Can Women Serve as Deacons? (Arguments for and Against)

Two Views

The query is perennial and unavoidable. Does Christ name girls to the workplace of deacon? Each church with deacons should, in a technique or one other, come to a conclusion on it. Typically that call is formal, codified in a church structure or denominational doc; different occasions it’s much less formal, pushed largely by customized. Both approach, the selection have to be made: will the workplace of deacon in your church be open to girls or not?

My goal is to supply what I imagine are the strongest arguments for each views, leaving you to determine which is most compelling. (Full disclosure: my very own view is that it is biblical to have girls deacons. Observe my feedback within the concluding two paragraphs.)

Arguments Towards Ladies Deacons

Typically, these satisfied that Scripture limits the diaconate to certified males are accused of not valuing the ministry of girls. However this conclusion doesn’t essentially observe from the premise. Ladies can completely flourish in church buildings with out girls deacons. Their price may be valued, their items celebrated, their contributions inspired, their ministry championed.

Now, absolutely some church buildings prohibit the workplace to males out of a low view of the ministry of girls. Keep out of the way in which and go away actual ministry to us! However the existence of “ministerial chauvinism” in some male-deacon-only church buildings doesn’t imply it infects each such church. Sure, one church could have pathetic causes for limiting the workplace to males, however what if one other church’s causes are completely different? What if their causes are rigorously thought out? Little doubt loads of church buildings with out girls deacons encourage and equip girls higher than different church buildings who technically have them however who, in the case of the “actual work” of theology and ministry, proceed to maintain girls at arm’s size.

That stated, here’s a case for limiting the diaconal workplace to certified males.

1) The Jerusalem Church Chosen Solely Males

Luke is obvious concerning the {qualifications} for the seven who had been appointed to serve the Jerusalem church:

And the twelve summoned the complete variety of the disciples and stated, “It’s not proper that we should always hand over preaching the phrase of God to serve tables. Due to this fact, brothers, pick from amongst you seven males of fine reputation, stuffed with the Spirit and of knowledge, whom we’ll appoint to this obligation.” (Acts 6:2–3)

Not “seven girls,” not “just a few of every.” Seven males. Now, it’s true that Acts 6 doesn’t technically function the workplace of deacon, however absolutely the passage units in movement a sample that quickly turns into the place (cf. Phil. 1:1). And in addition to, it’s not as if we hesitate to attract deacon-related rules from the story. For instance: “phrase ministry” is prioritized, the congregation is concerned, character is foregrounded, labor is split, the seven remedy an issue and safeguard church unity, and so forth.

It appears arbitrary, then, to omit from our purposes this one precept: that deacons right now, just like the seven who preceded them, ought to be solely male.

2) Paul Referred to Deacons’ Wives, Not Ladies Deacons

In his checklist of deacon {qualifications}, Paul consists of 4 {qualifications} for his or her wives:

Deacons likewise have to be dignified, not double-tongued, not hooked on a lot wine, not grasping for dishonest achieve. They need to maintain the thriller of the religion with a transparent conscience. And allow them to even be examined first; then allow them to function deacons in the event that they show themselves innocent. Their wives [gynaikas] likewise have to be dignified, not slanderers, however sober-minded, trustworthy in all issues. Let deacons every be the husband of 1 spouse, managing their kids and their very own households effectively. For individuals who serve effectively as deacons achieve an excellent standing for themselves and likewise nice confidence within the religion that’s in Christ Jesus. (1 Tim. 3:8–13)

It’s true that the Greek phrase on the outset of 1 Timothy 3:11, rendered right here as “wives” (gynaikas), may also be translated “girls.” However within the movement of this part a reference to deacons’ wives is extra seemingly, for a number of causes.

First, within the speedy context of chapter 3, the phrase is twice translated “spouse,” not “girl” (1 Tim. 3:2, 12). Thus, the pure method to learn the chapter’s solely different prevalence, in 1 Timothy 3:11, can be as “wives.”

