The Importance of Women as Deacons in the Local Church
1 Timothy 2:18-3:10
Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. They must hold the mystery of the faith with a clear conscience. And let them also be tested first; then let them serve as deacons if they prove themselves blameless. Women/wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. Let deacons each be the husband of one wife, managing their children and their own households well. For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.
The word γυνή can be translated two ways: woman or wife. The issue of the women’s role
within the church have raised division among various church bodies. Does Paul’s use of γυνή in 1 Timothy 2:18-3:10 refer to men and women as it pertains to the qualifications for deacons in the local church? Paul is in fact addressing qualifications for both men and women as deacons, as it clearly asserts in the description of such qualifications.
Before we unpack the biblical history and literacy of this passage as it relates to 1 Timothy and the other supporting verses, various terms need to be defined in order to have a full and accurate understanding of the argument. The term deacon is the most important term throughout this paper, so an extensive definition is as follows. The Greek word διάκονος means minister, servant. Diakonos refers to the Lord inspiring His servants to carry out His plan for His people, like a deacon serving Him in a local church. The term deacon is quite general, and does not always indicate a special office. However, one of the only passages in which special officials are certainly mentioned is 1 Timothy 3:8-12, where verse 11 refers to women deacons rather than to wives of deacons. The role of a deacon is a service-oriented function. They are given the task of taking care of physical and temporal matters concerning the church.
Defining complementarianism is also necessary to understand the approach from which this paper is being presented. There are a variety of stances one can hold within the realm of complementarianism. At one end of the spectrum, some understand Scripture to teach that church leadership and the leadership of all public ministry is to be exercised by men. In extreme cases, individuals believe that women’s participation in public worship is largely limited to group participation. The prohibition of women ruling is interpreted as excluding women from such positions as choir director, etc. or any type of leadership position that puts men under their leadership. However, this severe view of complementarian theology is not the lens through which this paper is written, nor is it completely biblical. Most present day complementarians understand the biblical passages dealing with men and women as teaching a permanent normative order between man and woman in the home and in the church. A common understanding of the meaning of the order between men and women in the church restricts women only from the office of pastor or elders (stated in 1 Timothy 3:1-7, the verse preceding the qualifications of deacons). All other ministries and positions of authority are open to women.
This paper will be written through the lens of this theological view, while still keeping the biblical principle of male leadership in tact. It is important to establish the credibility of women in the New Testament in order to be persuaded on the biblical accuracy of women as deacons. Contrary to conservative complementarian belief, women did have a place in the Primitive Time and now. Women were of the first post-resurrection evangelists; women discovered the empty tomb and the resurrected Christ (Matt 28:1-6; Mk 16:2-5; Lk 24:2; John 20:1). In addition, women were the first to see the risen Lord, face to face. They were also commissioned by the risen Lord himself to announce the resurrection to the world (Matt28:9; John 20:17). The restoration of the kingdom of Israel was of vital importance to them. They were the first to proclaim that “he is risen” on which the faith of Christianity stands (Matt 28:8; Lk 24:9-11; John 20:18). Post-resurrection Christianity was founded on the faith and perseverance of women. It is therefore, inconceivable, if Jesus were to be here today, that he would ban these women from the exercise of diaconal ministry.
In order to prove the legitimacy of women holding the office of deaconship, literary and historical contexts must be explored. Within the context of 1 Timothy, the term deacon is interpreted two different ways: women or wives. The greek word γυνή means women or wife, so the interpreter must rely on further contexts to come to a conclusion on the correct usage. There is an abundance of proof for the legitimacy of women within this context. The introductory phrase “in the same way” is a characteristic of exhortation to address both men and women. Additionally, the sentence structure of 1 Timothy 3:8 and 1 Timothy 3:11 are identical, with the context of verse 11 referring to women. The actual qualities expected of women parallel those expected of men.
With regard to historical context, one must understand its original relevance before we try to bring the biblical message across history to apply and persuade readers of the 21st century. During the time of the composition of 1 Timothy, false teaching was circulating throughout Ephesus. Paul’s purpose in writing 1 Timothy was to confront false teachings and restore the stability of the churches. Paul’s instructions seem to address or anticipate some sort of unrest or unsanctioned behavior among women during this time. This misbehavior among women points to the necessary explanation of the standard that women, not wives, are held to in a place of leadership. Women are to hold a blameless reputation, be worthy of respect, sincere, hold onto the deep truths of the faith with a clear conscience, and are to be trustworthy. Women must be dignified, sound in faith and in life, tested, and godly. This high standard required for deacons should not, and cannot be minimized simply because they do not normally teach or lead in the church during this time. As officers of the church of Christ, they represent the church in a large capacity. They handle important, necessary, and sensitive tasks. These qualifications juxtapose the misbehavior the women of this historical era were demonstrating. There was a great need for stability in the church at this time and explanation of expectations for women.
