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4-2013

Phoebe: Was She An Early Church Leader?

Darius Jankiewicz Avondale College of Higher Education, [email protected]

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Recommended Citation Jankiewicz, D. (2013). Phoebe: Was she an early church leader?. Ministry: International Journal for Pastors, 85(4) 10-13.

This Article is brought to you for free and open access by the School of Ministry and Theology (Avondale Seminary) at ResearchOnline@Avondale. It has been accepted for inclusion in Theology Papers and Journal Articles by an authorized administrator of ResearchOnline@Avondale. For more information, please contact [email protected]. Darius Jankiewicz

Darius Jankiewicz, PhD, is assistant professor of historical theology, Andrews University Seventh-day Adventist Theological Seminary, Berrien Springs, Michigan, United States.

Phoebe: Was she an early church leader?

y all accounts, the epistle of many individuals listed in this chapter, patron) of the apostolic task, to those Romans is a masterpiece of Phoebe, whom Paul refers to as “our ascribing to her a significant ministerial Christian apologetics where, sister,” receives special recognition role. As we shall see, this debate often Bin a brilliant and logical man- (Rom. 16:1, 2). Not only is Paul’s dis- influenced the biblical translations ner, the apostle Paul lays out the case course on Phoebe the first and longest of the Greek words used by Paul to for the Christian belief of salvation in the chapter but also the words and describe the ministry of this remarkable through Jesus Christ alone. This belief allusions he uses to describe her and woman. In this article, I will focus on was instrumental in the rise of the her ministry hint at the remarkable three aspects of Phoebe’s ministry that Christian community of believers called stature this woman had among the flow from the text of Romans 16:1, 2: into existence purely through God’s early Christians. For these reasons, her ministry as a diakonos; her role as gracious love. While clearly rooted in Phoebe has fascinated Christian writ- the letter bearer to the Romans; and the Old Testament idea of the “people ers throughout the centuries, most finally, her role as a prostatis, which of God,” this was a new community and, of whom have written in an environ- literally translates as “the one who as such, it powerfully challenged the ment unfriendly to the ministry of stands before.” various forms of racial, cultural, gen- women. Origen (c. a.d. 184­–253) wrote der, and economic discrimination so that “this passage teaches two things Phoebe as a deacon? prevalent in first-century Judaism and at the same time: As we have said, In Romans 16:1, Paul writes of the larger society. Toward the end of women are to be considered ministers Phoebe: “I commend to you our sister the letter, in chapter 12, Paul lays down in the Church, and . . . ought to be Phoebe, a deacon of the church in the ground rules according to which received in the ministry.”2 A century or Cenchreae. I ask you to receive her in this new community should function. so later, the “golden-mouthed” John the Lord in a way worthy of his people There we find that self-sacrifice and Chrysostom (c. a.d. 347–407) noted, and to give her any help she may need self-denial are essential elements of the “For how can the woman be else than from you, for she has been the benefac- Christian life, that each member of the blessed who has the blessing of so tor of many people, including me.” body of Christ is to function according favourable a testimony from Paul, who There has been much discussion to the spiritual gifting bestowed by God, had also the power to render assistance in Christian literature with regard to and, finally, thatagape love is to be the to him who had righted the whole the word servant, which is a transla- 3 primary value guiding the life of the world?” After the fourth century a.d., tion of the well-known Greek word community. Chapters 13–15 build on however, such statements became diakonos, also translated as “deacon.” the groundwork established in chapter rare, as the Christian church moved The concept of a deacon was familiar to 12, and then chapter 16 concludes the towards a male-dominated ministry in first-century society, referring primar- book of Romans. the church.4 ily to household service; and in the In this final chapter, Paul issues a The role of Phoebe in early New Testament, diakonos, at times, series of greetings to both men and Christianity has been hotly debated was used in conjunction with another women, all of whom he considers his throughout the centuries, ranging from Greek term, doulos, or slave.5 Reading “co-workers in Christ Jesus” (Rom. views suggesting that her ministry was the word diakonos from a modern-day 16:3; see also Phil. 4:3).1 Among the nothing more than that of a helper (or perspective often obscures the fact

