The Last Chapter of Romans: Phoebe Commended (Romans 16:1-2)

A Mosaic of Simplicia Rustica in the Vatican's Pio Cristiano Museum

“I commend to you our¹ sister Phoebe, a servant of the church at Cenchreae, that you may welcome her in the Lord in a way worthy of the saints, and help her in whatever she may need from you, for she has been a patron of many and of myself as well” (Romans 16:1-2, ESV).

Welcoming a Sister in Christ

Letters of commendation helped open doors of hospitality for traveling Christians (cf. 12:13).² “Phoebe” [Φοίβη] (a Greek name meaning “bright” or “radiant,” an epithet of Phoebus Apollo) was a Christian “sister” [ἀδελφή],³ one of at least eight females named or alluded to in this chapter. Perhaps such an unusually large number of women are included in Paul’s greetings so that sister Phoebe was sure to receive a warm reception and ease her transition.⁴ It is commonly believed that she was the one entrusted with delivering the letter to Rome,⁵ although the text itself is not explicit enough to confirm this popular conjecture. Nor is it necessary to assume she traveled alone, a distance of over 740 miles (1,192 kms) from Cenchreae to Rome, a journey that would have taken nearly a month. As a female, a patroness (v. 2), and presumably a person of means, solo travel would have been unlikely.⁶

The Roman brethren are to “welcome [προσδέχομαι] her in the Lord in a way worthy [ἀξίως]⁷ of the saints,” an opportunity to implement the exhortation of 15:7; and “help” [παριστάνω], lit. “stand beside,”⁸ fulfilling 12:3-13. Whether Phoebe was on business or moving to Rome or just visiting, she had a ready church family to provide whatever assistance was needed.

Phoebe may have already been acquainted with Prisca and Aquila (v. 3), seeing that “Cenchreae” was the southeast seaport of Corinth (cf. Acts 18:18).⁹ As a result of the eighteen-month evangelistic efforts of Paul, Aquila, Priscilla (Prisca), Silas, and Timothy in Corinth (Acts 18:1-18a), plus extensive follow-up work, the gospel spread beyond the city limits throughout the province of Achaia (cf. 15:26),¹⁰ including Cenchreae about six miles (9.6 km) from Corinth, where another “church” [ἐκκλησία]¹¹ was planted.

A Servant of the Church

Phoebe is described as “a servant” [διάκονον] of this congregation, the accusative form of διάκονος, which has historically been transliterated “deacon” in English versions of Philippians 1:1 and 1 Timothy 3:8-13. It is often surmised that Phoebe was “a teacher and leader in the church,”¹² which is not only speculative and anachronistic but gives the appearance of an agenda-driven grasping at straws.¹³

The basic meaning of διάκονος is “servant” or “helper,” and in this sense every member of the Lord’s church is to be a διάκονος (a term void of any inherent leadership responsibilities).¹⁴ The cognate διακονία (cf. 11:13; 12:7; 15:31) conveys humble “service” rather than authoritative leadership and is applicable to what is expected of all followers of Christ.¹⁵ In fact, what Paul says about Pheobe is comparable to how Martha’s hospitable serving is described (Luke 10:38-40). When applied to a Christian woman, therefore, whether the word διάκονος is rendered “servant,” “minister,” or even “deaconess” (which is not an actual biblical word),¹⁶ it does not change the function designated by the term nor does it alter what a woman is allowed or not allowed to do in the church. The terms “servant” [διάκονος] and “leader” [ἡγεμών] represent very different concepts.¹⁷

 

EXCURSUS: A FURTHER OBSERVATION ABOUT THE ROLE OF “DEACONESS”

In 1 Timothy 3:11, listing qualifications of deacons, Paul includes: “Their wives [γυναῖκας] likewise must be dignified, not slanderers, but sober-minded, faithful in all things” (ESV). The question is whether γυναῖκες here refers to women in general, women assisting deacons, female deacons, or wives of deacons. If “deaconess” were an official position in the early church,¹⁸ this would still be a role of service rather than unrestricted leadership and would not change her overall function in the community (as already established in the previous chapter, 1 Tim. 2:11-15). While all Christian women ought to exemplify these stipulated characteristics (cf. 1 Tim. 2:9-15; 5:5-10; contrast 5:11-15; 2 Tim. 3:6-7), the immediate context concerns men serving in the official capacity as congregational deacons, one of the requisites being “the husband of one wife” (v. 12). Contextually, therefore, this appears to be an instructive prelude to affirming not only a deacon’s marital status but the importance of being married to the right kind of spouse. God designed marriage as a partnership (Gen. 2:18, 24), and a wife who supports her husband in ministry is a great blessing, especially when ministering to females and families. By including this brief segment in the discussion, Paul provides “a reasonable basis for evaluating whether a man under consideration for a leadership role will have the support needed to effectively discharge his duties …. The opposite qualities would hinder her husband’s ministry and limit his influence…”¹⁹

----------- End of Excursus -----------

 

