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"Christ became a servant to the circumcised to show God's truthfulness, in order to
confirm the promises given to the patriarchs . . . . ." (Rom. 15: 8 R.S.V.);
as well as of the `ministers' of Satan (II Cor. 11: 15). In its verbal form it is used of
angels (Matt. 4: 11), of Peter's mother-in-law (Matt. 8: 15), of Martha (John 12: 2) and
in connection with the `seven' chosen to relieve the Twelve Apostles of `serving tables'
(Acts 6: 1-6).
In secular history diakonos had technical applications, being used of `the holders of
various offices' (1st century B.100:) and a religious connotation insofar that it is found in a
`list of temple officials' (circa B.C.100)--Moulton and Milligan.
Such a wide usage makes it difficult to define as a specific ministry in Rom. 6: 1,
since it seems to cover every aspect of service in the propagation of the gospel. Later, in
Christendom, a specific order of deacons arose, but the origin of such is obscure, and it is
doubtful whether the present conception of `deacons' bears much resemblance to the
usage of the word in N.T. times.
The Lord associated the word diakonos with the thought of self-sacrifice, a necessary
prelude to greatness:
"Whosoever will be great among you, let him be your minister; and whosoever will
be chief among you, let him be your servant (doulos): even as the Son of man came not
to be ministered unto (diakoneo), but to minister (diakoneo), and to give His life a
ransom for many" (Matt. 20: 26-28).
As applied to women in Scripture, it is obvious that we must not read anything into
their `ministry' which contradicts what has already been noted under the ideas of
teaching and overseership. Such a wide usage of the term `deacon' must not be made an
excuse to open every aspect of `ministry' to woman, against the prohibitions listed
elsewhere. Phebe was a valued servant in the assembly at Cenchrea, but her particular
ministry (whatever else it may have included, and here we cannot be specific) involved
the fact that `she hath been a succourer of many', including Paul himself (Rom. 16: 1, 2)
not that she had preached the gospel or taught the Word.
"Succourer" is the Greek prostatis, occurring only here: it means a protectress,
patroness or helper. Moulton and Milligan, whilst not being able to cite any usage of the
noun, quote the verb prostateo (circa B.C.252) where a son writes to his father:
"There will be nothing of more importance for me than to look after you for the
remainder of life, in a manner worthy of you, and worthy of me" (Vocabulary of the
Greek N.T.).
It is quite obvious that this ministry of Phebe, in the light of the above observations,
involved hospitality of a particularly sacrificial nature, even to the point of offering
protection to such as Paul, perhaps at great personal risk to her own life (cp. Rom. 16: 3,
4).