The word “deacon” (diakonos in Greek) is a broad word which means “servant” or “minister” or “administrator.” Deacons typically are appointed by the church to be in charge of programs and ministries.
What is the New Testament background for deacons?
In Acts 6:1-7, we seem to be given background for the type of ministry deacons provide. In this period, the early church in Jerusalem had a large number of widows who were being helped with the distribution of food through the church. The apostles in Jerusalem were trying to do this work, which, coupled with their other responsibilities, was too much. The Grecian widows, who were not originally from that area, were being neglected and many in the community were upset.
The apostles met with the church and asked the church to appoint seven men, “known to be full of the Spirit and wisdom.” The apostles wanted this administrative help because they needed to focus upon “prayer” and the “ministry of the word,” rather than passing out food. So the church recommended seven men, who were then appointed to “serve” (using a verb form of the Greek word for “deacon,” although they are not specifically called “deacons”)— to take care of the distribution of food and make sure no widows were being overlooked. The apostles prayed for these men and appointed them through the laying on of hands. From that point on, these men took responsibility for this particular ministry, which seems to serve as the background for the deacon position described throughout the New Testament epistles.
There is an important summary statement in Acts following this story. After this effective delegation of responsibility and priorities, Acts 6:7 (NIV) shows how the church had significant impact on the community: “So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests [Jewish] became obedient to the faith.”
“So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith.”
What is the relationship of deacons to elders?
Deacons work with and under the spiritual leadership of elders. Elders are mature, high-character men who have been appointed to spiritual leadership in the local church. They are described interchangeably as “elders” (presbuteros), “overseers” (episkopoi), and “pastors” (poimenes), reflecting their functions of wisdom, management, and caring guidance (Acts 20:17, 28; Titus 1:5–7; 1 Peter 5:1–2). The New Testament presents them as experienced believers who demonstrate high character and familial and doctrinal competency as outlined in 1 Timothy 3:1–7 and Titus 1:5–9. To learn more about elders, check out my previous post on their role here.
When the local church is functioning in a full biblical manner, there will be delegation of tasks according to the responsibilities of the different types of leaders. Elders focus upon “oversight,” “shepherding,” and providing “mature counsel” for the needs of the people. Deacons typically administrate and coordinate the tasks or service ministries of the church. Together, these tasks show why Philippians 1:1 specifically is addressed to the church and two groups of leaders:
“Paul and Timothy, servants of Christ Jesus, To all God’s holy people in Christ Jesus at Philippi, together with the overseers and deacons.” (Philippians 1:1, NIV)
So, deacons, more than elders or minister-evangelists, focus on service work or tasks. They do not have a role that places them in spiritual authority or spiritual direction over others.
“Deacons, more than elders or minister-evangelists, focus on service work or tasks.”
Do we see anyone specifically named as a “deacon” in the Bible?
In the book of Romans, the apostle Paul introduces a woman from the town of Cenchrea, using the Greek word for “deacon” to describe her (diakanos). The New International Version describes her this way:
“I commend to you our sister Phoebe, a deacon of the church in Cenchreae. I ask you to receive her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including me.” (Romans 16:1-2, NIV)
Biblical scholars believe that Phoebe was the bearer of Paul’s letter to the Romans, delivering it from Corinth to Rome around A.D. 57-58. This was a significant and risky task in the ancient world, involving sea travel across the Mediterranean (about 700 miles) and potential dangers like shipwrecks or encountering bandits. As the letter’s carrier, she likely was the first to read and explain it to the Roman Christians, answering questions and providing context based on her firsthand knowledge of what Paul was trying to communicate. This role positioned her as an emissary and early interpreter of one of Christianity’s foundational texts.
Phoebe’s mention highlights the active involvement of women in the early church, as one of several female leaders named in Romans 16. Phoebe’s status as a benefactor aligns with Roman patronage systems, where wealthy individuals supported causes or people, often gaining influence in return. Some speculate her support extended to Paul’s planned mission to Spain, using Rome as a base.
“Phoebe’s mention highlights the active involvement of women in the early church, as one of several female leaders named in Romans 16.”
What qualities ought deacons to have?
We see a description of the qualities we are to look for when appointing deacons in 1 Timothy 3:8-13:
“In the same way, deacons are to be worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. They must keep hold of the deep truths of the faith with a clear conscience. They must first be tested; and then if there is nothing against them, let them serve as deacons. In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything. A deacon must be faithful to his wife and must manage his children and his household well. Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus.” (1 Timothy 3:8-13, NIV)
Can both men and women be deacons?
The Greek term diakanos is used in Greek literature to describe both men and women. In 1 Timothy 3:11, in the midst of describing the kind of people to be appointed as deacons, Paul describes the qualities needed by “women”: “In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything” (1 Timothy 3:11, NIV).
