"To God only wise, be glory through Jesus Christ for ever. Amen." Romans 16:27

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Romans 16 

I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.

Greet Priscilla and Aquila my helpers in Christ Jesus: Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.

Likewise greet the church that is in their house. Salute my well-beloved Epaenetus, who is the firstfruits of Achaia unto Christ. Greet Mary, who bestowed much labour on us. Salute Andronicus and Junia, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also were in Christ before me.

Greet Amplias my beloved in the Lord. Salute Urbane, our helper in Christ, and Stachys my beloved. Salute Apelles approved in Christ. Salute them which are of Aristobulus' household. Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.

Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. Salute Rufus chosen in the Lord, and his mother and mine. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

Salute one another with an holy kiss. The churches of Christ salute you.

Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. 

And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. I Tertius, who wrote this epistle, salute you in the Lord. Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. The grace of our Lord Jesus Christ be with you all. Amen.

Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
To God only wise, be glory through Jesus Christ for ever. Amen.



"The ministry of women in the early Church is strikingly brought out in this 16th Chapter. The list includes Phoebe, Prisca, Mary, Tryphæna, Tryphosa, Persis, Rufus’ mother, and Julia. We read that they labored “in the Lord”— “labored much in the Lord,” facing dangers generously, and were intrusted (as Phoebe) with the deaconess’ office. 
   
Now in what did their “labor” consist? Certainly not merely in getting chicken dinners for preachers! It is a spiritual activity here spoken of! As Paul says of Euodia and Syntyche, in Philippians 4:2, 3, “Help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow-workers, whose names are in the book of life.” 
   
Just so Philip the evangelist had four virgin daughters who prophesied (Acts 21:8, 9). They did so, of course, with covered heads, according to I Corinthians 11:4, 5, where the distinct direction to women is, not to refrain from the exercise of the gift of prophesying, or praying, but to prophesy with covered head. To claim that these women took public part only in meetings of women, is a pitiful recourse to which many have resorted. “Your sons and your daughters shall prophesy,” Peter quoted on the day of Pentecost. 
   
In these matters three evils have sprung up, 

 (1) The suppression of woman’s voice entirely in the assembly of the saints. 

 (2) The expression of women’s earnest desire to serve the Lord, in the forming of independent women’s organizations not controlled by the assembly. 

 (3) Where men were fearful in faith, or ungifted, the bold pushing of individual women out to the front into leadership and government, even as “pastors” of assemblies,—leaders of “movements” which have swept into their ranks many untaught souls, to their great harm. 
   
Now concerning the first, let any unbiased man study I Corinthians 11:4 and 5, and he must see that the gift of “prophecy,”—speaking unto others unto “edification, and comfort, and consolation,” was shared alike by men and women. And to claim that it was exercised by women only before other women, is a twisting of Scripture worthy of a modernist! For when Paul in I Corinthians 14:34 says, “Let the women keep silence in the assemblies: for it is not permitted unto them to speak,” the word for “speak” is not didasko, which means to teach authoritatively, involving dominion over men (I Tim. 2:11, 12); but the word is to “talk,” to “talk out,”—Greek, laleo, which would indicate a woman’s requesting publicly an answer to some personal inquiry: “If she would learn anything,” etc. It does not have to do with that participation in the operation of the Spirit which prophesying and praying do. In I Timothy 2:8-10, also, it is evident, as in I Corinthians 11:4, 5, that women engaged in prayer in the assemblies. The words “in like manner,” of I Timothy 2:9, are connected with the words, “that the men pray”; while the women, as instructed in I Corinthians, are to adorn themselves modestly in their praying . . . 

 No one has, I think, greater horror than we, of woman’s breaking loose from the place of quietness to the place of publicity and even, alas, to the rulership of men. Isaiah cried concerning the apostate state of Israel, “As for my people, children are their oppressors, and women rule over them!” That is the state in the world today, and the devil ever seeks to bring it about in the assembly of God. But because some, even many, cast to the winds Paul’s distinct direction that a woman take not the place of authoritative teaching or dominion over a man, but remain in quietness,—far be it from us because of these excesses, to shut our eyes to the operation of the Holy Spirit in women, whether it be in testimony or in prayer, and that in the assembly of the saints . . .

