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Conservative Baptist churches have two interpretive
functional options when it comes to women and the roles and functions of
deacons in their local assembly. These options are: 1) selecting a group of
deacons wives that are on-call for servant ministry to women in the
congregation for situations it would be inappropriate for a man (pastor or
deacon) to attend to in Christ’s love or 2) selecting a group of women given
the non-ordained position of deaconess that are not necessarily married to a
deacon (they can be single or widowed as well) that are on-call for servant
ministry to women in the congregations for situations it would be inappropriate
for a man to attend to in Christ’s love.
Here is an example of these inappropriate situations. A married
couple who are members of the church have a family with two small children, but
they have no relatives in the area. The man is in the National Guard and has
been sent across the country for two weeks active duty training. The wife has
been fighting cancer by using chemotherapy. On Saturday morning she gets
nauseated and is too weak to get out of bed. She cannot call 911 to have the
EMT’s change her sheets and clothes and make lunch for her children. This task
needs to be done by her local church family. However, this would be inappropriate
for a deacon (a one-woman man must be a male, 1 Tim 3:12) but it is a needed
servant task for the body of Christ. Conservative Baptist churches that have a
ministry of deaconesses or deacon’s wives could meet such a need in an organized
and appropriate way.
Having an organized woman-to-woman servant ministry in a
church is very important for the local assembly to be able to obey many of the
fifty or so New Testament one another commands. What is not an option for a
church committed to obeying the Bible is to ordain women deacons and have them
serve beside the men and participate in all the decisions of the deacon board
and rule over the men in the congregation through the administrative decisions
of the deacon board. Actually, most Southern Baptist deacon boards take on many
of the functions of the pastor/elders seen in the New Testament. Thus, this
makes the decision to ordain women deacons even worse, because they are doing
elder and deacon functions when the New Testament reserves these two offices to
qualified men. Churches that make the compromise to directly disobey the book
of 1 Timothy will find that the only pastors that will come to their church are
moderates who believe there are many errors in the Bible. Often churches have
found that such men have major moral compromises going on in their lives and
they will move those problems right into your local assembly. Furthermore,
these moral failures also make it into the local newspapers and affect the flow
of the gospel into your community by your assembly for years to come.
The book of 1 Timothy was written to direct Timothy and the
Ephesian church how to return a church that had slipped into error in theology
and practice back on God’s proper path for each local church for all ages.
Paul’s calling involved him in setting up the New Testament “house-order” in
the families and congregations of the churches that he had planted or could
visit (Eph 3:9 [HCSB “administration”]). The book of Ephesians that this church
already had in their position laid out the duties and responsibilities of
pastor/teachers, of the saints [church members] which directed the church
assembly house-order. Likewise, Paul gave instruction for the house-order of
the church members (saints) homes. He gave the duties and responsibilities of
Husbands, wives, children and slaves. These two house-orders (home and church) are
to work together so that everything in the church can be done decently and in
order (1 Cor 14:40). Chaos is from the kingdom of darkness, not the kingdom of
light. Thus, when a man leaves his house where he is the spiritual head and
goes to the assembly of the church at another location, he is not in that group
to have to now submit to his wife who is an elder or leader of the
congregation. 1 Timothy 3 (vs. 2 and 12) uses the same qualification for elders
and deacons—that they be a one-woman-man which can only be done by a person who
is an adult male. And 1 Tim 2:11 forbids the women from teaching the Bible to or
to be having authority over the adult males in the congregation. The
requirements of this book last as long as the church is on the earth: “I write these things to you, hoping to come to you soon.
15 But if I should be delayed, I have written so that you will know
how people ought to act in God's household, which is the church of the living
God, the pillar and foundation of the truth” (1 Tim 3:14-15 HCSB).
