"Church Leadership" - Deaconness
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Have you ever been so convinced that something is true and no one could change your mind? (Example of things that I was convinced were true during the accident)
Proposition - As we bring our study of church leadership to a close today: I invite you to join me as we embark on a challenging passage of Scripture this morning. We will uncover four qualities that ought to be evident in every believing women.
Glaring question - What does to word “women” mean in this passage?
NASB - 11 Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.
NIV - 11 In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything.
ESV - 11 Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things.
KJV - 11 Even so must their wives be grave, not slanderers, sober, faithful in all things.
HCSB - 11 Wives, too, must be worthy of respect, not slanderers, self-controlled, faithful in everything.
First, point that we must understand is that God used women in amazing ways - Here are just a few to make mention of -
Examples of Godly Women -
Ruth - Ruth 1:16-17
Hannah - 1 Samuel 1:9-28
Abigail - 1 Samuel 25:2-35
Esther - Esther 4:15-16
Elizabeth - Luke 1:41-45
Tabitha - Acts 9:36-42
“Women” - noun, accusative, plural, feminine - subject (Greek Word - “Gyne”)
Sense: wife - a married woman; a man’s partner in marriage
Used in the following ways in 1 Timothy -
1 Timothy 2:9 (NASB95)
9 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments,
1 Timothy 2:10 (NASB95)
10 but rather by means of good works, as is proper for women making a claim to godliness.
1 Timothy 3:11 (NASB95)
11 Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.
“Likewise” - (hasautos) - in like or similar manner - adverb
Sense: similarly - in like or similar manner
Notice the way that the Greek word is used in the following passages -
1 Timothy 2:9 (NASB95)
9 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments,
1 Timothy 3:8 (NASB95)
8 Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain,
1 Timothy 3:11 (NASB95)
11 Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.
1 Timothy 5:25 (NASB95)
25 Likewise also, deeds that are good are quite evident, and those which are otherwise cannot be concealed.
Arguments for the interpretation of γυναῖκας as “wives” are the following (Jerome; Calvin; Bengel; B. Weiss; von Soden; Moffatt tr.; Warfield, PresR 8 [1921] 505–6; Easton; Jeremias; Ridderbos, Paul, 461 n. 99; Knight; further references in McKee, John Calvin, 162).
(1) It would be awkward to discuss deacons in vv 8–10, switch to a different topic in v 11, and then return to deacons in vv 12–13 without a textual clue that the topic has changed. (On the force of ὡσαύτως, “likewise,” see below.) This suggests the topic has not changed.
(2) Vv 11 and 12 develop the common theme of the deacon’s family: his wife must be blameless; he must be faithful in marriage; his children must be well-managed. These verses are thus dealing with the same topic and belong together.
(3) B. B. Warfield suggests that v 10 is a semi-parenthetical explanation of v 9, v 11 follows closely on v 9, and v 11 assumes the verb ἔχοντας, “holding to,” from v 9: “The deacon must have the mystery of faith in a pure conscience—and must not be accepted until his life has shown this possession—and a wife, like him grave, and full of other virtues” (PresR 8 [1921] 505, following Bengel).
(4) If v 11 introduces a third office, one would expect more details, especially since women were so involved in the heresy. For example, in all three lists Paul raises the issue of marital fidelity (1 Tim 3:2, 12; Titus 1:6), and even in the case of widows (1 Tim 5:9). The problem is also dealt with elsewhere in the PE (1 Tim 2:9; 5:2, 11, 15; 2 Tim 3:6–9), and in light of Paul’s readiness to repeat himself on this point, the omission of this qualification here is noteworthy. The requirements, if for a female deacon, are considerably lighter than for a male deacon, and this seems unlikely (unless Paul assumes vv 8–11, 13 carry over to the deaconesses). It could be argued that Paul did not want to repeat himself, but he has already repeated himself extensively as a comparison of the two paragraphs in this chapter shows. (Yet the concluding πιστὰς ἐν πᾶσιν, “faithful in all things,” may be Paul’s summary way of applying the qualities of a deacon to a deaconess.)
(5) γυνή occurs in the very next verse where it must refer to the deacon’s wife (cf. 3:2).
(6) Paul shows a readiness, both in the PE and elsewhere, to create words to meet his needs. It would have been very easy for him to have written τὰς διακόνους or perhaps διακονίσσας and prevent what would be otherwise confusing if in fact he had changed topics.
(7) Although it is an argument from silence, it may be significant that there are no clear references to the deaconess in the NT (see Explanation below). It has also been argued that γυναῖκας refers to women in general (Ambrosiaster; J. G. Davies, JEH 14 [1963] 2), but this seems out of place in a discussion of church offices (so Chrysostom).
Most argue for the translation “deaconess” (Theodore of Mopsuestia; Chrysostom; Theodoret; Ellicott; Holtzmann; Bernard; Wohlenberg; Hort, Christian Ecclesia; Lock; Spicq; Kelly; Audet, Structures, 57–61; Brox; Caddeo, RBR 7 [1972] 211–25; E. E. Ellis, “Paul and His Co-Workers,” in Prophecy and Hermeneutic in Early Christianity [Grand Rapids, MI: Eerdmans, 1978] 3–22; Fee; Roloff; Oberlinner with reservations; L. T. Johnson).
