Women in ministry a look at scriptures


(A study from 2007)

So… Here’s my ongoing investigative look at “scripture alone” concerning women in ministry, “titles” and how these words are defined. I hope to keep “adding to” what I find as not everything is discussed in this particular study but its pretty extensive thus far.

Here’s a few verses including “women” highlighted in “pink”

Rom 16:7 Salute Andronicus and Juniamy kinsmen, and my fellow prisonerswho are of note among the apostles, who also were in Christ ~before me~.

Rom 16:12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.

1Thes 5:12 we beseech you, brethren, to KNOW ~THEM~ which labour among you, and are over you in the Lord, and admonish you;

Rom 16:6 Greet Marywho bestowed much labour on us.

Rom 16:3 Greet Priscilla and Aquila my helpers in Christ Jesus

Acts 18:26 And he (Apollosbegan to speak boldly in the synagogue: whom when Aquila and Priscilla had heardthey took him unto them, and expounded unto him the way of God more perfectly.

Heb 6:10 For God is not unrighteous to forget your work and labour of lovewhich ye have shewed toward his name, **in that** ye have ministered (diakoneo) to the saints, and do minister.(diakoneo)

Rom 16:1 I commend unto you Phebe our sister, which is a servant (diakonos) of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.

Starting with PhebeShe was a “servant” (diakonos) I thought to look at this word and how its used in scripture.

The word “Servant,” “Minister,” and “Deacon” are each translated from the exact same word: Diakonos” Part of speech “noun” m/f

Here’s some examples below highlighted in blue where the word is found in scripture

Rom 13:4 For he is a minister (diakonos) of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister (diakonos) of God, an avenger who brings wrath upon the one who practices evil.

Rom 15:8 For I say that Christ has become a servant (diakonos) to the circumcision on behalf of the truth of God to confirm the promises given to the fathers,

Rom 16:1 I commend to you our sister Phebe, who is a servant (diakonos) of the church which is at Cenchrea;

Col 1:7 just as you learned it from Epaphras, our beloved fellow bond-servant (diakonos) who is a faithful servant (diakonos) of Christ on our behalf,

Col 1:23 if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister (diakonos)

Please note: it’s a “stewardship” FROM GOD; it’s BESTOWED upon them FOR OTHERS’ BENEFIT

Col 1:25 Of this Church I *was made* a minister (diakonos) according to the stewardship (( from God )) *bestowed upon me* for ((( your benefit ))) that I might fully carry out the preaching of the word of God,

Col 4:7 As to all my affairs, Tychicus, our beloved brother and faithful servant (diakonos) and fellow bond-servant (diakonos) in the Lord, will bring you information.

1Tim 3:8 Deacons (diakonos) likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain,

1Tim 3:12 Let deacons (diakonos) be husbands of only one wife, and good managers of their children and their own households.

1Tim 4:6 In pointing out these things to the brethren, you will be a good servant (diakonos) of Christ Jesus, constantly nourished on the words of the faith and of the sound doctrine which you have been following.

Diakonos part of speech noun

1) one who *executes* ~the commands~ of another (that makes “them” the authority?) esp. of a mastera servantattendantminister a) the servant of a king b) a deacon, one who, by virtue of the office assigned to him by the church, cares for the poor and has charge of and distributes the money collected for their use c) a waiter, one who serves food and drink

The words in the above verses are the same word diakonos.

The same word which applies to “Deacon” in 1Tim 3:12 concerning “a deacon” (diakonos) being the “husband of one wife” is the same word “servant” (diakonos) applied to a woman Phebe in Rom 16:1. Its the same word in Col 1:25 “minister” (diakonos) Paul applies to “himself” and “Who” (by the way) was not married (therefore neither was ‘he’ a ‘husband of one wife’as is prescribed in 1Tim 3:12. Obviously neither Phebe NOR Paul were ‘husbands’

Its application is scripturally applied to both genders

The word “Deacon” (Diakoneo) in both 1Timothy 3:10 & 13 is a verb which root word is “Diakonos” a noun. Just as “the words” might differ as “written” in the first example the same is true of “Diakoneo”. We can find both genders within the verb “Diakoneo”.