Ministry® APRIL 2013 that, in Paul’s day, the position of the recognized ministry or held a position and trustworthy church leader and servant was considered to be the low- of responsibility within her local house whom Paul could entrust his message est in society—people who were the church.9 The case for Phoebe’s func- of salvation to the Gentile world. As one menials and lackeys of the day. Thus, tioning as such seems strengthened by scholar commented, “ ‘Phoebe carried there exists a tension between the Paul’s use of another Greek word, ousa under the folds of her robe the whole modern, ecclesiastical understanding (being), which occurs together with the future of Christian theology.’ ”16 and use of the word deacon and the noun diakonos. The phrase indicating ancient diakonos. It is this term as her as being a deacon denotes some sort Phoebe as a leader well as the word doulos, however, of leadership position. Thus, it could be (prostatis)? with all their cultural connotations stated that Phoebe was probably the Romans 16:2 provides us with one that Christ adopted to describe His first recorded local church deacon in more important piece of information own ministry (Mark 10:45). Following the history of Christianity.10 This being about Phoebe that often tends to disap- Jesus’ example, Paul used the words so, Paul’s exhortation to bishops and pear in translation. There Paul calls diakonos and doulos to describe Christ’s deacons, found in 1 Timothy 3, would Phoebe prostatis, literally, “the one who ministry when he wrote in Romans 15:8: apply equally to Phoebe as to any other stands before.” The New International “For I tell you that Christ has become church leader of early Christianity.11 Version renders the text this way: “for a servant [diakonos] of the Jews on she has been the benefactor [prostatis] behalf of God’s truth” (see also Phil. 2:7 Phoebe as a courier? to many people, including me.” Other where Paul refers to Jesus as doulos). Careful exegetical, historical, and versions translate the word variably Paul repeatedly used the same word linguistic studies have led many com- as “patron” (ESV), “succourer” (KJV), to describe his own ministry and that mentators to conclude that Phoebe was “helper” (ASV; NASB), “she has been of his coworkers (see, e.g., 2 Cor. 3:6; actually the person whom Paul chose to helpful to many” (NLT), or even “good 4:1; 6:4; 8:4). deliver his letter to the Roman house friend” (TEV). There are, however, some Thus, we find it remarkable that churches.12 While, to our modern eyes, translations that render prostatis as just a few sentences later, in Romans the text is more implicit than explicit, “leader” (YLT), “respected leader” (CEV), 16:1, Paul refers to Phoebe as diakonos, Paul’s words appear to be a recom- or “defender of many” (Emphasized essentially equating her diakonia (or mendation for a letter bearer written Bible of J. B. Rotherdam, 1872). service) with that of Christ as well as according to first-century custom.13 The translators’ disposition his own apostolic ministry. Also note- The purpose of such a recommendation towards rendering prostatis as “helper” worthy is that the word diakonos in this was to introduce the letter carrier to the or “patron” appears to flow from a passage is used in its masculine rather congregation in Rome. Paul’s letter to widespread conviction that Phoebe was than feminine form.6 At that stage of Philemon serves as another example nothing more than a rich woman who Christian history, the Greek term for of a similar recommendation, with supported Paul and other missionary deaconess had not yet been coined. Onesimus also functioning as a letter workers financially. This conclusion The distinctly feminine form diakonissa bearer.14 If Phoebe was indeed the seems to be supported by the fact did not appear until the fourth cen- carrier of the letter to the Romans, it that, in antiquity, there existed women tury.7 Be that as it may, Paul’s calling would be natural for Paul to introduce who, while they could not hold any Phoebe a deacon appears to make her and recommend her because she was public office, offered their patronage ministry as equally important and valid obviously unknown to the believ- and financial help to various causes. as that of other early church leaders, ers in Rome. Being Paul’s coworker Furthermore, the passage ends with such as Tychicus (Eph. 6:21), Epaphras and emissary, it is also probable “including me.” According to these (Col. 1:7), and Timothy (1 Tim. 4:6). that Phoebe read the letter to many translators, if prostatis had meant Otherwise, why would Paul use such Roman congregations and was able more than being a “helper,” it would a term in reference to a woman and to provide commentary on everything have meant that at times Paul would create intentional misunderstanding?8 that could have been misunderstood, have allowed others to exercise their It must be pointed out, however, thus providing needed clarifications. gift of leadership in his presence and that in contrast to Paul, who functioned Additionally, knowing Paul well, she possibly even submit to their authority. as diakonos in service to the entire could provide the house churches of This, according to hierarchical thinking, church, Phoebe’s diakonia seems to Rome with information regarding his would not have been possible, as Paul be specifically tied to the local church personal needs and travel plans.15 All would have outranked everyone in of Cenchreae. Being the only time this raises a question: why would Paul his presence (even in matters of local the New Testament links such service make such a culturally questionable church governance), and particularly directly to the local church suggests, decision as choosing a woman to be his a woman.17 for some commentators, that Phoebe emissary? It is conceivable that Phoebe However, this kind of reasoning was most likely involved in some sort of had proven herself to be a respected does not resolve the problem of why

