Deaconship at One Hope
Verses
1 Timothy 3:11
Schriener (For)
Keller (For)
Romans 16:1
Phil 1:1
Compelentarianism
Grudem
If deacons are actually functioning as elders and have the highest governing authority within a local church, then the arguments given above against women being elders would apply directly to this situation, and it would follow that Scripture does not permit women to be deacons in this sense. On the other hand, if deacons simply have delegated administrative responsibility for certain aspects of the ministry of the church, then there seems to be no good reason to prevent women from functioning as deacons.
TDNT(A)
2. An order of deaconesses also arises. Phoebe is a diákonos in Rom. 16:1; the reference is probably to an office, although some see more general service. In 1 Tim. 3:11 we may have either deaconesses or the wives of deacons. Later an order has in fact developed in which widows play a special part, and in some places virgins. This order was never strong in the west, and decayed in the Middle Ages.
Similarly, there is no agreement whether 1 Tm. 3:11 refers to the wives of deacons or to deaconesses. It is indisputable, however, that an order of deaconesses did quickly arise in the Church
A particular part was played here by widows who, on the strength of their chaste conduct on the one side and their loving service on the other, already received official recognition in 1 Tm. 5:3 ff.
The relationship between widows and virgins varied in different parts of the ancient world. Both groups had ecclesiastical functions with respect to women members of the Church. In the East the widows were primarily responsible, and though from the time of the Syr. Didasc. there was an independent office of deaconesses, this fell into decay in the early Middle Ages.. In the West an independent order of deaconesses never developed in the Roman Church.
Because γυνή can mean both “wife” and “woman,” it is not clear whether Paul is referring to the wives of deacons or to women workers, “deaconesses.” The feminine form of the word διάκονος (διακόνισσα) had not yet been created. In Rom 16:1, Phoebe is called a διάκονος, the masculine form of the word. The first reference to διακόνισσα occurs in the fourth century in canon 19 of the Council of Nicea
As is true of the requirements for overseers and deacons, the following four qualities, while desirable in and of themselves, are directed against the improper activities of the Ephesian women. The first three are also parallel to the requirements for overseers and deacons.
3:11 As the ESV footnote indicates, the Greek word for “wives” (gynē, here plural) can mean either “women” or “wives.” This ambiguity results in at least three interpretations. The text could refer to (1) the wives of deacons (their wives), (2) women deacons, or (3) women who assist the deacons (in some denominations called “deaconesses”) but who are distinct from the deacons. (The word “their” is not explicit in the Greek text but, according to the first interpretation, it represents the sense of the verse in the context of vv. 8–13.) These women appear abruptly in the flow of the text. A reference to the wives of deacons would make good sense, leading into the discussion of the deacon’s family in v. 12. However, the term likewise in similar cases often introduces a new group (e.g., 2:9; 3:8; Titus 2:3, 6). Also, the discussion of overseers lacked any reference to their wives. This would support understanding these women as deacons or assistants. Romans 16:1 refers to Phoebe as a “servant” or “deacon” or “deaconess” (Gk. diakonos; see ESV footnote); see note on Rom. 16:1.
New Testament Greek did not have a special word for “deaconess,” but it used the same word with masculine endings to refer to both male and female helpers (see Rom 16:1, where Phoebe is described as a diakonos). Perhaps Paul’s failure to use a more specific title for these women was due to the fact that there was not one in use at that time. Paul’s use of the term “wives” or “women” implied that these were women who helped the church in some manner.
In general terms, the answer would appear to be that they are in some way involved in the diaconal service p 171 that the διάκονοι are called to perform. But what is the nature of their involvement? Essentially four positions have been taken: (1) The women are inherently part of the διάκονοι, (2) they are “deaconesses” distinguished from but comparable with the διάκονοι, (3) they are female assistants to the διάκονοι, or (4) they are the wives of the διάκονοι.
Pro
for ‘wives’ translation
In general terms, the answer would appear to be that they are in some way involved in the diaconal service p 171 that the διάκονοι are called to perform. But what is the nature of their involvement? Essentially four positions have been taken: (1) The women are inherently part of the διάκονοι, (2) they are “deaconesses” distinguished from but comparable with the διάκονοι, (3) they are female assistants to the διάκονοι, or (4) they are the wives of the διάκονοι.
Here it seems likely that the term is used in v. 11 in the same way that it is used in the immediately following verse, and as it was used in the preceding occurrence in v. 2, i.e., as “wife.”
As spouses of the deacons they are to be involved with their husbands as their husbands seek to fulfill their diaconal service.
The qualifications for the deacons’ wives, who are engaged with the deacons in diaconal service, are virtually synonymous with the qualifications of the διάκονοι (vv. 8, 9): σεμνάς corresponds to σεμνούς, μὴ διαβόλους to μὴ διλόγους, νηφαλίους to μὴ οἴνῳ πολλῷ προσέχοντας and perhaps also μὴ αἰσχροκερδεῖς, and finally πιστὰς ἐν πᾶσιν to the entirety of v. 9. On σεμνάς see v. 8 (σεμνούς)