Diakoneo (verb)

1) “to be” a servant, attendant, domestic, to serve, wait upon a) to minister unto onerender ministering offices to 1) to be served, minister unto b) to wait at a table and offer food and drink to the guests, 1) of women preparing food c) to minister i.e. supply food and necessities of life 1) to relieve one’s necessities (e.g. by collecting alms), to provide take care of, distribute, the things necessary to sustain life 2) to take care of the poor and the sick, who “administer” the office of “a deacon” 3) in Christian churches to serve as deacons d) to minister 1) to attend to anything, that may serve another’s interests 2) to minister a thing to oneto serve one or by supplying any thing

Here’s a few examples…

Deacon (Diakoneo) a verb in 1Tim 3:10, 3:13showing both men and women… Math 27:5 shows women doing so again with the use of “ministering” (diakoneo), same word John 12:2 applied to “Martha” again who “served” (diakoneo)Rom 15:25 to Paul “to minister” (diakoneo) 2Cr 8:19 in relation to the grace “administered” (diakoneo) Heb 6:10 the labour of love… “ministering” (diakoneo) to the saints. 1Peter 4:10-11 “minister” (diakoneo) with the “ability” shown as a gift” being a “steward” of this “grace” and to “one another.”

To summarize 

Phebe, a woman (in Romans 16:1-2, 16:27) was indeed a “servant” (diakonos), same exact word as “deacon” (diakonos) applied to men who are to be the husband of one wife. It is also the same word for “minister” (diakonos) of which “Paul” who had “no wife”(therefore not “as husband”) who uses this office in regards to “himself”.


Concerning “Pastors” the word is equivalent to a “Shepherd”. The common misconception is that scripture speaks of more MEN pastors then it does women. That’s not so at all. I dare you to find one reference to “gender” in regards to it.

The actual word “Pastors” is found “ONCE” in the NT and “shepherd” (as it appears in the NT) is the same.

Here’s the ONE VERSE

Pastors poimen {poy-mane’}

Ephes 4:11 And he gave some (gender neutral) apostles; and some (gender neutral), prophets; and some (gender neutral), evangelists; and some (gender neutral)PASTORS (poimen) and teachers;

Cant tell anything from there.

Here’s the Greek NT definition

Pastors poimen {poy-mane’} 1) a herdsman, esp. a Shepherd a) in the parable, he to whose care and control others have ~committed~ themselves , and whose precepts they follow 2) metaph. a) the presiding officer, manager, director, of any assembly: so of Christ the Head of the church 1) of the overseers of the Christian assemblies 2) of kings and princes

The tasks of a Near Eastern shepherd were:

– to watch for enemies trying to attack the sheep
– to defend the sheep from attackers
 to heal the wounded and sick sheep
– to find and save lost or trapped sheep
– to love them, sharing their lives and so earning their trust.

The “gospels alone” show what good “Pastors” (poimen) do as “the word” itself is synonymous with: “Shepherd” (poimen). Jesus (in the gospels) show what a good “Shepherd” (poimen) does (and namely Himself) who “we” are to “follow”.

Here’s those very verses in the “gospels” Mat 9:36, 25:32, 26:31, Mark 6:34,14:27, Luke 2:8, 2:18, 2:20, John 10:2,10:11-12,10:14, & 10:16,

“Pastors” (poimen) in Eph 4:11 is mentioned only twice elsewhere in “the epistles”. Both times the word is used it’s in reference to Jesus Christ alone as the one “Shepherd” (poimen)

Here’s the two other verses

Heb 13:20 Now the God of peace, that brought again from the dead our Lord Jesusthat great Shepherd (poimen) of the sheep, through the blood of the everlasting covenant,

1Peter 2:25 For ye were as sheep going astray; but are now returned unto the Shepherd (poimen) and Bishop of your souls.

