Unfortunately, the topic you raise has been turned into a standard of orthodoxy in some conservative circles. Anyone suggesting that women deacons are Biblical is immediately dismissed by some conservatives as a Bible-denying liberal. Despite the possibility of being labeled liberal by some of my conservative friends, I’ll be honest with the Scriptures in response to your query.

Let’s begin with the qualifications for deacons found in Paul’s first epistle to Timothy (1 Timothy 3:8-13). In verse 11, the King James Version (KJV) reads: “Even so must their wives be grave, not slanderers, sober, faithful in all things.” Notice, the italicizing of the words “must their wives be.” Anytime you see italics in the KJV it means that the italicized words have been added by the translators and do not appear in the original manuscript.

In the original manuscript, verse 11 does not mention deacons’ wives. Instead, as it is properly translated in the Revised Standard Version, it reads: “The women likewise must be serious, no slanderers, but temperate, faithful in all things,” As unpopular as it may make me in some conservative circles, I’m compelled to interpret this verse as the qualifications for women deacons (deaconesses), not deacons’ wives.

Since this verse is sandwiched between verses on the office of deacon, as well as part of a passage dealing with the Scriptural officers of the church, it is obviously not speaking of Christian women in general. Furthermore, it is implausible to me that the Scripture would list qualifications for deacons’ wives, but make no mention of qualifications for a pastor’s wife (1 Timothy 3:1-7 & Titus 1:5-9). Any fair reading and open-minded interpretation of this verse leads to an inevitable conclusion—women deacons are Biblical.

Additional support for this inescapable Scriptural deduction is found in the final chapter of Paul’s epistle to the Romans. In Romans 16:1, Paul commends Phoebe for being a faithful servant—deaconess—of the church in Cenchrea. By using the Greek word for “deacon” (diakonon) and by using it in connection to “the church in Cenchrea” Paul was obviously referring to a recognized church position held by Phoebe.

Early ecclesiastical history affirms for us the existence of deaconesses in the early church. For instance, in the Apostolical Constitutions, book 3, we read: “Ordain a deaconess who is faithful and holy, for the ministries toward the women.” Herein lies the necessity for deaconesses in the church; namely, the church’s “ministries toward the women.”

It is commonly believed, and I believe rightfully so, that the first deacons were set apart to carryout the church’s ministry to widows (Acts 6:1-7). Now, the recipients of this daily ministry were qualified by the Apostle Paul as being “widows indeed” (1 Timothy 5:3-10). A “widow indeed” was one who had been faithful to her husband, was at least 60 years old, had no family to care for her, and was well known for her good deeds and devotion to Christ. It was to these deserving women alone that the church’s deacons conducted a daily ministry.

In the course of ministering to the needs of “widows indeed,” certain needs would arise that only another woman could appropriately address. Therefore, women deacons or deaconesses were an absolute necessity in the early church, as they still are in churches today striving to be true to the New Testament pattern.

If the truth be told, most churches today already have women deacons—women who are faithfully ministering to the needs of other women in the church. Your church may refuse to call them deaconesses or to ordain them as such, but probably has them nevertheless. I would even venture to say that in most churches today the deacon ministry is being most effectively, not to mention for the most part, performed by women.

Before concluding, let’s address the utmost objection raised by opponents to women serving as deacons in our churches. It is often argued that women serving as deacons is unscriptural because of the Bible’s prohibition of women usurping authority over men (1 Timothy 2:12). Where, however, do we get the idea that the office of deacon is an office of authority?

The Greek word for “deacon” comes from a Greek word that means “raising dust.” It is a word used in reference to a servant who moves so swiftly when called upon to serve that the dust rises from beneath his feet. The biblical deacon is a servant of the church; someone entrusted with daily ministering to the needs of faithful church members. Thus, deacons do not exercise any authority over church members, but are to assists church members who are in need.

Contrary to popular opinion, deacons are not managers or supervisors, but ministers and servants. They are a body of ministers to the church, not a board of directors over the church. Consequently, women are not barred from serving in this important office, but really needed to do so.