I recommend to you our sister Phoebe, who is a servant of the church which is at Cenchrea, that you receive her in the Lord in a manner worthy of the saints, and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well. ~ Romans 16:1-2 

The Berean Study Bible points out the following about Paul’s formal recommendation of Phoebe.

I commend to you: This phrase indicates a formal introduction or recommendation. In the ancient world, letters of commendation were common for travelers, especially within the early Christian community, to ensure they were received with hospitality and trust. Paul often used such commendations to vouch for the character and mission of individuals. 

The Pulpit Commentary says, This Phoebe was probably the bearer of the Epistle. She appears to have had business, perhaps of a legal kind, that took her to Rome; and St. Paul took advantage of her going to send the letter by her, desiring also to enlist the aid of her fellow-Christians at Rome in furtherance of her business, whatever it might be.

Ellicott’s Commentary for English Readers states, As the Roman Church is especially exhorted to receive Phebe, it has been inferred that she was one of the party to which St. Paul entrusted his Epistle, if not the actual bearer of it herself…

Benson Commentary says, I commend — Rather, recommend; unto you — That is, To your love and assistance; Phebe our sister — The bearer of this letter; a servant — Or deaconess, as the Greek word signifies; of the church at Cenchrea

Being entrusted to carry and deliver such a letter meant that Phoebe was likely the one who also read it to the believers in Rome, as this was a common practice in the first century. The bearer of the letter would read it aloud to the recipient. Thus, the original audience which heard what you and I know as the book of Romans, most likely heard it from the mouth of a woman, Phoebe.

Being entrusted with delivering and reading this letter also meant that Phoebe must have been trusted by Paul as capable of answering any questions the people might have had as to what Paul meant in any particular part of the letter.

Phoebe must have been a woman of great understanding of God’s Word, for Paul’s letter to the Romans is possibly the greatest theological composition that has ever been written. Paul would not have entrusted the delivery of this letter with just anyone, it had to be someone of Phoebe’s qualifications.

The word servant, referring to Phoebe as a servant of the church which is at Cenchrea, comes from the Greek word is diakonos, meaning, servant, minister, deacon. For this reason some Bible translations employ the word deaconess, and commentaries also point out that Phoebe was indeed a deaconess.

This Greek word is diakonos, is the same word that is used by Paul in 1 Timothy 3:8 and 12 where he gives the qualifications for a deacon.

One of the arguments that is made against women in ministry, especially as leaders, is the terminology used by Paul that bishops and deacons must be the husband of one wife.

A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach… ~ 1 Timothy 3:5

Let the deacons be the husbands of one wife, ruling their children and their own houses well. ~ 1 Timothy 3:12

Those who refer to these texts as prohibitions against women in leadership positions in ministry contend that the qualification of husbands of one wife means that such callings in ministry are limited, and only apply to men.

However, there are significant problems with such interpretations. The most glaring problem is that this interpretation would eliminate men who are single or who are widowers. It would also eliminate men who are married but do not have children at home. In addition it would eliminate men who for health reasons cannot father children, or men married to women who for health reasons could not bear children.

We would do well to follow Paul’s instructions for bishops and deacons as a guide for wisdom regarding who should be in leadership rather than treating with iron clad interpretations.

In Paul’s letter to Timothy, Paul is specifically addressing some of the issues among the lay people within the church, as the cult of Artemis had affected much of the culture and society in Ephesus where Timothy was ministering.

In particular, the women there needed to be taught correctly in the ways of the Lord in contrast to the indoctrination of the Artemis cult. They did not need to be in positions of leadership and teachings. Understanding this background would help us better understand Paul’s directive to Timothy that the women should not not be permitted to teach in contrast to Paul’s endorsements of women in ministry elsewhere. It would also help us better understand the qualifications that Paul places on men for serving as bishops and deacons. The qualifications were not meant to convey the thought that only men could be in leadership positions, as Phoebe, who was a deaconess dispels such claims.

The very fact that Phoebe served in the office of deaconess ought to be an indicator to us that Paul is not giving ironclad rules which would eliminate women from such honorable roles in ministry.

I recommend to you our sister Phoebe, who is a servant (a deaconess) of the church which is at Cenchrea, that you receive her in the Lord in a manner worthy of the saints, and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well. ~ Romans 16:1-2