We dare not make the mistake that the
liberals do by trying to use historical examples recorded in the Bible
(descriptive Scripture) to try to overrule clear teaching passages
(prescriptive Scripture). This order is reversed. The teaching passages
instruct us how to view the historical record. That is how we know polygamy is
wrong. The prescriptive informs us how to view the descriptive texts (Gen 4:19;
Matt 19:4-6)
Here is the passage in which conservative Bible
students disagree on which structure to choose for the servant ministry of
women in the church:
In the same way, servants in the church should be
dignified, not two-faced, heavy drinkers, or greedy for money. 9
They should hold on to the faith that has been revealed with a clear
conscience. 10 They should also be tested and then serve if they are
without fault. 11 In the same way, women who are servants in the
church should be dignified and not gossip. They should be sober and faithful in
everything they do. 12 Servants must be faithful to their spouse and
manage their children and their own households well. 13 Those who
have served well gain a good standing and considerable confidence in the faith
that is in Christ Jesus (1 Tim 3:8-13 Common English Bible, 2011)
Deacons likewise must be men of dignity, not
double-tongued, or addicted to much wine or fond of sordid gain, 9 but
holding to the mystery of the faith with a clear conscience. 10
These men must also first be tested; then let them serve as deacons if they are
beyond reproach. 11 Women must likewise be dignified,
not malicious gossips, but temperate, faithful in all things. 12
Deacons must be husbands of only one wife, and good managers of their
children and their own households. 13 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 Tim 3:8-13 New American Standard Bible)
In verse 11 the term “women” is a translation
of the Greek term gune [pronounced guun/Ay] which has the nuances
of: a woman, a bride, or a wife. The context in which this term is used determines
whether the Green term for a woman is a single woman, a widow, a divorced woman,
a young virgin, or a married woman. In 1 Timothy 3:11 the context provides
evidence for both translations (women or wives, see ESV) and biblical scholars
are divided on which translation has the strongest evidence in its favor. The
options for conservative evangelical Christians are only two. Either these are
a select group of women in the congregation with the position of deaconess
(non-ordained, no ruling or handling money like the male deacons, see the
difference in the qualification lists) or these are the wives of the deacons.
This author prefers the interpretation of the position of deaconess view
because this best accords with historical theology as well and the New
Testament record.
Very early in church history we see records
of deaconesses that assisted the local church in preparing for the love feasts
and the Lord’s Supper and they were the ones who held the blankets for women to
change behind after a lake or river baptism. They cared for the sick in the
church and the community. The idea of female nurses came from the early
ministry of deaconesses. This goes back in the records to first century and
extends throughout church history. For instance, in the 1500s, John Calvin’s
wife was a deaconess who ministered faithfully to victims of the black plague
during her short tenure on this earth. There are also records of deaconesses in
the Baptist Churches in England during the 1600s.
The local church cannot fulfill its biblical
mandates without the direct involvement of godly and gifted women. The New
Testament has several qualifications for those that have an official position
of serving as a wife of a deacon or a deaconess (dignified, not a gossip,
sober-minded, and faithful) depending on the interpretation of the church.
Women are also called to teach the Bible to and lead other women and children
(Titus 2:3-5), but not the adult males in the congregation (1 Tim 2:11). To
maintain the house-order in the Christian home and the Christian church, the
women’s roles and audience is limited in the use of their spiritual gifts. The
husband is the spiritual head of the home (1 Cor 11:3; Eph 5:22-25) and only
qualified men are to lead the church (1 Tim 2:8-3:16). The unqualified males
also must submit to the New Testament house-order so that things can be done
properly and orderly and the home and the church can mutually support each
other without conflict or role reversals.
The
Exegesis and Exposition of 1 Tim 2:11–12
The first epistle to Timothy was written by the apostle Paul
sometime during the years of 63–64 A.D. after his first release from prison in
Rome.[1]
He probably wrote this epistle while visiting in Macedonia (Colossae).[2]
This epistle differs from most of the other epistles as it is addressed to an
individual and not a local assembly. The recipient, Timothy, was serving as
pastor to the church at Ephesus. The church was also to read this letter to
understand God’s program for church renewal. Paul considered Timothy as his
spiritual son, and, thus, he wrote him concerning Christian living, doctrine,
and propriety in the church. Timothy wanted very much to leave the problems at
Ephesus, but Paul instructs him to stay and deal with these problems so the
gospel can go forward.
