You can find the passage in 1 Timothy 3:11:

Paul refers to women right in the middle of his discourse on deacons. But just who are these women? Are they the wives of deacons, as the NIV suggests? Or is a separate class of servant leaders being identified here, such as “deaconess”? The Greek word for woman used in this passage can be translated as either “woman” or “wife,” depending on the context of the passage. So understanding Paul’s intent here is difficult.

The problem is complicated by the placement of this statement. Paul places this sentence right in the middle of his qualifications for deacons; it is sandwiched on both sides by the discussion. While the structure of the sentence is similar to that of verse eight, the verse remains vague.

Deacons (verse 8) vs. Women (verse 11)
Worthy of respect / Worthy of respect
Not double-tongued / Not malicious talkers
Not indulging in much wine  / Temperate or sober

As you can see, there are striking similarities. But just who is Paul talking to? Is he giving instruction to the wives of the deacons, or women who serve as deacons?

There are several alternatives suggesting just who these women were.

• The first option is that these women were the wives of the deacons. These women reflect on the character and ministry of their husbands. This seems like a good option because there is no corresponding passage for the wives of elders. Elders’ wives would most likely be older, more mature, and better known in the church. Addressing younger women, deacon’s wives, fits this theory.
• Some have rejected this theory, wondering why Paul would address just deacons’ wives, and not elders’ wives. Their theory is that this refers to both sets of women. However, the placement of the passage causes problems with this view.
• A third option is that these women represent deaconesses or women deacons. The problem with this view is that Paul’s grammar in verse 11, “in the same way,” opens his remarks to a third group, just as in verse eight, indicating a distinct group.  But they aren’t different groups if they’re both serving as deacons. Along with this is the question of why Paul would make two distinct lists for essentially the same office. Why not just make a list for deacons that would cover both men and women? A third issue with this interpretation is the placement of the statement right in the middle of the discussion on deacons.
• A fourth option for understanding this passage is to view the women as serving as assistants to the deacons. However, this option lacks any reference to marital fidelity, which is strongly reinforced in the other groups.

Out of these ideas, the first and the fourth seem to be the most likely, or even a combination of the two. Regardless of how one interprets Paul’s statement, the fact remains that there are several roles in the church where women serve. Paul calls such women to be women of character and integrity, just as you would expect of any other leaders in the church.

Paul then gives four qualifications for these women.

• They must be worthy of respect. This is the same term used referring to the deacons in verse eight, although in feminine form.
• They must not be malicious talkers. Just as the deacons were to be men of their word, and not double tongued, women are also to be sincere in their words and manner. Interestingly, the word Paul uses here is diabolous, which is frequently used as a name for Satan. Paul’s intent here is that the woman not participate in such a destructive characteristic of the devil, who is a slanderer and accuser, and the father of lies.
• They must be temperate. While this parallels the instructions given concerning wine to the deacons, it may be a more general instruction, such as in verse two, meaning clear-headed and self-controlled.
• They must by trustworthy in everything. These women must be faithful in all things, whether big or small.

Whichever interpretation of this verse you may subscribe to, these qualifications are a stark contrast to the characteristics of women mentioned in 1 Timothy 5:11-15 and 2 Timothy 3:6-7. Mentioning them here probably suggests the negative influence the false teachers had on the women of this church in Ephesus.

While there are several possibilities listed here, it is clear: Godly women are to display certain qualities and characteristics. To not do so makes women unfit for service in the church. The same holds true for men as well, regardless of what office they may hold. A godly lifestyle is the product of a growing faith.

What are your thoughts on the role of women suggested in this passage? Which of the four possibilities do you subscribe to? Or do you have other suggestions to add to the list? You can leave your thoughts in the comments section below.

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