The Office of Deacons.

v. 8. Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre;

v. 9. holding the mystery of the faith in a pure conscience.

v. 10. and let these also first be proved; then let them use the office of a deacon, being found blameless.

v. 11. Even so must their wives be grave, not slanderers, sober, faithful in all things.

v. 12. Let the deacons be the husbands of one wife, ruling their children and their own houses well.

v. 13. For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

The distinction between the office of bishops and that of deacons, as here and elsewhere indicated, was mainly this, that the former were chiefly engaged in administering the means of grace, while the latter had charge of the business end of the congregation, especially of the care of the poor, although they did not neglect the service of the Word when opportunity offered. The duties of the deacons resemble somewhat those of the bishops: Deacons likewise (should be) grave, not double-tongued, not addicted to much wine, not greedy of gain. Since the office of the deacon brought the holders of it into frequent contact with individual families and persons, it was necessary that they, in their behavior, combined a proper gravity with dignity, thus inviting the respect of all that had occasion to observe their activity. The demand of the apostle that the deacons be not double-tongued, not insincere, can be understood all the more easily since their visits at the various houses exposed them to the temptation to speak of the same matter in different tones and manner, to tone down the truth to suit their own convenience, and to serve their purpose of being good friends with everybody. That such insincerity was hound sooner or later to cause trouble is evident. Another temptation connected with the work of a deacon was that of becoming addicted to much wine. With the many visits which they had to make and with the preparation of the love feasts connected with the celebration of the Holy Communion, they were in danger of becoming habitual drinkers, if not drunkards, of falling under the influence of a vice which was bound to be a curse to their office. Incidentally, they must not be greedy of gain or of filthy lucre, Tit 1:7; 1Pe 5:2. Since they were entrusted with the distribution of gifts of money and food to the poor, the possibility was either that they might falsify accounts and embezzle funds, or that they might accept fees for promptness in the case of certain persons.

With these dangers threatening the spiritual life of the deacons, it is not surprising that the apostle adds: Having the mystery of faith in a pure conscience. The mystery of faith, the glorious truth of salvation, whose center is Christ Jesus, the message of redemption, which is hidden from all men by nature, but has now been manifested through the Gospel, that the deacons must cling to in simple faith. Through faith the believer becomes acquainted with the precious mystery of the divine doctrine of salvation and accepts its saving blessings. In the case of the deacons, moreover, they should keep this precious treasure in a good, pure conscience, as in a safe container. The condition of their conscience did not dare to contradict the holy truth which they possessed; their whole conduct before the eyes of the congregation should serve for the edification of the Christians.

In order to avoid trouble with these officers of the congregation, St. Paul suggests a wise precautionary measure: And these, moreover, should first be proved, then let them enter upon the office of deacons, being above reproach. The apostle here makes use of a term taken from civil life. Before the newly elected officials in Athens were permitted to enter upon their duties, they were first examined whether they possessed the requisite attributes for the office. In a similar manner, the apostle wants the deacons to be examined with reference to their fitness, whether they actually possessed the necessary qualifications for the work, whether their manner of living showed them to be morally blameless. It was not necessary to have a formal examination in the presence of the congregation or with witnesses, but after the candidacy of certain men and women had been announced, everybody had an opportunity to secure the information enabling him to form a correct judgment as to the fitness of the candidate for the office to which he aspired. A similar procedure is followed in most of the congregations in our Church today and should be observed more generally. Not any persons whatever should be elected to the offices of the congregation, but only such as have the qualifications here enumerated. If no well-founded criticism and objection can be made, then the candidates that are elected may enter upon their work as deacons without hesitancy.

The apostle has a special charge to the women deacons or deaconesses: Women likewise (to be) grave, not slanderers, sober minded, faithful in all things. This verse does not concern the wives of the deacons, but is directed to the deaconesses; for women were employed in this capacity from the earliest times. See Rom 16:1. These women were to exhibit the proper gravity and dignity in their deportment, which would at all times cause men to respect them and their office. With all the kindness and devotion which they were to show in their ministry they must not permit familiarity to grow into lack of respect for the dignity of their office. And since the weakest member and the greatest enemy of most women is their tongue, the apostle warns them against becoming slanderers, against indulging in sins of defamation, of evil report. The deaconesses undoubtedly often gained an insight into the sinfulness of human nature which is not vouchsafed to many; all the more it was incumbent upon them not to abuse the trust placed in them by revealing matters that should have remained secret. They should furthermore be sober-minded, not merely observing a sensible moderation in all sensual enjoyments, but making use of quiet, firm common sense at all times. It is just in such situations in which the nerves of the average woman give way that the Christian deaconess should maintain the sane composure which finds the right thing to do. All other qualifications of Christian deaconesses the apostle includes in the demand that they be faithful in all things. The many apparent trifles which fell to the lot of the deaconesses showed their real value. It is in the many little services, the cooling hand, the gentle word, the cheerful smile, that the real greatness of service appears; in these true faithfulness becomes evident. Fortunately, the time does not seem to be far distant when we shall have deaconesses in most of our congregations. If such consecrated women, actuated by the love of Christ, devote their lives to the service of their fellow-men, their value to the Church will be beyond calculation.