To further the argument of 1 Timothy 2:18-3:10 referring to men and women as it pertains to the qualifications for deacons in the local church, one must broaden the historical context. The historical context pertaining to the time of 1 Timothy is important. Yet one must consider a broader historical context: the 1st Century establishment of the Church in the Apostolic age, and the role of women in that context. The historical context of the early church as it relates to the role of women during that time supports the notion that women held the office of deaconship in the early church. The Apostolic Church had its organized ministries of women: its order of deaconesses and its order of widows. Women had their definite place in the ecclesiastical system of the primitive time of the Apostolic fathers. Scholars even find the development of the idea of women in the ecclesiastical system as early as Luke’s gospel. What seems more certain and demonstrable is the notion that women were performing in NT times, later associated with the office of deaconship. At the very least it seems probable that the office had its origins in Apostolic times.
The female diaconate is as definite an institution in the Apostolic Church as the male diaconate.The strict seclusion of the female sex in secular Greek Oriental cultures deliberately and unjustly excludes them from the ministrations of men: and to meet address and take care of the discrimination felt, it was found mandatory at an early date to admit women to the diaconate. Although there is an abundance of historical proof to legitimize the office of women deacons in the 1st Century establishment of the church, one must look even further into the use of the term deacon in other of Paul’s writings to confirm continuity among his belief of the term deacon.
To further the explanation of the historical importance of the term deacon, we must look to the other of Paul’s writings to prove the cohesiveness of Paul’s stance of women as deacons in the local church. Philippians 1:1 includes a greeting, as it always does, with regards to the Philippian church. He addresses “all the saints in Jesus Christ who are at Philippi, with the overseers and deacons.” Paul specifically addresses those in these church offices, legitimizing the reality of these offices as more than watching over others and serving. Paul mentions these offices in such a way as to distinguish them from the congregation, which implies that Paul considers them to be of a distinct office. This historical context appropriates the officiality of the term deacon used in Paul’s writings throughout the New Testament. This is vitally important to the view of the use of deacon in 1 Timothy, for if the rightful office is claimed as unofficial, there is no argument in the first place.
Not only do literary and historical contexts point to the reality of women deacons, but a woman from Paul’s writings is addressed as a deacon. This furthers the legitimacy of 1 Timothy 2:18-3:10 referring to men and women as it pertains to the qualifications for deacons in the local church. Many commentators view Phoebe’s title as deacon, which in fact corresponds to the office indicated in 1 Timothy. Paul does not just call Phoebe a deacon, but additionally declares her as sister in Christ and benefactor (patron). This indicates Paul’s view of Phoebe as a spiritual equal, a trustworthy and capable benefactor. The term patron comes from prostatis and is applied to the office- bearer in religious association, which furthers the accuracy of Phoebe in a pure and established office of deaconship. Phoebe must have been a woman of wealth and social standing, which gave her importance apart from her office. Yet this does not negate the legitimacy of her office, moreover it further supported.
Contrary to some commentators belief, Paul does view women in high regard as capable for ministry as well as possessing honor and talents worthy of the office of deacon. Phoebe is as much a deacon as Stephen or Phillip is a deacon. The legitimacy of her deaconship is also concerned with whether or not “deacon” was an official term during the establishment of Romans, for this would indicate the legitimacy her term of office. Phoebe is in fact an official deacon of the church of Cenchreae, for Paul even intrusts Phoebe to deliver his letter from Paul to Corinth. If this title is in fact correct in naming Phoebe as a deacon, than she is the only individual person in the Bible noted with this term of office. Further grammatical support for this claim regards the use of the Greek participle οὖσαν with deacon, which is constructed 6 times elsewhere in the New Testament. The construction of the participle/noun describes deacon as an official title or role. This further negates the former claim by some commentators that the term used to describe Phoebe as deacon is an unofficial term-- the Greek structure and lexical contingencies point to the officiality of the term deacon. However, this argument is lofty and ambiguous due to the lack of reduplication of the term deacon throughout the New Testament. The significance of this title as referred to Phoebe, points to service in distinction from the work is ruling entrusted to the elder and implies that they that they would have the care of the poor, serving tables like the 7 in Acts 6. This leads to the next argument for Paul’s use of γυνή in 1 Timothy 2:18-3:10 referring to men and women as it pertains to the qualifications for deacons in the local church.
Acts 6 is the first account of the introduction to the concept of deaconship in the New Testament. Many scholars believe that the seven chosen to serve proced the prototype of the New Testament deacon. There is hesitancy to refer to the legitimacy of deaconship in Acts 6, however, for the team diakonos does not exist. The need to appoint these seven comes from the need to have hands that would not neglect the distribution of food and the caring of the widows, for the apostles needed to continue in the furthering of the gospel. The seven chosen to serve were not chosen at random, but were selected by those who had good reputations and were Spirit filled. By appointing these seven men to help in the distribution and care for widows, the apostles took this role seriously, for they were torn by caring for those who had received Christ, and those who had yet to hear His name. To have both roles fulfilled was a blessing, and was taken seriously. The seven leaders were selected to free the apostles rom the daily work of church life, and were needed to allow the apostles the freedom to continue their work.
