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Many have used 1 Timothy 3:11 to substantiate the position of women deacons.
The commendation of Phoebe in Romans 16:1&2, is usually used to further
support this claim. I believe this position is not a biblical one and should be
avoided in our church and all biblical churches. My reasons are as follows:
1) Women deacons violate 1 Timothy 2:12 and the biblical teaching of
"office." The biblical office of deacon was instituted primarily to
distribute to the poor widows in the church. This was done so that the apostles,
and later the pastors and elders, would be able to give themselves continually
to prayer and the ministry of the Word (Acts 6:1-7). The initial founding
principle of the diaconate encompasses the practical matters of the functioning
of each local church. "The elders labor within the spiritual realm and the
deacons' work concerns the physical realm" is an old, yet true axiom. This
does not mean there is no spirituality or godliness about them as they conduct
their duties. Instead, with spiritual grace, they will administer the business
and practical affairs of the church.
Deacons serve to relieve the elders of any general tasks, when they are
qualified and able to do so. They were not called to be a system of "checks
and balances" for the elders, but to be "waiters on tables."
The deacons are under the oversight and authority of the elders, and the office,
in itself, carries no authority. But, in the functioning of the office, deacons
carry an authority derived from the elders who oversee them and maintain
responsibility for the proper overall functioning of the church. All authority
comes from Christ. Even though diaconal authority is a borrowed and delegated
one, nevertheless, it is a very real authority. The authoritative office of
deacon is not just a position of function void of authority as some claim. The
authority of this office will cause women to violate 1 Timothy 2:12, which
forbids them having authority over men.
For further reading on the subject of "office," see John Murray
(Collected Writings, vol. 2, pp 357-365).
2) To take 1 Timothy 3:11 as the basis for women deacons is inconsistent
exegesis. Let me explain.
A. "Wives" (NKJV; Gk. gunaikòs = "women") in v. 11 is the
same as 1 Timothy 3:2, which is without question correctly translated
"wives." While it is true that v. 11 is somewhat abrupt and its
meaning is contested, Greek grammar and consistent exegesis demands the same
translation for both words in this extended passage. There are no rules of Greek
grammar or hermeneutical principles of exegesis that allow anyone to translate
"gunaikòs" as wife in v. 2 and "gunaîkas" as women deacons
in v. 11. Just as no one can use v. 2 to teach women elders, no one can
correctly use v. 11 to teach women deacons. In order for anyone to do so, there
must be a pre-disposition toward women deacons in the mind of the exegete before
coming to v.11.
B. While v. 11 is abrupt, it must be compared with v. 12. When compared with v.
12 it cannot mean women in the office of deacon. In v. 12 deacons, if they are
married, must be "the husband of one wife" (lit. Gk. "one woman
man") exactly like the bishop in v. 2. Therefore, consistent exegesis
demands deacons must be men only.
C. Verses 11 & 12 exegeted correctly mean deacons' wives and not women in
the office of deacon. Verse 11 could possibly mean a subordinate group of women
who help the deacons, but this is highly unlikely. Should this be the case, they
are not to be ordained or in office.
3) The original intent of the first deacons in Acts 6:1-8 mitigates against
women in the office of deacon. Many evangelicals today hold that there are
certain duties male deacons cannot perform due to the sensitive nature of female
issues. Yet, when we come to Scripture and study the first need that arose that
caused deacons to be chosen, we see it was a female issue — widows were being
neglected. The apostles did not tell the church to choose men and women, but men
only i.e. "seven men." If, today's reasoning was followed, women would
have been chosen also; but the apostles did not do such. Men were chosen to
assist the apostles in this sensitive female issue and women were not even
considered. Original intent demands male deacons in Christ's churches today as
in apostolic days.
4) The absence of any mention of women deacons (deaconesses) or any women office
bearers in the NT further teaches against this position. Immediately, some bring
up Phoebe in Romans 16:1-2. The fact she is described as a "helper of
many" denotes that she was probably a wealthy person. Many believe she is
the one who carried Paul's epistle to the church at Rome. The word
"servant" (Gk. "diákonon") is the same word used of any
brother or sister in Christ who does a work of service and ministers to others
in any way. It cannot be interpreted as one in the office of deacon in the
strictest sense. If so, then any Christian who ministers to anyone else is a
deacon and the whole church is nothing more than a church of deacons. (Note, the
same word is also used of Christ.) Phoebe was nothing more than a wealthy member
of the church in Cenchrea who had the means to minister and serve others in an
extended capacity. There are no women deacons, deaconesses or officer bearers in
the NT.
5) There is no command or warrant to ordain women into any office in the NT,
such as in Titus 1:5. Paul commanded Titus to ordain elders, which we know to be
men. But there is no command to ordain women into any office. Some take the
position that women deacons are not forbidden. The position "If not
forbidden, then allowed." is very dangerous. Many things are not directly
forbidden in Scripture, yet we must not do them e.g.: genuflection, crossing
ourselves, vestments, candles, incense, processions, etc. Rome, all forms of
Orthodoxy, Anglicans, Lutherans, liberal Protestants and many evangelicals have
always operated under this directive. To them anything not forbidden is allowed.
The biblical position is that churches do only those things commanded. That
keeps a lot of "strange fire" from coming in among us.
6) No qualifications are given whereby a woman may be judged or evaluated to be
fit for such an office, even if the office existed. Some read 1 Timothy 3:11 to
mean that Paul was creating women deacons, along with qualifications. If they
are equal in office, one would expect they would be equal in qualification for
office. If Paul was establishing an office of deaconess, why are deaconess's
qualifications less than for their male counterparts? If this was Paul's
intention, then the qualifications for women are less than the qualifications
for the men found in vv. 8-10 and 12-13. This makes Paul guilty of duplicity by
erecting a double standard for the same office. No, Paul is simply saying that
deacons' wives must have certain qualities about them. Standards and
qualifications for elders are found in 1 Timothy 3:1-7 and Titus 1: 5-9 and for
deacons in 1 Timothy 3:8-13, but none are found anywhere for women officer
bearers of any type.
7) The last reason is more subjective than exegetical. Historically, women
deacons have always been the door that has ushered women into other positions of
elder and pastor (minister of the gospel). Trace out the historical decline of
the major denominations and you will find this to be true. A very present case
in point is the Christian Reformed Church, which recently allowed women elders.
How did this happen in such a conservative and biblically based denomination?1
They began with women deacons, then advanced. The same reasoning and biblical
passages used to substantiate women deacons were used to support women elders.
Women deacons are the proverbial "camel's nose in the tent." We must
beware!
In summary, The NT teaches that there are only two offices in the church —
elder and deacon (Philippians 1:1; 1 Timothy 3:1-13, Titus 1:5-9). The inerrant
Holy Scriptures do not allow women in either.
Rev. Earl M. Blackburn
Trinity Reformed Baptist Church
14407 E. Rosecrans Avenue
La Mirada, CA 90638
(714) 447-3412 (Study & FAX)
1 William Hendricksen in his commentary on Thessalonians, Timothy and Titus held
the position that 1 Timothy 3:11 teaches an auxiliary group of women who were
helpers of the deacons. It is my opinion that this position opened the door for
the CRC denomination to ordain women. |