May Women Serve As Deacons?

We are in week 4 of our biblical study of deacons.

We have studied Acts 6 and considered where deacons began in our first week.

In week 2, we dove deeper into what it is a deacon is to do from Acts 6 once again.

In week 3, we turned to 1 Timothy 3 and talked about what the deacon must be, the qualification for deacons.

And today, for week 4, we are going to return to 1 Timothy 3 and dive into the question: May women serve as deacons?

And I believe this is a necessary question for us to wrestle with given the fact that many of us in this room have previously been a part of churches with different leadership structures from what we have here at Christ Covenant.

Now, I’ve said many times throughout this study so far that only when you are clear on the biblical position and role of the plurality of elder/pastors, only then are you ready to be clear on the biblical position and role of the deacon.

Let me make clear from the outset: biblically faithful, Jesus-loving, gospel-preaching churches differ on this question, and that is okay.

But, I want to lay out for us the position of our bylaws and our elders, so that we all have an understanding of the what and the why.

1. The Bible Prohibits Women From Being Pastor/Elders.

1 Timothy 2:11–15 ESV

11 Let a woman learn quietly with all submissiveness. 12 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. 13 For Adam was formed first, then Eve; 14 and Adam was not deceived, but the woman was deceived and became a transgressor. 15 Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.

The Pastor/Elder is called to shepherd the flock of God among him with proper oversight (1 Peter 5:2).

The Pastor/Elder is given the calling and the qualification to be able to teach (1 Timothy 3:2).

So, verses 11-15 make clear that women are prohibited from taking on the position and role of the pastor/elder.

The Bible does not prohibit women from being pastor/elders because they are in any way inferior in teaching or leading.

Instead, the Bible prohibits women from being pastor/elders because it would go against his creation design for the differing roles of men and women.

Satan transgressed the God given role of the man to lead by approaching the woman instead.

The woman made the choice to eat and told her husband to eat, and Adam obeyed.

This was all a complete reversal of God’s good design to obey God’s word as the man leads and the woman comes alongside as his helpmate.

So, the exercise of shepherding authority and teaching in the church as pastor/elder is given to men.

2. The Bible Never Prohibits Women From Being Deaconesses.

Think back on our lesson on what deacons do:

spotting and meeting tangible needs

protecting and promoting church unity

serving and supporting the ministry of the elders

serving and coordinating volunteers for a specific area of service in the church.

Deacons do not exercise authority or teach the gathered congregation.

Thus, there is no biblical prohibition against a woman being a deaconess.

3. Phoebe Was A Deaconess

Romans 16:1–2 ESV

1 I commend to you our sister Phoebe, a servant of the church at Cenchreae, 2 that you may welcome her in the Lord in a way worthy of the saints, and help her in whatever she may need from you, for she has been a patron of many and of myself as well.

Now, it might be that Paul is simply calling Phoebe a general servant in the church like all Christians are called to be, but I believe we have more reason to believe that Phoebe served in the role of deaconess.

First, in the original language, the word rendered in English “servant of the church” is masculine, not feminine.

If Paul was simply describing Phoebe’s servant hearted character, he would have matched her gender with the adjective. That’s how the Greek language works.

The only reason Paul would use the masculine rendering of “servant of the church” is for the way the Greek language renders an official position.

Second, it is significant that Phoebe is called a “servant” of a specific church - the church at Cenchreae.

Many times in the New Testament, we see people designated as “servants of Christ” or “in the Lord,” but Paul attaches Phoebe’s position to be specific local church bolstering the argument that she is an official deaconess of the church.

Given the fact that she serves Paul in Corinth and most likely was the one to carry Paul’s letter to Rome, it makes sense that Paul would entrust that kind of responsibility to an official deaconess who has been tested and proven by her local church in Cenchreae.

Third, the fact that Phoebe is also called a “patron” in verse 2 points to the fact that she was regularly supporting the ministry of the gospel through service and possibly finances which is the exact role a deacon is to be doing.

4. It Is Likely Paul Addresses Deaconesses In 1 Timothy 3.

We need to talk about the original language again for a minute.

