This is a phenomenal chapter that champions the role of women in the church. Romans 16 begins with an affirmation of a woman serving in a position of leadership.
I commend to you our sister Phoebe, who is a servant of the church in Cenchreae.
Romans 16:1 HCSB
Most translations use the word ‘servant’ to translate the Greek word diakonos, however, in Timothy we find the same word translated ‘deacon’ to describe men who were serving in church offices. ‘Servant’ is the traditional rendering, but if you look at how diakonos evolved throughout the Bible, you will see that Jesus brought a spiritual meaning to it (Matthew 20) and Paul brought a church office feel to it.
So, the term ‘deacon’ would have been a new word to the church at that time. Today, the word deacon generally refers to an elder in the church, but in the early church, a deacon could have been someone who cared for the widows, the orphans, and the poor. We can also gather from Roman 16:2 that Phoebe was probably a wealthy woman. This would have made sense in the context of serving the less fortunate.
“Most likely she held the office of “deacon,” but there is little evidence regarding what this office entailed (Dunn 1988b thinks it a “ministry of hospitality,” but it was certainly more than that). Most likely deacons dealt with the practical needs of the church, for example, caring for the needy (Cranfield 1979) and financial oversight (Moo 1996).”
IVP New Testament Commentary
Taking all this into consideration, I think we can safely assume that Phoebe was a deaconess in the church. Paul commends (stands with her) in her position of leadership within the church in Cenchreae. The believers who delivered Paul’s letters often would read them and even weigh in with their interpretation of the letter. Why then, would Paul send a woman (Phoebe) to deliver this letter to Rome if he had reservations about women serving in positions of leadership?
“At Cenchrea she was not only a recognised member, but an active and useful “servant of the Church.” Many would translate, “a deaconess.” The letter of Pliny to the Emperor Trajan, written early in the second century, speaks of two Christian women, “who were called ministers,” having been examined by torture. This looks as if a female order of some kind existed in the Churches of Asia Minor at that time.”
The Biblical Illustrator
Paul goes on to mention several other women serving in ministry. Priscilla (v. 3), Mary (v. 6), and Junia (v. 7) were all sharing in the work of Christ alongside Paul. But that’s not all! In fact, when reading over Paul’s entire list, more than 1/3 of the names mentioned here are women and this speaks to the larger point.
Paul’s list includes men, women, Jews, Gentiles, old people, young people, free citizens, and slaves. His list speaks to the diversity of the body of Christ and the unity that transcends human discrimination. Gender, ethnicity, economic status, social status, and age should never restrict the Gospel call. Paul’s “letter within the letter” is a strong statement of inclusion within the church. This is a testimony of the extensive love of Jesus that reaches far beyond any human restriction.