Verse 14: Here we have five brethren greeted by name, and also the brethren who are with them: Asyncritus, Phlegon, Hermes, Patrobas, Hermas. This is the second of the three gatherings of saints in Rome here mentioned. For we must remember that in the early days of the Church believers gathered in great simplicity, according to our Lord’s word:
“Where two or three are gathered together in My Name, there am I in the midst of them” (Matt. 18:20).
It is fast coming to this, in these last days, also, where the Laodicean spirit claims the property and ecclesiastical importance in this world, of that which is known as “the Christian religion”; while humble saints, finding themselves unfed and very often unwanted in the great “establishments,” are gathering more and more as the early Christians did,—in homes, in Bible Conferences—wherever Christ and His Word and real fellowship in the Spirit are the only drawing powers (and how sufficient!) . . . 

Verses 17, 18: Already, at Rome, we find men willing to bring about divisions among the saints and to become occasions of stumbling. Alas that such an unearthly wonder of beauty as the love and unity of the saints in Christ should be hated and attacked by deadly foes! But so it is, and Paul must write, I beseech you, brethren, mark such ones! And there is the ever present danger of our very Christian charity making us unwilling to deal with righteous sternness toward others who are doing deadly work. If any one was known to be causing selfish divisions, or had become an occasion for others’ falling, contrary to the doctrine which they had learned of Paul, their only path was to turn away from them. Compare II Thessalonians 3:6, Titus 3:10, II John 10. Such evil workers were not serving our Lord Christ, but their own belly. What an unutterably fearful spiritual state!—to be amongst those filled with holy love toward the Lord Jesus Christ, and toward one another as fellow members of His Body, and yet be bent on altogether selfish business! Concerning many professors of Christianity John Bunyan said, “A man will go far for his own belly’s sake.” Compare Philippians 3:18, 19, 20:
“Many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things: for our citizenship is in Heaven.”
Just as in Eden God did not prevent the serpent from tempting Eve,—“beguiling her in his craftiness”; so God does not forcibly prevent false teachers, division-makers, evil workers, stumbling producers, from coming among His saints. But He warns His saints, and expects them to exercise both their discernment and their holy hatred of evil in turning away from such. Also, they “have an Anointing from the Holy One,”— these saints of God; and this Anointing “teacheth them concerning all things.” The saints do not have to depend on their own understanding, but to consult constantly God’s Word, and trust the indwelling Spirit. God warns concerning these evil workers that by their smooth and fair speech they beguile the hearts of the innocent. Beautiful testimony of an all-seeing God to the blessed “innocence” of His own children toward the subtle wickedness of evil doers!

Verse 19: Indeed, Paul declares of these Roman Christians, whose obedience was come abroad unto all men: I rejoice, therefore, over you! Everywhere throughout the Roman world, the simple wholehearted faith and love of the Christians at Rome was talked of (See Chapter 1:8). But Paul expresses his concern in the remarkable words, I would have you wise unto that which is good, and simple unto that which is evil. Here is a Divinely safe path for the believer! “Wise unto that which is good,” will include: the constant study of God’s Word of truth, and careful observation and valuing what is good in the lives about us, and of those whose lives and works we read. Paul sums it up to the Philippians (4:8):
“Whatsoever things are true, whatsoever things are reverend, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report (concerning anything or any person); if there be any virtue, and if there be any praise, take account of these things.”
Oh, for such a habit of mind—to be constantly “wise unto that which is good!”