Having spoken of the duties of deacons and deaconesses in general, the apostle now adds a word with regard to the married deacons: Let the deacons (each one for himself) be the husbands of one wife, managing their children and their own households properly. Like the bishops, the deacons were to observe the demands of the Sixth Commandment strictly, each one living together with his own wife in all chastity and decency, not becoming guilty of unfaithfulness in the marriage relationship. If the Lord then blesses their marriage with children, the manner of bringing up the latter will prove a kind of test for the ability of the deacon in the management of the affairs of the congregation that are entrusted to him. If he takes care of his little house congregation properly, if he manages the affairs of his household well, then, all things being equal, it map he concluded that he will also have the ability to manage the larger affairs of the congregation.

At the same time Paul holds out the possibility of advancement as an inducement to show all faithfulness: For those that have served well as deacons gain a good position for themselves and much confidence in the faith which is in Christ Jesus. Although the deacons belonged to the presbytery, the functions of the public teacher in the congregation were not included in their work. And yet, the work of the Christian pastor was considered as possessing greater dignity and worth than that of a deacon, chap. 5:17; Act 6:3-5. For a deacon to be considered able to teach and to be given charge of the preaching in any place was therefore adjudged a promotion. A faithful deacon, then, ambitious in the sense of chap. 3:1, would spend as much time as possible in gaining the ability to teach and long to be given the opportunity of proving his aptness in this respect. In this way individual deacons might be found worthy of the higher office, a fact which would serve to give them confidence in their faith in Christ Jesus. The connection of thought is this: A deacon’s faith grew in the same measure as his faithfulness in the performance of his work; he became more fully acquainted with the doctrine of the Gospel, with the connection of the various parts. All this, of course, strongly influenced the boldness of his teaching and preaching, as we see in the case of Stephen. As long as a person has such an attitude toward his work that he does only that which is his immediate obligation, this result will never be achieved. But if eagerness to study and to serve go hand in hand, on the basis of redeeming faith in Christ the Savior, then the result is bound to show in the convincing presentation of the Christian truths on the part of the preacher. See Php_1:14 .

Fuente: The Popular Commentary on the Bible by Kretzmann

1Ti 3:8 . From this to 1Ti 3:13 we have instructions regarding the deacons.

. . .] The deacons, as at first instituted in the church at Jerusalem, were originally almoners of the poor (Act 6:1-6 ). They are mentioned again only in Phi 1:1 . In Rom 16:1 , Paul calls Phoebe a of the church at Cenchrea. There are some other passages which allude to the diaconate

Rom 12:7 ; 1Co 12:28 ( ); 1Pe 4:11 . It is known that this office in the church was afterwards not confined to its original object, but there is nothing to indicate how far it was developed in the apostolic age. Many of the duties assigned to the deacons in later times, can only be arbitrarily connected with the office in the apostolic age. Only it is to be observed that both here and in Phi 1:1 , the deacons are named after the bishops.

] marks here, as in 1Ti 2:9 , the transition to ordinances in regard to another class of persons, indicating at the same time their similarity to those preceding.

] The accusative is dependent on , which is to be supplied; regarding the idea contained in the word, see 1Ti 2:2 .

] the word only here. In Pro 11:13 , LXX.; in Sir 5:9 ; Sir 5:14 ; Sir 6:1 ; Sir 28:13 , we have the similar word: [126] (comp. also in Jas 4:8 ); Theophylact: , .

] here, as in 1Ti 4:13 and Heb 7:13 : “ be addicted to ;” Tit 2:3 : .

] only here and in Tit 1:7 ; comp. 1Pe 5:2 : , ; and Tit 2:11 , where it is said of the heretics that they by unseemly doctrine destroy houses . These passages show that we are not to think here of gain from “dishonourable dealing” (Luther, Theodoret: ), but rather of using the spiritual office for a material advantage (comp. 1Ti 6:5 ).

[126] Theogn. v. 91: .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

B.Character of the Deacons and Deaconesses

1Ti 3:8-13

8Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; [,] 9Holding the mystery of the faith in a pure conscience.6 10And let these also first be proved; [,] then let them use the 11office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. 12Let the deacons be the husbands of one wife, ruling their children and their own houses well. 13For they that have used the office of a deacon well, purchase to themselves a good degree [secure to themselves good standing], and great boldness in the faith which is in Christ Jesus.

EXEGETICAL AND CRITICAL

1Ti 3:8. Likewise the deacons. After the Acts of the Apostles have told us the origin of the diaconate (1Ti 6:1-5), we may learn from the Pastoral Letters the qualifications needed, in Pauls judgment, for a good deacon. This passage is important, as it is the only one which portrays the character so clearly as to be a true mirror for all after times. Here, as with the episcopi (1Ti 3:1-7), the Apostle omits the higher requisites of spirit and disposition, to consider rather the domestic and moral qualities which men readlily see and judge in others. It is true that the characteristics here named agree in many points with those of the presbyter (1Ti 3:1-7); but the likeness lies in the nature of the case and the relationship of both offices, and thus, instead of being at all extraordinary, furnishes an added proof of the genuineness of these Epistles. For, were a marked difference made between the episcopus and diaconus in rank and character, this Epistle would bear the unquestionable stamp of a later age, since, in the day of Paul, both munera were nearly alike. Besides, both divisions differ sufficiently in slight details, which show again the wisdom of the Apostle. See, on the diaconate in general, Lechler on Act 6:1-5.Grave, not double-tongued. There is no proof that, in the apostolic time, there existed a special, exclusive class, a collegium of church assistants, who had charge of the various duties of the diaconate. All depended on individual activity; and it was therefore the more necessary that such persons should be of superior worth, and honorably fulfil the office. It is not, however, difficult to see the design of the Apostle in urging these requirements, although naturally we may not expect a complete sketch or an exact order in the recital of them.Grave (with we must supply from the preceding), (comp. 1Ti 2:2; Tit 2:2); not so much a special virtue for a deacon, as a Christian quality which every church officer must possess. We may take Stephen and Philip as patterns of the true of a Christian deacon.Not double-tongued, ; a word used only, here. Bengel: Ad alios alia loquentes. In the manifold relations of the deacons with different persons and families, they might readily fall into this vice, so wholly unworthy of a man of character.Not given to much wine (comp. Tit 2:3). He who would not merely aid poverty, but as far as possible heal it, must be himself a pattern of temperance.Not greedy of filthy lucre, (comp. 1Ti 3:3). Any who was capable of this, would soon appropriate dishonestly the gifts entrusted to him for the poor.

