Deacons and Deaconesses: Who are they? What do they do? (Part Two)

Last time we began a cursory study of deacons. We looked at noun forms of the Greek term and uses of the verb form: to serve or minister. Today I'd like to pick up on the two key passages which probably cause more people to stress out or exegetical back-flips than any other (at least on this topic). Those passages again are Romans 16 and 1 Timothy 3. 

Before tackling those two passages two ideas need to be recalled.  These two points serve as a reminder before we continue with this topic. First. deacons/servants are not leaders in the local church. This position of leadership is reserved for pastor/elders (there is simply no NT evidence to support otherwise). Second, local independent Baptist churches, at least ones without a plurality of lay or staff elders, have a tendency to create a rotating deacon board (which tends to be given a source of authority). Its almost as though a plurality of leaders is felt to be essential, but I would suggest history puts that leadership with elders, not with deacons. But in the end these deacons can be rotated out and do not stand on the same authority as their selected senior pastor or preaching elder. But to fair even churches with a plurality of elders in leadership tend to have deacon (s) in some capacity. So with that placed forward lets tackle the two main texts.

First, Romans 16:1-2, "I commend to you our sister Phoebe, a servant (διάκονος) of the church at Cenchreae, that you may welcome her in the Lord in a way worthy of the saints, and help here in whatever she may need from you, for she has been a patron of many and of myself as well" (ESV). Let's extract some pertinent details. First, Phoebe is without a doubt a woman. She is described with feminine terms throughout: sister, feminine pronouns (twice), and of course here name is clearly feminine. Second, she is a deacon 
(διάκονος) from another church, not from Rome, yet she is to be received with this identification. Third, she has been helpful to Paul and to many other Christians as well. Perhaps she took flowers to a shut in or helped a young lady change for their baptismal service.  

What are our concerns? First, for those who have deacons in positions of leadership, even the thought of Phoebe holding a church office causes recoil in their conservative sentiments. Second, this misunderstanding of the role or function of deacons has caused unnecessary stress. Our family has attended multiple independent Baptist churches over the years, and yes some have even had a form of deaconness. Some I think fear this idea from giving this office false authority or overly male qualifications, and I'm guessing even setting a bad precedent for potential women elders or pastors. Some simply refer to her as a helper or servant in the local church without an official local church office (Ryrie Study Bible Notes, p. 1813). MacArthur comments, "Whether Phoebe had an official title or not, she had the great responsibility of delivering this letter to the Roman church" (MacArthur Study Bible, p. 1723). The ESV Study Bible considers both as legitimate options (p. 2184). We'll wrestle with the applications at the end.

So from here we turn to the other major passage, 1 Timothy 3:11, "Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things" (ESV). Our main concern is simple: are these women the wives of male deacons or are these actual female deaconnesses? Consider if these are simply deacon wives, then why is there no mention of elder wives? On the other hand, deacons (at least if men only) are to be "the husband of one wife." I think if would at least be fair to say, if this a female deacon (deaconness), her husband is still the head of their home (1 Cor 11, Eph 5). In comparing English translations, every significant translations uses the gloss "their wives" (ESV, KJV, NIV, NKJV, and ESV). The only one that takes the alternative option is the NASB, "women." The NASB adds a marginal note, "either deacons' wives or deaconnesses" Just to stir up the pot a little, the TNIV, shifting away from the original NIV 1984, also uses the term "women" including a similar footnote in the margin. Quite interesting, the one English translation believed to be the most literal is the only one taking the opposite position.

Study Bible notes on this particular passage are various.  Again let's consider some well known Study Bible comments.  MacArthur comments "Paul likely here refers not to deacons' wives, but to the women who serve as deacons" (MacArthur Study Bible, p. 1835). Ray Van Este, who provided the study notes for the pastoral epistles provides three options for 1 Tim 3:11, provides three options: wives of deacons, women deacons, or women who assist deacons (p. 2330). He closes his section hypothetically if deacons are involved in "church-wide teaching" then "1 Tim 2:11-15 would not permit women to carry out these functions" (ESV Study Bible, p. 2330).  Ryrie states concerning 3:11, "Most likely a reference to the wives of deacons, rather than to a separate office of deaconess." (Ryrie Study Bible, p. 1921). Lastly, Gerald Bilkes, NT Study Bible editor writes, "The apostle here supplies requirements for the wives of deacons. Women are not office bearers..." (Reformation Heritage KJV Study Bible, p. 1756). 

