Our third woman in this series is Phoebe. Both Priscilla and Junia are clear evidence of women in leadership and mininstry, and Phoebe seems to fit the same pattern. But, I want to begin with a point I made about two weeks back:
Women in the early church arise out of households and function as leaders in that forum -- not just in providing hospitality but in creating sacred space wherein they function as leaders and teachers and missionary-apostles and benefactors. Phoebe fits this theme but may well expand it. Do women do these things in your church? Is your church biblical? Or, as it sure seems to be the case that I often see, are women restricted in your church to less than the biblical portrait of what women do?
Here's the information we have about Phoebe from Romans 16:1-2: "I [Paul] commend to you our sister Phoebe, a servant [deacon] of the church in Cenchrea. 2 I ask you to receive her in the Lord in a way worthy of the saints and to give her any help she may need from you, for she has been a great help to many people, including me."
Three facts about her:
First, she's a deacon (diakonon) of the church of Cenchreae. It is fine to translate "deaconness" but I suggest not to. Why? Because in many of our worlds a "deaconness" is a woman who cleans up after communion services or the wife of a deacon. Thus, the term suggests for many a lesser service. In this text the word means "deacon" -- she's a deacon. We cannot be sure here what Paul means by "deacon" in this context. Cf. 1 Cor 3:5; 2 Cor 6:4; Phil 1:1. It could refer to being a Word-servant -- someone who teaches the Bible. It must also describe a leadership role: cf. 1 Tim 3:8-13.
Second, Phoebe is traveling to Rome and it seems she is the letter-carrier for the letter to the Romans (cf. Phil 2:25-30; Col 4:7-9).
Third, most importantly perhaps, she is a Benefactor (prostatis). What might this mean? This term could mean "president" but 16:2 clarifies the meaning to mean a "benefactor," someone with resources that benefit Paul and others. It almost certainly also suggests that she has the resources for some kind of household provision; she had the resources for some financial support; she may have had some political clout.
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Although I suppose most don't take it as an office, it is interesting to me that Paul refers to Timothy as a diakonos in 1 Timothy 4:6 (assuming it's literally Paul), the same word used of Phoebe in Rom. 16:1. I suppose the reason people don't think of it as an office is because in most evangelical reconstructions this would have to be rather late in Paul's ministry.
If of course 1 Timothy is pseudonymous, then perhaps the reader is supposed to see the fictive setting of 1 Timothy as somewhat earlier in Paul's ministry? Not an overseer then?
Yes Michael! The Proverb 31 woman is no 1950s housewife, unless that woman ran a business.
Michael (#13):
Where might I find the info you referenced concerning Kenneth Bailey? I liked it and would like to read more.
#17 James
Unfortunately, it is not in written form. He makes a comment about this in his DVD series of lectures Women in the New Testament: A Middle Eastern Cultural View.
He does have a wonderful pdf document that summarizes the series but he does not mention this particular issue of the messenger when he writes about Phoebe. The document is also called Women in the New Testament: A Middle Eastern Cultural View and is a summary of some of the major points in his six part video series. Here are a couple of observations he makes about Phoebe:
"Phoebe is called a deacon (diakonos) not a deaconess. The evidence for the feminine use of the masculine form is slight. Mos likely this masculine ending is used because Phoebe was ordained to a clearly defined ministry, the of deacon diakonos. Thus the formal title appears. Another reason is the Aramaic word is shammash, which is used to describe the High Priest officiating in the temple on the day of atonement (M., Yoma 7:5; B.T. Yoma 47a). But the feminine shammasha means a prostitute. The need for an honourable title would dictate the use of the masculine in a church where a significant number has Aramaic as a part of their linguistic heritage.” (2-3)
"Furthermore, Phoebe is called a prostatis over/to many. This word was applied to the leader of worship in a Graeco-Roman temple as well as to a governor, a chieftain, and the leader of a democracy. Dunn argues for patron/protector, or leader/ruler. A ninth Arabic version translated this phrase ‘qa’ima ‘ala katherin wa ‘alayya’, in authority over many and over myself as well." (3)
#18
Hmmm... I see the links are bad so I will try again.
DVD Series:
Women in the New Testament: A Middle Eastern Cultural View
pdf article:
Women in the New Testament: A Middle Eastern Cultural View
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