People Matter (Romans 16:1-16)

Every person matters to God, no matter their gender, nationality, or status.

Women

There is an ancient prayer found in first-century Jewish prayer books often spoken by Jewish men. It goes something like this: "I thank you, Jehovah, that I was not born a

Gentile, a slave, or a woman. This common prayer among Jewish men, though honestly understandable given the status of Gentiles, slaves, and women in the day, was not at all echoed in The Old Testament Scriptures. The Bible teaches us that people (all people)are created in God's image. Every individual possesses equality, dignity and self-worth. Yet, in practice, this equality was redefined in terms of strict male-female roles. The home was regarded as woman's primary place of responsibility, accountability, and expression of life. Women were to be unnoticed in public life. Though regarded more highly than property, they ware, in practice, the "property” of their fathers before marriage, and the property of their husbands after marriage. The rabbis taught that though equally created by God, the two worlds—male and female—were equal but separate. The household, being the woman's world, and the public arena reserved for men. Women were not allowed inside the holy place in the temple. An outer court, between the holy place and the court of the Gentiles, was reserved for women. Women were not allowed to give testimony in a court of law. Women were bound to strict obedience to their husbands. Though much, if not most, of the hard work in the community and the household, was done by women, they had a low position, both in society and in the family.

Jesus, however, set a new precedent for a proper attitude toward women. For example, As purposely traveled through Samaria, not around it, apparently desiring to meet a Samaritan women who came along to Jacob's well in the middle of the day. He was willing to break protocol and risk His reputation by speaking to her. Protocol did not allow men to speak to a woman in public, not even his own wife, much less in private. Jesus, however, spoke to her privately, and allowed her to speak, even question Him. This strongly contrasted with the prevailing attitudes in Jesus' day. In fact, when the disciples returned from buying food, and found Jesus talking privately to this woman, "they were amazed (perplexed). . . but not one of them dared ask, "Why we you talking with her?" Jesus often referred to women in parables and included them among His followers. One of Jesus' last words from the cross were words of instruction regarding the care of His mother. The first witnesses of His resurrection was women; and they were the ones, sent by Jesus, to inform the disciples that He was risen from the dead.

And here in Paul's letter to Rome we read Paul's commendations and greetings to significant women in his life and ministry and in the church in Rome as well. Nine of the 26 people Paul greeted were women.

He singled out four (Mary, Tryphena, Tryphosa, and Parsis)as having "worked hard in the Lord"(12). The term "hard work” was not applied to anyone else on the list.

Three women drew special attention. Priscilla, Junia, and Phoebe .

Priscilla: It's interesting that in all four mentions of her name in the New Testament she is named ahead of her husband. While we can’t know exactly why she was named first, before her husband, Aquila, we can be fairly certain that she was highly regarded by Paul and the Christian community. She was a recognized for her leadership.

Junia, was likely the wife of Andronicus. Paul mentioned both of them as "Outstanding among the apostles"(7). The word apostle here is not identifying them with the 12 disciples, who were referred to as the apostles of the church after Jesus ascension. The word here is used for one who is sent out on special assignment: a word we would translate today as "missionary. "Paul commended a woman, along with her husband, as an outstanding missionary.

Third, there is Phoebe, mentioned at the beginning of Paul's commendations. There are two things that are highly significant about her mention. First, she is the person Paul respected and trusted so much that he would choose to carry and deliver this important correspondence to the church in Rome. Second, Paul referred to her as a "servant of the church in Cenchrae"(1). The word servant is the feminine form of the word deacon. In fact, some translations of the New Testament use the word “deaconess" rather than servant. Did the early church have women deacons? We're not sure one way or the other. But Paul's commendation of her service to her church emphasizes the importance of women in the service and ministry of the Lord. Apparently, Phoebe was also a woman of means who used her resources to serve the Lord and was a benefactor of the church and other workers, including Paul himself.

The prominent place occupied by women in Paul’s entourage shows that he was not at all the male chauvinist of popular fantasy. ' As we have seen, among the women Paul greetsJunia were hard workers in the Lord’s service. Priscilla was one of Paul’s ‘fellow-workers’, Junia was a well-known missionary, and Phoebe may have been a deaconess.

Now, I'd like to draw attention to five points of application for us today:

God created two genders of all species, including people: male and female (Genesis 1: 27)

Both men and women are created in God's image and have equal access and equal standing before God.

Although men and women, by their variety of physique, abilities, strengths, and weaknesses also function in a variety of roles, both in society and the church, their functions and roles are equally significant in he church.

Both men and women are gifted by the Holy Spirit, who, apart from human decision or tradition, empowers people with spiritual gifts.

Therefore, not only should women be allowed to exercise their spiritual gifts in the church, but their service to the Lord is significant and necessary.

In the past almost two years that I have been serving you as Interim Pastor and Pastor, several of you have commented that Cindy and I serve together as a team. While it is I alone who serves as your pastor, Cindy has spiritual gifts and strengths that are highly beneficial to me and to you. We each, Cindy and I, have our specific God given roles, but we have found that God put us together for more than marriage: He put us together for ministry. And we pray that our teamwork will serve as an example of the importance of couples ministering together, but also of the significant role women play in the ministry of the church.

Furthermore, from my own mother's influence and example, along with other women God has used in my 68 years, I want to assure the women of this church, here stands a pastor who encourages you to find your place of ministry in the church. You are loved, respected, and necessary to God's mission for CBC.

Transition: Now let me focus briefly on the other two aspects of the powerful diversity in the Roman church that highlights that all people are important to God and His kingdom work.

