Ecclesiology: Deaconess and Women in Ministry.

Rom 16:1  Herewith I introduce our sister Phoebe to you, who is a servant of the Church at Cenchreae,

Pictured above is the REC Deaconess in Cuba, Dss. Dalvis Baptisa. The REC mission work in Cuba is a work of the Diocese of Western Canada and Alaska.

Who is a servant of the church (ousan diakonon tēs ekklēsias). The etymology of diakonos we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Phi_1:1; 1Ti_3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “tēs ekklēsias” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1Ti_3:8-13 Paul has a discussion of gunaikas (1Ti_3:11) either as women as deaconesses or as the wives of deacons (less likely though possible).

The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1Ti_5:9.

This indicates that both men and women may serve in this office of deacon and the Scriptures do have much to say about a woman’s role in the church.

Immediately after the ascension of Christ into heaven from the Mt of Olives women were gathered together with the disciples in the Upper Room in Jerusalem.

In Acts 5:14 there were many women with the men who believed. One of the early converts, Mary, the mother of John Mark, offered her home as a meeting place for the early believers. Lydia did the same in Philippi. Acts 16:14-15.

At the end of Romans eight out of twenty-six mentioned as servants of Christ are women. Philip has four daughters who prophesied . Acts 21:8-9.

Aquila and Priscilla were used to instruct Apollos Acts 18:24-26.

Biblical Instructions for Women’s Ministry.

Women have a vital place in Evangelism.

Psa 68:11  The Lord giveth the word: the women that publish the tidings are a great host.

Great was the company of those that published it - Margin, army. More literally, “The women publishing it were a great host.” The word used is in the feminine gender, and refers to the Oriental custom whereby females celebrated victories in songs and dances. See Exo_15:20-21; Jdg_11:34; Jdg_21:21; 1Sa_18:6-7. The idea here is, that when there was a proclamation of war - when God commanded his people to go out to battle, and to take with them the ark, the females of the land - the singers - were ready to make known the proclamation; to celebrate the will of the Lord by songs and dances; to cheer and encourage their husbands, brothers, and fathers, as they went out to the conflict. The result is stated in the following verse.

Areas where Women are not to serve.

1Ti 2:11  Let a woman learn in quietness with all subjection.

1Ti 2:12  But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.

Robinson’s Word Pictures RWP I permit not (ouk epitrepō). Old word epitrepō, to permit, to allow (1Co_16:7). Paul speaks authoritatively.

To teach (didaskein). In the public meeting clearly. And yet all modern Christians allow women to teach Sunday school classes. One feels somehow that something is not expressed here to make it all clear.

Nor to have dominion over a man (oude authentein andros). The word authenteō is now cleared up by Kretschmer (Glotta, 1912, pp. 289ff.) and by Moulton and Milligan’s Vocabulary. See also Nageli, Der Wortschatz des Apostels Paulus and Deissmann, Light, etc., pp. 88f. Autodikeō was the literary word for playing the master while authenteō was the vernacular term. It comes from auṫhentes, a self-doer, a master, autocrat. It occurs in the papyri (substantive authentēs, master, verb authenteō, to domineer, adjective authentikos, authoritative, “authentic”). Modern Greek has aphentes = Effendi = “Mark.”

J. Gill But I suffer not a woman to teach,  They may teach in private, in their own houses and families; they are to be teachers of good things, Tit_2:3. They are to bring up their children in the nurture and admonition of the Lord; nor is the law or doctrine of a mother to be forsaken, any more than the instruction of a father; see Pro_1:8. Timothy, no doubt, received much advantage, from the private teachings and instructions of his mother Eunice, and grandmother Lois; but then women are not to teach in the church; for that is an act of power and authority, and supposes the persons that teach to be of a superior degree, and in a superior office, and to have superior abilities to those who are taught by them:

1Co 14:33  for God is not a God of confusion, but of peace; as in all the churches of the saints.

1Co 14:34  Let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law.

1Co 14:35  And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church.

For it is a shame - It is disreputable and shameful; it is a breach of propriety. Their station in life demands modesty, humility, and they should be free from the ostentation of appearing so much in public as to take part in the public services of teaching and praying. It does not become their rank in life; it is not fulfilling the object which God evidently intended them to fill. He has appointed people to rule; to hold offices; to instruct and govern the church; and it is improper that women should assume that office upon themselves. Barnes.

Nowhere in the New testament is a women ever commended to serve as an elder. In 1 Tim 3:1-7 and Titus 1:5- 9  which list the qualifications for an elder, theses can refer only to men.

Let not a woman enter a service for the Lord which by her very nature she in not created for.

Putting a woman into responsibilities meant for men misuses their God-given calling and forfeits their areas of greatest ministry. John MacArthur.

To know the Scriptural Pattern is absolutely essential. We should aim all our labours towards the ideal. This is the best practical way for this situation.

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