A Helper of Many

The service of Phoebe is described by Paul as “a patron of many and of myself as well.” The feminine noun προστάτις, signifying “protectress, patroness, helper” (BAGD 718) or “a woman in a supportive role, patron, benefactor” (BDAG 885), occurs only here in the NT.²⁰ In community-oriented Mediterranean cultures, people instinctively “thought in terms of the collective group getting through life together.”²¹ Without government-generated welfare systems or any kind of wealth distribution, the societal expectation was that the more affluent would serve as benefactors or patrons for those of the lower class.²² This, then, was a normal practice in the early church, albeit adapted to the greater purpose of God (cf. 12:8), including how the needs of full-time evangelists were to be met. While Paul often depended on the financial assistance of churches (cf. 15:24), he also relied heavily on the hospitality and provision of individual Christians.²³

Widowed patronesses were not uncommon in the ancient world,²⁴ and the public ministry of Jesus and his disciples was financed by female contributors (Luke 8:1-3).²⁵ In addition to Phoebe in Cenchreae and apparently Rufus’s mother elsewhere (Rom. 16:13), Christian benefaction was practiced by Lydia in Philippi (Acts 16:14-15), Jason in Thessalonica (Acts 17:3-9), Gaius and Erastus in Corinth (Rom. 16:23), and Onesiphorus in Ephesus and Rome (2 Tim. 1:16-18).

--Kevin L. Moore

Endnotes:

     ¹ The first person “our” [ἡμῶν], used to express a special relationship with an individual, is replaced in some manuscripts by the third person ὑμῶν (“your”), most likely a scribal error. Only four first person plurals are found in chap. 16 (vv. 1, 9, 18, 20), almost certainly inclusive of the reading audience and perhaps the entire brotherhood. See C. E. B. Cranfield Shorter Romans 374-82; J. D. G. Dunn, Romans 2:886.

     ² See also Acts 18:27; 1 Cor. 16:10-12; Col. 4:7-9; Eph. 6:21-22; cf. Phil. 2:25-30. “Security and hospitality when traveling had traditionally been the privilege of the powerful, who had relied upon a network of patronage and friendship, created by wealth. The letters of recommendation disclose the fact that these domestic advantages were now extended to the whole household of faith, who are accepted on trust, though complete strangers” (E. A. Judge,The Conversion of Rome 7).

     ³ Cf. Matt. 12:48-50; Mark 3:35; 10:30; 1 Cor. 7:15; 9:5; 1 Tim. 5:2; Philem. 2; Jas. 2:15; 2 John 13.

     ⁴ E. Y. L. Ng, “Was Junia(s) in Rom 16:7 a Female Apostle?,” JETS 63.3 (2020): 531.

     ⁵ C. F. Ball, Life and Times 173; F. F. Bruce, The Pauline Circle 88; B. D. Ehrman, A Brief Introduction to the NT 255; J. P. McNutt and A. B. Peeler, “Paul’s Most Beloved Letter Was Entrusted to a Woman,” Christianity Today (20 Oct. 2020), <Web>. The KJV includes a note at the end of the chapter, “Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.” There is even less evidence for the extended supposition that she publicly read and explained the letter.

     ⁶ Travelling in convoy was the norm (cf. Acts 13:2-5; 15:40–16:10; 18:18; 20:4–21:16). In addition to the dangers of travel (cf. 2 Cor. 11:25-27), women in the Roman world were expected to have at least one male guardian [tutela mulierum] when outside the home. See Tacitus, Annals 3.33.2-3; Gaius, Inst. 1.144; Cicero, Pro Mur. 27; cf. also L. Foubert, “The Lure of an Exotic Destination,” Hermes 1:44 (2016): 468-69, 475.

     ⁷ Cf. Eph. 4:1; Phil. 1:27; Col. 1:10; 1 Thess. 2:12; 3 John 6. 

     ⁸ Cf. Acts 27:23; 2 Tim. 4:17.

     ⁹ Corinth’s other seaport was northwest Lechaeum. The two seaports, heightening the city’s commercial and cosmopolitan status, were named after Leches and Cenchrias, the sons of Poseidon (god of the sea) and the nymph Peirene (cf. Pausanias, Description of Greece 2.2.3).

     ¹⁰ Acts 19:21; 2 Cor. 1:1; 9:2; 11:10; 1 Thess. 1:7-8.

     ¹¹ All five occurrences of ἐκκλησία in Romans are in the final chapter with reference to the local church at Cenchreae near Corinth (v. 1), a local house church in Rome (v. 5), the church in Corinth meeting in Gaius’s home (v. 23), and groups of churches (vv. 4, 16). In secular Greek the term ἐκκλησία was applied to a political body assembled to conduct the affairs of the state (Acts 19:39; Josephus, Ant. 12.164; 19.332) or to any general gathering (Acts 19:32, 40). In the LXX it was regularly used to translate qahal [קָהָל] in reference to the assembly of the Israelites, esp. when gathered for religious purposes (Deut. 31:30; Judg. 20:2; cf. Acts 7:38; Heb. 2:12; Josephus, Ant. 4.309). The word was ready-made for Christian communities in that “Paul saw the church not only as in continuity with the old covenant people of God, but as in the true succession of that people” (G. D. Fee, First Corinthians 31-32). The traditional English rendering “church” etymologically goes back to the Greek κύριος (“Lord”), as used in the phrase “house of the Lord.”