Nationality

Some of the names in Paul's list of greetings are Jewish names, some are Latin (Roman), and most are Greek. We can't for certain speak of the specific nationalities of the people Paul greeted and commended, but the list emphasizes the universality of Christ's church. In other words, the church is not a society of people from one nation or class or social grouping. In fact, there are three importuat passages that emphasize this.

Genesis 12:1–3 (CSB)

The Lord said to Abram: Go from your land, your relatives, and your father’s house to the land that I will show you. I will make you into a great nation, I will bless you, I will make your name great, and you will be a blessing. I will bless those who bless you, I will curse anyone who treats you with contempt, and all the peoples on earth will be blessed through you.

In this record of God’s covenant with Abram to establish a people of His own, one of the purposes of that people, whom we now call Israel, was to "be a blessing"and that through them, "all the peoples (nations)of the earth will be blessed." God's choosing and covenanting with Israel had an evangelistic purpose.

Galatians 3:28 CSB

There is no Jew or Greek, slave or free, male and female; since you are all one in Christ Jesus.

Here, we see that belonging to Christ supersedes all other belongings and memberships. This doesn’t mean that in Christ we lose our individual identities. It means that our individual identities have no privilege in Christ. We are ell one, and our identity in Christ gives a more nobler purpose to our individual identities.

Revelation 7:9–10 (CSB)

After this I looked, and there was a vast multitude from every nation, tribe, people, and language, which no one could number, standing before the throne and before the Lamb. They were clothed in white robes with palm branches in their hands. And they cried out in a loud voice:

Salvation belongs to our God, who is seated on the throne, and to the Lamb!

This is a beautiful scene into heaven, where every ethnic group, every tribe, every nation, and every language known in human history are worshiping together before the Lord; and in one loud voice proclaims that "salvation belongs to our God!" Salvation does not belong to you, or me, not to a church, not to a denomination, not to a gender, language, national flag or people group. Salvation belongs to the One "who is seated on the throne, and to the Lamb of God"(10), who came to "take away the sin of the world! "(John 1: 29)

There are some people today who are sowing seeds of racial division. We don't need that. In fact, given our national history of racism, we need the opposite. There are some people today whose perspective is that their race is superior to all others. That's just flat out ungodly. Given these three passages, we must seek to pursue, love, and serve all people in our community. We should stand against all forms of racism. And if what we say is real — “Love is spoken here" — as God grows our church we should become more and racially diverse.

Status

Not only was the church in Rome gender and racially diverse, but there seems to have been people of diverse status in the community. We've already mentioned Phoebe, who was likely a successful business woman and a person of means. Other names in Paul's list express the diverse social status of the folks in the church in Rome.

Five names (Ampliatus, Urbanus, Hermes, Philogus, and Julia), were common names for slaves. We know this from historical records from ancient Rome.

Some of the people named may have links with persons of distinction. Most scholars believe that Aristobulus was the grandson of Herod the Great and a personal friend of the Emperor Claudius;

and that Narcissus was a well-known rich and powerful man, who exercised great influence on Claudius

Rufus way well have been the son of Simon of Cyrene, who carried Jesus' Cross. Mark mentions that Simon's sons were Alexander and Rufus (Mark 15: 2). Mark's Gospel was written in or for Rome.

Slaves, the rich, people of political influence, those with gospel heritage, people of stature and prominence — they we all worshiping and serving the Lord together in the church in Rome. Once again, the demographics of the church in Rome underscore what Paul wrote in Galatians: in Christ, we are one!

All people matter to God, and are not only significant, but necessary to the growth of God's Kingdom. There is gospel power in diversity!

Transition: However, diversity can never have gospel power without unity. And Paul's words emphasize the power of unity in diversity.

There is profound and powerful influence in the unity of a diversified church.

Alongside the Roman church’s rich diversity of gender, nationality, and status, the church experienced a profound unity that transcended it’s differences. How did that and does that happen?

They meet in houses.

Paul referred to them meeting in homes six times (5, 10, 11, 14, 15, and 23). Paul didn't mention how the home meetings were organized or structured, but given that one of the strengths of the church was an openness and value of diversity, I think it's safe to say that none of these house groups were homogenous. That is, the house groups were likely as diverse as their corporate gathering of worship: peasant homes, prominent homes, where all were welcomed. If meeting in homes is a sign of the church's unity, we might ask, how does meeting in homes build and promote the unity of the church?

They offer a more personal and intimate context for studying God's Word and prayer.

They provide a safe environment for people to share problems and struggles and experience member care.

They provide opportunities for mentoring new/younger believers.

When we study God's Word, pray, care, share, mentor, and serve together, we grow in spiritual maturity, unity, and fruitfulness.

In a few weeks, I am going to share with you a strategy and structure for implementing house groups as a part of our ministry and mission at CBC. Get ready to learn how your house can become a "Gospel House"

A holy kiss

Paul instructed them to great each other. The word get means to "welcome"and to "happily receive another." In spite of differences, believers welcome and receive each other into their lives, joyfully. The grammar Paul used implied an ongoing welcoming environment in the church. To their context as a welcoming church, Paul gave an added instruction: "With a holy kiss!” We're not certain if Paul meant a literal kiss, although kissing a person on the check was a common sign of affection and friendship. Perhaps the word holy is key. Rather than the typically expected greeting of tradition, there is a certain holiness to the relationships we have in the body of Christ. We embrace each other, not simply as people, but as holy people, set apart from the rest of the world, to live a holy life, that marks us as followers of Jesus.

A global awareness

We acknowledge a broader, universal church. “All the churches of Christ send their gratings,” Paul ended this section. Our church is part of a global church, that goes well beyond our county, state, and nation; and also beyond our denomination.