Women's Role

Perhaps few issues in the recent past have defined and divided various "Christian" religious organizations more than the role women play in the worship services of these organizations.  Recently former president Jimmy Carter severed ties with the Baptist organization of which he had been a part for several years, due to their increasingly conservative stance on the role women play in that particular Baptist denomination.  It is not at all uncommon to see women serving as evangelists in pulpits and on television programs today.  Until recently, this issue was a non-issue.  Why has this changed?  What does the Bible say regarding the role of women in the worship services of the one church built by Jesus?  Let's examine the scriptures and answer this question.

May women serve as elders or deacons?

We've examined these offices in our study of the organization of the church.  I'll briefly review the qualifications of elders and deacons as they relate to the gender of the one serving in these offices.  In 1 Timothy 3 we read the qualifications for elders and deacons as authorized by the Holy Spirit.  Notice how each must be "the husband of one wife" (the elder, verse 2) and "their wives must be grave" (the deacon, verse 11).  Here we see gender roles clearly assigned to the elder and the deacon.  Since each must be married, and the spouse is identified as the wife, then we see that the ones who hold these offices must be men.  Women are not authorized, and are specifically forbidden, to serve as an elder or a deacon.  We reviewed the Greek words defined as "elder" in our study on the organization of the church.  Recall from our study of the organization of the church how an "elder" may also be called an "overseer" or a "pastor."  Therefore, any religious organization that assigns the role of "pastor" to a woman is doing so contrary to the teachings of the New Testament.

But one may ask, "What about Phoebe in Romans 16:1?  Wasn't she a deaconess?"  Let's consider Phoebe for a few minutes.  We know she was a woman.  Paul states to the Roman Christians, "I commend unto you Phoebe our sister..."  He continues in 16:1 by stating, "which is a servant of the church which is a Cenchrea:"  However, is this verse sufficient to claim Phoebe filled the office of deacon for the Cenchrean church, and therefore women today may also serve in this capacity?  If so, then the list of qualifications for deacons given by Paul in 1 Timothy is meaningless.  If he states in one place that a deacon must be the husband of one wife (1 Timothy 3:11,12), but elsewhere indicates that a woman (who cannot be the husband of one wife) is filling this office then Paul must not have intended to limit the office to men and therefore should not have written 1 Timothy 3:11 and 12.

Lets look at the word translated "servant" in the KJV and used to describe Phoebe.  The Greek word is diakonos and is used 31 times in the NT.  It is translated "minister", "servant", and "deacon" in the KJV.  Of nine translations of the Bible available to me I found this word translated as "servant" in five, "minister" in one, "ministrant" in one, "helps in the church" once, and "deaconess" once (the Revised Standard Version) in Romans 16:1.  Did Phoebe rightly occupy the office of deacon, or is the use of "deaconess" by the RSV (and potentially other versions unavailable to my study) confusing the true position held by this faithful sister?

I believe the most efficient way to answer this question is to search for other instances in the NT where diakonos was used to refer to one who clearly did not occupy the office of a deacon.  If such a scripture could be found, then it is right to claim that the use of "deaconess" to refer to Phoebe in Romans 16:1 is confusing and would best be translated "servant" (rather than to use a word which could easily be misunderstood as indicating a woman occupying the office of deacon).

1. Romans 13:4.  Here Paul uses the word diakonos twice, each time to refer to those in government authority and the command for us to obey them.
2. John 2:5,9.  Diakonos is used to refer to domestic servants.
3. 2 Corinthians 11:15.  The ministers of Satan transforming into the ministers of righteousness, their end being according to their works.
4. Ephesians 3:7.  Paul (an apostle) was made a minister of the gospel.
5. John 12:26.  All who serve Jesus will be where He is, and will be honored by the Father.

In these passages we see the word diakonos used to refer to one who occupies a position of civil authority, the servants of Satan, one of the Lord's apostles, and anyone who serves Jesus.  Clearly diakonos in these verses does not apply to one serving as a deacon in the Lord's church.  But one may ask, "Why might an apostle not serve as a deacon?"  In Acts 6:1-6 we see the twelve apostles selecting seven men to appoint over the business of "serving tables."  These men would perform the day-to-day duties of the church (such as making sure the Grecian widows were not neglected) while the apostles would devote themselves to prayer and the ministry of the word.  "Serve" in verse 2 is the Greek word diakoneo, and "ministry" in verse 4 is diakonia.  Both words are derived from diakonos.  So we see the apostles serving the word, while the seven men selected by them served the church.  Paul indicates his similar position to the twelve apostles in Acts 6 when he states that he was made a minister of the gospel in Ephesians 3:7.  It doesn't make sense that an apostle would reassume the day-to-day duties of a deacon after they had transferred those duties to men capable of performing them.