(1) The parallel use of ὡσαύτως, “likewise,” in v 8 and v 11 as well as a mutual grammatical dependence on δεῖ … εἶναι, “it is necessary for … to be,” from v 2 argues that v 11, like v 8, introduces a new category (“Likewise it is necessary for deacons to be.… Likewise it is necessary for deaconesses to be …”; cf. Spicq 1:460–61). Vv 12–13 then become an afterthought. However, the ὡσαύτως is as easily explained by saying that just as deacons are to be dignified so also are their wives. Also, because the content of v 12 is so significant, being repeated in all three lists (1 Tim 3:2, 4; Titus 1:6), it is doubtful that it is an afterthought.
(2) It is often argued that if γυνή were “wife,” one would also expect some word about the wife of the overseer (e.g., Roloff, 165). But not only is this an argument from silence, but it assumes that 1 Tim 3 is a formal list, which it is not. If Paul was developing an ad hoc list related to the problems prevalent at Ephesus, it might have been easy for him to overlook the qualities of the overseer’s wife. Also, because a deacon presumably is more involved in activities such as visitation, it is more likely that his wife would be involved in his ministry than would the wife of an overseer. (Yet the overseers are responsible for hospitality, and hence their wives presumably would be involved.) B. B. Warfield adds that this is “explained by the circumstance that women could take no part either in ruling or in teaching (ii. 12), which constituted the functions of the bishop (v. 16)” (PresR 8 [1921] 506).
(3) If γυνή refers to the deacon’s wife, then some say there should be a qualifier such as αὐτῶν, “their,” wives (cf. Spicq, 1:460; Roloff, 164). However, Paul may not have felt the same need to qualify γυναῖκας as do some modern editors. It could, on the other hand, be argued that if Paul switched topics, some qualifier such as “women who serve as deacons” or at least a specifier at the beginning of v 12 would be expected.
(4) If γυνή refers to the deacon’s wife, then some say a listing of household duties would be expected. But there are more important standards than household duties upon which to judge a woman. Also, the list in this chapter enumerates qualities, not duties.
(5) Although the office of deaconess is found very early in church history, this tells us nothing necessarily about this verse. Guthrie (85) argues that v 11 is not sufficiently specific to construct an actual office of deaconess and that it refers to women in general who are involved in church ministry. The verse was used by the Montanists to support the ordination of women (as deaconesses), and much of the debate through the centuries has dealt with this issue. Lewis (BSac 136 [1979] 167–75) identifies γυναῖκας as unmarried female assistants, but one wonders whether Paul would have encouraged this type of relationship, a man working closely with a woman who was not his wife (cf. Knight, 171), especially in light of the Ephesian problem (cf. 1 Tim 2:9; 5:2, 3–16; 2 Tim 3:6–9).
Both interpretations have their strong points, and both are possible. However, the unnatural change of topics, twice in two verses without a clear transition, seems awkward. It is preferable to maintain the connection between v 11 and v 12 by translating γυνή as “wife.”
Whatever the specific interpretation of this verse may be, it is not related to the issue of women in leadership since the deacon(ess) does not provide authoritative leadership. There is no question that women were to play a significant role in serving the church.
1 I commend to you our sister Phoebe, who is a servant of the church which is at Cenchrea;
(Diakonos) - the word that is used in 1 Timothy 3 -
Reminders -
Chapter 3 outlines those who serve in leadership within the church -
The overarching theme is men and women who are “servants” - they are not aspiring to a CEO position. They are aspiring to serve the Lord, make sacrifices for the Lord, serve the body of Christ regardless of the cost.
No matter your position on this text one must remember that the church is governed by male leadership.
1. Called to Honorable living -
1. Called to Honorable living -
“Dignified” - (semnos) - adjective, accusative, plural, feminine - predicate adjective
Sense: dignified - being worthy of esteem or respect; especially on account of one’s behavior
2. semnos (σεμνός, 4586), “august, venerable,” is rendered “honest” in Phil. 4:8, KJV (marg., “venerable”), RV, “honorable” (marg., “reverent”). Matthew Arnold suggests “nobly serious.” See GRAVE.
Note: In Acts 6:3, “men of honest (RV, ‘good’) report” translates the passive voice of martureo, lit., “having had witness borne.”
August comes from the Latin word augustus, meaning "consecrated" or "venerable," which in turn is related to the Latin augur, meaning "consecrated by augury" or "auspicious." In 8 B.C. the Roman Senate honored Augustus Caesar, the first Roman emperor, by changing the name of their month Sextilis to Augustus.
Titus 2:2 (NASB95)
2 Older men are to be temperate, dignified, sensible, sound in faith, in love, in perseverance.
2. Called to Tame Speech -
2. Called to Tame Speech -
(this Greek word is often used to describe Satan and is translated “devil” (Matthew 4:1)
“Malicious gossips” - (diabolos) - Devil - adjective, accusative, plural, feminine - predicate adjective -
Sense: slanderous - characterized by attacking the reputation of another by slander or libel.
