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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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PARTNERSHIP WITH THE HOUSEHOLD OF STEPHANAS 1Co 16:15-18 (05/02/12) Grace Bible Church, Gillette, Wyoming Pastor Daryl Hilbert I. THE LEADERSHIP OF STEPHANAS (15) A. Paul desired to “urge” (parakalō
- exhort, strongly encourage) the Corinthian church in a particular
matter. It apparently includes the “household of Stephanas.” B. Some details are given regarding
Stephanas: 1. Stephanas is only mentioned in the
epistle to the Corinthians. Yet he is mentioned three times (1:16; 16:15,
17). He was personally baptized by Paul (1:16) which would be expected for a
beloved first convert. It is assumed that Stephanas along with two others
brought the Corinthian’s questions by letter to Paul (1Co 7:1). He also would
have confirmed the unfortunate problems and issues of the Corinthians (1Co
1:11) in which Paul addressed in the other portions of this letter. 2. The fact that he mentions the household (oikia
- to dwell in a house) refers to family members and quite possibly
personal slaves. 3. It appears that the household trusted in
Christ because Paul called them his “first fruits” referring to the
fact that they (plural) were his first converts of Achaia. 4. They (plural) “devoted themselves”
to the ministry of the church in Corinth. “Devoted” (aorist active of
tassō - to arrange, assign, decide) means that from conversion they
emphatically and voluntarily (“themselves” heautou - reflexive pronoun)
made up their minds to work toward the edification of the church. 5. They “ministered” (diakonia - here
service or ministry, not the position of Deacon) to the saints (hagioi
- holy ones through salvation, not death), believers in Corinth, some of
who were notoriously carnal. 6. Such an individual, such a family under
Stephanas’ spiritual leadership is rightly honored in the pages of Holy Writ.
II. THE SUBJECTION OF THE CORINTHIANS (16) A. Now to Paul’s point of his exhortation and
more insight into the carnality of the Corinthians. Paul’s exhortation to the
Corinthians was that they must learn to “be in subjection” to
leadership, which would include Stephanas and his household. “Subjection” is
the Greek word hupotassō and means to arrange (tassō)
oneself under (hupo). It means to allow someone else lead and simply
follow, especially when the ministry is in view. B. Obviously, many of the Corinthians were in
the church for personal accolades. It was very difficult for them to step
aside, allow others to lead, and simply work for the Lord under their direction.
Perhaps it revealed that they were not all that interested in the Lord’s
work. C. The text does not say that Stephanas was
an elder and it is quite unlikely that his household was a household of
elders. Nevertheless Paul states that the Corinthians should be in subjection
to “such men” (toioutoi) meaning individuals, like Stephanas,
who are spiritually motivated to see the Lord’s work accomplished. D. Not that Paul was undermining the position
of elder (these are the type of individuals you want as elders and
leadership), but he elevates all those who are spiritually minded and
spiritually zealous in the “work” (sunergeō - work together)
and “labor” (kopiaō - to engage in laborious toil) of the
ministry. The point is that the spiritual leadership of the church and those
who love the Lord, who seek to evangelize and edify the saints
are of the same mindset. When either of those groups veers from this mindset
there will be an unwillingness to cooperate, let alone submit. E. Paul noted in vs. 9 that when there is an
open door for ministry, there will be outside adversaries. Unfortunately when
carnal Christians are involved, whenever there is an open door for ministry,
there can be inside adversaries. F. What the Corinthians needed to learn was
that subjection to leadership (all aspects) was the character of Christ (Luk
2:51; 1Co 15:28; cf. Phil 2:6-8) and the mandate for all believers in regard
to the: 1. Church (2Th 3:4; Phil 2:12; Heb 13:17) 2. Christian community (Rom 8:7; Eph 5:21;
24a; Jam 4:7) 3. Wives (Eph 5:22-24; Col 3:18; 1Pe 3:1-6) 4. Younger men (Tit 2:6; 1Pe 5:5) 5. Younger women (Tit 2:4-5) 6. Children (Eph 6:1; Col 3:20) 7. Employers (Eph 6:5; Col 3:22; Tit 2:9;
1Pe 2:18) 8. Government (Rom 13:1-5; Tit 3:1; 1Pe
2:13) III. FELLOWSHIP FROM STEPHANAS (17) A. This next verse is not only a transition
into Paul’s final farewell in the epistle, but an insight into the personable
love of the apostle Paul toward the Corinthians. B. The “coming” (parousia, used
also of Christ’s coming, i.e. presence alongside) of the three men, “Stephanas, Fortunatus, and Achaicus” brought “rejoicing” (chairō - delight
and gladness) to Paul’s heart. C. “Fortunatus and Achaicus” having Latin
names (“blessed one” and “one from Achaia” respectively; mentioned only here
in the N.T.), leads to the supposition by some that they were at one time
slaves, most likely of the household of Stephanas. D. Paul rejoiced “because they have supplied what was lacking on your
part.”
