
however, does
not hinder their praying publicly .and testifying (prophesying [in the sense
of
telling forth]),
if they have their heads obediently covered; nor does it hinder their
being
recognized,--as
was Phoebe, as deaconesses. And it should humble the pride of some
of us to
find Phoebe,
a woman, carrying this mighty fundamental Epistle of the gospel of
God--more
important than
the law of Moses!--to the center of the Gentile world!"
(c) The Word of God is clear; women have
an important place in the Church, a place which is more
than just menial tasks of' certain
physical tasks in the church. The women have a positive spiritual
service to render. However,
this service must be done in subjection and quietness. She is not to
teach in public assembly nor to
exercise authority over the men. Within these limits the women have
a great service for God.
2. Final exhortations and greetings--vv. 17-27
a. The warnings--vv. 17-20
(I) Deceivers--vv.
17, 18
(A)
Warning against them
(1) Cause divisions
(2) Cause offenses
(3) The liberals have accused fundamentalists of this,
but note that these that he warns against are contrary
to true doctrine.
(4) Thus the real deceivers, the real dividers are the liberals
and the modernists (also those who consort
with them).
(5) NOTE: This is a favorite trick of liberals,
that is, to accuse their opponents of the very thing of which
they are guilty.
(6) Warned to avoid such whether liberal who cries unity and
peace at the expense of doctrine, or the
extreme fundamentalist who split hairs over the
smallest matters
(B)
Other Scriptures
(1) 2 Thessalonians 3:6
(2) Titus .3:10
(3) 2 John 10
(C)
Serve not Christ but self
(1) Cf. Philippians 3:18-20
(2) Such are hypocrites and beguilers.
(3) Use smooth and fair speech
(a) Often use a form of double-speak, that
is, they use Biblical words with a twist in meaning.
(b) What a warning to each of us--be careful,
even when you are sure of the person, when a speaker
is a smooth talker; he may
well be a deceiver.
(c) This does not mean we should be careless
in our expression
(d) This type of talk is so typical of
((I)) Modernists (Liberals)
((II)) Neo-orthodox
((III)) Neo-evangelicals
(4) Note: The wonderful testimony here to the innocence
of God's children--"the hearts of the
innocent." (Newell, 557; bold type is his.)
(II) Disciples--v.
19
(A)
Obedient to the faith
(B)
A spiritual reputation
(C)
Being wise unto the good
(1) Constant study of God's Word
(2) "Careful observation and valuing of what is good in
the lives about us"--Newell, 558
(3) Careful observation and valuing what is good for our lives
(4) Cf. Philippians 4:8
(D)
Simple unto evil
(1) Even if you are called a simpleton
(2) Simple in the sense of pure
(3) Cf. 1 Corinthians 14:20
(4) Newell, 559, footnote; italics are his.--"Satan has deceived
some good preachers into 'personally
investigating evil people and conditions', in
order to 'preach against them'; but God says, 'The things
that are done of them in secret, it is
a shame even to speak of. 'Preach the Word; therein will be
found
abundant discoveries of evil and denunciations
thereof; but, being the Word of God, it is holy, and be
may safely used in exposing evil. It is
like the sunshine that lights up the foulest alley without being itself
defiled! Don't go down the alley 'personally',
lifting the lids of their garbage-cans; or you will smell of
it!"
(5) Recall 1 Corinthians 13:5c
(6) We must remember that the Apostle Paul named people
specifically as to their errors; it is one thing to
state names and their errors and another
thing to dig deep looking for foulness (This is probably what
Newell had in mind.).
(III) Defeat of
Satan--v. 20
(A)
God's work
(B)
Satan is the war-mongerer, but God is the God of peace.
(1) Today's world is thus following the wrong god; no wonder
there is no world peace.
(2) Cf. Revelation 20:10
(C)
The grace of Christ
(1) Occurs eight times in the Pauline epistles (Possibly nine
times)
(2) Defined in 2 Corinthians 8:9
(3) Part of the apostolic benediction--2 Corinthians
13:14
(4) Newell, 561--"It may be said that grace has God the Father
as its Source; with Christ as its
Bestower; and the Holy Spirit as its
Communicator."
b. Final Greetings--vv .21-23
(I) Fellow-workers
of Paul--v. 21
(A)
Timothy--cf. Philippians 2:19-22
(B)
Lucius
(1) Possibly Luke, the Physician, though disputed by higher
critics.
(2) More probably Lucius of Cyrene--Acts 13:1
(III) Paul's host
and friends--v. 23
(A)
Gaius
(1) Paul's host
(2) Cf. 1 Corinthians 1:14
(B)
Erastus
(1) City treasurer
(2) Though in a prominent position, he was a believer.
(C)
Quartus
(1) A brother in the Lord
(2) No prominent office
a. Final benedictions--vv. 24-27
(I) The grace of
Christ --v. 24
(A)
The second occurrence in this brief chapter
(B)
Always a blessed benediction
(C)
Some say that this verse is not genuine since it is left out by the four
so-called major manuscripts.
(1)
A. T. Robertson, 430, takes this position dogmatically.
(2)
Alford, 471--"The omission (. . .) has perhaps been by the caprice of the
copyists." In other words,
he believes it genuine, but accidentally or deliberately left
out as repetitious.
(3)
Newell ignores the existence of the verse without any explanation;
this would suggest that he considered it
not genuine.
(4)
On the first examination, textual criticism would reject it on the strength
of manuscript evidence.
Admittedly it seems unnecessary; however, two things tend to
make it genuine in this writer's mind.
(a) The immediate context is an interruption in Paul's thinking
to allow for greetings from his
fellow-workers and friends.
(b) The repetition brings one's thoughts back to the subject
at hand.
(c) The larger context is the gospel of salvation through
faith as set forth by the grace of our Lord Jesus
Christ. In view of this larger context,
the repetition is appropriate.
(d) Also, note the next statement
(D) This is the standard
close of all Pauline epistles, or an equivalent phrase. Therefore,
this writer believe that
Hebrews
was written by Paul.
(II) The mystery of Christ--v. 25,
26
(A) God is the Establisher
of every believer in accordance with Paul's Gospel.
(B) The mystery
(1)
Not that gentiles would be saved--prophesied in Old Testament
(2)
Not that Christ should suffer and die for sin-- prophesied in Old Testament
(3)
That the Jews and Gentiles would be one body
(a) Suggested in Christ's priestly prayer of John 17
(b) Expressed explicitly in Ephesians 2:11-3:7
(c) To the Apostle Paul was given this great privilege to set
forth this mystery (a truth previous hidden, but
now revealed).
(III) The final doxology--v. 27
(A) Actually the whole
three verses (vv. 25-27) are the doxology.
(B) What a glorious
way to end this all important epistle dealing with these stupendous
doctrines!
(C) God is ever glorified
through His Son, our Savior, Jesus Christ.