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Paul would use the word prostatis in his protecting citizens against the attacks “to acknowledge those who work hard description of Phoebe if he could have of the chief magistrates in power or among you, who care for you [proista- simply called her a boethos, “helper” the richer classes. They would also menous] in the Lord” (1 Thess. 5:12). (Heb. 13:6) or said that she was sum- defend the underprivileged in courts Most importantly, in 1 Timothy 5:17, ballo polu, “being of great help” (Acts and functioned as guardians of peace Paul uses the verb form of prostatis 18:27). Perhaps Phoebe was more than and constitutional liberty.20 Prostates when he writes, “The elders [proestotes just a rich woman who desired to sup- was also known to be a common term presbuteroi, i.e., “those elders who port the missionary work financially. used among the Greeks for presidents stand before”] who direct the affairs of To determine the veracity of this line of various secular or religious associa- the church well are worthy of double of reasoning, we must follow the line tions.21 The same term could also be honor, especially those whose work is of evidence that would unlock the applied to defenders or champions preaching and teaching.” meaning of the word prostatis. of Greek cities in times of need or How is it, then, that most versions The best way to begin is to look for warfare.22 At times, entire cities were seem to water down this important the same word used in other passages considered as prostates of other cities word prostatis and view Phoebe simply of the New Testament. Unfortunately, or regions. For example, between the as a “helper”? Why not, following the prostatis happens to be a hapax lego- sixth and fourth centuries b.c., Sparta Contemporary English Version, use menon, that is, it occurs only once in the and Athens jostled for the position of “respected leader”? The most likely New Testament as a noun. To discover the leading city (prostates) in the region answer to these questions is that per- the meaning of prostatis, we must thus and the protector of peace.23 haps the translators may have felt look beyond the New Testament to Evidence from ancient inscriptions uncomfortable with a notion that a sources such as the Septuagint, which indicates that in Egypt and, eventually, woman could carry any leadership or was Paul’s Bible,18 and other ancient in Rome the word prostates had already presiding role in the early Christian Greek literature as well as related words become a word of choice for synagogue church. We believe it conceivable that throughout Paul’s writings. leadership among Diaspora Jewry prior Phoebe may have been an important The masculine form of pros- to the birth of Christ. In this way, pros- leader among the ancient Christians, tatis occurs more than once in the tates functioned as an equivalent of the who led a congregation in Cenchreae Septuagint. First Chronicles 27:31 lists Hebrew rosh ha-knesset (the head of the and served so well that Paul was willing Jaziz the Hagrite as one of the pros- synagogue).24 Inscriptional evidence to let her run the affairs of the church in tates or chief officials of King David’s also indicates that in Rome prostates his presence and entrusted to her the court. The same word is also listed served as a technical term for the leader precious epistle of Romans to carry to in 1 Chronicles 29:6 where prostatai or president of the Jewish community.25 the Christians in Rome. (plural of prostates) were “the officials We can reasonably assume that Paul, A careful reading of Romans 16:1, in charge of the king’s work.” Similarly, being a Hellenistic Jew and growing up 2, thus, offers us a new glance at this 2 Chronicles 8:10 and 24:11 use the in the Diaspora, was thoroughly familiar remarkable woman who appears to word to designate “King Solomon’s with the Greek concept of the prostates be a close associate of Paul in spread- chief officials,” who were given charge as the champion, defender, or presiding ing the gospel of Christ; who served of workers and/or money. The English officer of the community. This would as a leader of her house church in Standard Version renders 2 Chronicles also mean that when the Christian Cenchreae; who, despite all the dangers 8:10 this way: “And these were the chief leaders in Rome received Phoebe, they associated with travel on Roman roads, officers of King Solomon, 250, who exer- were aware that she was a Christian accepted the task of carrying the mes- cised authority over the people.” When leader in her own standing. sage of salvation to the Roman church; the word is used in the Septuagint, The most interesting line of and who was recognized by Paul and therefore, it tends to signify some kind evidence, however, suggesting that others as a Christian leader in her own of leadership function. Phoebe might have been much more right. Prostates also frequently appears than just a helper, comes from Paul’s in ancient nonbiblical literature. For own writings. While prostatis as a 1 Unless otherwise stated, all Scripture passages are from the New International Version. Aristotle (384–322 b.c.), it designated noun occurs only once in the New 2 Origen, Commentary on the Epistle to the Romans, bks. 6–10 a person who stood before others as Testament, its other forms, such as of The Fathers of the Church, tr. and ed. Thomas P. Scheck a “democratic leader” or “protector of proistemi, appear several times. The (Washington, DC: Catholic University of America Press, 2002), the people.”19 Subsequent historical first time prostatis appears in the New 291. 3 John Chrysostom, “Homilies on Romans 30.2,” in The Homilies evidence testifies to the existence of Testament in another form is in Romans of S. John Chrysostom on the Epistle of St. Paul the Apostle to the specially selected persons in many 12:8 in Paul’s list of gifts from the Holy Romans (Oxford: John Henry Parker, 1841), 478. Greek cities who functioned as champi- Spirit: “if it is to lead [proistamenos], 4 Gerald Lewis Bray, ed., Romans, vol. 6 of Ancient Commentary on Scripture, New Testament (Downers Grove, IL: InterVarsity Press, ons or defenders of the poorer citizenry. do it diligently.” Speaking of elders, 2005), 355. These people were charged with Paul encourages the Thessalonians 5 Although the words diakonos and doulos carry different meanings

