The trouble with 1 Timothy 2:12: Women teaching men, elders and deacons

 Recently we've been reconsidering many of the things we thought we understood regarding doctrine and faith. We have begun to question certain beliefs, church structures, and practices of the western church. Too often we have discovered what we think are unbiblical doctrines and activities. This causes us concern. We have deemed this our “Rethink.”

Our questions include, how did we arrive at our doctrines? Does the Bible really teach what we think it teaches? Why do churches do what they do? What is the biblical basis of church leadership structure? Why do certain traditions get entrenched?

It's easy to be spoon fed the conventional wisdom, but it's an entirely separate thing to search these things out for one's self. In the past we have read the Bible with these unexamined understandings and interpreted what we read through those lenses. We were too lazy about our Bible study, assuming that pastors and theologians were telling us the truth, but we rarely checked it out for ourselves.

Therefore, these Rethinks are our attempt to remedy the situation.

We should note that there is more than one way to interpret doctrine, more than one way to think about the faith, and more than one way to read the Scriptures. We would not suggest that our way is the only way, or the right way; we are not Bible scholars. But we believe that one doesn't need to be in order to rightly divide the Word of God.

Introduction

Women's roles in the church continues to be a controversial issue. Some would claim that women should be able to serve in any capacity according to their gifting, while others believe that this constitutes the infiltration of feminism. There are also claims that forbidding women to teach was only a feature of ancient cultural practice, while some claim that Scripture forbids women in any kind of church leadership. 

We shall not consider these points, largely because we do not find them to properly address the specific scriptural claims Paul was making in 1 Timothy chapter 2. Our examination will be the text itself to ascertain if a there is reasonable alternative viewpoint is available.

As we make our case, we are not suggesting it is definitive. We are not theologians. But we have come to believe that Bible scholars are colored by the culture in which they live, and thus a scholar in the 19th century would have a 19th century world view. Which is why our focus is the text itself, apart from tradition, commentaries, and historical practice.

With that in view, let's quote the Scripture:

1Ti. 2:12-13 I do not permit a woman to teach or to have authority over a man; she must be silent. 13 For Adam was formed first, then Eve.

We are going to parse this verse (and the surrounding verses) in some detail, since so many appeal to it as proof that women can't be in church leadership or be pastors.

Making Mistakes With Context

It is of paramount importance to understand why Paul was writing to Timothy, and what Timothy's job was in the Ephesian church. We have several points to make. Here's our assertions:

1. Timothy wasn't a pastor
2. 1 Timothy isn't a pastoral letter
3. Pastors don't lead churches
4. Pastoring is not leading
5. Teaching is not pastoring
6. Teaching is not leading
7. Leading is not teaching
8. Paul was not writing to forbid women pastors

Contrary to hundreds of years of entrenched tradition, it should be clear to the careful Bible student that there isn't a single verse in the Bible that makes a pastor the CEO singular leader of a local church (point 3). The biblical model is a plurality of elders, which Paul directly affirms to Timothy:

1Ti. 5:17 The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. (c.f. 1Pe. 5:1-3)

This verse should immediately clear up any notion that Timothy was a pastor (point 1). In actual fact, he was sent to the Ephesian church on temporary assignment:

1Ti. 1:3 As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain men not to teach false doctrines any longer...

Paul intended to come to Ephesus himself (c.f. 2Ti. 1:4):

1Ti. 3:14-15 Although I hope to come to you soon, I am writing you these instructions so that, if I am delayed, you will know how people ought to conduct themselves in God’s household, which is the church of the living God, the pillar and foundation of the truth.

It's clear that Paul sent Timothy to this church on advance assignment until Paul himself could arrive. Therefore, all of what Paul wrote to Timothy was for the purpose of encouragement, explaining doctrine, and to provide the necessary tools to begin putting the Ephesian church on the right track until he could get there himself. 

Logically, if pastors don't lead churches, and Timothy wasn't a pastor, then we must conclude that 1 Timothy isn't a pastoral letter (point 2). 

Points 4, 5, 6 and 7 have to do with misunderstanding biblical leadership roles. Thus misunderstanding 1 Timothy is a step in the long journey into bad doctrine. Because the Church has vested pastors with the position of CEO church leader, it has also attributed to them a long list of other duties and expectations that pastors must do. This is a grave mistake, leading to the fall of many pastors because of burnout or sin.