That’s all we have in the NT. From these it is not possible to see it applying to one particular gender.

The word “pastors” (poimen) (NT Greek) is equivalent with “Shepherd” (poimen). We need more, but where else can we affirm these things? We can look in the OT (Hebrew). We would then need to find the equivalent of these words there which hold the same balance in regards to the two right?

In the OT the actual word “pastors” is shown “seven times”. That which is in the OT (Hebrew) is as the same in the NT (Greek) equating the two together under the same word Ra`ah from here Jer 2:8, 3:15,10:21,12:10, 22:22,23:1-2 There are 178 other verses you might like to check out (way too many to post here)

Here’s an example

Jer 3:15 And I will give you PASTORS (Ra`ah) according to mine heart, which shall feed you with knowledge and understanding.

The word “Pastors” is Ra`ah {raw-aw’} …part of speech verb

1) to pasture, tend, graze, feed a) (Qal) 1) to tend, pasture a) to shepherd b) of ruler, teacher (fig) c) of people as flock (fig) d) shepherd, herdsman (subst) 2) to feed, graze a) of cows, sheep etc (literal) b) of idolater, Israel as flock (fig) b) (Hiphil) shepherdshepherdess 2) to associate withbe a friend of (meaning probable) a) (Qal) to associate with b) (Hithpael) to be companions 3) (Piel) to be a special friend

Here we find both the words shepherdess as well as shepherd

Gen 29:9 And while he yet spake with them, Rachel came with her father’s sheep: for she kept (Ra`ah) them.

Someone had brought up that there were no “pastors,” as they were called “priests” in the OT. Then let’s show they are not the same before this argument emerges. Realizing too that those things also were written down “for us” as well and we can draw from them.

Jer 2:8 THE PRIESTS (Kohen) said notWhere is the LORD? and they that handle the law knew me notTHE PASTORS (Ra `ahalso transgressed against me.

Obviously not, the words do differ

Another said… Pastors (being shepherds) means that they only kept literal sheep (as in farm animals).

For us to think God’s ANGER burned against the Shepherds (Pastors) for such a thing is absurd.

Sheep are used as a “similitude,” as Hosea 12:10 confirms. Sheep (or the flock of God confirms even in the NT). They are the same. It’s a picture of people who are His sheep. All they saw was Psalm 106:20  similitude of an OX ( just animals ). and this is what Paul was showing them, confirming the same in 1Cr 9:9-10… “doth God care for oxen“? No, obviously not. Paul said it was for “our sakes” not “animals”.

God was not ANGRY because literal shepherds over ANIMALS were scattering their own animals. That’s crazy.

Back to Phebe, now she is not specifically shown as a “pastor” but as “servant” (diakonos) same word for “deacon” and “minister” (of which Paul was).

But is it a stretch considering the above? I don’t think so at all. Both genders are indeed shown in Pastors in the OT. The NT is silent on it, validating neither male or female, but the Lord Himself, which is not far off from “neither male nor female.” In Christ is it?

Lets look at another part of the verse which applies to Phebe

Rom 16:1-2 I ~commend~ unto you Phebe our sister, which is a servant (diakonos) of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.

Another word you’ll read in relation to Phebe is that she “a succourer” (some bibles have “helper”) either way that specific word means as shown in Strong’s concordance

Succourer “prostatis” 1) a woman set over others 2) a female ~gaurdian~protectress, patroness, caring for the affairs of others and aiding them with her resources

ESword Greek
Feminine of a derivative of G4291;patroness, that is, assistant: – succourer.

From G4253 and G2476; to stand before, that is, (in rank) to preside, or (by implication) to practise: – maintain, be overrule.

The same word “prostasis” is found in 1Thes 5:12 for “over” and 1Tim 5:17 for “rule.”

1Thes 5:12 we beseech you, brethren, to KNOW THEM which labour among you, and are over (prostasis) you in the Lord, and admonish you;

Rom 16:6 Greet Marywho bestowed much labour on us.