Since we now know that diakonos may refer to either one who occupies the office of deacon or one who serves the church in another capacity, how does one determine whether the office of deacon is indicated in a particular verse?  Context.  The office of deacon has specific qualifications associated with it.  If the scriptures mention a person serving the church and that person cannot meet the qualifications of a deacon, then that person is serving the church in a capacity other than deacon.  We've already reviewed the qualifications required of a deacon outlined by Paul in 1 Timothy 3:8-13.  Paul clearly limits the office of deacon to one gender:  male.  Only a man may fulfill the qualification of being the husband of one wife.  Therefore Phoebe was serving the church at Cenchrea in a capacity other than deacon.  Was her service valuable?  Most certainly!  Paul states that her service was of great help to many people, including him (Romans 16:2).  Women today are expected to serve and to be of great help to many, just as Phoebe was.  They may do so just as Phoebe did:  by recognizing the role the Lord assigned to them in His church and fulfilling that role to the best of their abilities.  Not being able to serve as deacon in no way minimizes the value of women and their service to the body of Christ.  However, when a woman usurps the authority given to a man by the Lord she has failed to recognize the role assigned to her by Him and has become a source of potential conflict and division within His body.  By doing so she demonstrates her selfish ambition and lack of love for the Lord.  Such a one fails to meet other qualifications for the deacon.  Paul states in 1 Timothy 3:8 that the deacon must be "grave."  The Greek word is semnos and means, "to be venerated for character."  Venerated means "to regard with reverential respect or with admiring deference" (Merriam-Webster).  So a deacon must be admired for his character before he is qualified to serve in this office.  How do we look at people whose motives are purely selfish and self-serving?  They are not admired for their character!  So we see how a woman, even if Paul hadn't limited the office of deacon to a man, could not serve as a deacon if she insisted on filling an office she is not qualified to fill.  A man who demonstrates such character is also not qualified to serve as deacon.  Such motives are self-serving and not worthy of admiration.

May women serve as evangelists?

The Greek word translated "evangelist" is euaggelistes, and is derived from the word euaggelizo.  Links are provided to allow you to review the definition of each.  Euaggelizo is translated "preach" 23 times in the KJV of the NT.  We see from the usage of these words that an evangelist is one who preaches or declares glad tidings to another.  Necessary to one who preaches is the act of teaching.  What does the Holy Spirit tell us regarding the role women serve as teachers in the worship services of the Lord's church?  In 1 Timothy 2:11-14 Paul instructs Timothy on the role of women in the services of the church.  He tells Timothy that women are to "learn in silence with all subjection" (verse 11).  Verse 12 states, "But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence."  The word "suffer" (Greek epitrepo) simply means "permit", or "give liberty."  Paul tells Timothy that he does not permit a woman to teach.  Does this mean a woman is not permitted to teach at all?  No!    Paul writes in 1 Corinthians 14:34-35, "Let your women 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 any thing, let them ask their husbands at home:  for it is a shame for women to speak in the church."  Paul instructs women to be silent in the church.  We read in Titus 2:3-5 that the aged women are to be "teachers of good things; that they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed."  In the church a woman is warned against usurping authority from a man (1 Timothy 2:12).  Authenteo is translated "usurp" in this verse, and carries the idea of forcibly taking control over one who has been rightly given authority.  Vine's includes the idea of "to domineer over" in the definition of "usurp."  Many women are excellent teachers, and their talents are sorely needed in the church.  However, in the church they are limited to teaching the young women and children.  They are not permitted to teach a man.  Since they are not permitted to teach a man, in virtually every congregation of any religious denomination a woman cannot serve as an evangelist (which may also be known as a minister or preacher).  If men are members of the congregation, the women are not permitted to teach.  Why did Paul place a restriction such as this on women?  On his own he didn't.  He taught what the Holy Spirit through inspiration instructed him to teach.  Therefore, one who refuses to submit to this commandment is disobeying God, not Paul.  Gamaliel, in Acts 5:38-39 advised the members of the council as they were considering what to do to Peter and the other apostles.  The apostles had continued to preach Jesus, despite being ordered by the leaders of the Jews not to do so.  Gamaliel tells those of the council, "Refrain from these men, and let them alone:  for if this counsel or this work be of men, it will come to nought:  But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God."  Once who refuses to obey the commandments God gives is fighting against God and will not prevail.  A woman who insists on disobeying the commandments of the Holy Spirit and teaches anyone in the congregation is fighting against God.  Paul gives a reason for the Holy Spirit's instructions regarding women and the warning to not permit a woman to usurp authority over a man.  He writes, "For Adam was first formed, then Eve.  And Adam was not deceived, but the woman being deceived was in the transgression." (1 Timothy 2:13-14).  It is not our place to ask why the Holy Spirit noted Eve's transgression as a reason for commanding women to be silent in the churches.  Our responsibility is to obey.

What service is a woman to perform in the Lord's church?

I've spent most of my time in this study addressing false teachings regarding a woman's role in the Lord's church.  I'd like to address the roles a woman may fulfill in the church.  As we've seen above, a woman is not permitted to teach a man or to serve as an elder or a deacon.  She is also commanded to not usurp the authority God has given the man.