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in literature, they were often used by both Paul and Jesus 9 James Dunn, Romans 9-16, vol. 38B of Word Biblical Commentary carried a special authority within the community of faith, this interchangeably. See, e.g., Matt. 20:25­–28; 22:1–14; Mark (Dallas, TX: Word Books Publisher, 1988), 886, 887; Kevin Giles, does not preclude the possibility that, once established, local 10:43–45; Phil. 1:1; and 1 Cor. 3:5. In Col. 1:7 and 4:12, Epaphras Patterns of Ministry Among the First Christians (Melbourne: Collins communities had freedom to govern themselves without external is called diakonos and doulos respectively. Cf. Murray J. Harris, Dove, 1989), 56 interferences. Slave of Christ: A New Testament Metaphor for Total Devotion 10 Dunn, Romans 9-16, 887. 18 Calvin J. Roetzel, The Letters of Paul: Conversations in Context, 5th to Christ (Downers Grove, IL: InterVarsity Press, 2001), 179. For 11 At the same time, warns James Dunn, it would be anachronistic to ed. (Louisville, KY: Westminster John Knox Press, 2009), 20–24. a thorough discussion on the differences between the words read into the New Testament our understanding of an established 19 P. J. Rhodes, A Commentary on the Aristotelian Athenaion Politeia diakonos and doulos, see Horst Balz and Gerhard Schneider, ed., office of episcopate or diaconate “as though a role of responsibility (Oxford: Clarendon, 1993), 447, 97. Exegetical Dictionary of the New Testament (Grand Rapids, MI: and authority, with properly appointed succession, had already 20 Abel Hendy Jones Greenidge, A Handbook of Greek Constitutional Eerdmans, 1990), s.vv. “diakonos,” “doulos.” been agreed upon in the Pauline churches.” Ibid.; cf. Thomas R. History (London: Macmillan, 1896), 188. 6 This fact should put to rest the argument taken from 1 Tim. 3:2, 12 Schreiner, Romans, Baker Exegetical Commentary on the New 21 Margaret H. Williams, “The Structure of Roman Jewry Re- regarding Paul’s statement that bishops and deacons must be “the Testament (Grand Rapids, MI: Baker Books, 1998), 787. considered: Were the Synagogues of Ancient Rome Entirely husband of but one wife” to mean that only men can function as 12 The notion that Phoebe was, in fact, Paul’s courier has been Homogenous?” Zeitschrift für Papyrologie und Epigraphik 104 bishops or deacons. strongly affirmed in contemporary exegetical literature on (1994): 138; cf. Franz Poland, Geschichte des griechischen 7 The technical term diakonissa appears for the first time in Romans. See, e.g., ibid., 786. Vereinswesens (Leipzig: Zentral-Antiquariat der Deutchen Christian literature in canon 19 of the First Council of Nicaea. 13 For a careful study of Christian passages of commendation and Demokratischen Republik, 1967), 363–367. There are no known earlier versions of the term. Jerome D. Quinn their comparison with contemporary non-Christian examples, 22 Peter Liddel, “Democracy Ancient and Modern,” in A Companion and William C. Wacker, The First and Second Letters to Timothy, see Chan-Hie Kim, Form and Structure of the Familiar Greek Letter to Greek and Roman Political Thought, ed. Ryan K. Balot (Oxford: Eerdmans Critical Commentary (Grand Rapids, MI: Eerdmans, of Recommendation (Missoula, MT: University of Montana Press, Blackwell Publishing, 2009), 138. 