Further, because many assume that Paul was writing to Timothy as pastor, they think everything Paul wrote in the "pastoral letters" is instruction to our pastors and churches today. This, however, is not the case. The "pastoral letters" do not tell us how pastors should pastor or how churches should be run.

About Pastors

There is one mention of pastor in the English translations of the Bible:

Ep. 4:11 It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers...

Pastors are one of five offices God has ordained for the Church. The purpose of these offices is

Ep. 4:12-13 to prepare God’s people for works of service, so that the body of Christ may be built up 13 until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fulness of Christ.

Unity, maturity, and obtaining the fulness of Christ. This is not the job of one person. God has foreseen the need for more than one, because one person cannot do the whole job. Now, there may be overlap in these offices. Perhaps a teacher might also have a gift for evangelism. A pastor might also be a gifted teacher. We should not assume, however, that one person would be all five. And especially, that a particularly gifted person is entitled to act as all five as some sort of church CEO.

Nor should we assume that these five offices comprise the local church leadership. It's certainly possible these five together lead churches, but the Bible doesn't tell us this. As we mentioned, church leadership is a plurality of elders. Part of the purpose for this, we suppose, is that no one person has all strengths and no weaknesses. Each elder has strengths and weaknesses for which another elder would would compensate for with their own strengths.

From our discussion above we can conclude that that one person should not bear the entire burden of leading the local church. As we mentioned, many a pastor has fallen because of this unbiblical burden. This is not God's intent.

We can also conclude that pastors don't necessarily teach, let alone do many of the other things pastors are expected to do. A healthy church does not hinge on one charismatic, crowd-attracting orator who preaches, administers, presides, shovels sidewalks, and organizes work parties and missionary trips to Mexico or Uganda.

This is simply not how churches are to be constructed.

Biblically, a pastor is a shepherd. He cares for the flock. A pastor's ministry is one of encouraging, serving, and help (Ro. 12:7-8). This may involve being part of the local leadership, but Scripture doesn't require it. In fact, there is precious little in Scripture about what a pastor actually does, which is surprising considering the prominent role pastors play in contemporary churches.

Church Leadership

These five offices of Ephesians 4:11 have a very specific purpose: To build up and train their replacements, to create the next generation of mature believers (Ep. 4:13) who themselves will employ their gifts in the church (Ep. 4:12), and to bring every person into solid faith as a member of the Body (Ep. 4:15-16). Together they ensure that the church perpetuates with effective ministry, God-given vision and purpose, and a healthy expression of the Body, so that the Kingdom is facilitated. 

Some would say that every church would have each of these offices in operation. Others would say that they are city or regional spiritual leaders. And unfortunately, some would say that some of these offices are no longer in operation. We discuss apostles here, and prophets here. 

Personally, we would tend to localize their ministries as much as possible, but that is simply an opinion. In any case, the combination of elders and the five ministry gifts serves to create a healthy church. How that combination is expressed, in our view, is a matter for each church to decide for themselves.

What about Women?

Having prepared the doctrinal soil, we will now consider women's roles in the church. First, having properly ascertained the purpose of Paul's first letter to Timothy, we can see that leadership, pastoring, and teaching are separate matters. A teacher is not necessarily a leader, a pastor is not necessarily a leader, and having authority is different from being a pastor or teacher.

The elders may or may not be comprised of pastors, teachers, apostles, evangelists, or prophets. This means that women may occupy any of these positions (properly constituted, of course), because none of them are necessarily a part of the spiritual leadership of the local church. That duty is reserved for the elders, as mentioned, and it cannot be escaped that elders must be men. Paul is very specific:

...the husband of one wife... (1Ti. 3:2) 

(literally, to be one of woman the man.) We must believe that this is the Holy Spirit's directive and not Paul's culturally-based opinion, or we risk compromising the applicability of all such Scripture by contextualizing it away. We believe that Paul means what he says, and by extension, he was hearing accurately from the Holy Spirit.

This means that if a woman teaches, she cannot be part of the elders. If a woman has a pastoral gift, she is then not a member of the elders. The operative condition is that men are elders. The offices and gifting are matters apart from leadership.