     ¹² K. Edmiston, “Fundamentalism in the Churches of Christ,” Jesus Creed (11 March 2020), <Web>; cf. also F. F. Bruce, Romans 252; J. D. G. Dunn, Romans 2:886-88; K. M. Elliott, Women in Ministry 15; R. Jewett, Romans 945; K. Schenck, A Biblical Argument for Women in Ministry and Leadership 17-18. The CEV paraphrases, “a leader in the church,” the Douay-Rheims Bible, “in the ministry of the church,” the NAB, “a minister of the church,” and Darby, “a minister of the assembly.” 

     ¹³ Left-leaning scholarship reads “authority” into Paul’s terminology (cf., e.g., V. K. McCarty, Power and Authority 195-209). However, the oft-cited NT examples of women serving the Lord (e.g., Luke 2:36-38; John 4:28-29; 20:1-2; Acts 2:17-18; 21:9; Rom. 16:1-3; Phil. 4:2-3) are a far cry from the modern concept of female authority figures. Christian activity is by no means restricted to public leadership, and women are among the finest examples of faith, generosity, and service recorded in scripture void of preconceptions foreign to the biblical record. See K. L. Moore, “A Woman’s Service in the Church,” Moore Perspective (27 Dec. 2014), <Link>.

     ¹⁴ Matt. 20:26; 23:11; Mark 9:35. Leadership in the church is limited to those with certain qualifications and is not afforded to everyone (Rom. 12:4-8; Eph. 4:11-14; 1 Tim. 3:1-7). 

     ¹⁵ Acts 11:29; 2 Cor. 5:18; 8:4; 9:1, 12-13; 11:8; cf. Rev. 2:19.

     ¹⁶ Used in the Amplified Bible, ISV, RSV, J. B. Phillips; also NCV, NET, ICB footnotes. The masculine “deacon” appears in the GOD’S WORD® Translation, NIV, NLT, NRSV; also CEB, MEV, WEB footnotes.

     ¹⁷ The word διάκονος is used in both a generic and a more limited sense in the NT, similar to the word πρεσβύτερος (“elder”) that is generally applicable to one who is older (cf. Luke 15:25; Acts 2:17), even in reference to older women (1 Tim. 5:2). But the same word is also employed in a special sense, referring to the position of leadership in a local congregation (Acts 14:23; Tit. 1:5). In order for a person to serve as either a πρεσβύτερος (elder) or a διάκονος (deacon) in the official sense, one must meet specific qualifications, which, according to biblical guidelines, exclude females (1 Tim. 2:8–3:13). At the same time, the fundamental role God has designed for women in the home and in the church is invaluable and unsuitable for unqualified persons of the male gender. 

     ¹⁸ The NCV and ICB footnotes on Rom. 16:1 read, “Literally, ‘deaconess.’ This might mean the same as one of the special women helpers in 1 Timothy 3:11.”

     ¹⁹ A. Johnson, “Does Paul Give Qualifications for Deacons’ Wives?” in Entrusted with the Faith, ed. D. Y. Burleson (Henderson, TN: FHU, 2018): 362-63.

     ²⁰ The sense of “benefactor,” common in secular Greek, is the probable usage here (E. Ferguson, Backgrounds of Early Christianity [3rd ed.] 67; D. J. Moo, Romans 915-16), so “we should see Phoebe and Paul’s relationship as working within a general reciprocity dynamic of benefaction, rather than within the specific relationship of the patron-client relationship” (E. D. MacGillivray, “Romans 16:2, προστάτις,” NovT 53 [2011]: 183-99). Some have attempted to assign a role of leadership to this term (e.g., R. R. Schulz, “A Case for ‘President’ Phoebe,” LIJ 24 [1990]: 124-27), but it is most unlikely that she exercised authority over the apostle Paul.

     ²¹ E. R. Richards and R. James, Misreading Scripture with Individualist Eyes 65-66; cf. E. Ferguson, Backgrounds of Early Christianity (3rd ed.) 9, 14-15, 161, 325.

     ²² In such an environment the problems in mid-first-century Thessalonica are more readily understood. Paul, Silvanus, and Timothy had to direct this young church to discipline “every brother idly walking … not working at all” (2 Thess. 3:6-15). It is plausible that “converts included those of the urban poor who had formed client relationships with wealthy members in the Thessalonian church, but who exploited the generosity of their new Christian patrons” (J. Weima, Thessalonians 601).

     ²³ Acts 9:11-19; 16:15, 34; 17:6-7; 18:1-3; 20:11; 21:4, 7-10, 16-17; 24:23; 28:13-14; Rom. 15:24; 16:23; 1 Cor. 16:6; Gal. 1:18; Philem. 22. “These friends and co-workers, hosts and hostesses, had no other motive in being so helpful than love of Paul and love of the Master whom he served… in serving the one they were serving the other” (F. F. Bruce, The Pauline Circle 99-100).

     ²⁴ E. R. Richards, “Reading, Writing, and Manuscripts,” in The World of the NT (eds. J. B. Green and L. M. McDonald) 349; cf. also J. N. Bremmer, “Pauper or Patroness,” in Between Poverty and the Pyre (eds. J. N. Bremmer and L. V. D. Bosch) 31-57.

