1 Timothy 3:11Meaning & Commentary from the Church Fathers

"Women," that is, deaconesses, "must be honorable, not slanderers." Instead of "slanderers," Chrysostom reads "double-tongued, sober, faithful in all things" (v. 11). Some think that this was said simply about women, but this is unjust. What could he have had in mind by inserting a few words about women in the middle of his discourse? He is speaking here about those women who are clothed with the rank of deaconesses.

"Likewise their women must be honorable." The Apostle is not speaking of some women by chance, but of deaconesses. This ministry is very necessary and useful for the Church. If he were not speaking of them, what need would there be to speak of women in the midst of a discourse about male deacons? "Not slanderers," that is, not calumniators who, as is usual with old women, go from house to house and whisper about one woman to another. "Sober," that is, watchful. Since this sex is light and easily deceived, he says they must not sleep, but be watchful and vigilant. "Faithful in all things," that is, steadfast in word and deed.

Likewise, let their women not be servants of the devil, but meek. By their shamelessness they must not expose their husbands to blasphemy. They must not speak evil of their neighbors before their husbands, as though before their rulers. Rather, let them always be watchful in good works, and let them be faithful in all things, so that they do not fall into sorceries and incantations.

The Apostle desires that women also, though considered subordinate, should be without sin, so that the Church of God may be pure. But the Cataphrygians, seizing on the pretext for error that women are mentioned after deacons, falsely defend the necessity of ordaining deaconesses. Yet they know that the Apostles chose seven deacons (cf. Acts 6:1-11).

"Likewise the women," that is, deaconesses, must be "honorable, not slanderous, sober, faithful in all things." What he established as law for men, he establishes almost the same for women. As he called the deacons "honorable," so he also calls the deaconesses honorable. As he prescribed that the former be "not double-tongued," so he obliges the latter to be "not slanderous." As he legislated that the former should not "give heed to much wine," so he commanded the latter to be "sober."

"Women likewise must be pure." Not women in general, but women who are deaconesses. Now the word is about them. For there is such an order in the Church, adapted to meeting her needs. The Apostle says that women who are deaconesses must be pure, just as deacons are. "Not slanderers." They must not be gossips or mockers, for this is especially a woman's weakness. "Sober," that is, they must be so. They must not drink much. "Faithful in all things." They must inspire trust both in right belief in God and in all matters. In the Slavonic text after the words "not slanderers" stands the word "not tale-bearers." In Zigabenus's Greek text this word is absent.

"Likewise the women." Following Chrysostom, Theodoret, Oecumenius, Theophylact, and others, one must understand deaconesses here. These were women who replaced deacons in ministry to women at the mysteries, at the agape meals, in illnesses, and in the distribution of alms. This rank of deaconesses existed in the Church for quite a long time. The Sixth Ecumenical Council still gives rules concerning their appointment, in Canon 14. Some supposed that the appointment of deaconesses was performed according to the same rite as the ordination of deacons. But Eusebius had already refuted such an opinion (Ecclesiastical History 5:14).

"Deacons likewise must be pure," that is, must be so, "not double-tongued, not given to much wine," and so forth (1 Tim. 3:8-13). He regards the moral qualities required for worthy deacons as necessary also for the episcopal and presbyteral rank. Speaking about deacons, he omits only teachability. But he adds that they must hold the mystery of the faith in a pure conscience. According to the explanation of Blessed Theophylact, this means that deacons must keep the right dogma and have a blameless life. He also adds that they should be tested before their appointment, and that those who have served well should then be counted worthy of higher degrees. "Women likewise must be pure, not slanderers, sober, faithful in all things" (1 Tim. 3:11).

Continuing to speak about deacons, the Apostle also touches on their fellow servants in the Church, the deaconesses, and on their wives. He advises them not to be slanderers. As for deacons, like bishops and presbyters, they are to be husbands of one wife, ruling their household and the upbringing of their children well. He encourages them with the attainment of higher degrees in the hierarchy, and in general with perfection in Christ Jesus, Who promised the one serving Him: "Where I am, there My servant will be also" (Jn. 12:26). Interpreters are troubled by the brief insertion about women. They are especially perplexed because the word "their," found in the Russian translation, is absent from the Greek text.

Deacons, whose chief duty was to care for the poor, went from one house to another. They therefore must not say one thing in one place and another elsewhere, that is, be double-tongued. They must not irritate the poor by their own lack of restraint, and must not be lovers of gain, lest they become thieves of the gifts entrusted to them. In general, their conscience must be pure. In it, as in a treasury, the faith must be preserved in complete integrity. In this way they would be inaccessible to the seductions of false teachers. At the same time, the Apostle gives a brief instruction concerning deaconesses as well. Deacons who fulfill the Apostle's prescriptions exactly acquire good standing among the faithful, that is, they obtain a good degree. They themselves begin to act with full boldness, which faith in Christ gives them, and are not troubled by any attacks.

By women here are meant neither women in general, for why insert a word about them amid a discourse on persons serving in the Church, nor the wives of deacons, for then it would say "their wives." Since the discourse concerns persons serving the Church, by women here we must understand such persons of the female sex. These were deaconesses, and the word concerns them. Thus St. Chrysostom says: "Women, that is, deaconesses. Some think that this is said simply about women, but this is incorrect. For what could the Apostle have had in mind by inserting a few words about women in the middle of his discourse? He is speaking here about such women as are clothed with the rank of deaconess. It was fitting to say about them what is said here.