ROMANS ROAD
to
RIGHTEOUSNESS |
Romans
1:18-3:20
|
Romans
3:21-5:21 |
Romans
6:1-8:39 |
Romans
9:1-11:36 |
Romans
12:1-16:27 |
|
SIN
|
SALVATION
|
SANCTIFICATION |
SOVEREIGNTY |
SERVICE |
NEED
FOR
SALVATION |
WAY
OF
SALVATION |
LIFE
OF
SALVATION |
SCOPE
OF
SALVATION |
SERVICE
OF
SALVATION |
God's Holiness
In
Condemning
Sin |
God's Grace
In
Justifying
Sinners |
God's Power
In
Sanctifying
Believers |
God's Sovereignty
In
Saving
Jew and Gentile |
Gods Glory
The
Object of
Service |
Deadliness
of Sin |
Design
of Grace |
Demonstration
of Salvation |
|
Power Given
|
Promises
Fulfilled |
Paths Pursued |
Righteousness
Needed |
Righteousness
Credited |
Righteousness
Demonstrated |
Righteousness
Restored to Israel |
Righteousness
Applied |
God's
Righteousness
IN LAW |
God's
Righteousness
IMPUTED |
God's
Righteousness
OBEYED |
God's
Righteousness
IN ELECTION |
God's
Righteousness
DISPLAYED |
|
Slaves to Sin |
Slaves to God |
Slaves Serving
God |
|
Doctrine |
Duty |
|
Life by Faith |
Service by
Faith |
|
Modified from Irving L.
Jensen's excellent work "Jensen's
Survey of the NT" |
I COMMEND TO YOU OUR SISTER PHOEBE:
Sunistemi (4921) (1SPAI) de humin phoiben ten adelphen (79) hemon:
Commend (4921)
(Sunistao
from sún = together with + hístemi
= set, place, stand) literally means "to Set together".
Sunistao was used of setting one person with another by way of introducing
or presenting him, hence, “to recommend, vouch for, commend.” (commend =
recommend as worthy of confidence or notice).
As discussed above, commendatory letters were well
known in the ancient world. Whenever the early Christians traveled from one
church to another, they carried letters of introduction. This was a real
courtesy to the church being visited and a help to the visitor (same word used
by Paul with this meaning in
2Cor 3:1).
In (Romans
3:5 [note])
sunistao is used in the sense of putting together with a view to showing,
proving, or establishing, Paul writing...
But if our unrighteousness
demonstrates (sunistao) the righteousness of God, what
shall we say? The God who inflicts wrath is not unrighteous, is He? (I am
speaking in human terms.)
(see note
Romans 3:5)
Human sin is a foil by which God’s
righteousness is seen all the more clearly. It
establishes the fact of God’s righteousness, proves it by its very contrast
with that sin.
Paul uses sunistao again in
chapter five writing that...
God demonstrates (sunistao) His own love toward us, in that while we were yet sinners, Christ died
for us. (see note
Romans 5:8\)
God gives proof of or renders
conspicuous His own love to
sinners in Christ's death for the ungodly
Phoebe ("bright &
radiant") was probably a
Gentile by birth, since the closely related name "Phoibe" was the name of a
pagan goddess. Another source adds that
"Phoebe" is the feminine form of a title given to the pagan god Apollo, the
title meaning "the bright one." It is interesting to note that the early
Christians retained their names although they were derived from the names of
false gods, because now that they were in Christ these pagan names had lost all
religious meaning. Similarly we retain the names of the days of the week without
ever thinking about their derivation.
William Newell writes that...
"This sixteenth chapter is neglected
by many to their own loss. It is by far the most extensive, intimate and
particular of all the words of loving greeting in Paul's marvelous
letters. No one can afford to miss this wonderful outpouring of the heart
of our apostle toward the saints whom he so loved—which means all the real
Church of God!" (Romans 16)
Note that Paul devotes these two verses to the
commendation of a single individual.
Letters of
introduction were very useful in the ancient world. Travel was hazardous, and
public accommodations were scarce and somewhat risky; and such letters could
secure private hospitality. They also gave some assurance to potential hosts
(such as the Christians at Rome) that they were not being defrauded by
pretenders.