This paradigm in Acts 6 is similar to what is seen in 1 Timothy with the office of deaconship as contrasted with the role of elders. Similar to the apostles, the elders’ primary role involves preaching the Word of God. Therefore, like the seven, deacons need to serve the congregation in meeting the needs of the church, through ministry, etc. as stated in the definition of the term deacon. So although the official term διάκονος does not occur in Acts 6, a beautiful and concrete model of how godly servants can assist those who are called to preach the Word of God.
What does this have to do with the argument of women as deacons? This argument ultimately supports the claim that 1 Timothy refers to the wives of deacons, not women as deacons in the Apostolic Church. The evidence revealed about the choosing of the seven does in fact state that the seven were only men. However, this argument specifically states that the officiality of the term of office of deaconship was not legitimized until the writings of Philippians, Ephesians, etc. Thus, it is safe to assume that although Acts 6 set the introduction of the office of deaconship, it does not act as the means by which we look to evaluate the qualifications of deaconship.
Therefore, for those claiming that because of the male role of the seven chosen to serve somehow sets the tone for all deacons, regardless of the fact that deacon is not used in the description of the seven, have been scripturally, literally, and historically been proven wrong.
Paul’s use of γυνή in 1 Timothy 2:18-3:10 refers to men and women as it pertains to the qualifications for deacons in the local church. Ultimately, Paul is addressing qualifications for both men and women as deacons, as it asserts in the description of such qualifications. Through the historical context of 1 Timothy, other Epistles, and the 1st centurty church as a whole, the Apostolic Church had its organized ministries of women-its order of deaconesses and its order of widows. Women had their definite place in the ecclesiastical system of the primitive time of the Apostolic fathers. Scholars even find the development of the idea of women in the ecclesiastical system as early as Luke’s gospel. What seems more certain and demonstrable is the notion that women were performing in NT times, later associated with the office of deaconship. At the very least it seems probable that the office had its origins in Apostolic times.
Additionally, through literary context evaluation, the use of γυνή was noted as a marker for the qualifications of women as deacons. The introductory phrase of 1 Timothy’s “in the same way” is a characteristic of exhortation to distinct groups, men and women. The sentence structure of 1 Timothy 3:8 and 1 Timothy 3:11 are identical, with the context of verse 11 referring to women. The actual qualities expected of women parallel those expected of men.
Historical and literary proof of the office of deaconship, which qualifies women in ministry, demonstrates a woman herself in Paul’s letter to the Romans supports the case for the legitimacy of women deacons. Many commentators view Phoebe’s title as deacon, which in fact corresponds to the office indicated in 1 Timothy. Paul does not just call Phoebe a deacon, but additionally declares her as sister and benefactor (patron). This indicates Paul’s view of Phoebe as a spiritual equal, referring to sister (in Christ) as well as a trustworthy and capable benefactor. The term patron comes from prostatitis and is applied to the office- bearer in religious association, which furthers the accuracy of Phoebe in a pure and established office of deaconship.
Acts 6 states the first mention of the seven chosen to serve, laying the foundation for the potential office of deaconship. This argument is used in support of the interpretation of γυνή as wives of the deacons. However, this case holds no ground, for these seven men were not deacons in the official sense. During the first century, the term diaconate was transitioning from an unofficial term to an official term. By the time Paul wrote to the Philippians there was in that church in order of elders and distinguished deacons, proving that this was the official ranking of leaders in the church. Through strong, biblical and theological evidence, Paul’s use of γυνή in 1 Timothy 2:18-3:10 refers to men and women as it pertains to the qualifications for deacons in the local church.
Why does this matter? This is where the importance of women as deacons in the local church comes to fruition. The church is the body of Christ, all functioning in unity and distinction in order that God receives all of the glory. Women and men have been created to complement one another, to pick up where the other lacks. Women are nurturers, caretakers, ezers, etc.This is the way in which the Creator of the universe has intended women to be in function.
Children Ministries, Youth Ministries, Worship Ministries, Missions Ministries; all of these official titles fall under the official office of deaconship according to 1 Timothy 3. Women desire to serve the Lord just as men do. Therefore, to discredit their role in the church all together is unbiblical. Gender roles have been rather destructive in the 21st century. The rise of feminism has been quite discouraging towards men, tearing down their character and desire to lead. Women step on men, men seldom step up, and males and females end up resenting and hating one another rather than encouraging one another and complementing one another. If male and female rested in the truth that the Lord intended, glory and honor would be brought to Him alone.
Men and women have been created equally in essence, and distinct in function. Females must live out this function with grace and truth. Given the opportunity to hold biblical deaconship, women have the opportunity to bring God glory through the gifts He has intended for them.
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