This is a difficult phrase because the presence of merely humeteron (second
person plural possessive adjective, some manuscripts read humen - “of you”),
“your” which could have several meanings. It could mean a more remote idea
that the Corinthians “lacked” (husterêma - deficiency or need)
something toward Paul (love or supplies) but these men supplied (anaplêro,ō - to fill up, make complete) it. Or it could mean that Paul lacked
the fellowship of the Corinthians, but these men were a helpful token. The latter
seems to fit better in the end of the Paul’s letter and becomes a natural
segue for the final farewell. In essence we see that, in spite of some of the
strong instruction and reproof by Paul, he loved them in Christ, missed their
fellowship, and would have preferred to speak these strong words lovingly and
tactfully in their presence. IV. REFRESHMENT FROM STEPHANAS (18) A. The fellowship of these men was deeply “refreshing”
(anapauō - intermission from labor or stress) to Paul’s “spirit”
(pneuma). These men also did the same for the Corinthian church
whether the church realized it or not. B. Because of such spiritual refreshment and
leadership of these men, the Corinthians were to “acknowledge (epignōskete
- fully know or fully recognize (with respect)) such men.” In
other words, Paul reiterated his previous point of giving respect to those
who whole heartedly minster to the saints on the Lord’s behalf. V. OBSERVATIONS AND APPLICATIONS A. The Model of Stephanas’ Spiritual
Leadership in the Home 1. When the gospel came to Achaia, the Lord
saved Stephanas and most if not all of his household. It is very probable
that Stephanas himself was in some way instrumental in leading some of the
members of his household to Christ or at least brought them to hear Paul’s
Gospel. 2. It is equally obvious that Stephanas was
concerned that his family be involved in the ministry even if on laymen’s
terms. 3. Stephanas is Paul’s example of his
admonition of the Christian man in 1Co 16:13-14. It becomes the Christian
man’s responsibility to attempt to emulate Stephanas personally and
corporately in the church. B. The Model of Stephanas’ Spiritual
Leadership in the Church 1. If every family in the church would see
the ministry in the church as their personal voluntary responsibility like
Stephanas, could you imagine what would happen? 2. This is God’s blueprint for ministry in
the church. It is not just the pastor, not just the elders and their wives,
not just the Sunday school teachers, but every family and individual doing
the work of the ministry (Eph 4:12). The pastor and the elders are
instrumental in equipping families to work alongside of them in the work of
evangelism and edification. C. The Model of Stephanas’ Spiritual
Leadership in the Ministry 1. Take note, for every individual who lives
for the Lord and for every family who lives for the Lord, there are going to
be those who, for whatever reason, will attempt to hinder them rather than
help and encourage them. 2. As Paul taught earlier (1Co 16:9), when
there are doors of opportunity the enemy will attempt to raise
up adversaries, even if it is within the church. 3. Stephanas’ perspective was the right one;
the service for the Lord is the over-riding motivation, the over-riding
direction for the family, and the over-riding goal. |
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