What Does the Bible Say About Female Deacons?

Understanding and Applying The Scriptures Concerning Women as Deacons

Jun 23, 2009

Some churches ordain women as deacons. Other churches do not ordain women deacons, limiting the office of deacon to men only. What does the Bible say about women deacons?

The apostle Paul, in his first letter to Timothy, lays out the qualifications for the office of deacon. The key passage (I Timothy 3: 8-13, NKJV) reads as follows:

"8 Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money,

"10 But let these also first be tested; then let them serve as deacons, being found blameless.

"11 Likewise, their wives must be reverent, not slanderers, temperate, faithful in all things.

"12 Let deacons be the husbands of one wife, ruling their children and their own houses well.

"13 For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus."

Arguments Against Women Deacons

Those who believe the office of deacon should be restricted to men base their argument on a straightforward reading of I Timothy 3:8-13, which (in the traditional English translation) states that deacons are to be "husbands of one wife" and makes a distinction between "deacons" and "their wives."

They contend that the safest and most logical understanding of that passage is that God intended for deacons to be men.

Advocates for Ordaining Women as Deacons

Those who support women as deacons tend to fall into two groups. The first camp would be professing Christians who reject the Bible as fully inerrant and universally authoritative. This camp (best understood as "theological liberalism") embraces higher biblical criticism, emphasizes personal conscience and experience over biblical doctrine, and has incorporated modern and postmodern thinking into church issues.

Nevertheless, support for women deacons is not limited to theological liberalism. Many evangelicals also support women as deacons. Indeed, the practice of female deacons (at least in some churches) actually predates the Enlightenment. There were, for example, women serving as Baptist deacons in the 1600s.

Deacons or Deacons' Wives

The main argument given for women deacons is that the traditional English translation is incorrect with respect to I Timothy 3:11. The Greek word behind "wives" in I Timothy 3:11 is "gyne" (or "gune") and can be translated as either "women" or "wives." What if Paul meant "women"? If so, then Paul was giving qualifications for male deacons and then female deacons as opposed to deacons and deacons' wives.

Those who favor this interpretation ask why Paul would give qualifications for deacons' wives, but not pastors' wives. This is a compelling argument, but Protestant theologian John Calvin argued that the wives described in I Timothy 3 refer to "the wives of both bishops and deacons."

Calvin's interpretation is, of course, disputed. Some commentators point out that Paul's grammatical pattern implies a third office, noting that the term "likewise" or phrase "in the same way" mirrors the manner in which Paul transitions from "elder" (or pastor) to the office of deacon in I Timothy 3:8.

A potential clue as to whether Paul permitted women deacons is found in Romans 16:1. In that passage (also written by Paul), a woman named Phoebe is described as a "servant" (using the same Greek word "diakonos" that stands behind the term "deacon"). Was Phoebe an official deacon or was Paul simply describing her as a faithful servant?

While there remains some debate over the translation of "wives" in I Timothy 3, there is much less "wiggle room" in terms of Paul's meaning in I Timothy 2, where he addresses the subject of church teaching and authority.

In a passage that's long been excoriated by atheists, agnostics, and liberal Christians, the apostle Paul lays out guidelines for women's dress, instructs women to learn "in silence," and says he does "not permit a woman to teach or to have authority over a man, but to be in silence" (I Timothy 2:12, NKJV).

While some Christians argue that I Timothy 2 applied only to that era and situation, most evangelicals concede that its inclusion in Scripture indicates a binding principle.

Even with this prohibition, however, the issue of women deacons remains in play. If deacons exercise teaching or ecclesiastical authority, then (according to Paul) the office would indeed be limited to men. However, the apostle Paul does not give deacons the responsibility of church leadership or pastoral teaching. According to Paul, deacons are not to lead the church, but are to serve the church.

This provides what some might call a "loophole." Dr. Andreas Köstenberger, a professor at the Southeastern Baptist Theological Seminary and editor of The Journal of The Evangelical Society, writes: "Since being a deacon does not involve teaching or ruling, women as well as men are eligible to serve in this capacity."

The Importance of Women in the Church

The debate over women deacons will likely continue until the end times. One thing, however, that virtually all Christians (liberal, moderate, and conservative) agree on is the critical importance women play (and have played) in the church.

Jesus made it a point to include women in his ministry. Paul, though limiting the pastoral role to men, nevertheless worked closely with many women to start and grow churches in the New Testament. Women dominated membership rolls in the early church and played an enormously significant role throughout the history of Christianity. To this day, women tend to be more faithful in church attendance and participation than men. Few people, on any side of this debate, want to devalue or diminish women.