WHAT IS A DEACON?
The Greek word “diakonos” (or deacon) in the New Testament is utilized both in reference to the action of service or ministry and in reference to an office of leadership in the local church.
First, it is used in reference to the action of service or ministry. The word diakonos can be literally translated as “serving, attending to, or waiting tables.” Therefore, to be a deacon is to be a servant, an attendant, a minister, or a helper. For example, in Matthew 20:28, Jesus said, “the Son of Man came not to be served (diakoneō, deaconed) but to serve (diakoneō, deacon), and to give his life as a ransom for many.” Here, Jesus is not referencing an office in a local church but his ministry of serving others while here on earth. This is a ministry all believers are called to in the pattern of Jesus. In Matthew 27:55, many women including Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children “ministered” (diakoneō, deaconed) to Jesus’ body following his death. Moreover spiritual gifts are given to all believers in the local church that they might serve (or deacon) one another. 1 Peter 4:10-11 says, “As each has received a gift, use it to serve (diakoneō, deacon) one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves (diakoneō, deacons), as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ.”
Second, “diakonos” (or deacon) is used in the New Testament to reference an office of leadership in the local church. While all believers are intended to be ministers or servants and in some sense deacon, the New Testament also refers to an office of a deacon mentioned in 1 Timothy 3 as one of two church leadership offices (the other being the elder/overseer pastor) in the church. 1 Timothy 3:8-11 says,
“[Like the elders], the deacons (diakonos) 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 (diakoneō) if they prove themselves blameless.
This office seems to find its origin in Acts 6 when Hellenistic widows were being neglected in the early Jerusalem church’s daily distribution of food. To mediate the situation, the apostles encouraged the church to deputize “seven men of good repute, full of the Spirit and of wisdom.” The church was to pick a few spiritual members who would lead in (1) making sure the physical/organizational needs of the body were met (2) for the sake of maintaining the unity of the church (3) to help those called to lead the church in the Word and prayer continue without inhibition. And the Lord blessed their wisdom. For the church unified and “the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith.”
So, while every believer should serve/deacon one another in their local church for the building up of the church (Eph. 4:12), there is a specific diaconal office designed to serve the physical and tangible needs of the church for the unity of the body. This leadership office does not lead the congregation by preaching, leading the gathering of the saints, making directional decisions, or vision casting, but rather it leads by serving the tangible needs of its members. This is different than the office of elder/overseer/pastor (episkopē) mentioned earlier in 1 Timothy 3 who “rule” by “preaching and teaching” (see 1 Timothy 5:17).
Historically, in a number of churches, especially within the Southern Baptist Convention with which we joyfully partner, there will often be a Senior Pastor and a “board of deacons.” Whether or not they refer to themselves as a “board,” deacons in this model tend to operate as the oversight of the church, keeping the pastor in check like a board of trustees or leading the congregation in the case of a Senior Pastor vacancy. Biblically, however, the office of the deacon is not one of many on a board responsible to oversee the spiritual direction of the church but rather a group of people designated to be unifying models of servanthood while they spiritually serve the local church’s physical needs.
FIVE BIBLICAL REASONS WE BELIEVE WOMEN CAN BE DEACONS
Baptist churches have historically been in unanimous agreement that the office of elder/overseer/pastor is reserved to men as qualified by Scripture (see for example Article 6 of the Baptist Faith and Message 2000) as is the clear teaching of Scripture (see 1 Timothy 2:11-15, 1 Timothy 3:1-7, Titus 1:5-9, 1 Cor. 14:33-35, see also a lack of female elders in the New Testament). At the same time, there has simultaneously been disagreement between Baptist churches over whether or not women can serve in the office of deacon.
Here are five Biblical reasons we believe women can serve in the office of deacon. Let’s be reminded of the Scripture where we find a deacon’s qualifications and then we’ll take each reason one at a time.
“Deacons likewise (see #3 below) must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, but holding to the mystery of the faith with a clear conscience. These men must also first be tested; then let them serve as deacons if they are beyond reproach. Women (see #1 below) must likewise (again, see #3 below) be dignified, not malicious gossips, but temperate, faithful in all things. Deacons must be husbands of only one wife, and good managers of their children and their own households. For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus.” – 1 Timothy 3:8-13
1. WIVES OR WOMEN?
First, the word typically rendered “wives” in 1 Timothy 3:11 (gynaikas) may also be translated more generally, “women.” Paul uses gynaikas eight other times in 1 Timothy and, in most of these occurrences, “women” is the proper understanding and not “wives.” In fact, in 129 of the instances it’s used in the New Testament it is referring to a woman without regard to her marital status. This compared to 92 times it is used of a married woman. Put simply, the word gynaikas (translated “wives”) in the New Testament most often means a woman of any age, whether a virgin, married, or a widow.
