Difference between revisions of "16:1-2 Is this teaching that Phebe was a "deacon(ess)" in the church at Cenchrea, as a great many Christians believe?"
(Created page with "No, although Diakonos, the Greek word for servant, is also used for deacon. Phebe could not be a deacon (ess) - a woman deacon - in the church at Cenchrea though because scriptur...") |
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| − | + | ====16:1-2 Is this teaching that Phebe was a "deacon(ess)" in the church at Cenchrea, as a great many Christians believe?==== | |
| − | + | No, although Diakonos, the Greek word for servant, is also used for deacon. Phebe could not be a deacon (ess) - a woman deacon - in the church at Cenchrea though because scripture stipulates that only men can be deacons in the New Testament church (CP 1Ti 3:1-13). | |
| − | We | + | We see here that, like bishops (or elders), to whom God has entrusted the oversight of the New Testament church, deacons must also be male "…the husband of one wife" - if married. There is no provision for women to be deacons in the New Testament church. |
| − | + | Those who argue for women deacons claim that the Greek word Gune, translated wives in V11 and wife in V12, also means woman, which is correct, but whether it refers to a woman generally, or a wife specifically depends upon the context in which it is used. Here it is clearly used in the context of a husband and wife relationship (CP V12). | |
| − | + | ||
| − | + | It is not describing women deacons, but the wives of men deacons, if they are married, the same as the preceding passage refers to male bishops (or elders), and their wives, if married (CP 1Ti 3:1-7). | |
| − | + | ||
| − | + | We get a better insight into Phebe's ministry in the church at Cenchrea from a study of the word "succorer" in Ro 16:2 (KJV), which defines her as caring for the affairs of others - who helps and aids them from her resources (CP Ro 16:2). | |
| + | Succorer is from the Greek word Prostatis, which is the feminine form of patron, or protector. It was used by the Greeks to describe those who care for and entertain strangers in their home. | ||
| − | + | Phebe was evidently a woman of means who ministered to the needs of others in the church at Cenchrea and looked after Paul and his companions on his apostolic mission journeys there. | |
| + | (See also comments on Ac 6:1-6; Php 1:1 and 1Ti 3:8-13 and author's studies The Church and Women and God's Order for the New Testament Church in his book Advanced Studies in the Christian Faith (Volume 1)).16:16 What exactly is a "holy" kiss? | ||
| − | '' | + | A holy kiss is a kiss free from anything inconsistent with a Christian's calling as a saint of God. It is a token of Christian brotherhood, signifying the spiritual kinship Christians have with one another (CP Ac 20:36-38 with 1Cor 16:20 (also 2Cor 13:12; 1Th 5:26); 1Pe 5:14). |
| + | |||
| + | A kiss of love in 1Pe 5:14 is a token of the love and friendship that exists between Christians (CP Ro 12:10; 1Jn 3:14; 4:7; 5:1). See also comments on Jn 13:34-35 and 1Jn 4:7-21 and author's study How Christians are to Love One Another in his book Foundational Truths of the Christian Faith. | ||
| + | |||
| + | [["Romans"]] | ||
Latest revision as of 18:02, 10 January 2019
16:1-2 Is this teaching that Phebe was a "deacon(ess)" in the church at Cenchrea, as a great many Christians believe?
No, although Diakonos, the Greek word for servant, is also used for deacon. Phebe could not be a deacon (ess) - a woman deacon - in the church at Cenchrea though because scripture stipulates that only men can be deacons in the New Testament church (CP 1Ti 3:1-13).
We see here that, like bishops (or elders), to whom God has entrusted the oversight of the New Testament church, deacons must also be male "…the husband of one wife" - if married. There is no provision for women to be deacons in the New Testament church.
Those who argue for women deacons claim that the Greek word Gune, translated wives in V11 and wife in V12, also means woman, which is correct, but whether it refers to a woman generally, or a wife specifically depends upon the context in which it is used. Here it is clearly used in the context of a husband and wife relationship (CP V12).
It is not describing women deacons, but the wives of men deacons, if they are married, the same as the preceding passage refers to male bishops (or elders), and their wives, if married (CP 1Ti 3:1-7).
We get a better insight into Phebe's ministry in the church at Cenchrea from a study of the word "succorer" in Ro 16:2 (KJV), which defines her as caring for the affairs of others - who helps and aids them from her resources (CP Ro 16:2).
Succorer is from the Greek word Prostatis, which is the feminine form of patron, or protector. It was used by the Greeks to describe those who care for and entertain strangers in their home.
Phebe was evidently a woman of means who ministered to the needs of others in the church at Cenchrea and looked after Paul and his companions on his apostolic mission journeys there.
(See also comments on Ac 6:1-6; Php 1:1 and 1Ti 3:8-13 and author's studies The Church and Women and God's Order for the New Testament Church in his book Advanced Studies in the Christian Faith (Volume 1)).16:16 What exactly is a "holy" kiss?
A holy kiss is a kiss free from anything inconsistent with a Christian's calling as a saint of God. It is a token of Christian brotherhood, signifying the spiritual kinship Christians have with one another (CP Ac 20:36-38 with 1Cor 16:20 (also 2Cor 13:12; 1Th 5:26); 1Pe 5:14).
A kiss of love in 1Pe 5:14 is a token of the love and friendship that exists between Christians (CP Ro 12:10; 1Jn 3:14; 4:7; 5:1). See also comments on Jn 13:34-35 and 1Jn 4:7-21 and author's study How Christians are to Love One Another in his book Foundational Truths of the Christian Faith.