"A Woman" or "A Wife"

So we have arrived the the subject verse. What do we do with Paul's command:

1Ti. 2:12-13 I do not permit a woman to teach or to have authority over a man; she must be silent. 13 For Adam was formed first, then Eve.

We just made the assertion that women may indeed teach, and to do so is not leading. But people think that Paul's instruction is that women may not teach men. Does this mean what we think it means?

We believe that women can teach men from the pulpit. We think this verse has been rendered incorrectly, due to the cultural conditions present, not of the first century, but at the time when translators were choosing which English words they would use.

Our initial premise is that since there is often more than one definition supplied for Greek words, the choice of words in context can make a big difference. This is why we suggested that translators can be subject to the cultural conditions of the times they lived in. It would only be natural for them to select the interpretation of a word that conforms to that cultural understanding. We think this is the case with the word rendered "a woman:" 

guné: a woman, wife, my lady.

The Greek word can be rendered either "a woman" or "a wife," but every translation we have seen renders it "a woman" in this verse. Why? We believe the reason is that translators falsely think Timothy was a pastor. From this single assumption comes a train of false conclusions. From this they assume Paul was instructing Timothy on church order, which makes Paul's instruction about how to conduct church, and therefore what women cannot do in church. 

But we don't think Paul was doing this. 

In fact, Paul doesn't get to issues of church order until chapter three of 1 Timothy. This is a critical observation: Paul was not discussing church order in chapter 2 at all.

How do we know this? There are a couple of hints:

1Ti. 2:8, ASV I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing.

Men are to pray wherever they are, which means this is not about church services.

1Ti. 2:9 I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes...

Women are to dress modestly, and that command certainly doesn't restrict itself to only church services. Women should dress modestly all the time. 

So it it doesn't make sense that Paul suddenly swerved to what happens in church services in verse 12. And if he was not teaching about conduct in church (which as mentioned, he does not begin to discuss until chapter 3), that opens the door to consider the possibility that he was actually referring to something else. 

In fact, we have a stark example of the mixture between "woman" and "wife" right there in the second chapter of Timothy: 

1Ti. 2:14 And Adam was not the one deceived; it was the woman who was deceived and became a sinner.

"The woman" is guné, but clearly Eve was Adam's wife.

The same with 1Ti. 2:15, which the translators render guné  as "women" and it refers to childbirth:

1Ti. 2:15 But women will be saved through childbearing — if they continue in faith, love and holiness with propriety.

Most certainly, the Bible must be teaching about wives and childbirth at this point and would never approve of unmarried women giving birth and receiving blessings for doing so. 

Therefore, we think 1 Timothy 2:12 a wife. This is our second premise. In this verse we think the word guné should be rendered "a wife," not "a woman."

"A Man" or "A Husband"

Like "a woman." The word "a man" has similar alternate meanings:

anér: a male human being; a man, husband.

Both "man" and "husband" are variously used, depending on the verse or the translation, and sometimes interchangeably. For example, Mark 10:2:

Mk. 10:2 Some Pharisees came and tested him by asking, “Is it lawful for a man to divorce his wife?”

We see here that the word is rendered "a man" even though the verse is about divorce. This clearly suggests that the word "man" (anér) can be either "man" or "husband." 

Context is a significant factor, but even then we find in Mark 10:2 that the translation is interchangeable between "man" and "husband." 

We should note at this point that those who would forbid women teaching men should understand that anér is a male human being. If these folks were to be consistent, they would need to forbid women from teaching any male human being. A boy is a male human being, which would exclude women from teaching boys in Sunday school.

Which is Which?

Anér and guné are found all over the NT, variously translated as man/husband and woman/wife. Context determines which word to use, but even that seems to be a bit squishy, as we noted with Mark 10:2 being a good example. So other places in First Timothy, like 2:8 and 10, can indeed be translated "man" if the context demands it, without it being a problem to translate it as "husband" elsewhere.

In addition, there is most certainly something noteworthy that narrows 1Ti. 2:11-12 to husbands and wives. It leaps out at us. In 1Ti. 2:13 where Paul gives the reason for his instruction: For Adam was formed first, then Eve. Now, we would consider this as a somewhat odd reason for women to not teach or have authority. It doesn't seem to fit.