Note that Paul "identifies" Phoebe with
three endearing names: “sister,”
“servant,” and “a helper of many.”
"Sister" In Christ not in the
flesh, cf
1 Cor 7:15; Phm 2)
In Christ, we belong to God not only as
“fellow citizens with the saints” in His divine kingdom but also are brothers
and sisters in His divine “household” (see note
Ephesians 2:19). To refer to Phoebe as "our sister" meant that she was a
devoted member of the family of God, and the context makes clear that she was
especially dear to Paul.
There were no post offices, pony express or federal express in Paul's day and as a
private citizen he was not permitted to use the imperial couriers of Rome
to send his epistle. Therefore many feel that Paul had this epistle carried
to Rome by Phoebe...and thus the importance of this specific mention of
"commendation" to the church at Rome.
John MacArthur says
"It is almost certain
that Phoebe delivered this letter in person to the church at Rome, a
responsibility of considerable magnitude."
If this is true which certainly seems
plausible, one wonders if sister Phoebe had any idea that she was being used by
God as a vessel to transport the greatest theological treatise ever penned? Paul
knew that the journey from Corinth to Rome would not be easy, and would involve
considerable sea as well as land travel. When this special lady arrived in Rome
and presented believers there with Paul’s letter, they must have realized his
great trust in her even before they read this personal commendation. It would be
immediately evident that she deserved their greatest appreciation and respect.
APPLICATION:
No believer can fully comprehend the significance of the
"little" tasks he or she faithfully carries out as a servant of the Most High
God. The judgment seat of Christ (see note
Romans 14:10)
will doubtless reveal the eternal significance of these "little" jobs
"well done". It follows...
Coram Deo (Before the Face of
God)
Carpe diem (Seize the Day)
Tempus fugit (Time Flies)
This chapter illustrates the "horizontal" aspects of Paul's missionary heart. In
particular, this chapter refutes the idea that the apostle resented women
working in the churches or among believers. There are far more women mentioned
here than in the typical literature of the day. Paul was no misogynist (a
hatred of women)!
His
tribute to Phoebe is followed by greetings to various people and groups. Among
those greeted are eight women. Paul specifically comments on how much work five
of these women did (Mary, v6; Priscilla, a fellow worker, v3; Tryphena and
Tryphosa, v12; Persis, v12). The mother of Rufus was so dear to Paul that he
calls her his mother as well (v13). Only two women are mentioned without any
comment—Julia and the sister of Nereus (v15).
Ray Stedman notes that...
Many people ignore this chapter, I
think, because they see in it nothing but a list of names of people long
since dead and gone. But in many ways this is one of the most exciting
chapters in Romans." Newell echoes this thought (Romans 16)
""This sixteenth chapter is neglected by many to their own loss. It is by
far the most extensive, intimate and particular of all the words of loving
greeting in Paul's marvelous letters. No one can afford to miss this
wonderful outpouring of the heart of our apostle toward the saints whom he
so loved—which means all the real Church of God!
Warren Wiersbe writes that
Paul was a friend maker
as well as a soul winner. He did not try to live an isolated life;
he had friends in the Lord, and he appreciated them. (Bolding
added)
It is interesting that in his epistles Paul greeted more individuals by name in
the churches he had not visited than in those that he had.
Kent Hughes
notes:
What makes this list of those he knew in the church of Rome
so amazing is the fact that he had never been to Rome! Most of the people he
mentions are those whom he had met on his journeys and who had subsequently
taken up residence in Rome. In a recent America’s Cup Race the
tradition-conscious New York Yacht Club allowed no TV or radio on the premises.