     ²⁵ Many women followed and ministered to Jesus (Matt. 27:55-56) and were outstanding examples of discipleship (Matt. 9:20-22; 15:22-28; Mark 12:41-44; 14:8-9; et al.), recognized for their good works (e.g., Acts 9:36-39; 1 Tim. 5:10). The greatest event in history was first witnessed and announced by women (Matt. 28:1-10). The first “missionary” to Samaria, besides Jesus himself, was female (John 4:28-30, 39-42). Women formed part of the nucleus when the Lord’s church began (Acts 1:14; 2:41), and the number of receptive women who obeyed the gospel was an important factor in the rapid growth of early Christianity (Acts 5:14; 8:12; 17:4, 12, 34). Among those in Berea who “searched the scriptures daily” and responded to the truth were noble-minded women (Acts 17:11-12). Because of their uncompromising faith these dedicated, first-century Christian ladies even suffered brutal persecution (Acts 8:3; 9:2; 22:4). The Philippi church initially consisted of women and met in a woman’s home (Acts 16:13-18, 40). Christian women were instructed to be “teachers of good things,” particularly with other women (Tit. 2:3-5), and to fulfill God-given ministries a number of them were endowed with the miraculous gift of prophecy (Acts 2:17-18; 21:9; 1 Cor. 11:5; cf. K. L. Moore, We Have No Such Custom 41-46).

Related Posts: Romans 16 (Intro), Greetings to Prisca & Aquila (Rom 16:3-5a)

 

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Christ, the Chosen Servant for the Gentiles: Isaiah 42:1-7 (Part 3 of 3)

Practical Application of the Text

The term “servant” is used not only with reference to the Messiah, but also to the nation of Israel (41:8; 49:3) and to spiritual Israel, the church (62:1-3; 65:15; cf. Rom. 6:22; 1 Pet. 2:16). Considering these three “servants” of God, let us examine and compare their missions, the manner in which their missions were (are) carried out, and the means by which their missions were (are) carried out.

The Mission of Jesus, the Servant of God

The Servant of God (Jesus) essentially had a threefold mission: (1) to bring forth God’s system of justice in the new covenant, i.e., the gospel; (2) to offer spiritual deliverance; (3) to extend this even to the Gentiles. The first phase of His mission was fulfilled as He became the “Mediator of a better covenant, which was established on better promises” (Heb. 8:6), and this He accomplished “by means of death” (Heb. 9:15). He fulfilled the second phase of His mission by coming “to seek and to save that which was lost” (Luke 19:10), and “to make propitiation for the sins of the people” (Heb. 2:17), accomplished in that He “died for our sins … was buried, and that He rose again the third day according to the Scriptures” (1 Cor. 15:3-4). The third phase of His mission was fulfilled in directing His followers to “make disciples of all nations” (Matt. 28:19), inclusive of the Gentiles (cf. Acts 10:34-35; 11:18; et al.).

The Manner of Jesus, the Servant of God

The manner in which His mission was carried out was that of gentleness, humility, compassion, and love. “But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd” (Matt. 9:36). He taught: “Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls” (Matt. 11:29). He “made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Phil. 2:7-8). “By this we know love, because He laid down His life for us. And we also ought to lay down our lives for the brethren” (1 John 3:16). While He was capable of being forthright and aggressive when the situation demanded it (Matt. 12:12-13; 23:13 ff.), this does not seem to have been His customary approach.

The Means of Jesus, the Servant of God

What were the means by which His mission was carried out? Even His enemies confessed, “He trusted in God” (Matt. 27:43). This statement is indicative of Jesus’ own words and actions: “For I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38). “And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him” (John 8:29). “So He Himself often withdrew into the wilderness and prayed” (Luke 5:16). “God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him” (Acts 10:38).

The Mission of Israel, the Servant of God

Another “servant” of God (Israel) had a mission to fulfill. Despite the apathetic and ethnocentric nation she became, Israel’s initial purpose was to be God’s “witnesses” (Isa. 43:10-12; 44:8) to the nations (Psa. 145:12), so “that all the peoples of the earth may know that the Lord is God” (1 Kings 8:60). In light of the fact that all the earth belongs to Jehovah, the children of Israel were meant to be “a kingdom of priests and a holy nation” (Ex. 19:5-6), serving as God’s intermediary.

The Manner of Israel, the Servant of God

The manner in which this mission was “carried out,” unfortunately, was exemplified by reluctance, rebellion, and resentment (Jonah 1:3; 4:1 ff.). Peter’s statement to Cornelius seems to represent the typical Jewish attitude: “You know how unlawful it is for a Jewish man to keep company with or go to one of another nation” (Acts 10:28). The people of Israel were characterized by prejudice, hatred, ignorance, fear, and unconcern. 

The Means of Israel, the Servant of God

The means of carrying out this mission, which Israel had at her disposal, were not utilized. They had God’s written law, but it was neglected and disobeyed (2 Kings 22:13). They had God’s prophets living among them, yet they persecuted and murdered them (Matt. 23:29-37). They made the commandment of God of no effect by their human traditions and ordinances (Matt. 15:3-9). Essentially, Israel failed in her mission.