1Ti 3:9. The mystery pure conscience. Here is the same inward connection of faith and conscience as before, 1Ti 1:18; and it is an equally strong proof that the Apostle is by no means content with the mere outward blamelessness of the church officers, if this higher spiritual faith be lacking. ; a peculiar expression, not occurring elsewhere. The mystery here, as 1Co 2:7, the truth, before hidden, but now revealed (comp. Rom 16:25).Of the faith; a Genitiv. subjecti, just as, in 1Ti 3:16, ; a mystery which is the object of faith, and can be understood only by faith. The Apostle presupposes that this mystery is like a treasure in the actual possession of the deacons; and to the question, how it can best be preserved, he answers with this precept: . The pure conscience is the coffer in which the treasure is best deposited. used here, as often, almost in the sense of . Although we must grant that this clause does not directly refer to the diaconate, but is entirely general (De Wette), yet it is obvious that such a life of faith and conscience must be most useful toward even official duty. As teaching and preaching were not the usual charge of the deacons, they must so much the more upbuild others by their action; and without this personal faith and conscientiousness they could not fulfil their difficult task. Additur pura conscientia, qu extenditur ad totam vitam, tum vero, ut sciant se Deo servire; Calvin.

1Ti 3:10. And let these also first be proved. These no less than the presbyters. The Apostle had not, indeed (1Ti 2:1-7), expressly ordered a previous for these persons, but it lies in the nature of the case, especially in the restriction, 1Ti 3:5. We are not told by whom this proof was to be made, or to what special points it should extend. It could not have been a public one, before the whole community, since it was already presumed that those called to the diaconate enjoyed a good name and character. It is better to suppose an inquiry by Timothy himself, and the associate episcopi, since the deacons had probably their formal appointment from these last. That it was an examination in the proper sense (Heubner), is as improbable as the notion (Heydenreich) that we are to suppose the united voices, and questions all around, from individuals of the congregation. This is surely too official and modern a conception. Far simpler Bengel: Diaconi debebant prius edere specimen, sui in ips diaconi, quam plane immitterentur in munus. They could enter on their office, after their blamelessness had been proved. This proof was thus, in the main, of a prohibitory character, to keep the unworthy from office.

1Ti 3:11. Even so must their wives in all things. This direction concerning the wives has a somewhat singular place amidst the rules of the diaconate. Were not the passage beyond all critical doubt, we might regard it as an interpolation. The connection does not allow us to think of Christian women in general; nor does the Apostle speak of deaconesses alone, as such, since in chap. 5 this class is distinctly treated of. We are almost unwillingly forced to apply this to the wives of deacons (Matthies); although it is remarkable, again, that the Apostle should give such express precepts for these, yet none for the wives of the presbyters, who had yet higher rank. The reason of this may be found, however, in the fact that the wives of the deacons were entrusted also with the office of deaconess; which compels us to the opinion that, by the word , must be understood the wives of deacons, in so far as they were deaconesses also, and thus subject to certain rules here suggested beforehand, but more expressly given in chap. 5. These requisites are such as every Christian woman should have, yet they are specially desirable and indispensable to the sisters who would undertake a public office in the church.Not slanderers, ; literally, not devilswhich they undoubtedly would be should they be guilty of lying and slander. Why is it that evil-speaking is so characteristic of women? A woman has no arms, weapons, brute force, like man; her tongue is her weapon; and her natural feeling of dependence makes her more susceptible to envy and rivalry; Heubner.This qualification of the deacons wives has its relative contrast with the requirement made of the husbands; , just as the points back to the preceding, .Faithful in all things, is a precept indeed for all, but specially for women, who in their allotted sphere must practise this fidelity in little things, and therefore not overlook or despise it.

1Ti 3:12. Let the deacons be the husbands of one wife. See 1Ti 3:2.Ruling their children and their own houses well. See 1Ti 3:4-5. The domestic virtue of deacons must not be inferior to that of presbyters. Care of their own children was doubtless the best preparatory school for care of the poor and sick.