Book Theme: The
apostle Paul gives directions to Timothy for the administration of the church.[3]
Section Theme: The
apostle Paul teaches concerning prayer and gives counsel to men and women
(2:1–15).
Exegesis
of 1 Tim 2:11-12
The context of chapter two begins with a call to prayer on behalf
of all men. Paul then discussed Christ as the Mediator and his own apostleship
to the Gentiles. Next, he repeats his instructions for men to pray and
continues to give instruction to women. In verses nine and ten, Paul gives
instructions concerning how believing women should dress and practice good
works. Paul further instructs women in
verses 11 through 15 concerning receiving and imparting knowledge.
1 Tim 2:11 and 12 can be translated as follows: A woman, let her be learning in quietness,
in all subjection. Moreover, I am not permitting a woman to be
teaching nor to be exercising authority over a man (adult male), but
to be in quietness.[4]
The apostle Paul first addresses how a woman is to learn in the
church. She is to learn in silence. The Greek word for “silence,” hesuchia,
is used in verse two of this chapter in the phrase “tranquil and quiet life.”[5]
The word denotes quietness and rest with a possible inference of reverence.[6] (In another text where the author focuses on
a different nuance of this term, it is often translated into English as
“silence” in Acts 22:2.) Thus, in this context, it is not a complete silence,
but a quietness that is opposite of boisterous or loud behavior. It is also
used in this same sense in 1 Cor 14:34 which states, “Let the women keep silent
in the churches; for they are not permitted to speak, but let them subject
themselves, just as the Law also says.” This verse is in the context of
exercising spiritual gifts, especially the gift of prophesy. This verse states
that ladies are not to speak publicly in church or question the pastor in
discussions during the worship service. They are to save their questions for
their husbands according to the Lord’s command (verse 35–37). Likewise, women
are to learn in all subjection. The Greek word translated
“subjection” has military implications, as one who is in a lower rank in the
military. One scholar translates it as “subordinating herself in every
respect.”[7]
This word is used in 1 Tim 3:4 in the phrase, “Keep children under control,”
and in Eph 5:22, “wives be subject to your husbands, as to the Lord . .
. so the wives ought to be subject to their husbands in everything.”
Hence, the apostle commands, “Let a woman be continually learning (progressive
present imperative) in quiet subjection.” Moreover, on his apostolic authority,
he declares he is not permitting the following: 1) a woman to be teaching
(infinitive of result) men; nor 2) a woman to be exercising
authority (infinitive of result) over a man. The Greek word for
“permitting” indicates continual action and an abiding attitude, and it is
often translated as “to allow” in other contexts (Acts 21:39; 28:15). Teaching
and exercising authority are both present active infinitives and seem to
indicate a position of continual teaching or exercising authority over men.[8]
Thus, based on apostolic authority, females are not to have positions of
spiritual oversight over or to teach adult males in the body of Christ. The
Greek word for “teaching” is used four times in the pastoral epistle. “In all
of these passages what is taught is assumed to be ‘good’ or ‘sound’ doctrine (didaskalia),
which is passed on and preserved (i.e., taught).”[9] Therefore, women are not forbidden to teach
other topics, but only the authoritative proclamation of God’s Word to men.
Paul then uses a strong adversative (“but”) to make a point of contrast – not
teaching or ruling – “but to be in quietness.”