Rather, they used a tracking board on which someone in contact with the yachts
moved by hand the ships on the board throughout the course of the race. Paul’s
“tracking-board” heart knew where each friend was geographically and
spiritually. Think of the energy such “keeping in touch” involved! Imagine Paul
on ship and in port beseeching travelers for information: “What
about Patrobas? Where is Hermes now? Is he still walking in faith? What can I
pray for?” We know from the testimony of other Scriptures that this is the way
Paul was. He routed his journeys and scheduled his disciples’ travels so as to
obtain as much information as possible. Paul, one of the greatest of intellects,
a true master of theology, was also a caring man who loved people. Paul was a
“people person” par excellence. Moreover, he did not determine his friendships
on the basis of intellectual capability or theological literacy. Names were very
important to Paul. I am told that if you visit the old Natural Bridge of
Virginia you will see hundreds of names scrawled on the rocks. But high on the
side of it, above almost all the names, is scratched, “George Washington.” Even
“The Father of Our Country” could not resist imposing his personal graffiti on
nature! Our own names are music to our ears. Certainly Paul knew this. But it is
also true that you learn the names of those for whom you really care. Some
perceptively suggest that the reason Paul could so readily recite all these
names in dictation was because of their frequent mention in his personal prayer
list." See (see notes
Romans 1:9;
1:10) which tends to
substantiate this supposition.
(Hughes,
R. K. Romans: Righteousness from heaven. Preaching the Word. Crossway
Books or
Logos)
Morris adds that...
Phoebe is the first of thirty-five personal names mentioned in this
last chapter of Paul's letter to the Romans, most of whom are mentioned nowhere
else in Scripture. The reason why so much apparently personal information was
included in the Scriptures by the inspiration of the Holy Spirit is probably to
illustrate the Spirit's concern with individuals. The names of all the
redeemed are written in God's
book in heaven (Luke
10:20; see note
Philippians 4:3); as a token of this fact, the names of some of these
saints are written in God's book on earth.
WHO IS A SERVANT OF THE CHURCH WHICH IS AT CENCHREA:
ousan (PAPFSA) (kai) diakonon tes ekklesias tes en Kegchreais:
Servant (diakonos)
(Click study of related word
diakonia) the same word used in previous chapter of Christ's example
of how we are to "accept one another" (see notes
Romans 15:7;
15:8)
The word servant is the
feminine of
deacon,
and some students believe she was a deaconess in the church. This is possible, because there were women in the
early church who served by visiting the sick, assisting the young women, and
helping the poor. But lest me miss Paul's main point, remember Paul stressed her
service, not her office and neither should we.
John
MacArthur comments on this somewhat controversial passage writing that...
Servant translates diakonos, the term from which we get
deacon. The Greek word [diakonos (1249)] here is neuter and was
used in the church as a general term for servant before the offices of
deacon
and
deaconess were developed. It is used of the
household servants who drew the water that Jesus turned into wine (John
2:5, 9), and Paul has used the term earlier in this letter (Romans
13:4 [note], twice) to refer to secular
government as “a minister of God to
you for good” and even of Christ as “a servant to the circumcision,” that is, to
Jews (15:8). When diakonos obviously refers to a church office, it is usually
transliterated as “deacon” (see, e.g.,
Phil 1:1; 1 Tim 3:10,13, 1-13). In 1Ti 3:11,
Paul declares that “women must likewise be dignified, not malicious gossips, but
temperate, faithful in all things.” Some argue that he is referring to wives of
deacons, (Ed. Note: NIV, KJV, NKJV translate it as "wives" but more literal is
to render it as "women") rather than to an office of women deacons. But it makes no sense that
high standards would be specified for the wives of deacons but not for wives of
overseers (or bishops, who are also called elders, see note
Titus 1:5)
(Ed note:
Click study
on
episkopos), whose qualifications he
has just given in 1Ti 3:1-7. In this context (1Ti 3:1-10, 12-13), the office of
deaconess is clearly implied. The “likewise” in 1Ti 3:11 ties the qualifications
of these women to those already given for the offices of overseer and deacon. In
1Ti 3:11, Paul did not refer to those women as deaconesses because diakonos has
no feminine form. During the first few centuries of the church, the role of a
woman servant (diakonos) was to care for fellow believers who were sick, for the
poor, for strangers passing through, and for the imprisoned. They also were
responsible for helping baptize and disciple new women converts and to instruct
children and other women. Whether or not Phoebe held some official title or not,
Paul commended her as a highly-proven servant of Christ and implored the church
at Rome to receive her in the Lord. (MacArthur,
J: Romans 9-16. Chicago: Moody Press
or
Logos) (Bolding added)
Church (1577)
(ekklesia
from
ek = out +
kaleo = call)
is literally “to call out from” or
"called-out ones".