Let's return to Romans 16:2.  Here Paul states that Phoebe had been a succourer of many.  The Greek word translated "succourer" is prostatis, and refers to one who is "caring for the affairs of others and aiding them with her resources."  We have examples of women using their resources for the cause of Christ recorded in the New Testament. 

1. In Acts 16 we read of Lydia.  Luke records her conversion in verse 14.  In verse 15 we see her using her resources for the good of Paul and his companions.  After her baptism she opened her house to them and they stayed with her for a period of time.  She again opens her house to the brethren in verse 40.  When Paul and Silas were released from prison they entered the house of Lydia and comforted the brethren.
2. In Acts 9:36-41 we read of Dorcas (also known as Tabitha).  She was a disciple who was "full of good works and almsdeeds" (verse 36).  Dorcas died and was greatly mourned by those who knew her (39).  When they heard that Peter was in Joppa (which was near to Lydda) they sent two men who asked Peter to come with them without delay (38).  Peter did so.  When he arrived in Lydda he was shown the garments that Dorcas had made during her lifetime (39).  Peter put them out of the upper chamber and prayed, after which he brought Dorcas back to life (40).  Here we see another faithful sister who used her resources for the good of those in Lydda.
3. In 2 Timothy 1:5 we read of Timothy's mother and grandmother.  In this verse we read, "When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also."  Here we see Lois and Eunice teaching Timothy the way of truth, and Paul acknowledging their contribution to his faith.  We know very little about Timothy's father.  In Acts 16:1 we read that Timothy's mother was a Jewess and believed, but his father was a Greek.  Because of the teaching of his mother and grandmother Timothy developed an unfeigned (Greek anupokritos, meaning "undisguised, sincere") faith and was one of Paul's closest companions.
4. Priscilla was a faithful sister who was mentioned by Paul several times in the New Testament.  In Acts 18:1-3 we learn that Paul met Priscilla and her husband Aquila in Corinth.  They were Jews who were ordered by Claudius to leave Rome.  Paul resided with them in Corinth and practiced his trade that he shared with Aquila and Priscilla:  They were tentmakers.  After some time Paul left Corinth and was accompanied by Aquila and Priscilla (Acts 18:18).  They came to Ephesus where Paul left Aquila and Priscilla (18:19).  While in Ephesus they met Apollos, a Jew who was "an eloquent man, and mighty in the scriptures", "instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John" (18:24-26).  Aquila and Priscilla heard him and realized the limitations of his understanding of the word.  They "took him unto them, and expounded unto him the way of God more perfectly" (18:26).  As a result, Apollos became one who "mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ" (18:28).  Because of the efforts of this husband and wife team a valuable teacher was gained for the cause of Christ.  In Romans 16 Paul continues his closing remarks by asking the Roman Christians to "Greet Priscilla and Aquila my helpers in Christ Jesus:  Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. (verses 3,4).  Here we learn that these two had placed their own lives in danger for Paul, and not only was he grateful but also were all of the churches of the Gentiles!  In Rome they continued to serve the Lord by having a group of Christians meet in their house (16:5).  This wasn't the only congregation of Christians these two had supported.  While in Ephesus Paul wrote his first letter to the Corinthians.  He tells them in 16:19 that "Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house."  So, while in Ephesus this husband and wife team hosted another congregation of the Lord's body.  While Paul was in Rome awaiting execution he wrote his final letter, 2 Timothy.  One of the final requests he makes during his lifetime was that Timothy would "Salute Priscilla and Aquila" for him (4:19).  Throughout the writings of Luke and Paul we read of the impact this faithful husband and wife team had as they traveled throughout Asia.  Aquila is never mentioned alone.  Each time he is mentioned his wife Priscilla is noted as well.  This fact shows the impact a woman can have for good in the Lord's church.  She doesn't need to hold some office to be of unquestioned value to the Lord!  By simply serving Him in the manner He has authorized she is capable of untold good in her service to the Lord.

Summary

In this brief study we've reviewed the New Testament teachings regarding the role of women in the church.  Women play an important role, but it is equally important that they understand this role and serve the Lord according to His will.  A woman minister or preacher cannot do as Paul did and claim, "For I have not shunned to declare unto you all the counsel of God." (Acts 20:27) while she is standing in the pulpit teaching men in direct violation of the word of God.  One must evaluate the role women play in an individual congregation to determine whether that congregation is obedient to the commandments of the Lord.  If they are, and they also follow the other teachings we've reviewed in this study, one may confidently worship God as a member of that congregation knowing their worship is pleasing to their heavenly Father.  However, if a congregation is willing to let women exercise authority over men, in direct violation of the teachings of the New Testament, then it is likely they are also willing to let error rule in other aspects of the worship.  Such a group of people is not part of the one body of Christ and therefore is not part of the one church He built.  Women have many talents that may be used for the good of the church of Christ, as we've seen in only a few examples of women at work for the Lord, serving in ways He authorized.