The apostle Paul then gives authority for this order in the
church, namely, the order of God in creation (verse 13). He then points to the
terrible consequences that happened when this order was reversed—Eve leading
and Adam following (verse 14). This author does not believe that these verses
teach that women are more easily deceived than men. Some evangelical believers
hold to this position; however, it could be that they have missed the point of
the apostle Paul. It appears that he is stressing the importance of the order
that God has established, not the lack of ability of women. Paul considers
women capable of teaching other women (Titus 2:3–4) and capable of exercising
authority [in the Greek language] over their children (1 Tim 5:4). God has
obviously given various women the gift of teaching and abilities in managing
household and business affairs (Proverbs 31). Yet God is a God of order, and
the order He established in the family at creation is to be carried over into
the larger family, the Church (1 Tim 3:4–5). Therefore, women are excluded in
the body of Christ from certain functions that are part of the roles of men and
are required instead to fulfill the functions God designed in their own roles.
The balance of truth in the Scriptures will add further light
here. Both men and women are created in the image of God (Gen 1:27). Likewise,
in regards to their spiritual essence and their relationship to Christ, male
and female believers are on equal ground (Gal 3:27–28). Moreover, women have
rights that are similar to men even in the Mosaic economy (Num 27:18). Again, both male and females are given
spiritual gifts to do the work of the ministry in edifying and expanding the
church (Eph 4:12, 13). Women are also called “fellow-heirs of the grace of
life” (1 Pet 3:7). Nevertheless, the Scriptures teach that there is a
difference between the male and the female. In some sense, the woman is called
“a weaker vessel” (1 Pet 3:7); which could mean physically or even emotionally,
as the text states the requirement to live with her in an understanding way.
However, this author believes that this is pointing to a difference and not to
inferiority. Nowhere do the Scriptures teach that a woman is a second-class
citizen. Conservatives, in spite of the
rhetoric from moderates on this issue, don’t believe they are. In 1 Cor 11:3,
the Bible says, “the man is the head of a woman, and God is the head of
Christ.” Christ, however, is equal to
the Father in substance, power, and glory and is in no way inferior to Him. Yet, He has a different role than that of God
the Father. Likewise, Christian women
are not inferior to men, but are given a different role in the order
established by God.
The ministry of women is not incidental in the church. Every
member of the body is vital in order for the body to function properly. In 1
Timothy, there are several references to the ministry of women, one being 1 Tim
3:11. These women could be (1) deacons’ wives, (2) women deacons, (3) the wives
of elders and deacons, or (4) non-ordained women functioning in certain roles
of a deacon and called deaconesses. This is a position and not an ordained office. This
author prefers option number four as the best way to interpret this text.
[1]. John MacArthur, Jr., The MacArthur New Testament Commentary: 1 Timothy (Chicago: Moody
Press, 1995), xiv.
[2]. Gordon D. Fee, 1 and 2 Timothy, Titus, New
International Biblical Commentary (Peabody, MA: Hendrickson Publishers, 1988),
2.
[4]. Underlined
words are emphatic in the original Greek
text. The English wording is this
author’s translation.
[5]. See chapter two in the New King James Version
of the Bible.
[6]. Walter
Bauer,
A Greek-English Lexicon of the N.T. and Other Early Christian Literature,
2nd ed. (Chicago: University of Chicago Press, 1979), 349.
[7].
Bauer, Lexicon, 836.
[8]. “Since, therefore, the term διδάσκειν is
used absolutely in the New Testament for an activity that is viewed positively
in and of itself, and since οὐδὲ coordinates terms that
are either both viewed positively or negatively, αὐθεντεῖν should
be seen as denoting an activity that is viewed positively in and of itself as
well. Thus, 1 Timothy 2:12 is an instance of the first pattern, in which the
exercise of two activities is prohibited or the existence of two concepts is
denied by the writer due to special considerations . . . The writer first
expresses his desire for a woman to learn in full submission. Conversely, he then registers his prohibition
of the opposite; a woman’s teaching or being in authority over a man.” In Andreas J.
Kostenberger, Thomas R. Schreiner,
and Scott Baldwin, eds., Women in the Church: A Fresh Analysis of 1 Timothy 2:9–15 (Grand Rapids: Baker Book House,
1995), 91.
[9].
Colin Brown, Dictionary of N.T. Theology, vol. 3 (Grand Rapids:
Zondervan, 1975), 765.
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