It sometimes bothers people when they learn that we have different English translations of the Bible.

We tend to think that there should only be one correct version, but that is not the way language and translation works.

Let me give you a simply explanation understanding there are many more intricacies than what I will cover tonight.

The original documents of the New Testament were written primarily in the Greek language.

So, when you take that Greek language New Testament and translate it into English, it is not an exact mathematical formula or exact science, because that is not the way language works.

The Greek word gynaikas is used nine times throughout the book of 1 Timothy.

And the Greek word gynaikas in English means “women or wives.”

Well, which one is it? Well, it depends on how it is used in language and context.

Just like when I say in English: I love hamburgers, and I love my wife.

The Greek language has two different words that could be used to distinguish the different types of loves, but the English does not, so you have to my a decision about what kind of love I am referring to based on the context.

Let’s look at the times the word gynaikas is used in 1 Timothy:

1 Timothy 2:9–14 ESV

9 likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, 10 but with what is proper for women who profess godliness—with good works. 11 Let a woman learn quietly with all submissiveness. 12 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. 13 For Adam was formed first, then Eve; 14 and Adam was not deceived, but the woman was deceived and became a transgressor.

It is obvious in the context that all of the mentions of women in these verses should be translated “women” not “wives.”

Then, we come to:

1 Timothy 3:2 ESV

2 Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,

On first glance, the translation “wife” may seem the only reasonable option. But, literally rendered, the phrase is just “one-woman man.”

Nothing in the text demands that we translate the word “wife.”

In fact, the slightly broader focus of a “one-woman man” helpfully encompasses single men and widowers.

The point is that the man's integrity in relationships with other women is broadly known and uncontroversial.

It still makes the point that a qualified godly man who is married is a “one-woman man” committed to a romantic relationship to his wife alone.

If you have a Bible with footnotes like I do, the ESV provides a little footnote sign next to the phrase “husband of one wife,” and notes at the bottom that the most literal rendering of the original Greek is “a man of one woman.”

You may say, this is some interesting seminary lever stuff, but what does it have to do with the question: May women serve as deacons?

Look at verses 8-13 where we read through the qualifications for deacons.

Verses 8-10 provides qualifications for deacons.

Then, verse 11 utilizes the same exact Greek words as the beginning of 1 Timothy 2:9 (“likewise also women”).

So, literally speaking, verse 11 reads: “Likewise also women must be dignified, not slanderers, but sober-minded, faithful in all things.

If that is the case, consider this construction of the outline of 1 Timothy 3:

Qualification for elders (verses 1-7)

General qualifications for deacons (verses 8-10)

Specific qualifications for female deacons (verse 11)

Specific qualifications for male deacons (verse 12)

Summary for all deacons (verse 13)

This understanding of the construction of 1 Timothy 3 answers an interesting question an inquisitive reader is led to ask:

Why would Paul list qualifications for deacons’ wives when he lists no qualifications for elders’ wives?

If the above construction is correct, Paul does not list qualifications for elders’ wives or deacons’ wives, but instead he lists general qualifications for deacons, specific qualifications for deaconesses, and specific qualifications for male deacons, which sufficiently answers this important question.

Consider New Testament Scholar Thomas Schreiner:

“It would seem the character of the wives of elders would be even more important than the wives of deacons - and thus focusing on the wives of deacons, but not on the wives of elders, is strange. Yet if the reference is to female deacons, we have an elegant explanation for why the wives of elders aren't mentioned, for the wives of deacons aren't included either. In other words, Paul isn't referring to wives at all, but to female deacons.”

5. Examples Of Deaconesses In Church History

Pliny the Younger, Governor of Bithynia, Letter to the Emporer Trajan (AD 111-113):

“Accordingly, I judged it all the more necessary to find out what the truth was by torturing two female slaves who were called deaconesses. But I discovered nothing else but depraved, excessive superstition.”

Clement of Alexandria (AD 150-215):

“We are also aware of all the things that the noble Paul prescribed on the subject of female deacons in one of the two epistles to Timothy.”