1Tim 5:17 Let the elders (presbuteros) that rule (protasiswell be counted worthy of double honour, especially they who labour in the word and doctrine.

See below for “elders” (presbuteros) because there are “elder women” (presbuteros) 1Tim 5:1-2

Getting back to the previous thought, a woman can indeed protect (be a protectress) which also implies “defend.”  By definition guarding (or a female guardian). Does not Paul say the same? He said there were women who risked their necks for him.

This (to me) sounds almost identical to the true good “Shepherds” (poimen) or “Pastors” role as is defined by Jesus and in the OT. At the same time, it is descriptive of a “succourer” of which Phebe was. She was a “servant” or “minister” or “deacon” (pick one, as they all mean “diakonos”). She was in heart of those “made so” by the Spirit. A good Shepherd careth for the sheep; it’s the laying down of their lives for the sake of Christ for others. By nature of those things attributed to her it sure sounds very much the same.

It’s a love and care thing not an “authority trip”. If Deacon is thought to be a role of “authority,” having the “final say,” then why does the definition say it’s one who “executes” the commands of “another”?

As I’ve heard, these positions are of “leadership,” so we must “lead” right? But what’s the true definition of “leadership” or “to lead”? Is it not by way of “example”? When did “men” become the head of the church and Christ stop?

When one “leads” it’s not “to ourselves” but “to Christ” even Paul affirms that. He said, “we preach not ourselves but Christ as Lord”. None are to “lord over” (as in “ruling over others”) as Jesus showed to the contrary. What of “leading by way of example”? Being an ensample to the flock. Paul never claimed to “lord over their faith” but even “he” (being a man) was “a helper” of their joy. As even Jesus wanted their “joy” to be made full.

A good example of authority is Paul who said the authority he was given was for “their edification,” not “destruction”. How about the authority Jesus speaks of? The authority to lay one’s life down? How about that kind? We don’t hear about “that kind” much.

How about coveting Christ’s position on “the floor,” at others’ feet washing them? We know women can wash the feet of the saints (1Tim 5:10). Being it’s a position closest to the floor it should work. The kind of loving authority he showed watched men take the “seats of honour” and His own disciples arguing over “who was the greatest” when He who IS the greatest just stood by.

Pastor/Shepherd (poimen) in protecting the flock OF GOD (HISnot anyone else’s heritage. The administration by God’s grace given to care for them, loving them, and keeping them safe. What kind of “authority” are we “imagining” when “we say” authority? Have you ever really thought about it? Or is it another who is “the greatest syndrome”? Many times that’s HOW it’s wielded or even defended in most cases.

Do we see God-given authority (whose main concern is the protection and welfare of others) as some kind of head-trip rule?

The argument begins, well Phebe was not set over Paul. That’s not even a question I’d ask. It completely misses the point of what true authority is, if its “laying one’s life down for one’s friends.” The problem is in HOW we define authority. Not only that, for her “to be” a succourerby nature of the word is to be “set over,” within that it means “protectress” and “guardian.” In other words, its an authority which seeks to protect not “rule OVER” but “to rule” WELL. In THAT LIGHT “ruling over” becomes a matter of heart of those who have been “endued” and “entrusted” and who must also give “an account.” Jesus showed the wrong “ruling over” opposed to His instruction.

How could Phebe (who) “being a protectress” not apply to Paul? He himself spoke of “women” who risked their necks ( lives ) for him. The laying down of one’s life for their friends was our Lords example of “no greater love is this.” This, then, is acting much like the kind of shepherd (pastor) Jesus was. This is what He spoke of (after which we are to “follow”). It does not conflict with anything concerning the authority Jesus speaks of. It’s neither of what many keep trying to “attach to it”.

If we are looking at the “authority” spoken of in 1Tim 2:12 Neither a woman or men (disciples) were ever given “THAT” ever; ever look what kind it is?