2000), 286. 1972), 50–60; also see Harry Gamble, The Textual History of the 23 Kurt A. Raaflaub, The Discovery of Freedom in Ancient Greece 8 Denis Fortin notes the inconsistency in how various versions Letter to the Romans (Grand Rapids, MI: Eerdmans, 1977), 44, 84, (Chicago, IL: University of Chicago Press, 2004), 169; cf. Tōru Yuge translate the word diakonos in reference to Phoebe. While most 85. and Masaoki Doi, Forms of Control and Subordination in Antiquity translators have no problem with translating the word diakonos 14 Chan-Hie Kim, Familiar Greek Letter of Recommendation, (Leiden: E. J. Brill, 1988), 575. as “minister” in reference to Paul and other early leaders in the 120–134. 24 Joseph Modrzejewski, The Jews of Egypt: From Rameses II to church, no translation uses the term in reference to Phoebe. Only 15 Arland J. Hultgren, Paul’s Letter to the Romans: A Commentary Emperor Hadrian (Princeton: Princeton University Press, 1995), the words servant, deacon, or deaconess are used. Fortin sees this (Grand Rapids, MI: Eerdmans, 2011), 569. 96; cf. Erich S. Gruen, Diaspora: Jews Amidst Greeks and Romans as a “strange bias against women in ministry.” Denis Fortin, “Was 16 Quoted in Brenda Poinsett, She Walked With Jesus: Stories of Christ (Cambridge: Harvard University Press, 2002), 115. Phoebe a Deacon, a Servant, or a Minister?” Memory, Meaning & Followers in the Bible (Birmingham, AL: New Hope Publishers, 25 Williams, “The Structure of Roman Jewry,” 138. Faith (blog), April 25, 2010, http://www.memorymeaningfaith 2004), 192. .org/blog/2010/04/phoebe-deacon-servant-or-minister.html. 17 Although the New Testament indicates that the original apostles

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A sample prayer for revival and reformation

In the prayer of Jesus while He Gethsemane. Revival is delayed when was at Gethsemane (Matt. 26:36–39), we allow worldly distractions during we learn the following principles for our time of intimacy with God. personal responsibility for his or her an effective prayer life for revival. Third, a “burden” must be prayer life to birth a godly revival. First, others should join with you developed to have an effective Fifth, the last part of verse 39 tells in prayer. Jesus, the Master of the prayer life. As soon as Jesus got to us that we need to pray for God’s will universe, prayed with His disciples Gethsemane, He took Peter and the to be done. Doing so may lead us into when He was faced with the great two sons of Zebedee along with Him places we never imagined. assignment of saving our world. We (vv. 37, 38). He began to tell them Through it all, let us always pray must also be ready to pray in groups His overwhelming trouble—a burden for revival. to sustain the vibrancy needed for our for the salvation of the world. prayer life. Fourth, there are the words “going —Abioye Oludare David, MA, is Second, seek a place away from a little farther . . . As important university pastor and head chaplain distractions, where your heart can as building a prayer life with like at Adeleke University, Ede, Osun State, Nigeria. be in tune with God while praying. minds is, an individual responsibility From the above text, Jesus went to also arises. Each person should take

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