Second, if Paul is referring to girls deacons, then why doesn’t he assign them that title, as he’s beforehand executed for each elders (1 Tim. 3:1) and deacons (1 Tim. 3:8)? Why use an ambiguous phrase (gynaikas, “wives” or “girls”) somewhat than a extra particular designation like diakonous with the female article—whether or not tas diakonous (“feminine deacons”) or gynaikas diakonous (“girls deacons”)?

Third, Paul stipulates marriage requirements for each elders (1 Tim. 3:2) and male deacons (1 Tim. 3:12); why not for these girls if they’re deacons, too? He additionally omits any testing requirement, not like for the elders (1 Tim. 3:6; cf. 1 Tim. 5:22) and deacons (1 Tim. 3:10).

Fourth, it’s troublesome to think about why Paul would focus on male deacons (1 Tim. 3:8–10), then feminine deacons (1 Tim. 3:11), then male deacons once more (1 Tim. 3:12). If he had been actually turning his consideration from male deacons to feminine deacons, why out of the blue return to male deacons within the subsequent verse? It’s higher to conclude that Paul is talking of male deacons all through, and is right here analyzing one’s household life from two angles: the character of his spouse (1 Tim. 3:11) and his personal character as each husband and father (1 Tim. 3:12).

Lastly, given the character of diaconal duty, it is sensible that Paul would come with some {qualifications} for his or her wives. As Man Waters explains,

“In gentle of the sensitivities surrounding deacons’ work, and in gentle of the truth that wives could also be referred to as on to help their husbands—significantly in addressing the wants of the church’s girls—one may see why Paul might need desired that the church be glad with the character of a candidate and his spouse as they assessed his suitability for the diaconate.”¹

3) Phoebe Was a Servant, Not a Deacon

In Romans 16, Paul’s private greetings start with a commendation of Phoebe:

I commend to you our sister Phoebe, a servant [diakonos] of the church at Cenchreae, that you could be welcome her within the Lord in a approach worthy of the saints, and assist her in no matter she might have from you, for she has been a patron of many and of myself as effectively. (Rom. 16:1–2)

Although the phrase right here is certainly diakonos, we all know from the remainder of the New Testomony that the phrase is nearly all the time used informally, in reference to an individual we would right now describe as “ministry-minded” or “servant-hearted.” That is no exception. And if the utilization right here has a technical that means in any respect, it’s extra seemingly “courier” or “envoy” somewhat than “deacon.”² That’s, Phoebe could have been a chosen letter-carrier on behalf of the Cenchrean church, a far cry from the formal workplace of deacon. Furthermore, it’s misguided to attract any significance from the phrase’s masculine ending, because the female kind (diakonissa) hadn’t but been coined.

In sum, nothing within the context of Romans 16 calls for that we view Phoebe as something greater than a devoted and praiseworthy servant despatched, maybe on some official enterprise, by the Cenchrean church.

4) Diaconal Work Entails a Measure of Authority

The {qualifications} for deacons in 1 Timothy 3 observe carefully on the heels of a gender-specific prohibition:

Let a girl study quietly with all submissiveness. I don’t allow a girl to show or to train authority over a person; somewhat, she is to stay quiet. For Adam was shaped first, then Eve; and Adam was not deceived, however the girl was deceived and have become a transgressor. But she will likely be saved by childbearing—in the event that they proceed in religion and love and holiness, with self-control. (1 Tim. 2:11–15)

Although believers will likely debate purposes, from a complementarian perspective this a lot is obvious: girls could not train formal religious authority over males within the church, and due to this fact could not function elders. As the remainder of the letter makes clear, elders are distinguished from deacons by their distinctive calling to each educate and govern the entire church (1 Tim. 3:2; 1 Tim. 5:17), duties which correspond exactly to those two female-specific prohibitions: “educate” and “train authority” (1 Tim. 2:12).