1Ti 3:13. For they that have used, &c. To call forth an earnest attention to his precepts, the Apostle points to the noble reward of the faithful man. Undoubtedly, in his view, they only would deserve it who made such rules their own, and thus fulfilled them.Such purchase to themselves a good degree, . , gradus, the Ionic form of the Attic (from ), may be understood either in reference to church office, or to the spiritual state. If, in the former view, we see in this phrase a promotion to the presbyterial office (Jerome, Bengel, and others), we must presuppose a kind of hierarchical order, which is quite foreign to the apostolic time. This interpretation is not at all necessary by grammatical rule; indeed, the description of this higher official degree as sounds somewhat singularly; nor can we conceive of any connection between such advancement and the spoken of just after. We therefore prefer their view who interpret it as a good step in spiritual life, or future blessednesstwo meanings which may well be united, and between which to put eitheror (De Wette, Huther, and others), we think unnecessary. The Christian life here and hereafter is, in the Apostles view, one united whole; and in proportion as we advance here in our spiritual growth, shall we reach undoubtedly a higher degree of blessedness. It has been often said, indeed, but never proved, that Paul knows no degrees in future happiness. The opposite rather appears from 1Co 3:15; 1Co 15:41-42; 2Co 9:6, and elsewhere. A faithful fulfilment of our calling in the Church of Christ is the means blessed of Him to win here, as in eternity, a good degree of growth and of salvation. [It seems most agreeable to our conceptions of justice, and is consonant enough to the language of Scripture, to suppose that there are prepared for us rewards and punishments of all possible degrees, from the most exalted happiness down to the extremest misery, so that our labor is never in vain; whatever our advancement in virtue, we procure a proportionable accession of future happiness; Paley. Mor. Phil., B. 1, c. 7.W.]And great boldness in the faith which is in Christ Jesus. This second part of the promise expresses the reward which such fidelity will gain from others; as referred to that which the diaconus would gain for himself. , used in this absolute sense, does not mean boldness of faith before God, but boldness of conscience before men, and, indeed, before the church, in whose employment such deacons as breathed this spirit could not have reproach. Bengel joins them both: Fiducia erga, Deum et homines. Faith in Christ Jesus does not belong exclusively to , but as well to ; meaning the ground in which this confidence is rooted, and on which this degree is built. It is obvious that must not be taken objectively of Christian doctrine, but subjectively of the personal life of faith. [ is rendered, by Conybeare, position. Alford inclines to this reading, but refers it also, with De Wette and Wiesinger, to the hope of the future, as well as the present life. We cannot, however, see force enough in the above reasoning to reject the generally received idea of an official promotion. Undoubtedly the hierarchical ideas of the day of Jerome, when the deacon was styled a Levite (Ep. 27), do not belong to the church of St. Paul and Timothy. But there is nothing strange in the supposition, that a deacon of excellence in his calling should rise to the rank of presbyter. The custom, as it afterward obtained in the church, although it may have been by no means the rule of that early time, seems to have arisen naturally enough out of just such instances. Why should not such a promotion be ? and why should not one who had attained it have greater boldness in the faith ? The opposite interpretation seems to us far-fetched and fantastic. See further, Ellicott and Wordsworth in loco.W.]

DOCTRINAL AND ETHICAL

1. It appears, from these precepts given to the deacons, how highly the Apostle valued the charge of the poor, which he would entrust only to those worthy of this special honor. All his directions may be called a practical commentary on two sayings of the Lord: Woe to him through whom the offence cometh (Mat 18:6-7); Whoso is faithful in the least, is faithful also in much (Luk 16:10). The Apostle in this, moreover, remains true to his own rule, that God is not a God of confusion, but of peace, and therefore all must be done decently and in order (1Co 14:33; 1Co 14:40).

2. The offices of deacon, presbyter, &c., in the apostolic church were not immediately ordained by Christ, and as little arranged by human wisdom after a predetermined and measured plan; but they came by degrees into existence, under the guidance of the Holy Spirit and in the process of circumstances, and were thus the source of rich blessing to many. They had from the first a spiritual character, the diaconate not excepted; for this office is very superficially valued, if we suppose it designed to meet the physical wants of the sick and poor. Here, rather, the beautiful saying is true: The soul of charity is charity to the soul, Amalia Sieveking; and, The service of the poor is the service of God, Angelus Merula. Hence such an office can be worthily exercised by those alone who are united truly with Christ and the brethren by the spirit of faith and love, and for Christs sake ready to meet every sacrifice, every trial, and every opposition.
3. The apostolic directions regarding the office of presbyter and deacon have to the present time been far more truly kept in the Reformed Church than in the Lutheran; whilst in the Roman Church they have been caricatured, and are hardly to be recognized. It is from this common cause that the presbyterate and diaconate, in the life of the church, form, together with the office of preacher and pastor, a circle of working forces, whose rights and duties are still too little understood and prized by many. Compare the Manual for Elders and Deacons in the Evangelical Church, and those who are to become such, by G. B. Lechler, Frankfort-on-the-Maine, 1857.

4. It is beyond doubt that much is given to those who are entrusted with the office of elder or deacon. An office is given them of primitive Christianity, honorable by its antiquity, and at the same time evangelical, Protestant, of needful service for the edifying of the Christian body.
5. The apostolic rules regarding deacons remain, in spirit and substance, normative for all such officers; and a wholesome corrective for the many deviations from those principles which are seen today in manifold shapes.

6. See further, 1Ti 3:1-7, and 1Ti 5:9 et seq.

HOMILETICAL AND PRACTICAL

How the diaconate must be exercised in the spirit of the Apostle Paul: (1) Its duty; (2) its requirement; (3) its blessing.Whoso would successfully watch over others, has double need to know his own condition.The relation of a good servant of the church (1) to honor; (2) to pleasure; (3) to the goods of the world.The inward connection of a firm faith and a pure conscience.Women may direct the work of Christ (1) to great gain; (2) to incalculable harm.The church a family; its pastor a father of the household.Connection between fidelity in the guidance of our own family and of that entrusted to us.The laborer is worthy of his hire.Faithful duty to the Lord the best way toward our own growth in holiness and grace.Rectitude before God goes hand in hand with boldness before men.Faith in Christ the spring of the true wisdom for life.Whoso lacks the requirements of Paul, will not only be a poor deacon, but a poor Christian.