Libel - false statement that is damaging to a person’s reputation. The process of defaming someone - (speaking ill of)
11 Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.
3 unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good,
3 Older women likewise are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good,
We get the word “devil” from this Greek Word -
John 8:44 (NASB95)
44 “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.
1 John 3:8 (NASB95)
8 the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil.
Noun: διάβολος (diabolos), GK 1333 (S 1228), 37×. diabolos is a literal, evil being, viciously opposed to God and to his children (Rev 12:17). The word means “slanderer” or “accuser.” It is sometimes used in this general sense. Paul notes that in the last days people will be “without love, unforgiving, slanderous” (2 Tim. 3:3). Likewise, Paul admonishes the older women in the church “not to be slanderers or addicted to much wine” (Tit 2:3; cf. also 1 Tim. 3:11).
However, 33× in the NT diabolos refer to a literal, evil being—“the devil” (see Satan for his other titles). “The devil” appears to be more of a title for the diabolical creature, while “Satan” is his personal name. Both Jesus and John are clear “the devil” was in the serpent in Eden (Jn 8:44; Rev 12:9; 20:2). Various attributes of the devil are brought to the surface in the NT:
he is a tempter (Mt. 4:1ff.),
a liar and murderer (Jn 8:44),
a betrayer (Jn 13:2),
a perpetual sinner (1 Jn. 3:8),
full of hate (1 Pet. 5:8; 1 Jn. 3:10),
and conceited (1 Tim. 3:6).
Those who live in this same manner are considered “his children” (Jn 8:44; Acts 13:10; 1 Jn. 3:10).
The works of the devil are always painful and many times subtle.
He longs to bring suffering on believers—
prison and persecution, “even to the point of death” (Rev 2:10; 12:17).
He is a devious schemer (Acts 13:10; Eph 6:11; 1 Tim. 3:7; 2 Tim. 2:26),
who sneaks enemies of the gospel into the church (Mt 13:39) and snatches the gospel from some who hear it (Lk 8:12).
He claims to hold all the authority of the kingdoms of the world and is able to give it to whomever he desires (Lk 4:6), but while he is called “the ruler of this world” (Jn 16:11) and “the prince of the power of the air” (Eph 2:2), it is really God who gives the kings and kingdoms their authority (Jn 19:11; Rom 13:2; cf. Isa 37:16; Jer 18:7–10). His rule is over unbelievers (Acts 10:38; 26:18), holding them in captivity to do his will (2 Tim. 2:26). The devil can prompt people to sin, even people close to Jesus (Jn 13:2).
But Jesus has appeared in order to “destroy the devil’s work” (1 Jn. 3:8), through death destroying even “him who holds the power of death—that is, the devil” (Heb 2:14; cf. Rev 12:11). The devil’s downfall is so sure that there is already a place prepared for his eternal destruction by fire and sulfur (Mt 25:41; Rev 20:10). Believers should exercise self-control and alertness in order to stand against the devil (1 Pet. 5:8). “Resisting” the devil will cause him to flee (Jas 4:7), and not sinning out of anger will keep the devil from having “a place” in our lives (Eph 4:27). Putting on “the full armor of God” enables us to take a stand in the face of the schemes of the devil (Eph 6:11). Jesus’ followers are to pray to the Father for deliverance from “the evil one” (Mt 6:13). Regardless of the devil’s claims to his rightful authority, Jesus boldly states after his resurrection from the dead, “All authority in heaven and on earth has been given to me” (Mt 28:18). See NIDNTT-A, 133–34.
3. Called to Controlled Behavior -
3. Called to Controlled Behavior -
“Temperate” (nephalios) - temperate; sober - adjective, accusative, plural, feminine - predicate adjective
Sense: temperate - not given to any extremes in behavior; perhaps especially in terms of alcohol.
1 Timothy 3:2 (NASB95)
2 An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach,
1 Timothy 3:11 (NASB95)
11 Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.
Titus 2:2 (NASB95)
2 Older men are to be temperate, dignified, sensible, sound in faith, in love, in perseverance.
4. Called to Trustworthy Living -
4. Called to Trustworthy Living -
“Faithful” - (pistos) - faithful; reliable; believing - adjective, accusative, plural, feminine - predicate adjective
Sense: trusting - characterized by belief, trust, and reliance (on Jesus for salvation).
13 No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.
24 Faithful is He who calls you, and He also will bring it to pass.
3 But the Lord is faithful, and He will strengthen and protect you from the evil one.
2 The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also.
13 If we are faithless, He remains faithful, for He cannot deny Himself.
9 holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict.
11 By faith even Sarah herself received ability to conceive, even beyond the proper time of life, since she considered Him faithful who had promised.
9 If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
So What?
Believer -
Always remember that we always have areas to grow and learn more!
How are you doing at living out the following -
Honorable living
Tamed speech
Controlled Actions
Faithful in all things
Unbeliever -
14 Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, 15 and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”