The Mission of the Church, the Servant of God

God’s “servant” (the church) has also been given a mission. We have been divinely commissioned to go into all the world, preach the gospel to every creature, and make disciples of all nations (Matt. 28:18-20; Mark 16:15-16; Luke 24:46-49). This is the responsibility of the entire church collectively, as well as each member individually. As physical Israel was to be “a kingdom of priests,” even so all members of Christ’s kingdom belong to “a holy priesthood” for the intended purpose of proclaiming “the praises of Him who called you out of darkness into His marvelous light” (1 Pet. 2:5-10). Everyone who has been reconciled to God through Jesus has been given “the ministry of reconciliation” (2 Cor. 5:17-18). Is our response to this mandate an imitation of Christ or of ancient Israel?

The Manner of the Church, the Servant of God

The manner in which this mission is to be carried out should emulate Christ’s manner. “And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth” (2 Tim. 2:24-25). While there may be occasions when a more confrontational approach is called for (2 Cor. 10:2), this should be the exception rather than the rule. “A soft answer turns away wrath, but a harsh word stirs up anger” (Prov. 15:1). “Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one” (Col. 4:5-6).

The power of the truth is often weakened when it is applied with too much ferocity. A surgeon must be delicate and gentle with his scalpel lest his treatment causes more harm than good.¹ If people cannot see the love of Christ in our words and actions, our labors will most likely be in vain (John 13:35; 2 Cor. 5:14).

The Means of the Church, the Servant of God

The means of accomplishing this mission are beyond human capabilities. “With men this is impossible, but with God all things are possible” (Matt. 19:26). If we rely solely on our own wisdom, resources, and might, we are destined to fail. “For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus’ sake. For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us” (2 Cor. 4:5-7).

Our faith “should not be in the wisdom of men but in the power of God” (1 Thess. 5:17), “that the word of the Lord may have free course and be glorified” (2 Thess. 3:1). God’s power, which enables us to fulfill our mission, is made available through His inspired word (Rom. 1:16; Heb. 4:12). We have been “approved by God to be entrusted with the gospel” (1 Thess. 2:4); He “has committed to us the word of reconciliation” (2 Cor. 5:19). Thus, the reason more souls throughout the world have not been reconciled to God is not because the word lacks power, but because most in the church have been negligent in “holding forth the word of life” (Phil. 2:16).

Conclusion

Will our mission be fulfilled? In what manner and by which means will it be undertaken? If we are like the Jews of old, our mission will be approached with reluctance, discrimination, and indifference, and the means at our disposal will be neglected and discarded. Seventy-six countries are still without missionaries of the churches of Christ, and those which have them desperately need more. The world’s population has surpassed seven billion, the vast majority of whom have never heard the unadulterated gospel. Thomas Carlisle wrote: “And Jonah stalked to his shaded seat and waited for God to come around to his way of thinking. And God is still waiting for a host of Jonahs in their comfortable houses to come around to his way of loving.”²

If we are Christ-like, our mission will be pursued with obedient zeal, in a loving, humble, and compassionate manner, utilizing the powerful means of prayer and God’s word to accomplish this noble task. May God help us to “follow His steps” and to “walk just as He walked” (1 Pet. 2:21; 1 John 2:6).

--Kevin L. Moore

Endnotes:

     ¹ This comparison was borrowed from Walter L. Porter.

     ² As quoted by Johannes Verkuyl, “The Biblical Foundation of the Worldwide Mission Mandate,” in Perspectives on the World Christian Movement, eds. Ralph D. Winter and Steven C. Hawthorne (Pasadena, CA: William Carey Library, 1981): 44.

*Published in B. J. Clarke, ed., Major Lessons from the Major Prophets: Power Lectures (Pulaski, TN: Sain Publications, 1995): 255-67.

Related Posts: Part 1, Part 2, Psalm 14: Proclaiming God's Existence to the World

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Christ, the Chosen Servant for the Gentiles: Isaiah 42:1-7 (Part 2 of 3)

A Brief Exposition of the Text Continued

“He will not fail nor be discouraged, Till He has established justice in the earth; And the coastlands shall wait for His law. Thus says God the Lord, Who created the heavens and stretched them out, Who spread forth the earth and that which comes from it, Who gives breath to the people on it, And spirit to those who walk on it: ‘I, the Lord, have called You in righteousness, And will hold Your hand; I will keep You and give You as a covenant to the people, As a light to the Gentiles, To open blind eyes, To bring out prisoners from the prison, Those who sit in darkness from the prison house’” (Isaiah 42:4-7, NKJV).

“He will not fail nor be discouraged.” M. R. Vincent observes that this phrase is “beautifully suggestive as describing the servant of Jehovah by the same figures in which he pictures his suffering ones … He himself, partaking of the nature of our frail humanity, is both a lamp and a reed, humble, but not broken, and the ‘light of the world’.”¹ Even though occasions for discouragement would arise, God’s Servant would show no sign of weakness until he had fulfilled his purpose,² viz. the establishment of “justice” (mishpat) in the earth (cf. vv. 1, 4), i.e., until He had “proclaimed God’s universal rule.”³

The “coastlands” (or “isles,” KJV), corresponding to “the earth,” represent distant nations (cf. 51:5). That they “shall wait for His law” signifies “to wail with longing for a person’s instruction,” and suggests that “the messenger to the Gentile world will be welcomed by a consciousness of need already existing in the heathen world itself.”⁴

Jehovah shifts His language from having spoken about His Servant in the third person (vv. 1-4), to now speaking to Him personally (vv. 5-7). It is emphasized and made abundantly clear that this special Ambassador is from the Creator of all things (cf. 44:24; Acts 17:24-25). He has been called “in righteousness,” which expresses the idea of that which is rigid or straight, and denotes the observance of a fixed rule.⁵ Jehovah, as a righteous and just God, purposed to send His Servant to accomplish His righteous scheme.