In sum, the prohibitions (1 Tim. 2:12) ought to inform our studying of the {qualifications} (1 Tim. 3:11) such that, nonetheless we apply the latter passage, we don’t virtually undermine the previous. However avoiding that is troublesome, if not inconceivable, since actual affect and management and, sure, some measure of authority will naturally accrue to a talented deacon. It’s maybe noteworthy, too, {that a} deacon should “handle” (proistamenoi) his family effectively (1 Tim. 3:12). Would possibly this recommend that, as with elders (1 Tim. 3:4–5), the diaconate includes features that ought to be echoes of 1’s management at residence? To open the diaconate to girls is due to this fact not simply unbiblical but in addition unwise, for they may inevitably tackle a degree of sensible authority that Scripture forbids.³

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Arguments for Ladies Deacons

Turning now to arguments for putting in girls in diaconal positions, an vital caveat is so as: this case assumes that the deacons in your church function like deacons, not elders. In case your deacons mainly perform as a governing elder board, then it appears greatest to proceed limiting the diaconal workplace to males for now. Your first task is to review and implement what God’s phrase says not about girls deacons however about deacons normally.

Now, disclaimer apart, listed below are some arguments for opening the diaconate to certified girls.

1) Scripture Nowhere Forbids Ladies Deacons

We’ve already seen Paul’s prohibition concerning the workplace and performance of elder: “I don’t allow a girl to show or to train authority over a person” (1 Tim. 2:12). Elders uniquely are charged with instructing and giving religious oversight to the entire church. To make certain, deacons might want to make choices about sources, name upon others for assist, and usually handle areas of tangible want, because the seven’s administration of the meals distribution absolutely implies (Acts 6:1–7).

However not like elders, deacons usually are not charged with shepherding the entire flock (Acts 20:28; 1 Pet. 5:2). Not like elders, deacons needn’t stand able to “give instruction in sound doctrine and . . . rebuke those that contradict it” (Titus 1:9). Not like elders, deacons is not going to reply to God for the religious welfare of particular person souls (Heb. 13:17). By no means as soon as will we learn a verse like “Be topic to the deacons” (cf. 1 Pet. 5:5), or “Obey your deacons and undergo them” (cf. Heb. 13:17), for such language is solely utilized to the workplace of elder.

Briefly, there is no such thing as a “1 Timothy 2:12 equal” for deacons, since theirs shouldn’t be an workplace of religious authority and is due to this fact naturally open to certified girls. Why forbid what the Bible doesn’t?

2) Paul Referred to Ladies Deacons, Not Deacons’ Wives

Again to the {qualifications} in 1 Timothy 3:

Deacons likewise have to be dignified, not double-tongued, not hooked on a lot wine, not grasping for dishonest achieve. They need to maintain the thriller of the religion with a transparent conscience. And allow them to even be examined first; then allow them to function deacons in the event that they show themselves innocent. Their wives [gynaikas] likewise have to be dignified, not slanderers, however sober-minded, trustworthy in all issues. Let deacons every be the husband of 1 spouse, managing their kids and their very own households effectively. For individuals who serve effectively as deacons achieve an excellent standing for themselves and likewise nice confidence within the religion that’s in Christ Jesus. (1 Tim. 3:8–13)

Once more, gynaikas (1 Tim. 3:11) can imply both “wives” or “girls” (e.g., ESV “their wives”; NIV “the ladies”; NASB “girls”), the correct translation relying on context. And 1 Timothy 3:11 is greatest translated “girls”—as in girls deacons—for a number of causes.

First, Paul makes use of gynaikas eight different occasions in 1 Timothy— arguably all of that are greatest translated “girls,” not “wives.” The primary 5 examples (1 Tim. 2:9, 10, 11, 12, 14) are undisputed. However what concerning the two within the speedy context of 1 Timothy 3:11?