Starke: Hedinger: Pure doctrine and pure conscience must always go together. What worth in much knowledge, without self-knowledge? much teaching, without our own conversion?None can be a true Christian, still less a teacher, who has not faith and a pure conscience.Starke: How needful proof, trial, experience, evidence, to those appointed to the spiritual office!The more prominent the place God allots any one, the more blameless should be his life, since many observe him.When all is well in the clergymans home, there is a good example for his people; if not, it is a slaughter-house, where souls are destroyed (1Sa 3:13).The true servants of God do not mourn over their sweat and toil; if they stay here without further promotion, they will have a degree so much the higher in heaven (Dan 12:3; 1Co 15:41-42).

Heubner: The strictest examination before our appointment to the spiritual office cannot equal the holy claims of the office.Our whole life is indeed an examination followed by a judgment.No office has such claim (?) to future honor and blessedness as that of the Christian teacher.It is a strong spur to higher, Christian competition, when we remember that there are degrees even in salvation.

Von Gerlach: Fidelity in little is the test of genuine fidelity in great things.Many are seemingly truer in the great concerns of life than in the less, where they constantly offend in their everyday faults, which all can see; and therefore such fidelity in greater things is worm-eaten, done from men-pleasing, from worldly ambition, not love to God and the brethren.Lisco: The personal traits of the almoner of the church, ad 1Ti 3:1-15.Characteristics of a good clergyman.(Synodal Sermon): We have the richest and the hardest office in the communion of the Lord.

[Donne, Sermons: The ministry to the poor. Heaven and earth are a musical instrument; if you touch a string below, the motion goes to the top. Any good done to Christs poor members upon earth, affects Him in heaven.W.]

Footnotes:

[6]1Ti 3:9.[The Sinaiticus is peculiar here. All the critical authorities read , instead of which it has . Were this the true reading, the sense would be, holding the mystery of the faith and of a pure conscience.E. H.]

[7]1Ti 3:15.How one (wie man). Some authoritiese. g., D., Arm., Vulg., and othershave inserted , for the sake, it appears, of explanation, but for the rest, without reason.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

8 Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;

Ver. 8. Not doubletongued ] . That can turn their tales, and tune their fiddles to the base of the times, saying as the company says, being as the planet Mercury, good in conjunction with good, and bad with bad. Lingua in vitulis marinis duplex est, a Sea calves are double tongued. Ministers must neither be sea calves nor moon calves; double tongued, nor unstable, or double minded,Jas 1:8Jas 1:8 . See Trapp on “ Act 2:3 “

a Tyriosque bilingues. Virg. Bartholin. in Anatom.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

8 13 .] Precepts regarding deacons and deaconesses (see below on 1Ti 3:11 ).

Fuente: Henry Alford’s Greek Testament

8 .] The construction continues from the preceding the being in the Apostle’s mind as governing the accusatives.

In like manner (the seems introduced by the similarity of character, not merely to mark an additional particular) the deacons (mentioned as a class, besides here, only Phi 1:1 , where, as here, they follow the . Phbe, Rom 16:1 , is a of the church at Cenchrea. The term or its cognates occur in a vaguer sense, but still indicating a special office, in Rom 12:7 ; 1Pe 4:11 . The connexion of the ecclesiastical deacons with the seven appointed in Act 6 . is very doubtful: see Chrysostom’s and e.’s testimony, distinguishing them, in note there. But that the ecclesiastical order sprung out of similar necessities, and had for its field of work similar objects, can hardly be doubted. See Suicer, : Winer, Realw.: Neander, Pfl. u. Leit. i. p. 54 note) ( must be ) grave, not of double speech (= , Pro 11:13 (Ellic. adds , Eurip. Orest. 890), not quite as Thl. . , but rather as Thdrt. (and Thl., additional), , ), not addicted (applying themselves, reff.) to much wine (= , Tit 2:3 ), not greedy of gain (hardly, as E. V., to be doubly rendered , ‘ greedy of filthy lucre,’ so also Thdrt., . . It would appear from Tit 1:11 , , that all is which is set before a man as a by-end in his work for God: so likewise in 1Pe 5:2 , ‘nor with a view to gain,’ such gain being necessarily base when thus sought. This particular of the deacons’ character assumes special importance, if we connect it with the collecting and distributing alms. Cyprian, Ep. 54 (12 ad Corn. Pap. 1, Migne, Patr. Gr. vol. iii. p. 797), stigmatizes the deacon Felicissimus as ‘pecuni commisssibi fraudator’) holding the mystery of the (or their ) faith (that great objective truth which man of himself knows not, but which the Spirit of God reveals to the faithful: cf. Rom 16:25 f.: 1Co 2:7-10 ; and even Him who in fact is that mystery, the great object of all faith: see note on 1Ti 3:16 , . That expression makes it probable that is here to be taken subjectively: the , or their, faith : the apprehension which appropriates to them the contents of God’s revelation of Christ. That revelation of the Person of Christ, their faith’s , they are to hold. See Ellic.’s note) in pure conscience (see reff. and ch. 1Ti 1:19 . From those passages it appears, that we must not give the words a special application to their official life as deacons, but understand them of earnestness and singleness of Christian character: being in heart persuaded of the truth of that divine mystery which they profess to have apprehended by faith).