Here’s the verse. I want to tackle this in regards to how it’s worded in another post as the words “Woman” and “Teach” are found in this verse below and Rev 2:20 and JEZEBEL is brought up in relation to “this KIND OF” authority (in this specific verse) not found elsewhere, neither did Christ given his disciples “this kind of authority.” Not only that but Paul if you write out what Jesus said and what Paul said under it you will see he is answering to “the Lord” and I stand in disagreement with some that it is “Paul’s preferences,” verses him “answering the Lord” in Rev 2:20 on the basis of that connection.

1Tim 2:12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

The word usurp authority is Authenteo

1) One who with his own hands kills another or himself
2) One who acts on his own authority, autocratic
3) an absolute master 4) to govern, to excercise dominion over one

Doesn’t that bring good reason to why both “a woman” (singularly) over “THE Man” and “THAT Woman” Jezebel are mentioned? Note the kind of authority and over “THE Man” not MEN?

Please be aware that even “this kind of authority” (and of another as well) as described in the verse is NOT even given to his disciples (all men). In fact, even “another” (which is not given as it pertains to authority) is “in contrast” to this kind of authority. It’s contrasted against the word “minister” (diakonos) when used by Jesus Christ.


Shown below (keeping in mind the following) “ministers” (diakonos) “servants” (diakonos) or “deacons” (diakonos) are to exercise this authority.

Mark 10:42-44 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise ~lordship~ OVER THEM; and their great ones exercise ~authority~ UPON THEMBut so shall it NOT BE SO ~AMONG YOU~ but whosoever will be great among you, shall be your minister (diakonos): [Phebe was a “diakonos”] And whosoever of you will be the chiefest, shall be servant (diakonos) [Phebe was a “diakonos”] of all.

This becomes a whole other topic as this would go a step further explaining the verses concerning the authority of Christ (that which He gives). It also shows within its definition the power on a woman’s head. The authority is rooted in being “led of the Spirit” which bloweth where it willeth in relation to the “Sons of God.” This is, again, in contrast to those “under the law.” Paul establishes that “the law” speaketh “to them” who are “under the law.” He also establishes the fact that it’s not to those “led by the Spirit” that the law saith anything (they are “hearing” what the Spirit is saying). In fact, the verse in question (1Cr 14:34) attaches “as saith the law” to it (and there’s more on this even).

The definition of this authority (as you read the definition) is rooted in “The Spirit of Christ” and “for freedom Christ is set us free” (and that pertains to the law) and the “Spirit of liberty” etc. Lets look here…

Mark 13:34 For the Son of man is as a man taking a far journey, who left his house, and gave authority (exousia) to his servants, and to every man his work, and commanded the porter to watch.

Authority here is Exousia (which is NOT the same kind of authority in 1Tim 2:12 which means to KILL and dominate)

The Authority Christ gives 


1) power of choiceliberty of doing as one pleases (Liberty in Christ who set us free, those born of the Spirit go where it “willeth”)

a) leave or permission (all things are permissible yet not all things beneficial)

2) physical and mental power (the mind of Christ)

a) the ability or strength with which one is endued, which he either possesses or exercises (definitely not a “babe” who is “unskilled” “not able” and “without strength” but those of full age)

3) the power of authority (influence) and of right (privilege)

4) the power of rule or government (the power of him whose will and commands must be submitted to by others and obeyed)


1)authority over mankind (this is given to Christ alone)

b) specifically

1) the power of judicial decisions (Spiritual man) also seen in Deborah

2) of authority to manage domestic affairs
c) metonymically

1) a thing subject to authority or rule (a deacon is one who executes the commands of another therefore as one under authority even as Phebe, Paul both commended and approved her)

a) jurisdiction (Gods field one that has reached unto you)

2) one who possesses authority (its endued)
a) a ruler, a human magistrate
b) the leading and more powerful among created beings superior to man, spiritual potentates
d) a sign of the husband’s authority over his wife (wink)

1) the veil with which propriety required a women to cover herself e) the sign of regal authority, a crown (let NO MAN take your crown lol ).