Origen of Alexandria (AD 184-253):

“Romans 16:1 teaches two things: that there are women deacons in the church, and that women, who have given assistance to so many people and who by their good works deserve to be praised by the apostle, ought to be accepted into the deacon ministry.”

Olympius (AD 368-408):

“Olympias, a widowed deaconess of the church in Constantinople, leveraged her immense wealth to become a generous patron of the church. She donated many of her estates to the church, supported the ministries of such church leaders as John Chrysostom and Gregory of Nazianzus, ransomed exiled captives, sustained a community of 250 virgins, and cared for the poor.”

Apostolic Constitutions (AD 380):

“Ordain also a deaconess who is faithful and holy, for the ministrations toward women. For sometimes he cannot send a Deacon, who is a man, to the women, on account of unbelievers. Thou shalt therefore send a woman, a deaconess, on account of the imaginations of the bad period for we stand in need of a woman, a deaconess, for many necessities.

Let the deacons be in all things unspotted, as the Bishop himself is to be, only more active; in number according to the largeness of the church, that they may minister to the infirm as workmen that are not ashamed. And let the deaconess be diligent in taking care of the women; But both of them ready to carry messages, to travel about, to minister, and to serve. Let everyone therefore know his proper place, and discharge it diligently with one consent, with one mind, as knowing the reward of their ministration.

O eternal God, the father of our Lord Jesus Christ, the creator of man and of woman, who did replenish with the spirit Miriam, and Deborah, and Anna, and huldah; Who didst not disdain that thy only begotten son should be born of a woman; Who also in the Tabernacle of the testimony, and in the temple, did ordain women to be keepers of thy holy gates. Do thou now also look down upon this thy servant, who is to be ordained to the office of a deaconess, and grant her thy Holy Spirit, and cleanse her from all filthiness of flesh and spirit, that she may worthily just discharge the work which is committed to her to thy glory, and the praise of thy Christ, with whom glory and adoration to thee and the Holy Spirit forever. Amen.”

John Chrysostom (AD 349-407):

“Some have thought that 1 Timothy 3:11 is said of women generally, but it is not so, for why should Paul introduce anything about women to interfere with his subject? He is speaking of those who hold the rank of deaconesses.”

Jerome (AD 347-420):

“Salvina, however, consecrated her life to deeds of piety, and became one of Chrysostom's deaconesses.”

John Calvin (1509-1564)

“Deaconesses were appointed, not to soothe God by chanting or unintelligible murmurs, and spend the rest of their time in idleness, but to perform a public ministry of the church toward the poor, and to labor with all zeal, assiduity, and diligence, in offices of charity.”

Charles Spurgeon (1834-1892)

“Deaconesses, an office that most certainly was recognized in the Apostolic churches.”

“It would be a great mercy if God gave us the privilege of having many sons who all preached the gospel, and many daughters who were all eminent in the church as teachers, deaconesses, missionaries, and the like.”

From Christ Covenant Church of Rocky Mount Bylaws:

Deacons

• Responsibilities and Qualifications- As used in Scripture, the term deacon means

minister or servant. The deacons, under the leadership of the elders, will serve in

areas where ministering to the needs of the church is of primary importance.

Deacons will be believers of spiritual maturity and wisdom, who demonstrate a

servant spirit. Their qualifications are defined by specific Scripture passages in Acts

6:1-7 and 1 Timothy 3:8-13. If at any time a deacon is not fulfilling his or her role, fails

to meet the biblical qualifications, or no longer desires to serve, the elders will

evaluate the situation. If necessary, the elders will recommend steps to be taken and

ask the membership for affirmation.

• Selection & Affirmation- As the need for deacons arises, there will be an active search

initiated by the elders, with input from the covenant members, for men and women

who meet the biblical qualifications and who have been active members for a

minimum of one year. The covenant membership may also recommend names of

potential candidates. The elders will examine each candidate to determine if they

meet the biblical qualifications and present them to the membership for affirmation.

There is neither a preset number of deacons nor a preset term of service.