Does the Bible Support Female Deacons? Yes.

By Thomas Shreiner

Photo by Josh Post on Unsplash

Editors’ note: This article is part of a two-view series on deacons. For another perspective, see “Does the Bible Support Female Deacons? No.” by Guy Waters.

Support in 1 Timothy 3:11

First, sometimes those who dissent from women serving as deacons and who don’t know Greek point to English translations which have the term “wives” (e.g., CSB, ESV, KJV), thinking that settles the issue. 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 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.

Second, the word “too” (CSB) or “likewise” (ESV)—hosautōs—in 1 Timothy 3:11 is most naturally interpreted as continuing the list of those who serve as deacons, especially since Paul returns to male deacons in verse 12. A sudden reference to wives is of course possible, but in this chapter it seems Paul is referring to offices and conduct in church (cf. 1 Tim. 3:15).

Third, another argument in support of female deacons is from silence, but it’s an important one. The argument goes like this: If the reference is to the wives of deacons, why does Paul omit a reference to the wives of elders, particularly since elders exercise pastoral oversight and overall leadership in the church? It would seem the character of the wives of elders would be even more important than the wives of deacons—and thus focusing on the wives of deacons, but not on the wives of elders, is strange. Yet if the reference is to female deacons, we have an elegant explanation for why the wives of elders aren’t mentioned—for the wives of deacons aren’t included either. In other words, Paul isn’t referring to wives at all, but to female deacons.

Fourth, the character qualities required for the women in 1 Timothy 3:11 are also mandated for elders and male deacons, which makes sense if an official capacity is intended. Just as deacons are to “be worthy of respect” (1 Tim. 3:8), so too female deacons must “be worthy of respect” (1 Tim. 3:11). Elders are to be “self-controlled” (1 Tim. 3:2), and female deacons must also be “self-controlled” (1 Tim. 3:11). Two other character qualities are required of female deacons: They are not to be “slanderers,” and they must be “faithful” (1 Tim. 3:11). Such qualifications point to official responsibility.

It is imperative to recognize that Paul isn’t attempting to give a comprehensive list of character requirements for any of the positions listed in 1 Timothy 3. He sketches in quickly what is mandated, leaving it to the wisdom of readers to discern whether someone is qualified. Some object that women serving as deacons can’t be in view, since Paul refers to male deacons in 3:8–10 and then returns to that theme in 3:12–13. They think the one-verse insertion about women in 3:11 can’t, therefore, refer to female deacons. But the argument is not persuasive. On either view, Paul interrupts the discussion!

Support in Romans 16:1

We saw in translations of Romans 16:1 that Phoebe was either a “deacon” or “servant” of the church in Cenchreae. With so little to go on, the decision could go either way, for the word diakonos in Greek may refer to a servant without having the idea of a particular office. Nevertheless, the addition of the words “the church in Cenchreae” suggests an official capacity. Verse 2 supports this understanding, since Phoebe is designated as a “patron” (ESV) or “benefactor” (CSB), which means she regularly helped, perhaps financially, those in need.

In addition, many commentators believe Phoebe actually carried the letter of Romans to the Roman church, which would fit with a diaconal position.

Early Church History

My argument from church history is not determinative, since it isn’t from Scripture. Nevertheless, we see an early example of women serving as deacons in the correspondence between Pliny the younger and the emperor Trajan (AD 98–117). In a fascinating conversation, Pliny asks Trajan for advice about what he should do as the legate to the province in Bithynia with Christians.

We want to think about one small piece of the conversation. Pliny refers to two Christian women, who were called ministrae in Latin. In English we can translate this word as “ministers,” and that is a good translation into Latin of the Greek word diakonos, which means “servant” or “minister.” We thus have an early example—in the second decade of the second century—of women serving as deacons. Obviously, such an example doesn’t prove women should serve as deacons, but it suggests women functioned as deacons in the early church.

Article excerpt taken from The Gospel Coalition (U.S. Edition). Read the full resource here: https://www.thegospelcoalition.org/article/bible-support-female-deacons-yes