THIS is the Authority CHRIST endues to HIS OWN. It’s what one “possesses” OF HIM.


THIS is A SIGN of THE HUSBAND’S (CHRISTauthority OVER HIS WIFE (THE CHURCH made up of both male and female) who “in Christ” there is no difference.

If we are looking at the word being “set over” and making it equivalent to our “ideas” of authority it’s bogus. To even equate the authority of a “deacon” /diakonos (as some believe it applies to men) Jesus shows to the contrary. That’s not the kind of authority given. Not even that which speaks of a woman over the man is given to a man over a woman.

The only MAN that has that kind of authority (in 1Tim 2:12) is Jesus Christ (if we make it any ones at all). Saying that as it pertains to the KIND of authority spoken of (as it pertains to killing) as He kills and makes alive. It’s spoken of only once in scripture and there where the arguments start.

Do a study on the words used for authority and scriptures which define it as well. This kind of authority was not even “issued to” His disciples (men at the time) either.

Meanwhile we are straining out gnats and swallowing a camel stumbling over words, “man verses woman,” without noticing at least this. I’ve heard the argument that only men can have “that kind” of authority over a woman, but I don’t see where Christ says it’s granted for any man to kill a woman with his own hands, so it’s a moot point.

There’s no man to be FIRST over us (male or female / the woman /His Church) save one man: Jesus Christ

John shows this…

3John 1:9 I wrote unto the church: but Diotrephes (a MAN) who loveth to have the preeminence AMONG THEM, receiveth us not.

This is NOT true authority to “be FIRST” (or preeminent) or “the greatest” in the way men have twisted it to be.

If God made MEN the head of His Church this contradicts 3John 1:9 who imposed his own authority on others in the church and Col 1:18 the only MAN to have that place is Christ.

I believe the “authorities” are out of whack by means of understanding the different ones spoken of. In relation to a woman over THE Man it was to KILL and DOMINATE. It stops not at a WOMANS door to exercise ones OWN AUTHORITY, as did a MAN named Diotrephes is shown doing it.

Col 1:18 He (Christ) is THE HEAD of the bodyTHE CHURCH (made up of men and women) who is the beginning, the firstborn from the dead; that in all things HE might have the preeminence.

So neither PAUL was the HEAD of Phebe even as Diotrephes (a man) was NOT the HEAD of the church wherein He occupied. HE sought “that place.” He was not to be the “preeminent” MAN among them; it’s the wrong kind of Authority.

Eph 5:23 For THE HUSBAND (not other menis THE HEAD of THE WIFE, EVEN as CHRIST is THE HEAD of THE CHURCH: and he is the saviour of the body.

Eph 5:24 Therefore as THE CHURCH (made up of both men and women) is subject UNTO CHRIST, so let WIVES be TO THEIR ~OWN HUSBANDS~ in every thing.

The MYSTERY he spoke of down a few verses was the of Christ and the Church in relation to these very things. That of a Man and a Woman.

1Cor 11:3 I would have you know, that THE HEAD of EVERY MAN is CHRIST; and THE HEAD of THE WOMAN (church made up of men and women) is THE MAN (Jesus Christ); and THE HEAD of CHRIST is GOD.

Eph 5:31-33 For this cause shall a MAN leave his father and mother, and shall be joined unto his WIFE, and they two shall be one flesh. This is a GREAT MYSTERY: but I speak of Christ and the Church. NEVERTHELESS let every one of you in particular so “love” his wife even as himself; and the wife see that she “reverence” her husband.

Lets look at “rule” since it shares a common definition to “succourer,” of which Phebe was. I’ll post below the definition, again, for quick comparison.


1Tim 5:17 Let the elders (presbuteros)  that RULE (proistemiWELL be counted worthy of double honour, especially they who labour *in the word* and *doctrine*.

The word for Rule is Proistemi

1) to set or place before a) to be set over b) to be over, to superintend, preside over c) to be a protector or ~gardian~ 1) to give aid d) to care for, give attention to 1) profess honest occupations

How’s that “above” that of Phebe” a “succourer” of many?