But it makes perfect sense if Paul is talking about husbands and wives. For Adam was formed first, then Eve. That is, the prototypical husband/wife relationship. Because Adam and his wife were first and second, husbands and their wives are first and second:

Ep. 5:23-24 For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. 24 Now as the church submits to Christ, so also wives should submit to their husbands in everything.

We note in passing that this verse also uses the same two Greek words: A man/a husband, and a woman/a wife.

Most crucially, headship of men over women is unique to and only applies to marriage. There is no verse in the Bible that tells all women to submit to every man in the church. This is important. Again, women are not commanded to generally submit to men; wives submit to husbands! And women and men submit to authority. Therefore, it doesn't make any sense for Paul to be telling us what "a woman" is permitted regarding "a man:" 

I do not permit a woman to teach or to have authority over a man...

One last point: The Greek words aner and guné are singular. A man and a woman. There is no way 1Ti. 2:12 can be about church proceedings and women preachers, since there would never be a circumstance of a church gathering consisting of one woman and one man.

We therefore are leaning toward the idea that a wife cannot teach a husband. Let's continue to explore this.

"...or to have..."

As we have noted above, there is a tendency to conflate teaching with authority when dealing with this verse. That is, some Bible teachers suggest that to teach is to have authority because pastors teach and are in authority. As we have noted, we don't think a pastor is the presiding authority over the local church, and teaching is not leading. 

Further, when Paul writes he does not permit a woman to teach or have authority over a man, the Greek is actually listing two prohibitions at this point. The literal Greek is 

...to teach, however, a woman not I do, nor to use authority over a man...

The word "nor" is oude: which is a conjunction, Negative...

That is, Paul is adding to a list of what he does not permit. He is not expanding the word "teach" to include "authority." Teaching does not mean exercising authority. So I do not permit a woman to teach or to have authority over a man... means

• I do not permit a woman to teach a man
• I do not permit a woman to have authority over a man

It's not,

• I do not permit a woman to teach a man, which is having authority over a man

"Authority"

The Greek word for "authority" in 1Ti. 2:12 is 

authenteó: I domineer, govern, have mastery over... (from 846 /autós, "self" and entea, "arms, armor") – properly, to unilaterally take up arms, i.e. acting as an autocrat – literally, self-appointed (acting without submission).

Interestingly, the KJV captures more correctly the nuance of this word, translating the phrase as nor to usurp authority over the man. This is a completely different word than the one Jesus uses regarding His own authority. For example, Mt. 28:18: 

Then Jesus came to them and said, “All authority in heaven and on earth has been given to me..."

That word is exousia, power to act, authority... This is the exercise of legitimate power, as opposed to domineering or acting as an autocrat. That same word is also found in 1Co. 11:10: 

For this reason, and because of the angels, the woman ought to have a sign of authority on her head.

This is specifically referenced to a covering of the head while praying or prophesying. The woman is to operate in the church in submission to church authority.

Because there is a different choice of Greek words in 1Ti. 2:12, we need to be clear as what is being communicated in its context. For the husband/wife relationship, the wife is commanded to submit:

Ep. 5:22 Wives, submit to your husbands as to the Lord.

1Pe. 3:1 Wives, in the same way be submissive to your husbands

As we mentioned, there isn't a single NT Scripture that commands women to be in generic submission to all men in church, but rather to her husband and to church authority:

He. 13:17 Obey your leaders and submit to their authority.

So, even if we were to grant for the sake of argument that Paul was making command regarding "a woman" and not "a wife," (So I do not permit a woman to teach or to have authority over a man...) even then it still seems clear that Paul was not telling Timothy to keep women out of the pulpit, but rather, to keep women from unilaterally taking over. It sounds more like preventing a Coup d'état.

Which under that scenario would mean Paul was cautioning Timothy to not let a woman domineer over a man. So even then the verse would not be about what women can do or not do in church.

However, our position remains that it is a command a wife to not usurp authority over her husband.

"...she must be silent."

Literally, ...to be in quietness. 

"Silent" is quietness, implying calm; for the believer... used of their God-produced calm which includes an inner tranquility that supports appropriate action. This term "does not mean speechlessness, which is more directly indicated by 4602...