But the other side, “simple unto that which is evil,” must accompany wisdom toward the good. “Simple” here literally means unmixed,—used of wine or metals: pure; and so, “free from guile,” “like a little child.” We are in the midst of a world of evil, but the Spirit of God will bring us into an attitude of a babe’s simplicity toward it all,—as Paul says in I Corinthians 14:20: “in malice, be ye babes.” That whole verse reads,
“Brethren, be not children in mind: yet in malice, be ye babes; but in mind be of full age.”
You see it is wholly possible to grow up from spiritual infancy (in which were the Corinthians, for instance: I Cor. 3:1), into spiritual adulthood, without becoming mixed up at all with the “deep things of Satan, as they say” (Rev. 2:24). Indeed, Paul distinctly warns us against a “knowing” spirit as to worldly things:
“If any man thinketh that he is wise among you in this age, let him become a fool that he may become wise, for the wisdom of this age is foolishness with God.”
“Sophisticated” is what many young people today so desire to be considered: but it is a horrible term, implying experimental knowledge of the unclean things of this world, with all its evil ways. Malice, along with pride, are valued by the world, as exhibiting what they call “spirit”! Let us remember, therefore, that Paul would have us “simple” unto that which is evil. He says in I Corinthians 13, “Love thinketh no evil,”—literally, “taketh not account of evil.” Evil is all about one, but the believer, abiding in Christ, is kept in sweet simplicity toward it."

William R. Newell
Chapter 16


"3. The New Testament teaches that the congregational meeting is to be a place where Christians exercise their spiritual gifts and encourage one another to love and good deeds (Romans 12:6-8; 1 Corinthians 12:4-14; 14:12,26; Colossians 3:16; Hebrews 10:24-25; 1 Peter 4:10-11). This being true, why do most of us not say or do anything within the church service? Why is coming to church primarily a spectator event instead of a participating event? Why have we placed our responsibility of mutual edification and ministry into the hands of professional clergymen? . . .

 4. The New Testament teaches that the local church is to be edified and ministered to by all the members present – "for the body is not one member, but many" (1 Corinthians 12:14; cf. 14:12,26-31; Ephesians 4:16). This being true, why do our church services focus on only one part of the body (i.e., "the pastor")? Where, in the New Testament, is it taught that one’s man ministry or sermon is to be the focal-point of church gatherings?

 5. The New Testament teaches that every Christian is a minister and priest before God (1 Peter 2:5,9; Revelation 1:6). This being true, why do we continue to make such distinctions as "clergy" and "laity"? On what scriptural basis do we divide the body of Christ into two classes of people: "clergy" and "laity"? Moreover, if every Christian is a minister, why are we not allowed to minister to one another within the church service? . . .

 9. The early church met almost exclusively in homes as opposed to large, religious edifices (Acts 20:20; Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; Philemon v.2; 2 John v.10). This being true, why do we feel it necessary to spend large sums of the Lord’s money on church buildings and cathedrals which might only be used once or twice a week? Is this being a good steward of the financial resources which God provides? Why do so many churches have a larger budget for building projects, staff salaries, and maintenance than for missions, the poor, and people-oriented ministries? What does this reveal about our priorities?

 The truth is, we have inherited traditions and practices within our churches which simply have no basis in the New Testament. Sadly, most of us have never bothered to question or investigate these traditions. But if we are to see genuine church renewal, we must rethink this whole thing called "church" and seek to conform all that we say and do in light of New Testament patterns and principles."

 Is My Church Really A New Testament Church?
Written by Darryl M. Erkel

*Photo by Craig Whitehead on Unsplash

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I'm a Christian saved by God, by His Sovereign grace. I want to encourage all to read, to hear, to believe, and to feed upon the only Words in all the world that are truly spirit and life, living and active; to know the One True God: God the Father, His Only Begotten Son Jesus Christ, and the Holy Spirit; Who has graciously given us the Holy Scriptures
“All Scripture is God-breathed..."
2 Timothy 3:16–17; cf., John 3:31-36; John 6:63; John 14:26; John 17:3, 17; Romans 1:1-6, 16-17; 1 Corinthians 2:1-16; 1 Thessalonians 2:13; 2 Thessalonians 2:13-14; 2 Peter 1:20–21; Hebrews 4:12-13. As for the commentaries I post and refer to; with much gratitude, as they have done for me, it is my hope and prayer that they serve to edify all who read them.

Shalom, beccaj
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