Sermon Tone Analysis

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.

(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 -

“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.