So this isn't a case of a woman being told to shut up in church, it is actually a case of appropriately quiescent, tranquil, and calm with her husband. 

Conclusion: Alternate Reading of 1Ti. 2:12-13

We have finally arrived at the end of our parsing and are now ready to reconstruct what we humbly consider to be a more accurate reading of the text. First let's remind ourselves of how the NIV renders the passage:

1Ti. 2:12-13 I do not permit a woman to teach or to have authority over a man; she must be silent. 13 For Adam was formed first, then Eve.

With this in view, let's offer another rendering of the passage:

1Ti. 2:12-13 I do not allow the wife to instruct the husband, neither to domineer over [or wrest power from] the husband; she is to be at rest and calm (with him). 13 For Adam was formed first, then Eve.

Wow, what a difference. This really clarifies the issue for us. The context makes sense. Paul's command makes sense. Paul's stated reason makes sense. 

This is not to say that the role of women in the church is now settled. But what is settled in our view is that this particular passage could possibly be understood differently. 

Deacons

It's sure to come up in the mind of the reader regarding women deacons. This is another example of what we believe to be the cultural bias of translators. Here's the passage:

1 Timothy 3:8-11 

Deacons, likewise, are to be men worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. 9 They must keep hold of the deep truths of the faith with a clear conscience. 10 They must first be tested; and then if there is nothing against them, let them serve as deacons. 11 In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything.

Paul seems to make deacons men: Deacons, likewise, are to be men...

But wait.

"Are to be men" is not in the Greek!

Literally, "Deacons likewise [must be] dignified..." But the phrase "are to be men" is nowhere to be found. So why did the NIV translators insert these words? Because they needed to harmonize verse 8 with their translation of verse 11:

In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything.

The mistranslation compounds. Again, let's look at the actual Greek, this time for verse 11:

"Women likewise [must be] dignified..." Notice the literal translation does not have "their wives," just like verse 8 does not have "are to be men." Hmm. 

Hmm.

Remember our discussion above regarding the translation of "man" and 'woman?" These words can also be translated "husband" and "wife." We think vs. 11's  guné  ought to be rendered "women," not "wives" at this point. Why? Because Paul does not mention men in verse 8, which means that Paul is also not giving instruction for the wives of deacons/elders in vs 11. We would therefore suggest that Paul does not address wives at all.

"In the Same way" vs. "Likewise"

The NIV does us yet another disservice by changing the translation of the same word, "likewise," which appears in two different spots (vs. 8 and 11). The Greek word in both places is hósautós, "in like manner." 

If we render the verses according to our discoveries, they would read,

8 Deacons, in like manner, are to be worthy of respect... ("men" does not appear in the Greek) 

11 Women, in like manner, are to be worthy of respect... (The second "women" does not appear in the Greek)

In other words, it's the exact same phraseology in the Greek for both women and deacons. Deacons' wives aren't being discussed at all; rather, women. We also note that "women" are being discussed in the context of elders and deacons. Thus Paul is laying out the characteristics of categories of leadership. A certain type of woman is contained in this criteria. 

Alternate reading of 1Ti. 3:8-11

So let's render the passage with a little more honesty:

1Ti. 3:8-11 Deacons in like manner (as elders) must be dignified, sincere, not indulging in much wine, and not pursuing dishonest gain. 9 They must keep hold of the deep truths of the faith with a clear conscience. 10 They must first be tested; and then if there is nothing against them, let them serve as deacons. 

11 Women in like manner (as elders) must be dignified, worthy of respect, not malicious talkers but temperate and trustworthy in everything.

Deacons: Husband of One Wife?

Paul continues on. 1Ti. 3:12:

A deacon must be the husband of but one wife and must manage his children and his household well.

Doesn't this make deacons men? Well, no. The literal rendering of this verse is 

Deacons let be of one wife husbands...

This is different than verse 2, in that it uses the plural for "husband." This difference is difficult to render in English for a translator who is not sensitive to the cultural influences that may govern his translation. So we will provide a more English-friendly word order: 

12 Let men deacons be of one wife...

We simply swapped the position of the word "husbands" to appear before diákonos and changed "husbands" to the alternate meaning of anér. That is, a married male deacon must be of one wife, managing his household competently.