• 1 Timothy 3:2: “husband of 1 spouse” (mias gynaikos andra)
• 1 Timothy 3:12: “husband[s] of 1 spouse” (mias gynaikos andres)

On first look, this translation (“spouse”) could appear the one affordable choice. However, actually rendered, the phrase is simply “one-woman man” (1 Tim. 3:2) and “one-woman males” (1 Tim. 3:12). Nothing about this qualification calls for the interpretation “spouse”; the truth is, the marginally broader focus of “girl” helpfully encompasses extra diaconal candidates, reminiscent of single males and widowers. The purpose is that the person’s constancy—in relationships with girls apart from his spouse—is broadly recognized and uncontroversial.⁴

On this level it’s also price observing that, out of Paul’s 9 makes use of of gynaikas in 1 Timothy, just one bears the very same construction as 1 Timothy 3:11:

• “Likewise additionally . . . girls . . .” (1 Tim. 2:9)
• “Ladies likewise . . .” (1 Tim. 3:11 NASB, ESV mg, cf. NIV)

And because the first (1 Tim. 2:9) is clearly referencing girls, not wives, we should always default to listening to its later echo (1 Tim. 3:11) in the identical approach.

Second, the possessive pronoun “their”—as in “their wives” (1 Tim. 3:11)—shouldn’t be within the textual content. It’s typically inserted to help the interpretation “wives,” however it’s not initially current. Paul may simply have included a qualifier—say, “their” (autōn or “their very own” (idiōn)—to obviously specify a deal with deacon wives, however he didn’t.⁵ This hints that his naked use of gynaikas, with out the pronoun, means he has girls deacons in view.

Third, take into account the paragraph’s grammatical construction:

• 1 Timothy 3:8: “Deacons likewise have to be dignified . . .” (adopted by three {qualifications})
• 1 Timothy 3:11: “Wives/girls likewise have to be dignified . . .” (adopted by three {qualifications})

These verses stand in actual parallel, every that includes the phrase “likewise,” adopted by “dignified,” adopted by three further {qualifications}. This use of “likewise” (NIV “in the identical approach”), echoing 1 Timothy 3:8, means that Paul remains to be discussing deacons. The ladies serve simply as the boys do.

Fourth, much more vital is how these verses perform identically—and due to this fact collectively—in relation to an earlier one:

• 1 Timothy 3:2: “An overseer have to be . . .”
• 1 Timothy 3:8: “Deacons likewise [must be] . . .”
• 1 Timothy 3:11: “Wives/girls likewise [must be] . . .”

This “zoomed out” view of the entire passage means that the ladies in 1 Timothy 3:11 usually are not essentially distinguished from the deacons, however from the elders. Paul is treating the ladies and the deacons collectively, as one workplace, in parallel relation to the elders, the opposite workplace.

Fifth, what concerning the widespread objection that seeing girls deacons in 1 Timothy 3:11 quantities to linguistic whiplash? It’s an excellent query: why would Paul focus on deacons (1 Tim. 3:8–10), then leap to girls deacons (1 Tim. 3:11), then go proper again to (clearly male) deacons (1 Tim. 3:12)? I’m dizzy simply writing it!

The reply is definitely fairly easy: Paul “bookends” the paragraph with common statements pertaining to all deacons (1 Tim. 3:8–10 and 1 Tim. 3:13), within which he addresses, with transient specificity, each feminine (1 Tim. 3:11) and male (1 Tim. 3:12) deacons. Tracing these structural clues helps crystallize the movement of thought:

• {qualifications} for elders (1 Tim. 3:1–7)
• common {qualifications} for deacons (1 Tim. 3:8–10)
• particular {qualifications} for feminine deacons (1 Tim. 3:11)⁶
• particular {qualifications} for male deacons (1 Tim. 3:12)
• abstract for all deacons (1 Tim. 3:13)

Sixth, the character traits demanded of those girls are additionally required for each elders and male deacons—which is sensible if an official capability is meant. The ladies have to be “sober-minded” simply as elders are (1 Tim. 3:2) and “dignified” simply as deacons are (1 Tim. 3:8). Such {qualifications}, in context, level to official duty.