As God upholds His Servant, He will give Him “as a covenant to the people” (cf. 49:8; 54:10; 61:8). This undoubtedly has reference to the “new covenant” of which Christ is the Mediator (Jer. 31:31-34; Heb. 8:6-13). While scholars debate whether Jews or Gentiles are meant by “the people,” God’s Spirit makes it clear that this covenant is intended for all people (Isa. 2:2-3; Gal. 3:26-29; Col. 2:14-18; et al.).

The Servant of God is also described as “a light to the Gentiles” (cf. 9:2; 49:6; 51:4; Luke 2:32). “Light” is the emblem of purity, holiness, knowledge, and instruction, and so the Messiah is depicted as “the light of the world” (Matt. 4:16; John 1:4-9; 8:12; 9:5; 12:35, 46; Rev. 21:23). The exclusiveness of Judaism was to end under the Messiah’s reign. This found its fulfillment in the impartial proclamation of the gospel by those heeding the command of the Lord (cf. Acts 13:46-47).

It was to be the task of God’s Servant to “open blind eyes,” both physically (Matt. 12:22) and spiritually (Matt. 13:16-17), and to “bring out prisoners from the prison” (cf. 61:1-2). To those in captivity of sin and darkness (John 8:34; 2 Pet. 2:19), the Servant of God offers spiritual deliverance (John 8:32; Rom. 6:17-18).

--Kevin L. Moore

Endnotes:

     ¹ Marvin R. Vincent, Word Studies in the NT (Grand Rapids: Eerdmans, 1969): 1:71.

     ² James E. Smith, The Major Prophets (By the author, 1992): 129.

     ³ R. N. Whybray, Isaiah 40-46 NCBC (Grand Rapids: Eerdmans, 1975): 73.

     ⁴ Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah, Vol. 2, trans. James Martin (Grand Rapids: Eerdmans, 1969): 177. 

     ⁵ Ibid. 178.

*Published in B. J. Clarke, ed., Major Lessons from the Major Prophets: Power Lectures (Pulaski, TN: Sain Publications, 1995): 255-67.

Related Posts: Part 1, Part 3, Foundation of Evangelism

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Christ, the Chosen Servant for the Gentiles: Isaiah 42:1-7 (Part 1 of 3)

The word “servant” occurs some twenty-four times in the book of Isaiah, but it does not always have the same application. In chapters 42-53 a “Servant” is described who is quite distinct from all others. He is depicted in neither a national nor a temporal sense. In the passage now under consideration Isaiah looks to the future, to a deliverance far greater, in both nature and scope, than Israel’s release from exile.

A Brief Exposition of the Text

“Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles. He will not cry out, nor raise His voice, Nor cause His voice to be heard in the street. A bruised reed He will not break, And smoking flax He will not quench; He will bring forth justice for truth” (Isaiah 42:1-3, NKJV).

The identity of the “Servant” in this text has been the subject of much controversy and debate among biblical scholars. But for everyone who believes in the inspiration and all sufficiency of Scripture, the matter is easily settled. He is identified by the Holy Spirit as Jesus the Christ (Matt. 12:15-21). Moreover, the ancient Jews, as interpreted in the Targum, understood this to be a reference to the Messiah.¹ Albert Barnes affirms: “the entire description is one that is exactly and entirely applicable to the Lord Jesus. It is as applicable as if it had been made after he had appeared among men, and as if it were the language of biography, and not of prophecy.”²

Jehovah describes His servant as one “whom I uphold.” The Hebrew tamakh b’ means “to lay firm hold of and keep upright.”³ He is God’s “Elect One,” or the One whom God has chosen for this special purpose (Matt. 12:18; cf. 1 Pet. 2:6). The affirmation, “in whom My soul delights” is comparable to “This is My beloved Son, in whom I am well pleased” (Matt. 3:17). This statement was made subsequent to “the Spirit of God descending like a dove and alighting upon Him” (Matt. 3:16), identifying Jesus as “the Anointed One” (John 1:32-34; Acts 10:36-38; cf. Isa. 61:1).

Because He was “anointed with the Holy Spirit and with power” (Acts 10:38), Jesus was equipped to “bring forth justice.” To “bring forth” (yosi) means to “publish, proclaim.”⁴ The word “justice” (mishpat) is found again in verses 3 and 4, and it is reasonable to assume that it has the same meaning in all three places. Although it may be employed in a variety of senses, here it stands parallel with “His law” (v. 4), so it most probably has reference to the law published by the Messiah, viz. the gospel (Isa. 61:1; Luke 4:18).