Fuente: Henry Alford’s Greek Testament

1Ti 3:8 . : s.c . .

For , see on 1Ti 2:9 .

: grave . “The word we want is one in which the sense of gravity and dignity, and of these as inviting reverence, is combined” (Trench). See note on 1Ti 3:2 . The term is used in reference to women workers and old men.

: Persons who are in an intermediate position, having in the same department chiefs and subordinates, are exposed to a temptation to speak of the same matter in different tones and manner, according as their interlocutor is above or below them. So Theodoret, . Polycarp ( 5) has the same phrase of deacons. Lightfoot there suggests the rendering tale-bearers . Perhaps insincere. Cf . , Pro 11:13 , etc.

: Less ambiguously expressed than in the case of the episcopus. A similar direction is given about women, Tit 2:3 , . . .

: This negative qualification is demanded of the episcopus in Tit 1:7 . See reff. The rendering not greedy of filthy lucre is unnecessarily strong; the consists, not in the source whence the gain comes, but in the setting of gain before one as an object in entering the ministry. Not greedy of gain expresses the writer’s meaning. The becomes when a man makes the acquisition of it, rather than the glory of God, his prime object. On the other hand, the special work of deacons was Church finance; and no doubt they had to support themselves by engaging in some secular occupation. They would thus be exposed to temptations to misappropriate Church funds, or to adopt questionable means of livelihood. If such circumstances were contemplated, not greedy of filthy lucre might be an allowable rendering. In Crete, the episcopus would seem to have also performed the duties of the deacon; consequently he is required to be .

: See note on chap. 1Ti 1:19 .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 1Ti 3:8-13

8Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, 9but holding to the mystery of the faith with a clear conscience. 10These men must also first be tested; then let them serve as deacons if they are beyond reproach. 11Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things. 12Deacons must be husbands of only one wife, and good managers of their children and their own households. 13For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus.

1Ti 3:8 “Deacons” Deacons are not mentioned at all in 2 Timothy and Titus. The office and function of a deacon is not defined in the NT. Many assume that Acts 6 is a beginning of this particular task-oriented office, but this seems unlikely. Here they are mentioned, along with pastors, as the two functions/offices in the local church (cf. Php 1:1). The term “deacon” means “to raise dust,” which is metaphorical for menial service. It became the general word of “ministry” in the NT (cf. 1Ti 1:12; 1Ti 4:6; 2Ti 1:18; 2Ti 4:5; 2Ti 4:11). Deacons are servants, not managers!

“likewise” The qualifications of church leaders are extended to a new group, as they are to “women” in 1Ti 3:11.

“must be men of dignity” See note at 1Ti 2:2.

“not double-tongued” This means saying different things to different groups to be accepted under false pretenses. This is a form of lying and falsehood.

NASB”not. . .addicted to much wine”

NKJV”not given to much wine”

NRSV”not indulging in much wine”

TEV”moderate in the amount of wine they drink”

NJB”they must not drink too much wine”

This is a compound of pros and ech, which means “to have in addition” or “to hold to.” In this context maybe “to give oneself up to” (Harold K. Moulton, The Analytical Greek Lexicon Revised, p. 349). This phrase, like 1Ti 3:3, does not refer to total abstinence, but to abuse. In some cultures, even in our day, Christians have no problem with this statement. In America alcohol abuse led to the temperance movement which overstated the biblical passages. If we, for whatever reason, intentionally overstate the biblical position, we become the standard, not the Bible. It is as problematic to add to the Bible (even with the purest motives and for sincere causes) as it is to take away from the Bible. Is the Bible the only source for faith and practice? If so, it must judge all cultures! See Special Topic at 1Ti 3:3.

“or fond of sordid gain” This refers to the business honesty of these bi-vocational church leaders. If money is priority (cf. 1Ti 6:9-10) then Jesus cannot be! False teachers are often characterized in the NT as greedy and sexually exploitive. Remember, this entire context reflects the abuses of the heretics.

1Ti 3:9 “but holding to the mystery of the faith” This mystery seems to refer to both Jew and Greek being included in the family of God (cf. Eph 2:11 to Eph 3:13; Col 1:26-27). The term “faith” has the definite article, which means it refers to the body of Christian doctrine.

SPECIAL TOPIC: GOD’S PLAN FOR REDEMPTION, “MYSTERY”

“with a clear conscience” The term “conscience” seems to imply that these leaders’ walk and talk coincide with the truths of the gospel. See fuller note at 1Ti 1:5.

1Ti 3:10 “These men must also first be tested” This is a present passive imperative. This is the Greek term dokimaz, which is used with the connotation of “to test with a view toward approval” (cf. Rom 2:18; Rom 12:2; Rom 14:22; 1Co 3:13; 1Co 16:3; 2Co 8:22; 1Th 2:4). It is contrasted with peiraz, which connotes “to test with a view toward destruction” (cf. 1Co 2:5; 1Co 10:9; 1Co 10:13; Gal 6:1; Php 1:10; 1Th 3:5; 1Ti 6:9). See Special Topic: Greek Words for Testing and Their Connotations at 1Ti 6:9.

“then let them serve as deacons” This is a Present active imperative.