More About Women Deacons

Bible teachers trace the idea of deacons to Ac. 6:2-3:

So the Twelve gathered all the disciples together and said, “It would not be right for us to neglect the ministry of the word of God in order to wait on tables. 3 Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them...

Here the apostles were transferring part of their duties over to a group of men so they could devote their time to spiritual matters. It is inferred from this that the apostles were creating an office of deacon, but it seems more likely at this particular time they were simply identifying a need and filling it.

Interestingly, the phrase wait on is the same word used in 1 Timothy 3:10: let them serve as deacons. That word is

diakoneó: to serve, minister... literally, "kicking up dust" because "on the move."

Diakoneó is used 37 times in the NT, and certainly not every occurrence is regarding the official diaconate of a local congregation. For example, Ac. 19:22:

He sent two of his helpers, Timothy and Erastus, to Macedonia, while he stayed in the province of Asia a little longer.

There is the idea in the NT that there is a general ministering to the saints in practical service. However, we also note the an official position in the body whose members are specifically chosen for the diaconate service, from 1 Timothy 3:8.

Having established the idea of service in the body can be either formal and informal, we now turn to the idea of women in the formal position of deacon.

The primary biblical reference to this would be Ro. 16:1:

I commend to you our sister Phoebe, a servant (diákonos) of the church in Cenchrea. 

It has been argued that Phoebe was not positionally a deacon, but rather simply a woman who was being commended for her service. But notice she is not introduced as a general servant or helper, but rather she is of the church in Cenchrea. That is, her servanthood is in the specific context of a specific church.

As we read farther we see her importance:

2 I ask you to receive her in the Lord in a way worthy of the saints and to give her any help she may need from you, for she has been a great help to many people, including me. 

Paul asked the Roman church to give her any assistance she needed. Clearly she was an important person, so much so that Paul recognized her ministry and instructed the Roman church to help her. We should therefore not be so quick to dismiss her as simply a general helper.

Nor should we stop at verse two, but continue on:

3 Greet Priscilla and Aquila, my fellow-workers in Christ Jesus. 4 They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. 5 Greet also the church that meets at their house.

"Fellow workers" is sunergos, one who labors with another in furthering the cause of Christ... It's the same word Paul uses to describe Timothy in Ro. 6:21, Titus in 2Co. 8:23, Epaphroditus in Ph. 2:25, and  Philemon in Phi 1. These are people of note, not just general servants.

Greet my dear friend Epenetus, who was the first convert to Christ in the province of Asia.

6 Greet Mary, who worked very hard for you.

7 Greet Andronicus and Junias, my relatives who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was.

(See our discussion of apostles here.)

8 Greet Ampliatus, whom I love in the Lord.

9 Greet Urbanus, our fellow-worker in Christ, and my dear friend Stachys.

10 Greet Apelles, tested and approved in Christ. Greet those who belong to the household of Aristobulus.

11 Greet Herodion, my relative. Greet those in the household of Narcissus who are in the Lord.

12 Greet Tryphena and Tryphosa, those women who work hard in the Lord. Greet my dear friend Persis, another woman who has worked very hard in the Lord.

Notice that there are several women here who Paul fondly brings to the attention of the Roman church. They are noted as having worked very hard. The word is

kopiaó (κοπιάω): to grow weary, toil... work with effort (of bodily and mental labor alike).
from 2873 /kópos, "exhausting labor" – to labor until worn-out, depleted (exhausted).

This is not merely waiting on tables or general service, it's an intensive labor on behalf of the Gospel with physical and intellectual labor.

So Phoebe, identified as a diákonos, was one who worked physically and intellectually very hard to meet the needs of the Cenchrean church. This is not casual servanthood, or simply a generic service. She was a person of particular note for her noble labor.

Therefore, we are happy to include her into the diaconate of 1 Timothy 3:8, and for today's church, any other qualified woman into the diaconate as well.

Conclusion

We have seen the sometimes spectacular faults with Bible translations that lead us to conclusions not borne out by the Greek. This has unfortunately colored great parts of the church's understanding regarding the role of women.

We therefore believe that the Bible permits women in a variety of serving roles, with the sole exception of elder. We also believe that the biblical testimony permits women to speak, or even teach, in church.