This system of justice was to be proclaimed by God’s Servant “to the Gentiles.” It is not the case, as some have asserted, that from here “the prophecy momentarily leaps forward to the effects of Christ’s Second Advent, in His Millennial reign.”⁵ The Messiah, during His initial advent, reached out to some who were not Jews (Matt. 8:5 ff.; Mark 7:25 ff.). But this prophecy saw its ultimate fulfillment as the Lord’s disciples proclaimed the gospel to the Gentiles (Acts 2:39; 15:7; et al.), according to His commandment (Matt. 28:19; Acts 13:46-47).

Concerning the fact that God’s Servant “will not cry out, nor raise His voice, nor cause His voice to be heard in the street,” G. Rawlinson observes: “His methods shall be quiet and gentle. He shall not seek to recommend his teaching by clamor or noisy demonstrations. There shall be a marked unobtrusiveness in all his doings.”⁶ Barnes further comments: “He shall not use loud and angry words, as they do who are engaged in conflict, but all his teaching shall be gentle, humble, and mild.”⁷ It is noted by Matthew that these words found fulfillment as Jesus quietly avoided the murderous plot of the Pharisees and bid His followers not to make Him known (12:14-19).

“A bruised reed He will not break.” The word “bruised” (ratsuts) signifies “what is cracked, and therefore half-broken.”⁸ The reed, which grows in marshy or wet places, denotes “that which is fragile, weak, easily waved by the wind, or broken down”⁹ (cf. Matt. 11:7). The image seems to reflect those who are without strength, poor in spirit, lowly and dejected. God’s Servant would not add to their afflictions but would compassionately and tenderly extend relief.

“And smoking flax He will not quench.” Flax was used as a wick for oil lamps, and the word “smoking” (keheh) refers to “that which is burning feebly, and very nearly extinguished.”¹⁰ This may suggest the condition of one who is feeble and disheartened, whose will to endure is about ready to expire. In the context of Matthew’s reference to this prophecy, multitudes were being healed by Jesus (12:15-23). J. W. McGarvey notes that these figures of speech “fitly represent the sick, and lame, and blind who were brought to Jesus to be healed. The statement that he would not break these bruised reeds, nor quench this smoking flax, was an emphatic declaration, by contrast, that he would heal their bruises and fan their dying energies into a flame.”¹¹

“He will bring forth justice for truth.” While the Servant would be sympathetic in dealing with those wounded by the harsh realities of life, He would not compromise the absolute standards of justice.¹² Matthew interprets this phrase “justice for victory” (12:20). The term “justice” (mishpat), as noted earlier, appears to stand “for that authoritative announcement of the divine will which was sent forth in the gospel; and the victory in that which the gospel is winning.”¹³

--Kevin L. Moore

Endnotes:

     ¹ Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah, Vol. 2, trans. James Martin (Grand Rapids: Eerdmans, 1969): 174.

     ² Albert Barnes, “Isaiah,” Notes on the OT (Grand Rapids: Baker, 1978): 98.

     ³ F. Delitzsch, op cit. 175.

     ⁴ R. N. Whybray, Isaiah 40-46 NCBC (Grand Rapids: Eerdmans, 1975): 72.

     ⁵ W. E. Vine, Isaiah: Prophecies, Promises, Warnings (Grand Rapids: Zondervan, 1969): 106.

     ⁶ G. Rawlinson, Isaiah, Vol. 10 of The Pulpit Commentary (Grand Rapids: Eerdmans, 1962): 117.

     ⁷ A. Barnes, op cit. 99.

     ⁸ F. Delitzsch, op cit. 175-76.

     ⁹ A. Barnes, op cit. 99.

     ¹⁰ F. Delitzsch, op cit. 176.

     ¹¹ J. W. McGarvey, New Testament Commentary (Delight, AR: Gospel Light, 1875): 1:106.

     ¹² James E. Smith, The Major Prophets (By the author, 1992): 129.

     ¹³ J. W. McGarvey, op cit. 1:106.

*Published in B. J. Clarke, ed., Major Lessons from the Major Prophets: Power Lectures (Pulaski, TN: Sain Publications, 1995): 255-67.

Related Posts: Part 2, Part 3, Isaiah 7.14

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A Woman’s Service in the Church

     What can and should our ladies be doing in the work of the church? Many Christians, including women themselves, may be skeptical about their role and usefulness in the Lord’s service. Putting aside the usual stereotypes and preconceived misconceptions, let’s consider what the Bible says.

BIBLICAL EXAMPLES

     Many women followed and ministered to Jesus (Matthew 27:55-56) and are among the finest examples of faith, generosity and service recorded in the New Testament (cf. Matthew 9:20-22; 15:22-28; Mark 12:41-44; 14:8-9). The greatest event in history was first witnessed and announced by godly women (Matthew 28:1-10). The first “missionary” to Samaria, besides Jesus himself, was female (John 4:28-30, 39-42). Women formed part of the nucleus when the Lord’s church began (Acts 1:14; 2:41), and the number of receptive women who obeyed the gospel was an important factor in the rapid growth of early Christianity (Acts 5:14; 8:12; 17:4, 12, 34). Among those in Berea who “searched the scriptures daily” and responded to the truth were noble-minded ladies (Acts 17:11-12).¹ The church at Philippi initially consisted of devout women and met in a woman’s home (Acts 16:13-18, 40). Because of their uncompromising faith these dedicated, first-century Christian women even suffered brutal persecution (Acts 8:3; 9:2; 22:4).

