Romans – A Treatise
Chapter Sixteen
A LETTER OF COMMENDATION
Scripture Reading: verses 1-2
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.
This chapter continues the final remarks which began at Romans 15:14, in which there are numerous, personal references to Christians in Rome from Paul and other Christians associated with him, with a concluding warning against divisive teachers, and a magnificent final doxology. No less than 24 people were saluted by name, plus household groups of Aristobulus and of Narcissus, plus the mother of Rufus and the sister of Nereus. When first noted, it is strange that in only Romans and Colossians did Paul name so many people personally, and in both instances these were churches which he had never visited.
The first two verses here are an apostolic example of what is called today a “church letter,” or letter of recommendation borne by a Christian transferring from one place to another. The length of Phoebe’s projected stay in Rome was not given, being immaterial; because Christians, wherever they go, and for whatever length of time, should seek the faithful in Christ for worship and association. The fact that Phoebe might have required some assistance from the brethren on the business matters which occasioned her going to Rome was not the sole reason for this letter, other considerations of importance being evident in the status declared of her that she was “our sister” and “in the Lord,” expressions meaning that she was a faithful member of the church. Also, she was presented as “a servant of the church and a helper of many,” indicating the fullest extent of her faithfulness and devotion to the work of the Lord.
That Phoebe presented her credentials as a Christian in good standing with her home congregation is to be inferred from the delivery of the entire epistle which contained it; and thus it is plain that she “put in her membership” with the Christians in Rome for whatever period she remained there. The purpose in calling attention to this is to stimulate more business-like attention on the part of both congregations and individual Christians to the problem of itinerancy of Christians, many of whom are lost to the church through their failure to enlist as working members of another congregation, following a transfer of residence. Many no doubt feel that they are already members wherever they happen to be; and, although there is a sense in which this is true, this formal commendation of Phoebe to the Christians in Rome shows that something more was required than merely hanging her hat in a new place.
No one could have understood this problem any better than Paul; for there was a time when he himself came down to Jerusalem and “assayed to join himself to the disciples; and they were all afraid of him, not believing that he was a disciple” (Acts 9:26). Paul’s purpose of “joining” the Jerusalem congregation was realized through the intervention of Barnabas, thus setting the great example which would require every child of God to make it his first order of business, upon a change of residence, to “join himself to the disciples” in the new location.
Why do Christians often neglect the duty indicated here? (1) They fear the new location is only temporary, or hope it is, and therefore hesitate to give full participation in the work and worship of a new congregation. (2) Some hesitate out of a sense of loyalty to the old congregation, not realizing that loyalty to the old one is best expressed and proved by ardent loyalty to the new one. (3) Others do not wish to be obligated in a new congregation and seize the chance to “float around” for a while without forming a stable relationship. (4) Still others are just weak Christians who do not have sufficient power to pursue the life of faith, apart from the encouragements of the old situation; and a change of residence for such weak disciples can be, and often is, the occasion of their permanent loss.
For those who have an austere regard for ecclesiastical dignity it must cause a little confusion to think that Paul the apostle would begin his commendatory remarks concerning his companions with the name of a woman. It is a reminder to us all that the basis of the Christian faith is affection and not dignity. Legal-minded religionists should find reason to pause here.
Phebe is first of all “our sister.” Whatever else characterized her as a woman, and even as a Christian woman, is subservient to this fact – she is one of the members of the Body of Christ; one of Paul’s brethren; one of those united to Paul by the ties of life and nature in Christ; and she is spoken of further as a servant of the church which is at Cenchrea. The term “servant” is often alleged as proof that a separate order of female deacons existed in the early church. If that was true, why did Paul address the church at Philippi with a greeting of “the elders and deacons” without reference to deaconesses? (Phil. 1:1). Perhaps Whiteside was correct in the conclusion that this word, as Paul used it here, “does not prove that she occupied an official position. ... We let our minds run to officialdom too much.”1
Though advocated by some commentators, we reject the view that “servant” here refers to an official office of “Deaconess” on the basis that Paul’s entire body of writings fails to disclose anything resembling an order of female deacons in the church, and upon the further fact that the Scriptures often alleged as teaching this do not actually teach it.
Paul wrote to Timothy that: “Women in like manner must be grave, not slanderers, temperate, faithful in all things, etc.” (1 Tim. 3:11). This is usually cited as outlining the qualifications of deaconesses; but, Paul said “women,” not “deaconesses,” with the overwhelming probability that the women in view were the wives of the deacons whose qualifications Paul had just enumerated, and who, unless they also met certain standards, would have disqualified their husbands from serving as deacons.
We find no instructions given in the New Testament for the appointment of women as deacons; and, since there are instructions for the appointment of both elders and deacons, this omission is conclusive. Those who appoint deaconesses must do so without a clear mandate and without a Scriptural list of what their qualifications should be.