“if” This is another first class conditional sentence like 1Ti 3:5.

“they are beyond reproach” See note at 1Ti 3:2.

1Ti 3:11 “Women must likewise be dignified” This does not refer to deacons’ wives (cf. KJV and NIV), but to women in servant roles in the house churches. The Greek syntax distinguishes another group of church servants (i.e. “likewise” of 1Ti 3:8). Deaconesses are mentioned in Rom 16:1 (cf. Charles B. Williams’ translation) and possibly Php 4:3. The qualifications for these female servants are similar to those for the male leaders. They were meant to be deacon-helpers in situations where a male deacon would simply be inappropriate (caring for sick women, helping prepare women before and after baptism, regular visits to older women, etc). From the writings of the Early church fathers we know that the office of deaconess developed very quickly and was used throughout the early centuries. The problem in our day is that we have made deacons an executive board which, because of other passages in Timothy, seem to rule out women. However, deacons are meant to be servants and, therefore, women have an appropriate role. Possibly the deaconesses were synonymous with the “widows’ roll” (cf. 1Ti 5:9 ff), which were widows over sixty with no family who the early church hired for ministry. I think to reprint my exegetical notes from Rom 16:1 here may be helpful:

NASB, NKJV”who is a servant of the church”

NRSV”a deacon of the church”

TEV”who serves the church”

NJB”a deaconess of the church”

This is the term diakonos. It is an accusative singular feminine form. It is the Greek term for minister/servant. It is used (1) of Christ in Rom 15:8; Mar 10:45; (2) of Paul in Eph 3:7; Col 1:23; Col 1:25; and (3) of deacons in Php 1:1; 1Ti 3:11.

There is evidence in both the NT and early post-biblical church writings for the office of deaconess. Another example of women in local church ministry in the NT is “the widows’ roll” of the Pastorals (cf. 1Ti 3:11; 1Ti 5:3-16). The RSV, Amplified, and Phillips translations have “deaconess” in Rom 16:1. The NASB and NIV have it in the footnotes. The NEB has “who holds office.” All believers are called, gifted, full-time ministers (cf. Eph 4:12). Some are called to leadership ministry roles. Our traditions must give way to Scripture! These early deacons and deaconesses were servants, not executive boards.

M. R. Vincent, Word Studies, vol. 2, pp. 752 and 1196, says that the Apostolical Constitutions, dating from the late second or early third century, makes a distinction between the duties and ordination of female church helpers.

1. deaconesses

2. widows (cf. 1Ti 3:11; 1Ti 5:9-10)

3. virgins (cf. Act 21:9 and possibly 1Co 7:34)

These duties involved

1. caring for the sick

2. caring for those physically persecuted

3. visiting those in prison for the faith

4. teaching new believers

5. assisting in baptism of women

6. some overseeing of female church members

“not malicious gossips” This is a perfect example of the problems caused by the false teachers (cf. 1Ti 5:13-15; 2Ti 3:1-7). It is possible that this refers to conversations about the false teachers’ teachings. The term translated “gossip” was often used of the devil (cf. Joh 6:70). It literally meant “slander” (NKJV, NRSV, NIV, cf. 1Ti 3:11; 2Ti 3:3; Tit 2:3), not gossip (NASB, TEV, NJB).

“temperate” See note at 1Ti 3:3.

“faithful in all things” This again may be pointing toward the false teachers’ use of women in the house churches. These leaders/servants must be faithful in the faith (no article in 1Ti 3:13 also) and in their lifestyle choices.

1Ti 3:12 Most modern translations make 1Ti 3:8-13 into one paragraph. Deacons start the discussion (cf. 1Ti 3:8) and end the discussion (cf. 1Ti 3:13), yet in 1Ti 3:11 deaconesses are discussed. This is why some translations call them “deacon’s wives.” However, I think that deacon helpers, or deaconesses, may be more culturally appropriate. Women servants (i.e., “widows”) are specifically mentioned in 1Ti 5:9-10.

1Ti 3:12 is very similar to the qualifications of the overseer or bishop (i.e. pastor) in 1Ti 3:2-5.

SPECIAL TOPIC: QUALIFICATIONS FOR FEMALE CHURCH WORKERS

1Ti 3:13 “served” This is the verb form of “deacon.” It is the general term in the NT for “minister/servant.” The term “deacon” is not in this verse in Greek.

“obtain for themselves a high standing” This does not necessarily refer to a higher leadership position (i.e. pastor), but possibly respect within their community which allows them to boldly share the gospel.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

deacons. App-100.

grave. Greek. senreos, Seo Php 1:4, Php 1:8. doubletongued. Greek. diiodos. Only here.

greedy, &c. (Greek. aischroksedes. Here and Tit 1:7. Compare 1Pe 5:2.

Fuente: Companion Bible Notes, Appendices and Graphics

8-13.] Precepts regarding deacons and deaconesses (see below on 1Ti 3:11).

Fuente: The Greek Testament

1Ti 3:8. ), the deacons) Supply it behoves to be.- , not double-tongued) saying some things to some men, and other things to others. The deacons might take occasion to commit such sins, in performing the duties of their office. The deacons should not be double-tongued, nor the deaconesses calumniators, 1Ti 3:11 [slanderers]: it seems the deacons visited more houses than the deaconesses.- , not to wine) The danger of drunkenness threatens those who in the way of duty visit many houses.