Lastly, why would Paul checklist {qualifications} for deacons’ wives however not for elders’ wives? It isn’t as if these two lists— one for elders, one for deacons—are present in separate biblical books, the place the discrepancy is perhaps pure. The qualification lists aren’t even present in separate biblical chapters; they’re inseparably joined. It makes little sense to conclude that Paul thought the wives of the church’s servants ought to obtain scrutiny however the wives of its leaders mustn’t. As Thomas Schreiner writes,

It will appear the character of the wives of elders can be much more vital than the wives of deacons—and thus specializing in the wives of deacons, however not on the wives of elders, is unusual. But if the reference is to feminine deacons, we now have a sublime rationalization for why the wives of elders aren’t talked about—for the wives of deacons aren’t included both. In different phrases, Paul isn’t referring to wives in any respect, however to feminine deacons.⁷

For these causes it’s top to conclude, from 1 Timothy 3, that girls could function deacons.

3) Phoebe Was a Deacon, Not Only a Servant

As we noticed earlier, Paul begins greeting the Roman church with a particular commendation:

I commend to you our sister Phoebe, a servant [diakonos] of the church at Cenchreae, that you could be welcome her within the Lord in a approach worthy of the saints, and assist her in no matter she might have from you, for she has been a patron of many and of myself as effectively. (Rom. 16:1–2)

Although many interpret diakonos informally (e.g., a servant-hearted particular person), there are higher causes to imagine that the phrase alerts the formal place of deacon.

First, the ending of the phrase is masculine, not female. This could have been an odd approach for Paul to seek advice from a girl—until, in fact, he’s not describing her character however designating her workplace.⁸

Second, it’s vital that Phoebe is known as a diakonos of a particular church. All through the New Testomony this time period is commonly utilized in a common sense—and rightly translated “servant” or “minister”—because the particular person’s labor isn’t tied to a particular locale, a lot much less to a particular church. Thus Paul is a diakonos “of the gospel” (Eph. 3:7), Epaphras “of Christ” (Col. 1:7), Tychicus “within the Lord” (Eph. 6:21), and Timothy “of Christ Jesus” (1 Tim. 4:6). On first look it might sound Paul is inserting Phoebe into this similar “common servant” class, however this overlooks that he describes her as a diakonos “of the church at Cenchreae,” specifying her perform as diakonos to that particular church.

This one-church designation is much more placing after we take into account the expansiveness of Phoebe’s ministry: she belongs to the church in Cenchreae; she is serving Paul in Corinth; and she’s going to seemingly carry the letter to Rome. But regardless of this service to church buildings throughout the Roman Empire, Paul tethers her diakonos standing to a single congregation. Probably the most pure conclusion, then, is that “diakonos of the church at Cenchreae” shouldn’t be a common description however an official title. There are numerous common servants of the church, however Phoebe can be a proper deacon of a church.

Lastly, Phoebe is known as a “patron” (ESV) or “benefactor” (NIV) in Romans 16:2, indicating that she usually supported, maybe financially, these in want. This activity, in addition to serving as a courier or envoy to Rome, would match naturally with a diaconal place.

Wealthy Blessing to the Church

As we now have seen, robust arguments exist on either side of this concern. My private persuasion after a lot consideration is that the workplace of deacon, when correctly understood in Scripture, is certainly open to certified girls. I imagine that is God’s good intention, designed for the flourishing of everybody—girls and males—inside the family of religion, and I feel that church buildings who shut the diaconal workplace to certified sisters are, nonetheless unwittingly, impoverishing themselves.

However, I don’t want to be dogmatic on this view, and I actually respect the numerous godly believers who disagree with me. As we await that point of everlasting readability “when the proper comes [and] the partial will cross away” (1 Cor. 13:10), there’s room for each conclusions within the kingdom of God.

This text is customized from Deacons: How They Serve and Strengthen the Church by Matt Smethurst.

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