So based on translations, comments and even leading Study bibles, what are we to conclude on this issue? First, are deacons men? Obviously yes, men are deacons, "the husband of one wife." Second, do we have an example of this same Greek term applied to a woman? Yes, her name was Phoebe. Third, the vast majority of conservative translations chose the gloss, "their wives" as the best contextual understanding. The NASB and TNIV being the dissenters. 

So can women be deacons in your local church? If you want to proceed down this route or way of thinking I would advise several alternatives as a priority. First, reteach or perhaps for the first time teach you people or read about the biblical roles for elders and deacons. Second, put the priority into establishing and training men of godly character to serve as lay elders in your church. By definition these are ordained men, no less important or authoritative than a bivocational pastor, of which don't rotate off the board and help lead the church as a group of men. Leadership is invested in them and the congregation. Third, if your truly want or need women deacons, then clearly establish these are not leaders in the local church but servants of the church. Even a basic understand of servant-hood extends to every member in a church. Overall advice here is simple: don't worry about ecclesiastical titles in your church and whether you qualify for them and instead start serving people. 

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Deacons and Deaconesses: Do Local Churches have Biblical precedent for both or either?

Deacons and Deaconesses: Do Independent Baptist Churches have Biblical precedent for both? (Part One)

Most denominations I'm aware of have at least (at a minimum) one pastor/elder and if large enough one deacon. Some have one pastor and multiple deacons and some also multiple elders and with multiple deacons. We've discussed elders and congregations already but who are these deacons?  Men or women? Servants? What are the requirements or expectations?  Do they teach or have authority? Are they a rotating board? I would guess by what I can read and have experienced for over twenty five years in independent baptist churches that how you define the "purpose" or "function" of a deacon defines more who qualifies for this position than what the Bible actually says.  So on that note what does the Bible actually say? On another note, where have we made up as roles the Bible never gave or potentially never intended by God? 

To evaluate the scriptural data available there are two potential options?  (To be fair, we could even ignore what the Bible says and make it up--don't laugh we do this more than you think). First, we'll examine the references to deacons as a noun.  Then secondly, to examine the references to serving or acting as a deacon in verb form. We are left to appeal to the only forms where this church activity even exists. From there it just gets more complicated dealing with two divisive or contested verses: Romans 16:1-2 and 1 Timothy 3:11. So let's begin.

The noun διάκονος appears 29 times in the NT and six times in the LXX. In the KJV it appears as three terms: minister, servant, and deacon (3x). At face value the terms minister and servant help us understand what role we're talking of in the local church.  The three references to the term deacon are simply transliterations and don't help us much. By way of reminder, a transliteration is copies the underlying letters of another language into the letter of the receptor language.  For example, consider the term ἄγγελος. A transliteration would be the term angel. You can almost without knowledge of Greek see with your own eyes the letters A-N-G-E-L.  If I wanted to translate the term I would use another English word such as messenger.  So simply seeing the English word deacon doesn't help much. However, the uses of this term contain several contextual issues of great importance which will be discussed in detail later. For example, these individuals minister or function as servants to include Christ himself modeling a servant (Rom 15:8-9). The three references to deacon (as a church "office") will be given special attention (Philippians 1:1 and 1 Timothy 3 (2x)). And of course once we get a good NT basis for what a deacon is or is not maybe this will help with Phoebe's role/function in Roman 16 as well.

As for the verb form: to minster or to serve how does this help us understand this role? Simply by the numbers it occurs 37 times in the NT. The NT has the following senses for this verb: to serve, to minister, or to wait on. No references to a leadership role.  This is a role or function or service.  Consider some examples. Jesus came to serve (Mt 20:28). The angels served Jesus (Mt 4:11). This was not the focused mission of the apostles (Acts 6:6). Remember Mary and Martha. One of them was zealous in serving (Lk 10:40). So this act of serving/ministering is seen by men, women, angels, and even Christ himself.  So the subjects who perform this verb doesn't help much. This is a simple term for serving/ministering to other people of multiple genders and classes.

So what can we take away?  Christ served. Angels serve. Men and women serve. There appears to be nothing inherent in this term of any idea of leadership. These are servants in particular situations. So to really get at the church function of deacons we'll have to dig into the references where they have been transliterated for this church function.  We'll have to look at each one of our "deacon" passages.  What do they tell us? How do they help us understand this role/function within the local church?

I'm afraid the NT available data for word studies is not helpful to answer this question.  However, it does provide some interesting starting points.  First, the underlying Greek in noun form is translated as servant, minister, and three times as deacon. Second, similar results are for the verb form: to serve or to minister. So to answer this dilemma we'll need to focus on the contexts where the term deacon is actually used as a local church role/function.

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