The word for Succourer is Prostatis (rooted in the above)

1) a woman set over others 2) a female guardianprotectress, patroness, caring for the affairs of others and aiding them with her resources

They share the same “rule,” as even e-sword adds “rule” in its definition attached to “succourer.”


1Peter 5:3 Neither as being lords over (katakurieuo) Gods heritage, (((( but being ensamples to the flock )))

Lords over katakurieuo

1) tbring under one’s powerto subject one’s self, to subdue, master 2) to hold in subjectionto be master ofexercise lordship over hello?

The stewardship in relation to the administration is endued by God, given to one for the benefit of many. It’s not an authority trip of lordship but a position of servitude.

2Cr 1:24 ~NOT~ for that WE have DOMINION OVER your faith, but are HELPERS of YOUR JOY: for by faith ye stand.

So now we can at least get a “peek” at the so-called authority and the kinds there are. The authority that was of “lordship” Jesus said “not so” and contrasted that with “diakonos” of which Phebe was (we already looked at the “words”). Even the elders who “rule well” IS synonymous with Phebe’s role, yet both are not synonymous with “authority” as Christ has shown.

So my question is where does “minister” “deacon” “servant” “or “pastor” or “shepherd” ever equal that kind of authority?

I’m not seeing it, unless it is, in fact, pre-converted Peter’s “who is the greatest syndrome.”

2Cr 10:8 For though I should boast somewhat more of our authoritywhich the LORD has given us for edification, and not for your destruction, I should not be ashamed:

For your “destruction” as in “killing another” type of authority spoken of in 1Tim?

The goal is to be led by “the Spirit”. Others can lead *by way* of *example*. To follow another’s good example in Christ is encouraged only as they “follow Christ”. This is not being led by them (whether they be male or female).

DIAKONOS is one who carries out the commands of ANOTHER, so where is being a DIAOKONS an authority in and of itself? It’s not given for anyone to have DOMINION OVER another’s faith, it’s not given to be AS LORDS OVER anyone, and being Diakonos (or servant/minister/deacon) of all is contrasted AGAINST the kind of authority NOT to be so AMONG YOU. So how does Diakonos equate with the kind of authority I see others put on it? The authority Paul spoke of was unto edification (building up others), which would need to LOWER ITSELF not exalt itself to do. To have THE RULE and rule WELL is opposed to RULING OVER OTHERS. YET others are clearly shown having THE RULE “over,” yet it’s from a place of OVERSIGHT, protection, guardianship (care), and love. It’s of servitude and not lordship. Helpers of others joy verses lords. Even elders are to be treated AS Fathers and AS mothers because of the loving nurture of such roles affectionately as the younger AS sisters and AS brothers because it’s not a dictatorship. It appears to look as though that’s all it’s perceived as though. lol

Elders (prebuteros) both male and female

1Tim 5:17 Let the elders (presbuteros) that rule (proistemi) ~well~ be counted worthy of double honour, especially they who labour in ~the word~ and ~doctrine~.

1Tim 5:1 Rebuke not an elder (presbuteros) but intreat him as a father; and the younger men as brethren;

1Tim 5:2 The elder women (presbuteros) as mothers; the younger as sisters, with all purity.

1Peter 5:1 The elders (presbuteroswhich are among you exhort, who am also an elder (presbuteros) and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among youtaking the oversight~thereof~, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being ~lords over~ God’s heritagebut being ensamples to the flock.

1Peter 5:5 Likewise, ye youngersubmit yourselves unto the elderYea, all of you be subject ~one to another~, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

2John 1:1 The elder (presbuteros) unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;

Lets take a look at the first verse posted, adding this in as it touches on the word “rule” here, as “elders” we find in 1Tim5:17. It’s the same word used for Phebe, so I’m adding these highlighted verses to help show comparisons between them on the subject of “women”.

