Romans 16:1

f. Συνίστημι δὲ ὑμῖν φοίβην. αυνίστημι is the technical word for this kind of recommendation, which was equivalent to a certificate of church membership. Paul uses it with especial frequency in 2 Cor., both in this technical sense (Romans 3:1; Romans 5:12), and in a kindred but wider one (Romans 4:2; Romans 6:4; Romans 7:11; Romans 10:12; Romans 10:18). τὴν ἀδελφὴν ἡμῶν : our (Christian) sister, 1 Corinthians 7:15; 1 Corinthians 9:5. The spiritual kinship thus asserted was a recommendation of itself, but in Phœbe's case Paul can add another. οὖσαν καὶ διάκονον τῆς ἐκκλησίας τῆς ἐν Κεγχρεαῖς : who is also a servant of the Church in Cenchreæ. It is not easy to translate διάκονος, for “servant” is too vague, and “deaconess” is more technical than the original. Διακονία was really a function of membership in the Church, and Phœbe might naturally be described as she is here if like the house of Stephanas at Corinth (1 Corinthians 16:15) she had given herself εἰς διακονίαν τοῖς ἁγίοις. That is, a life of habitual charity and hospitality, quite apart from any official position, would justify the name διάκονος. On the other hand it must be remembered that the growth of the Church, under the conditions of ancient society, soon produced “deaconesses” in the official sense, and Phœbe may have had some recognised function of διακονία assigned to her. Cenchreæ was on the Saronic gulf, nine miles. of Corinth: as the port for Asia and the East, many Christians would pass through it, and a Christian woman who gave herself to hospitality (Romans 12:13) might have her hands full. ἐν Κυρίῳ : no mere reception of Phœbe into their houses satisfies this their Christian life was to be open for her to share in it; she was no alien to be debarred from spiritual intimacy. ἀξίως τῶν ἁγίων : with such kindness as it becomes Christians to show. καὶ παραστῆτε αὐτῇ (Jeremiah 15:11): after the Christian welcome is assured, Paul bespeaks their help for Phœbe in whatever affair she may require it. He speaks indefinitely, but his language suggests that she was going to Rome on business in which they could assist her. καὶ γὰρ αὐτὴ : in complying with this request they will only be doing for Phœbe what she has done for others, and especially for Paul himself. προστάτις (feminine of προστάτης) is suggested by παραστῆτε. Paul might have said παραστάτις, but uses the more honourable word. προστάτης (patronus) was the title of a citizen in Athens who took charge of the interests of μέτοικοι and persons without civic rights; the corresponding feminine here may suggest that Phœbe was a woman of good position who could render valuable services to such a community as a primitive Christian Church usually was. When she helped Paul we cannot tell. Dr. Gifford suggests the occasion of Acts 18:18. Paul's vow “seems to point to a deliverance from danger or sickness,” in which she may have ministered to him. It is generally assumed that Phœbe was the bearer of this epistle, and many even of those who regard Romans 16:3-16 as addressed to Ephesus still hold that Romans 16:1-2 were meant for Rome.