The Greek word Paul used is Diakonos. It means “servant” and is usually so translated, being the same word used of policemen by Paul in Romans 13:4, also being translated as “minister.” In the New Testament, it is nothing unusual for sacred writers to employ a word in more than one sense. For example, the words “covenant” and “testament” are both translated from exactly the same word in Hebrews 9:15-17; and the author of that epistle exploited both meanings in his argument, showing that in some circumstances a true translation requires the rendition of different meanings for the same word; and so we believe it is here. “Deaconess” is not the proper rendition, which is “servant,” as attested by the fact that the KJV and English Revised Version (1885) translators both so rendered it, taking account of the principle stated here which requires a different rendition from any that would imply such a thing as an order of female deaconesses.
Therefore, the proposition is rejected that would make Paul’s reference to Phoebe as a “servant of the church” as sufficient ground for the elaboration of a so-called office of deaconesses. There is just as much basis for alleging that there is a separate office of policemen in God’s church, for such secular officers are clearly called “servants of God” by Paul in Romans 13:4.
The first two verses in Romans 16 set forth what we consider an excellent pattern of a commendation letter of one Christian on behalf of another. We live in a time of much religious formality and tradition, which often robs us of the affectionate side of the Christian faith. Paul is not only the great apostle who has brought to the church at Rome the Gospel of God concerning His Son Jesus Christ our Lord, but he is also the beloved brother whose heart is large enough to gather all the Lord’s people into the arms of his affection. Thus, he writes to his brethren at Rome commending to them this beloved woman, Phebe. Verse one sets forth two fundamental items of interest regarding any Christian. These two elements are: (1) she is a sister in Christ and (2) is noteworthy for her service rendered in the church in her locality. These are the two bases on which a proper letter of commendation may be set forth. It is not sufficient to commend a brother or sister to other Christians merely on the basis that he is a brother or she is a sister. The letter of commendation ought to go beyond that. It should include remarks concerning the service that has been rendered by the one commended. We should not be so clean-cut and metallic about these things, but rather we should endeavor to commend one another in the highest possible terms. If a brother or sister moves from one locality to another, sometimes a stereotyped letter of commendation, one that merely commends him or her as a Christian without other particulars, will mean it may be a long time before that person finds a niche of usefulness in the local church. On the other hand, a simple commendation of the service which the brother or sister has already rendered will provide brethren in the new locality a sense of the abilities and trustworthiness of the person commended.
Notice, how carefully the second verse is worded. Paul is commending this worthy sister in Christ to his brethren at Rome, and he asks two things for her. First, he requests them to receive her in the Lord as becometh saints; and secondly, to assist her in whatsoever business she has need of them. Here is sterling, practical truth. Here is a woman, probably traveling from Cenchrea to the City of Rome. She will be a stranger there. She needs two things: fellowship and assistance in the pursuit of her business.
Regarding fellowship, Paul asks his brethren at Rome to receive her in the Lord as becometh saints. The fact that this woman is a Christian, a sister in Christ, entitles her to all the privileges of Christianity and fellowship with her brethren. They should receive her in the Lord. Too frequently brothers and sisters are received in new localities according to their social standing or according to some traditional advantage that lies behind them. A Christian should be received because he or she is a Christian, period. That is the basic truth and it is sufficient to cover all other things.
Then the manner in which she is to be received in the new locality is “as becometh saints.” The Lord’s people in Rome are looked upon as sanctified in Christ Jesus. They are set apart from the world in a sphere by themselves, a sphere of Christian fellowship, love, righteousness and truth. This woman should be received into their company with all the courtesy and affection characteristic of a sanctified company of people. There is no question as to whether she is good-looking or well-dressed, highborn or low, rich or poor, socially elite or obscure. She is a Christian, and she should be received in a manner worthy of the Christian company.
Paul’s personal request of these brethren is that they should “assist her in whatsoever business she hath need of you.” This is an item often overlooked. When newcomers come into our midst, into our assembly or congregation, we may formally receive them on the Lord’s Day while expecting them to find their own way and pursue their own business when Monday comes. This should not be. We must remember Christian people live in a world dominated by Satan, and when we come to a new locality the devil will do his utmost to frustrate our affairs and present obstacles to hinder us in whatever business we have to do. The Lord’s people are under obligation to aid such an one and especially if she happens to be a lone woman, as was the case with Phebe. Then Paul’s final master stroke of commendation is in these words, “She hath been a succourer of many and of myself also.” What a grand tribute to Phebe. Whatever kindness she had shown to Paul in the past was not forgotten. She had been noteworthy in her own locality as someone who gave help in times of need, distress or difficulty; she was a helpful person, a succourer of many. If ever we are called on to commend another Christian to brethren in a new locality, this letter of commendation is an excellent pattern to follow.