     Tabitha “was full of good works and charitable deeds” (Acts 9:36). Phoebe was “a servant of the church in Cenchrea,” whom Paul said “has been a helper of many and of myself also” (Romans 16:1-2).² Priscilla faithfully served with her husband (Romans 16:3-4; Acts 18:26; 1 Corinthians 16:19). Mary, Tryphena, Tryphosa, and Persis “labored much in the Lord” (Romans 16:6, 12).³ Euodia and Syntyche labored with Paul in the gospel (Philippians 4:2-3). There were widows who were “well reported for good works,” who “brought up children . . . lodged strangers . . . washed the saints’ feet . . . relieved the afflicted . . . diligently followed every good work” (1 Timothy 5:10). Any careful observer of church work and church history must concede that godly women have always been the backbone of the Lord’s church. 

BIBLICAL QUALIFIERS

     Since Christian ladies are to be “teachers of good things” (Titus 2:3), we find that a number of them in the New Testament were endowed with the miraculous gift of prophecy (Acts 2:17-18; 21:9; 1 Corinthians 11:5). It stands to reason that if God had given this gift and the responsibilities of teaching and service to women, he would have expected them to be utilized. At the same time, however, there are certain restrictions placed on Christian women. They are not permitted to teach or exercise authority over men (1 Timothy 2:11-12), neither are they allowed to speak as to lead the public assembly (1 Corinthians 14:34-35).

     Some have mistakenly concluded that the role of male leadership indicates that women are in some way inferior to men. However, even though male headship implies a sense of female subordination (1 Corinthians 11:3), submission and inferiority are not equivalents. While all Christians have been directed to love, serve, and submit to one another (Galatians 5:13; 1 Peter 5:5), each has been allocated different functions to perform. For example, elders are to “rule over” the flock and function as “overseers” (Hebrews 13:7-24; 1 Peter 5:2), and the other members are called upon to “obey” and “submit” to them (Hebrews 13:17). As far as the relationship to one another in Christ is concerned, there is equality and mutual submission among all believers. At the same time, there are different God-ordained roles, involving leadership and unilateral submission, to be respected and fulfilled. 

BIBLICAL ATTITUDES

     Whatever a Christian woman does in the Lord’s service, she ought to be sensitive to “the hidden person of the heart, with the incorruptible ornament of a gentle and quiet spirit, which is very precious in the sight of God” (1 Peter 3:3-5). She should be one who “trusts in God and continues in supplications and prayers night and day” (1 Timothy 5:5). A faithful Christian woman “cares about the things of the Lord, that she may be holy both in body and in spirit” (1 Corinthians 7:34).

CONCLUSION

     What can a woman do in the church? There are any number of ministries in which she can be involved, including evangelism, prayer, teaching children’s and ladies’ Bible classes (and related ministries), correspondence work, youth activities, encouraging weak Christians, secretarial and administrative work, counseling, developing teaching materials, writing, easing the work load of other workers, providing transport, teaching special skills, and the list could go on.⁴ But instead of making a longer list, the best answer to this question, given by a female missionary, is the following: “Whatever I can that needs to be done.”⁵

     Any female Christian who exhibits a sincere desire to do whatever she can for the Lord with whatever abilities, opportunities and resources she may have (within divinely-appointed guidelines), deserves all the respect, encouragement, support and appreciation she is due. Thank God for dedicated Christian women!

–Kevin L. Moore

Endnotes:

     ¹ Scripture quotations are from the NKJV.
     ² Phoebe is called diakonon, the accusative form of diakonos, which essentially means “servant” or “helper” and is applicable to all Christians (Matt. 20:26; 23:11; Mark 9:35). In the more restrictive sense, to serve in the official capacity of either a diakonos (deacon) or a presbuteros (elder), certain qualifications must be met that exclude women (1 Tim. 3:1-13). When applied to a Christian lady, therefore, whether the word diakonos is rendered “deaconess” or “servant” or even “minister,” it does not change the function designated by the term nor does it alter what a woman is allowed or not allowed to do in the church. The terms diakonos and “leader” represent completely different concepts.
     ³ Romans 16:7 is sometimes cited as evidence of a female apostle. However, textual variation makes it uncertain whether Junias (masculine) or Junia (feminine) was this person's name. Moreover, being highly regarded “among the apostles” does not necessarily identify him/her as an apostle but simply affirms how the apostles regarded him/her. Junia/s is never named in the biblical listings of the apostles. For an in-depth, thorough, and scholarly discussion of this text, see Michael Burer's "Rom 16:7 as 'Well Known to the Apostles': Further Defense and New Evidence," JETS 58/4 (2015): 731-55.
      ⁴ As a male Christian, I have been involved in all of these areas of service and do not in the least feel embarrassed, oppressed, subjugated, or inferior as a result, and I know an awful lot of Christian ladies who share the same sentiment.

     ⁵ Grace Johnson Farrar, “Opportunities for Women on the Mission Field,” in Christian Bible Teacher (March 1988): 103.

*Adapted from the author’s “Single Women on the Mission Field,” in The Single Missionary (2002): 47-51.

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