The question under
consideration in this study is one about which scholars are divided. Some do
not hesitate to say that deaconesses are authorized in the New Testament.
Others say that it is questionable and still others suggest that there is no
authority in the New Testament for deaconesses. We cannot answer this
question by appealing to scholars since scholars do not constitute New
Testament authority. They are divided as to what the New Testament teaches
on this subject.
We cannot settle this
question by appealing to "historical evidence" because it does not
constitute New Testament authority. Neither is it conclusive as to what
existed in the first century relative to deaconesses.
The practice of
present day churches does not constitute divine authority on this or any
other subject. Neither should our preferences, likes or dislikes be
considered authoritative.
In an effort to
determine what is God's will relative to deaconesses, our appeal must be to
the Word of God. The Scriptures are sufficient to instruct us in
righteousness that we might be "furnished completely unto every good work"
(2 Tim. 3:16-17, ASV). In the Scriptures we have "all things that
pertain unto life and godliness" (2 Pet. 1:3). The law of liberty is
"perfect" and by it we shall be judged in the last day (Jas. 1:25; 2:12).
Only God's revelation as given in the Scriptures can produce "faith" in
our hearts (Rom. 10:17).
The primary passage
used by those who advocate deaconesses is Romans 16:1. It reads as
follows:
I commend unto you
Phebe our sister, which is a servant of the church which is at Cenchrea (KJV).
I commend to you our
sister Phoebe, a deaconess of the church at Cenchrea (Revised Standard
Version).
In this passage the
word diakonos appears in the Greek text and is translated "servant" in the
King James Version and "deaconess" in the Revised Standard Version. It is
also translated "servant" in the American Standard Version, New American
Standard Version, New King James Version, New International Version and
Diaglott as well as some others. Among those that translate diakonos to mean
"deaconess" are the following translations: Williams, Moffatt, Macknight and
Living Oracles. It also appears in the margin of the ASV as "deaconess."
The word diakonos
appears in the New Testament about twenty-nine other times. It is translated
"minister" twenty times, "servant" six times and "deacon" three times. Of
the twenty-two translations I checked, Romans 16:1 is the only passage in
which some of the translations rendered diakonos to mean "deaconess." In
some other translations diakonos is translated "minister," "helper, "
"worker, " etc. in Romans 16:1. It is obvious from this (and other evidence
that could be given) that a word may have different meanings as used in
different texts and contexts.
If (and this is a big
if) diakonos should be translated "deaconess" in Romans 16:1, it
would not necessarily follow that "deaconess" means a female "deacon" in the
sense of a "deacon " as used in 1 Timothy 3:8-13 and Philippians 1:1.
It could (and probably would) mean nothing more than a female servant or
helper. Please keep in mind that the "servants" at the marriage feast in
John 2:5,9, the "ministers" (Paul and Apollos) of 1 Corinthians 3:5,
the "minister" (Tychicus) of Ephesians 6:21 and Colossians 1:7,
the "minister" (Timotheus) of 1 Thessalonians 3:2, the "minister"
(civil ruler or rulers) of Romans 13:4, the "ministers" (false
apostles) of 2 Corinthians 11:15 and the "minister" (Jesus Christ) of
Romans 15:8 are translations of diakonos. Question: Would any scholar
or serious student conclude that all these were "deacons" as mentioned in
Philippians 1:1 and 1 Timothy 3:8-13? Surely not! Note: It is
obvious that diakonos does not ordinarily mean "deacon " as used in 1
Timothy 3:9-13 and Philippians 1:1. The context (as well as the
word) determines its meaning.
The fact that there
is "historical evidence" that "deaconesses" in an official sense may have
existed by the second or third century is not evidence from the New
Testament that such are authorized.
Why I Reject
Deaconesses
There are several
reasons why I reject the idea that the New Testament authorizes deaconesses
in an official sense. Here are some of those reasons:
1. The word diakonos
that is translated "deaconess" in Romans 16:1 in the RSV (and some
others?) does not usually mean "deaconess" (or "deacon"). Ordinarly it
simply means a "servant" or "minister." In the case of diakonos being
translated "deacon" in Philippians 1:1 and 1 Timothy 3:8-11,
the context demands (or at least justifies) that such be done. Note: The
context of Romans 16:1 does not demand (nor justify) that diakonos be
translated "deaconess."
2. There are no
specific qualifications given for deaconesses. If the New Testament does
authorize deaconesses, we do not know which women should be selected and
appointed to be deaconesses. Question: What "qualifications" would a woman
have to meet in order to be a deaconess? Note: If someone replies by saying
that deaconesses replies by saying that deaconesses must meet the
"qualifications" of I Timothy 3:11 and/or 1 Timothy 5:9-10,
let it be observed that neither of those passages mentions nor necessarily
implies deaconesses. To say these passages refer to deaconesses would be
presumption. 1 Timothy 3:11 says "their wives" (ASV says "women"),
and 1 Timothy 5:9-10 says "a widow. " Not a word is said in either
passage about deaconesses!
3. There is no
mention of "deaconesses" as a class or as a group although "the bishops and
deacons" are mentioned with the saints at Philippi (Phil. 1:1).
4. The feminine form
of the word diakonos does not authorize an official class or order of
"deaconesses" any more than the feminine form of the word presbuteros
(translated elders) authorizes female elders. We have the feminine form in
1 Timothy 5:2 where it- says the "elder women." One might also
consider the "aged women" of Titus 2:3. Note: Women would violate the
principles stated in 1 Corinthians 11:3, 1 Timothy 2:11-12, 1 Corinthians
14:34-35, etc. if they endeavored to serve as "elders" (i.e. "bishops")
in view of 1 Peter 5:1-4, 1 Timothy 3:1-7, 20:17,28, Hebrews 13:17,
etc.