2. THERE IS NO THEIR.
Then comes the question of the preceding article in the passage. The text says “their wives” with an article implying that the gynaikas has a relationship to the diakonos listed in the preceding verses. However, there is no possessive modifier in the text, meaning “their”, as in “their wives,” is not actually in the Greek text.
Thomas Schreiner, theologian and professor at The Southern Baptist Theological Seminary, says:
“The ESV and KJV actually translate as “their wives,” but the Greek lacks the word “their,” and its insertion reflects an interpretation by translators. The word used here is gynaikas, which could be translated as either “wives” or “women,” and thus the Greek doesn’t really help us here. However, there is actually a hint that Paul refers to deacons rather than women, for if he’d used the pronoun “their,” we’d have no doubt that wives of deacons were intended. The bare use of the word “women” suggests that women deacons rather than wives are in view.”
3. TRANSITIONAL PHRASES.
The third point in support of female deacons is the word “likewise” at the beginning of verse 8 and verse 11 in 1 Timothy. This phrase, literally, “in like manner,” is the turning point from male elders to male deacons in verse 8. The same phrase “in like manner” is used when transitioning to women (gynaikas) in verse 11. Why repeat the transitioning phrase if it’s only referencing the wife of the deacon already transitioned to above? In our opinion, it is transitioning again and transitioning now to speak of female deacons.
4. QUALIFICATIONS.
If the word should be rendered “wife” (not woman as we have argued for) and there are qualifications for the “wife” of the deacon (and not for women in general, i.e., women deacons), then why are there no qualifications listed for the wives of elders in this passage? Are elders’ wives not held to the same standard as a deacon’s wife? If elders are the pastor-teachers of the body and lead the congregation, why would their wives not be held to equal or higher standards than the “wives” of deacons? This poses a problem for those who interpret gynaikas to be “wives” and not “women” generally (and therefore female deacons). We believe the reason there are seemingly “no qualifications for the wives of elders” in this passage isn’t because there are no expectations or required character qualities for wives, but rather because this passage simply is not delving into qualifications for the spouses of either office, and instead giving the qualifications those who take the office itself. Therefore, we take this passage to give the qualifications for male elders, male deacons, and then female deacons (not the wives of male deacons).
5. THE PHOEBE FACTOR.
The fifth and final point in support for female deacons is the case of Phoebe in Romans 16:1-2. While the word for deacon, “diakonos,” is the term used for the diaconal office, it can be and is used throughout the New Testament for the act of serving and ministering in the church. In our opinion, there is not conclusive evidence to the question of whether Phoebe served as an official deacon. However, it must be noted that Paul not only trusted Phoebe with the letter to the Romans but requested they receive her in a worthy way as she has been the benefactor, or patroness, of many including Paul himself. (16:2).
WHEN THERE SHOULD NOT BE DEACONESSES
A plurality of elders/overseers/pastors rule as the spiritual leaders of a local church by preaching, teaching, and shepherding. A plurality of deacons, as needed, serve the church by meeting practical needs, unifying the church through service, in order that the ministry of the word and prayer (elder/pastoral ministry) might flourish.
If the office of deacon is not clearly and functionally separate from the office of elder/overseer/pastor (as it is not in some churches), we personally would not advocate nor permit the ordination of a female deacon lest she be serving in a pastor-teaching role not Biblically permitted. Once again, if there is a governing deacon board, or if the deacons exercise the authority designated for the elders of the church, then a woman should not be permitted to become a deacon.
In conclusion, we believe that if a church is truly and undoubtedly elder/overseer/pastor led, women may serve in the deacon office and should be considered for such a position in a person-by-person case like that of male deacons. I believe if given the opportunity to serve as deaconesses, women will greatly benefit the local church’s flourishing with both their unique perspective and God-given abilities.
This all being said, we stand indebted to wise men and women who disagree on this subject. We pray that we might preach and teach on controversial issues both with a contrite heart and convicted spirit under the supreme authority of the inerrant, infallible, and sufficient Word of God.