This verse is the first use of ekklesia in Romans
and as in most of Paul's epistles, ekklesia refers to the local congregation, the
collective body of Christians in a particular area..
In classic Greek ekklesia referred to an assembly of citizens summoned by the town crier or
herald (kerux [G2783]) as in [Acts 19:32-41].
Ekklesia is translated "assembly" or "congregation"
of Israel in the Septuagint (See
Septuagint) (e.g.,
Deut 18:16, Neh13:1)
The church (in the New Testament sense of being composed of Jewish and Gentile believers) is
not mentioned in the OT.
The first mention of the church in the NT is by Jesus (Mt
16:18).
The NT does apply ekklesia to the
congregation or assembly of the people of
Israel in (Acts 7:38)
but every other use in the NT is translated “CHURCH”.
The
CHURCH then is the body of believers who is
CALLED-OUT of the world of unsaved humanity to become the people of God "that
(we) may proclaim the excellencies of Him who has called (us) out of darkness
into His marvelous light" (see note
1 Peter 2:9). EKKLESIA occasionally refers to local churches as in this
verse (Ro 16:1,5,
Gal 1:2).
Assembly
is a good one-word translation of ekklesia. The genius of the word points
to the fact that in the mind of God, the Church of Jesus Christ is a called-out
group of people, separated out from the world to be a people that should
maintain their separation from the world out of which they have been called.
Everyone who has been saved belongs to the body of Christ -- the universal
church. The universal church is manifested in the world by individual local
churches, each of which is to be a microcosm of the body of Christ. The
church (see
Torrey's references) is to function under the leadership of
the Holy Spirit, operating under His sovereign rule. Jesus Christ is the Founder,
Head & Lord of His church and has guaranteed its perpetuity until He returns (Mt
16:18; note
Colossians 1:18).
Corinth, (see
nice
map) being situated on a narrow
isthmus, had two ports, one facing Europe and the other facing Asia.
The
strategic seaport of Cenchrea
(“millet”; still called
Kenchreae, although the popular name
is Kikries) (CLICK
HERE for pictorial tour of Cenchrea & Corinth) was
a harbor located 7-9 miles east of
Corinth and provided that great metropolis'
harbor on the on the Gulf of Saronicus. (map) The western harbor was Lechaeum.
Vincent
says Cenchrea was a thriving town filled with idolatrous monuments and shrines,
including temples for worship of Venus, Aesculapius and Isis. Thus
Cenchrea undoubtedly had an
atmosphere of religious toleration.
A believer in Cenchrea would surely have had to know
what they stood for in this atmosphere or they would be liable to fall for
anything. And so in this setting of New Age paganism there was a church at which
Phoebe served.
At
Cenchrea Paul shaved his head in observance of a vow
he had taken and it was from Cenchrea, at the end of his first ministry in
Corinth (see
Paul's Footsteps), that
Paul (Part
1)(Part
2),
Priscilla, and
Aquila “put out to sea for Syria” (Acts
18:18).
Wiersbe comments on Romans 16...
What a remarkable chapter! In it
Paul greeted at least twenty-six people by name, as well as two unnamed
saints; and he also greeted several churches that were meeting in homes.
He closed with greetings from nine believers who were with him in Corinth
when he wrote the letter. What is the significance of this? It shows that
Paul was a friend maker as well as a soul winner. He did not try to live
an isolated life; he had friends in the Lord, and he appreciated them.
They were a help to him personally and to his ministry. In my own reading
of Christian biography, I have discovered that the servants whom God has
used the most were people who could make friends. They multiplied
themselves in the lives of their friends and associates in the ministry.
While there may be a place for the secluded saint who lives alone with
God, it is my conviction that most of us need each other. We are sheep,
and sheep flock together. (Wiersbe,
W: Bible Exposition Commentary. 1989. Victor
or
Logos)