1Tim 5:17 Let the elders (presbuteros) that rule (proistemiwell be counted worthy of double honour, especially they who labour in the word and doctrine.

Rule here in relation to the “elders” is (proistemiit holds the same definition in relation to the “elders” (presbuteros) [male and female] as that which is used in regards to “Phebe” / “servant” (diakonos). The word succourer protasis ) “set over” “rule” it’s synonymous [see above study]

Romans 16:6 Greet Marywho bestowed much labour on us.

1Thes 5:12 we beseech you, brethren, to  KNOW THEM which labour among you, and are over (proistemi) you in the Lord, and admonish you;

Three women posted above.

Romans 16:12 Salute Tryphena and Tryphosawho labour in the LordSalute the beloved Persiswhich laboured much in the Lord.

What is “this labour” and how do we do this as unto Christ?

Heb 6:10 For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, **in that** ye have ministered (diakoneo) to the saintsand do minister.(diakoneo)

They women laboured in their love for God and “ministered unto the saints” its a labour of love and of servitude in ministering.

Phil 4:3 And I intreat thee also, true yokefellowhelp those women which laboured with me in the gospel

Gal 3:8 There is neither Jew nor Greekthere is neither bond nor freethere is neither male and female: for ye are all one *in* Christ Jesus.

This is beautiful…

1Tim 2:11 Let ~the woman~ learn ~in silence~ with all subjection. (The subjection is to the gospel of Christ and her obedience to Him (Christ)).

Luke 10:39 …~Mary~which also sat at Jesus’ feet, and ~heard~ his word. (cant HEAR with lots of NOISE)

1Tim 2:12 But I suffer not ~A woman ~to teach, nor to ~usurp authority~ over THE man, but to be in silence.

Why? The following verse ADAM (who was a FIGURE of CHRIST) was formed FIRST then EVE  

The words usurp authority used in1Tim 2:12 is authenteo means “to kill with ones own hands” or dominate“.

Given even, “the words” of the wicked (those who do evil) “lie in wait for blood” (Pro 12:6) This mirrors what Diotrephes did in 3John 1:9 He loveth “the preeminence” John said. HE desired to be FIRST, that belongs to CHRIST (Col 1:18) not HIM. As ADAM was FIRST then EVE. ADAM is a FIGURE of Christ (Rom 5:14). Diotrephes was “part of the Church” (made up of both men and women = The Woman) but even as A MAN HE is NOT the FIRST or THE HEAD of every man Christ IS. Neither was it for “him” to usurp authority (Kill or dominate) the man Jesus Christ (His body). Christ should be first and preeminent and over all in the Church.

Because of such seducers John writes we need NOT ~ANY MAN~ to teach us because ~the anointing~ teaches us all things. We are to *Learn* ~in silence~ of HIM (like Mary at The LORDS FEET) that we might ~HEAR~ HIS WORD. I don’t think its a good thing if one is ~EVER LEARNING~ and NEVER able to come to the “knowledge of the truth” though.


Zach 2:3 Be silentO all fleshbefore the LORDfor he is raised up out of his holy habitation.

The Church ~IS~ HIS ~FLESH~

Eph 5:24 Therefore AS the church is subject unto Christso let the wives be to their own husbands in every thing.

1Peter 3:1 Likewise, ye wivesbe in subjection to your ~own husbands~; that, if any obey not the wordthey also may without ~the word~ be won by the ~conversation~ of the wives;


All blessings in Christ!


(Thank you Kim! You are always a blessing to me!)


About Christine

My name is Christine and since my favorite past-time, the one that I find the most fulfilling, is studying the scriptures and seeking to know and understand "the deep things of God", I have created this blog as a place to not only post my own bible studies but as a way to connect with others who are also seeking the Lord and the Truth. I've posted some of my studies on other websites and haven't yet decided if I will post them here, as well, or if I will just post future blogs/studies here. We'll see. Thanks for stopping by and please do so again... maybe after I get something posted. :) ALL BLESSINGS IN CHRIST!!
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