How Did Women
Serve In New Testament Times?
We learn from
Philippians 4:3 that certain women "labored" with Paul and others "in the
gospel. " It is not specifically stated what they did in such labors. Mary
"bestowed much labor" on some. She worked hard (see Rom. 16:6). We
are not told specifically what Mary did in such work. Mary, the mother of
John Mark, provided her house "where many were gathered together praying"
(Acts 12:12). Lydia provided lodging for Paul and his companions
(Acts 16:14-15). Priscilla and her husband Aquila were Paul's "helpers
in Christ Jesus, " provided their house as a meeting place and took Apollos
unto them, "and expounded unto him the way of God more perfectly" (Rom.
16:3-5; Acts 18:26). We learn from Acts 9:36-39 that Dorcas "was
full of good works and alms-deeds which she did. " We are also told that she
made "coats and garments. Phebe was "a servant of the church at Cenchrea.
She was a succourer (helper) of Paul and many others. We do not know exactly
what she did in serving and helping many (see Rom. 16:1-2). It was
prophesied that some women in the last days would prophesy (Acts 2:16-21).
We learn from Acts 21:9 that Philip "had four daughters, virgins,
which did prophesy."
In the first century
women were taught to place emphasis on inward, rather than outward, adorning
although outwardly they were to adorn themselves "in modest apparel, with
shamefacedness and sobriety" and "with good works." Their works were to be
such as "becometh women professing godliness" (1 Pet. 3:1-6; 1 Tim. 2:9-
10). They were to engage in such good works as rearing children, lodging
strangers, washing the saints' feet and relieving the afflicted (1 Tim.
5:10). The aged women were to be proper examples and "teachers of good
things. " Along with other things they were to teach young women to be
sober-minded, pure, keepers (workers) at home, etc. (Tit. 2:3-5).
As women served in
the first century they were to recognize man as the head of woman generally
and specifically the husband was to be the head over his wife (1 Cor.
11:3; Eph. 5:22-25). In giving some instructions for women the apostle
Paul said: "Let the woman team in silence with all subjection. But I suffer
not a woman to teach, nor to usurp authority over the man, but to be in
silence. " The ASV says "quietness" instead of "silence" and "have doniinion
over" instead of "usurp authority over. " In 1 Corinthians 14:34-35
in addressing the church at Corinth and all saints everywhere Paul said:
"Let your women (the women - ASV) keep silence in the churches. for it is
not permitted unto them to speak; but they are commanded to be under
obedience, as also saith the law. And if they will learn anything, let them
ask their husbands at home: for it is a shame for women (a woman - ASV) to
speak in the church." Women were to learn and apply these restric tions and
limitations as they endeavored to serve God.
How May Women
Serve Today?
Today, women may and
should worship God in the public assemblies along with men. Such passages as
1 Corinthians 14:23-35; 11:20-34; 16:2; Colossians 3:16; Acts 20:7;
etc. indicate that women could be and were in the assemblies. The fact that
regulations were given specifically to restrict or regulate women in the
public assemblies is proof that they had a right to be in those assemblies.
Not only do women
have the right (and responsibility) to worship God in the public assemblies
but they may and should serve God outside the assemblies in various ways and
activities.
As far as I can
determine, women today may serve God in the same ways and activities (in
principle) that characterized women in the New Testament times. When women
prophesied as in Acts 21:9, if they did so by inspiration, although
they may and should teach the inspired word of God, they can not do so now
by direct inspiration. Of course, today, as back then, women must apply the
restrictions and limitations that Paul gave in 1 Timothy 2:11-12 and
1 Corinthians 14:34-35 as they endeavor to teach and serve God in
other ways.
Some Good Works
Women May Do
Here is a list of
some things that women may do without violating the restrictions imposed
upon her in such passages as 1 Corinthians 14:34-35 and 1 Timothy
2:11-12.
1. Along with her
husband (if married) she may privately expound the way of God more perfectly
to preachers who know "only the baptism of John" (Acts 18:26).
2. Teach others one
on one and teach classes of women and children in the home or in a room at
the church building (Tit. 2:3-5).
3. Visit the
fatherless and widows in their affliction (Jas. 1:27).
4. Provide lodging
for those who preach the gospel.
5. Bake bread for the
Lord's Supper and assist in caring for the communion set.
6. Write letters to
teach and encourage friends, youth and others.
7. Transport the sick
and elderly to the grocery store, worship assemblies and various other
appointments.
8. Provide a meeting
place for the church.
9. Visit and
encourage and exhort other Christians.
10. Distribute tracts
and other literature that teach the truth.
11. Visit and help
hospital patients and shut-ins.
12. Help in bulletin
preparation, printing and mailing.
13. Invite people to
attend meetings of Christians. They may visit, call or write.
14. Prepare food and
arrange for flowers in times of sickness and death.
15. Make contacts for
others to visit and teach.
This list is by no
means exhaustive, but I trust that it may at least be suggestive of some
specific ways that women may serve in the Lord's church. Women certainly
have the right to engage in any authorized work so long as they do not
violate some scriptural principle in so doing.
I have no objection
to women serving as women served in the church in New Testament times. If
there is a special work to be done for which women are more suitable than
men, then no one should object to women doing it. Of course, all of us
should make sure that we do not encourage women to go beyond the limits God
has placed upon them. Let us also be sure that we are not guilty of binding
restrictions upon women that God has not bound.
Guardian of Truth - November 16, 1989 |