Some have thought that these are referring to the wives of deacons. In defense of that position, the Greek word gunaikas can refer to either women or wives, and there is no mention here of a separate office (e.g., “deaconess”). It could be likely that a wife would aid her husband deacon in his serving capacities. Plus, there is an immediate return in 1 Timothy 3:12 to talking about male deacons (“A deacon must be faithful to his wife”), which could seem strange if Paul had moved onto a new topic (i.e., female deacons).
Yet it is my opinion that these women are best understood as female deacons. It would be odd to have the qualities of deacons’ wives listed, but not that of elders’ wives (who would have a more important role in spiritual matters).
“In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything.”
Also, “women,” understood as female deacons, would be the most natural translation. In Greek, when a noun such as “gunaikas” (women) occurs without the article or pronoun, it is used to relate the females under consideration to the context, which in this case would be the context of deacons (first male, now female).
It also follows naturally, from the delineation of the categories presented (first, male overseers; second, male deacons; third, women deacons; then back to male deacons who serve in an exemplary way). Paul starts with male overseers (1 Timothy 3:1), then in 3:8 the Greek word translated “likewise” (hōsautōs) introduces male deacons, then in 3:11 the word translated “likewise” (hōsautōs) introduces the next category, “women,” as in women deacons.
At the risk of sounding repetitious, the technical composition of this section in the Greek language makes room for this understanding.[1] In this way Paul would be describing male deacons, then female deacons, and then he comes back to the male deacons again in verses 12 and 13. It is initially perplexing asking why Paul comes back to male deacons. My best understanding is that these latter verses seem to refer to those male deacons who, by their service and lives, show themselves to be ideal elder candidates for the future: “those who serve well” and “gain an excellent standing.”
“My best understanding is that these latter verses seem to refer to those male deacons who, by their service and lives, show themselves to be ideal elder candidates for the future.”
Let’s be clear about the historicity of women deacons in the earliest church. Within just over 20 years of the completion of the New Testament (assuming Revelation was written in 90 C.E.), in an area near Ephesus (where 1 Timothy was sent) we have a fascinating historical document. The pagan governor Pliny mentions female deacons in his secular, governmental correspondence to the Roman Emperor Trajan in A.D. 112 (Epistulae 10.96). He reported that he deemed it necessary to torture two female slaves (ancillae) who were called ministrae in order to learn more about Christian practices. He wrote:
“I judged it so much the more necessary to extract the real truth, with the assistance of torture, from two female slaves, who were styled deaconesses [ministrae]: but I could discover nothing more than depraved and excessive superstition.”
The term ministrae is typically translated as “deaconesses” or “female ministers” in this context, referring to their role within the Christian community.[2] The role of deaconesses is also described by early church leaders such as Chrysostom, Tertullian, and others who recognize female deacons with roles such as prayer, fasting, visiting the sick, instruction of other women, assisting in baptisms, and aiding in the preparation of communion.[3]
As stated above, there is no spiritual authority over others inherent in the role of deacon. By contrast, evangelists and elders are appointed to lead the church, whereas deacons manage and administrate special programs of the church.
What are the qualities we should look for as we appoint deacons?
The Bible lists the qualities we should look for when we appoint deacons. The teaching of 1 Timothy 3:8-9; 12-13 will cause us to look for the following kind of men: those worthy of respect, sincere, not indulging in much wine and not pursuing dishonest gain; holding the deep truths of the faith with a clear conscience; one-women husbands who manage their children and households well. The teaching of 1 Timothy 3:11 and Romans 16:1-2 will cause us to look for the following kind of women: those worthy of respect, not malicious talkers but temperate and trustworthy in everything, and those who are willing to provide help to other people.
How do deacons function?
If we follow the model described in Acts 6 (see above), we are advised to appoint deacons to specific works or ministries. The deacons over a specific area should have both the necessary authority and responsibility to make sure the work gets done.
In my experience, deacons function best when they can decide what to do without having to get “permission” for everything. In a typical setting, they should be given parameters for their work (the exact mission, values, and guidelines for the work) and, where necessary, a budget. In some areas, the elders in partnership with a minister-evangelist could establish specific policies and procedures for them. The leadership will establish these parameters. With these in hand, deacons are ideally turned loose to do the job as they see fit.
“The deacons over a specific area should have both the necessary authority and responsibility to make sure the work gets done.”
The responsibilities that deacons are given is significant. This is why only qualified, gifted, and godly people should be appointed. By calling these men and women “deacons,” the church is stating who is in charge of an area and that those in charge have good character, will do a good job, and will represent the church’s values properly.
The role of being a deacon is a beautiful ministry role in the local church. Those who serve in this way bless many people and bring glory and honor to God.
[1] See the work on this point by Greek scholar Carroll Osborn, Women in the Church: Refocusing the Discussion (Abilene, Texas: Restoration Perspectives, 1994), 95.
[2] The most complete work on deacons, which quotes this background material and others, is by J. Stephen Sandifer, Deacons: Male and Female? (Houston: Keystone Publishing, 1989).
[3] Merril Tenny, The Zondervan Pictorial Encyclopedia of the Bible, 5 volumes (Grand Rapids, Michigan: Zondervan, 1975), 954.
