Difference between revisions of "Phoebe"

<p> The first and one of the foremost of the list of Christians in the last chapter of Romans (&nbsp;Romans 16:1-2). "A servant (Greek "deaconess") of the church at Cenchrea" (the eastern port of Corinth; where Paul had his head shorn for a vow: &nbsp;Acts 18:18). Pliny's letter to [[Trajan]] (A.D. 110) shows that deaconesses existed in the Eastern churches. Their duty was to minister to their own sex ''('' &nbsp;1 Timothy 3:11'' [[Translated]] "Deaconesses" Literally, "Women")'' . Phoebe was just going to Rome; Paul therefore commends her to their reception as "in the Lord," i.e. a genuine disciple: as becometh saints to receive saints; and to assist her in whatever she needed their help; for "she had been a succourer ''(By Her Money And Her Efforts)'' of many and of Paul himself." The female presbytery of widows above sixty is distinct from the deaconesses (&nbsp;1 Timothy 5:9-13). Phoebe was the bearer of this epistle, written from the neighbouring Corinth in the spring of A.D. 58. </p>

<p> See PHEBE. </p>

<p> (Φοίβη '', Radiant),'' a deaconess of the Church at Cenchreae, recommended to-the kind attention of the Church of Rome by Paul, who had received hospitable treatment from her (&nbsp;Romans 16:1). A.D. 55. Her name occurs first in the long list of Christian men and women of whom express mention is there made. For the most part these were persons who had been previously known to Paul, and had some connection with him in his apostolic labors, but were at the time residing in Rome. Phoebe, however, was in the neighborhood of the apostle, probably still in Cenchreae, and was on the eve of setting out for Rome — on what business it is not said; but that she had something of importance in hand is evident from the request of the apostle, that the Christians at Rome would "receive her in the Lord, and assist her in whatever business she had need of them" (&nbsp;Romans 16:2). (See [[Paul]]). It is probable that she was the bearer of the Epistle to the Romans. (See Epistle To Romans). "What is said of her is worthy of especial notice, because of its bearing on the question of the deaconesses of the Apostolic Church. On this point we have to observe, </p> <p> '''(1)''' that the term διάκονος '','' here applied to her, though not in itself necessarily an official term, is the term which would be applied to her if it were meant to be official; </p> <p> '''(2)''' that this term is applied in the [[Apostolical Constitutions]] to women who ministered officially, the deaconess being called ἡ διάκονος, as the deacon is called ὁ διάκονος '';'' </p> <p> (3) that it is now generally admitted that in &nbsp;1 Timothy 3:11 Paul applies it so himself; </p> <p> '''(4)''' that in the passage before us Phoebe is called the διάκονος of a particular Church, which seems to imply a specific employment; </p> <p> '''(5)''' that the Church of Cenchreee, to which she belonged, could only have been a small Church: whence we may draw a fair conclusion as to what was customary, in the matter of such female ministration, in the larger churches; </p> <p> '''(6)''' that, whatever her errand to Rome might be, the independent manner of her going there seems to imply (especially when we consider the secluded habits of Greek women) not only that she was a widow or a woman of mature age, but that she was acting officially; </p> <p> '''(7)''' that she had already been of great service to Paul and others ''('' προστάτις πολλῶν, καὶ ἐμοῦ αὐτοῦ), either by her wealth or her energy, or both; a statement which closely corresponds with the description of the qualifications of the enrolled widows in &nbsp;1 Timothy 5:10; </p> <p> '''(8)''' that the duty which we here see Phoebe discharging implies a personal character worthy of confidence and respect." (See [[Deaconess]]). </p>

<p> ''''' fē´bḗ ''''' ( Φοίβη , <i> ''''' Phoı́bē ''''' </i> ; the King James Version [[Phebe]] ): [[Described]] by Paul as (1) "our sister," (2) "who is a servant of the church that is at Cenchrea," (3) "a helper of many, and of mine own self" (&nbsp; Romans 16:1 , &nbsp;Romans 16:2 ). (1) "Our (Christian) sister": Paul calls the believing husband and wife "the brother or the sister" (&nbsp;1 Corinthians 7:15 ), and also asks, "Have we no right to lead about a wife that is a sister?" (&nbsp;1 Corinthians 9:5 margin). The church was a family. (2) The Greek word translated "servant" is <i> '''''diákonos''''' </i> . "Servant" is vague, and "deaconess" is too technical. In the later church there was an order of deaconesses for special work among women, owing to the peculiar circumstances of oriental life, but we have no reason to believe there was such an order at this early period. If Phoebe had voluntarily devoted herself "to minister unto the saints" by means of charity and hospitality, she would be called <i> '''''diakonos''''' </i> . (3) The Greek word <i> '''''prostátis''''' </i> translated "helper" is better "patroness." The masculine is "the title of a citizen in [[Athens]] who took charge of the interests of clients and persons without civic rights" (Denney). Many of the early Christian communities had the appearance of clients under a patron, and probably the community of [[Cenchrea]] met in the house of Phoebe. She also devoted her influence and means to the assistance of "brethren" landing at that port. Paul was among those whom she benefited. Gifford thinks some special occasion is meant, and that Paul refers to this in &nbsp;Acts 18:18 . The vow "seems to point to a deliverance from danger or sickness" in which Phoebe may have attended on him. </p> <p> It is generally assumed that this letter was taken to Rome by Phoebe, these verses introducing her to the Christian community. In commending her, Paul asks that the Roman Christians "receive her in the Lord," i.e. give her a Christian welcome, and that they "assist her in whatsoever matter she may have need" of them (&nbsp;Romans 16:1 , &nbsp;Romans 16:2 ). </p>