One topic that has come up since my series of sermons called “Who Leads the Church?” is that of women in the diaconate. (“Diaconate” is a word referring to a group of deacons.) If you haven’t heard the message about deacons from that series, it’s available here.
Before you continue, know that what follows is a deeper dive. It is probably not for everyone. But it is for some of you. I hope it does two things: (1) give clarity on why the role of women in the diaconate is contested and (2) give clarity on my position.
The Main Verse in Question
There is one main verse that broaches this subject: 1 Timothy 3:11.
Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things (1 Timothy 3:11, ESV).
The context of this verse is the qualifications for the office of deacon. Those qualifications begin at verse 8 and end at verse 13. Here is the entire text, with the key verse in bold:
8 Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. 9 They must hold the mystery of the faith with a clear conscience. 10 And let them also be tested first; then let them serve as deacons if they prove themselves blameless. 11 Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. 12 Let deacons each be the husband of one wife, managing their children and their own households well. 13 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 (1 Timothy 3:8-13, ESV).
Reading the ESV makes it look like there is no serious question about the role of women in the diaconate. The translation team of the ESV translated the greek word Γυναῖκας (sounds like gynaikas) as “their wives.” If their translation is best, then verse 11 is referring to the wives of deacons. (Note that the KJV and NKJV also translate it as “their wives.”)
To be upfront, I think the ESV translation is probably best. I’ll share more on that later.
However, other versions of Scripture translate 1 Timothy 3:11 differently. Take the NASB, for example:
Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things (1 Timothy 3:11).
The translation team of the NASB translated Γυναῖκας (gynaikas) as “women” instead of “wives.” (Note that the NIV also translates it as “the women.”)
Two Main Views
These two translations leave us with two main views of what God’s Word is telling us about the role of women in the diaconate. The view I’ll share first is the one inferred from the NASB and NIV translations.
1. Women deacons or “deaconesses”
This view says that 1 Timothy 3:11 is giving qualifications for women who also serve as deacons or women who serve as deaconesses (which is just the female version of the noun). Some churches have women deacons–even churches in the GARBC, the fellowship of churches with which Lake Hills is rooted. Take Rock Point Church in Crawfordsville, for example.
I only find one other verse that could be supportive of this view. It’s Romans 16:1. In it, Phoebe is called “a servant (diakonon) of the church.” Every translation translates it as “servant” except for the NIV, which translates it as “deacon.” I find the NIV’s translation strange here because, as I’ll mention later, the greek word describing Phoebe in Romans 16:1 is διάκονον, which has a feminine ending. If Paul was using διάκονον as a title for her office, wouldn’t it be translated as “deaconess” and not “deacon”?
2. The Wives of Deacons
This second view is that 1 Timothy 3:11 is referring to the wives of deacons. This is the traditional view, and the one that has been held at LHBC. I would venture to say that most baptist churches hold to this view.
What’s compelling about this view is that if Paul intended to be referring to women deacons, why didn’t he just use the feminine version of diakonos in 1 Timothy 3:11? He used the feminine diakonon (διάκονον) in Romans 16:1. Why would he address the deacons in verse 8 and obviously be referring to men, but then switch to women deacons but not use διάκονον but instead γυναῖκας? What I’m saying is if Paul is referring to female deacons, or deaconesses, in 1 Timothy 3:11, he certainly went about it in a strange way.
There are more issues and arguments to consider, but I find the second and traditional view most compelling.
One Key Problem With the Traditional View and One Potential Solution
One key problem with the traditional view is why there are qualifications for the wives of deacons and not the wives of pastor-elders. In the two main lists of qualifications for elders/overseers/pastors (1 Timothy 3:1-7 and Titus 1:6-9) there are no references to the wives of the men in this first office. The argument goes like this: “Why are there qualifications for the wives of deacons, a lesser office, when there are no qualifications for elders, a higher office? Surely this must imply that Paul is referring to women deacons in 1 Timothy 3:11.”
One potential answer to this question is that by including qualifications for wives in 1 Timothy 3:11, Paul is implying that the wives of deacons are to be involved in the ministry of their husbands in a much greater capacity than the wives of pastors-elders are with their husbands.
Why is this? Consider 1 Timothy 2:12, where Paul says, “I do not permit a woman to teach or to exercise authority over a man.” In this verse, Paul prohibits women from two things (1) teaching and (2) exercising authority over a man. While women can teach women and children, according to Titus 2, women should not be doing these two things in a local church, according to Paul. These two things: (1) teaching and (2) exercising authority are two of the main things that pastor-elders are supposed to do. Since women are not to do those things, they are not going to be able to partner in the ministry of their pastor-husbands in the same way that the wives of deacons can. (Note there is no prohibition against women serving others in countless capacities, which is what deacons are to do.)
Therefore, I think it best to see deacons as qualified men who also have qualified wives. These deacons and their wives are intended to serve a church together, if possible. The husband has the title “deacon,” but his wife is supposed to serve alongside of him, helping him serve various needs in the church as the elders guide and the Lord allows.
What of Those Who Disagree?
This topic doesn’t have to be one that creates division in a church. As I stated in my sermon, I would not have a significant problem in being part of a church that had women deacons with one significant caveat–as long as the deacons don’t function as elders. If the deacons function as overseer-elders, then women should not serve as deacons because they would then be violating 1 Timothy 2:11.
So while I humbly disagree with my brothers who believe the Scripture allows women deacons, this is not an issue that should lead to anyone shouting “anathema.”
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