Fuente: Gnomon of the New Testament

1Ti 3:8

Deacons-Deacons are servants, helpers. It is generally believed that the seven appointed at Jerusalem (Act 6:3) to see that the destitute Grecian widows were not overlooked in the daily distribution was the beginning of the order of deacons. Their work then is to look after the poor and distribute the contributions of the church among them properly. They became helpers to the bishops or elders in their work, and the needs of the service to be performed seemed to regulate the number appointed. Feeding the poor with the contributions of the church is just as spiritual as preaching the gospel. If they attend to all the temporal interests of the church, according to the directions of the Spirit, they do an extended spiritual work.

in like manner must be grave,-The reverent decorum, the quiet gravity, which never interferes with innocent childlike happiness is especially to be looked for in a deacon [who ought to show an example of everyday Christian life].

not double-tongued,-Truthful, not talking two ways to suit the company he is in. [Such a grave fault would soon injure his influence, and would inflict a deadly wound on his spiritual life.]

not given to much wine,-The use of strong drink is entirely incompatible with a fully developed Christian character. The character given for the elders is that of the most complete and best-rounded Christian. Every Christian is bound to seek, in his spiritual growth, to develop the character portrayed for the elder. This will lead every Christian to entirely refrain from the use of strong drink.

not greedy of filthy lucre;-The deacons, like the elders, are not to be lovers of money. They must not follow callings that will work evil to others or to be so anxious for it that they neglect their duties as Christians in order to obtain it. Deacons are required to develop the same character as bishops.

Fuente: Old and New Testaments Restoration Commentary

Qualifications of Church Officials

1Ti 3:8-16

Younger men, referred to as deacons, were appointed to subordinate tasks, especially the relief of the poor, Act 6:1-15. Though their service was less important, their character must be of the highest quality. The strength of a church is as much in the godliness of those who fill subordinate offices, as in its acknowledged leaders. The caretaker of a church should be a man of as high ideals as its chief pastor. Nothing is common or unclean, nothing trivial and unimportant, where Christs honor and glory are concerned. In the prophets vision the very snuffers of the candlestick were of gold.

The women mentioned here are deaconesses, Rom 16:1. Governor Bradford, describing the church of the Pilgrim Fathers, says of a deaconess: She honored her place and was an ornament to the congregation. She did frequently visit the sick and weak, and would gather relief for them. She was obeyed as a mother in Israel.

The Church is the earthly dwelling-place of God. It lifts up and maintains the standard of truth in the midst of men, therefore it is hated. It is most necessary that Christians should bear witness to the truth, collectively as well as individually. The facts given us to witness to are enumerated here in the six clauses of an ancient antiphonal chant.

Fuente: F.B. Meyer’s Through the Bible Commentary

the deacons: Act 6:3-6, Phi 1:1

be: 1Ti 3:4

doubletongued: Psa 5:9, Psa 12:2, Psa 50:19, Psa 52:2, Rom 3:13, Jam 3:10

not given: 1Ti 3:3, Lev 10:9, Eze 44:21

Reciprocal: Isa 23:17 – and she shall Isa 56:11 – they are Joh 10:12 – he that Eph 5:32 – a great Phi 4:8 – honest 1Th 2:5 – a cloak 1Ti 6:5 – supposing Tit 1:7 – not given to filthy Tit 2:2 – grave Tit 2:3 – false accusers 1Pe 5:2 – not for 2Pe 2:3 – through

Fuente: The Treasury of Scripture Knowledge

1Ti 3:8. Likewise does not necessarily mean that all of the foregoing items are to be said of the deacons. The word is used as a kind of notice that the writer has something to say, somewhat along the line that he has been considering. It is from the same Greek word as “in like manner” which is explained at chapter 2:9; the reader should see the comments at that place. While many things will be repeated as to personal qualifications, that were said regarding the bishops or elders, yet the subject as a whole is changed to another official that the Lord placed in the New Testament church; they are called deacons. The work of these officials is not stated in this chapter, except as it may be indicated by some of the qualifications required of them. That subject Is explained in detail by the comments on Act 6:1-3, in the first volume of the New Testament Commentary. The word deacon is from DIAKONOS, and in the King James Version it is translated by deacon 3 times, by minister 20, servant 7. When the word is in verb form it is from DIAKONEO, which has beeen translated by administer 2 times, minister 7, minister to 1, minister unto 15, serve 10, use the office of deacon 2. Thayer’s general definition of DIAKONOS is, “One who executes the commands of another, especially of a master; a servant ,attendant, minister.” His specific definition is, “a deacon” and he explains it to mean, “one who, by virtue of the office assigned to him by the church, cares for the poor and has charge of and distributes the money collected for their use.” Considering all of the foregoing information, we should understand that the word “deacon” could apply to any member of the church. However, if it is to be used officially (as it is in the present chapter), then the connection will show that it has such a meaning. There is a case where the word has an unofficial meaning and that is the one concerning Phebe. It is explained at Rom 16:1, in the first volume of the New Testament Commentary. Grave is from SEMNOS which means honorable and dignified. Double-tongued is from DILOGOS which Thayer defines at this place, “doubletongued, double in speech, saying one thing with one person, and another with another.” In familiar language it means a man who tries to “be on the fence” or who wants to “carry water on both shoulders.” Such a person would certainly not be fit to have such a responsible office as that of a deacon. Not given to much wine. This is explained at the first clause of verse 3. Not greedy of filthy lucre is commented upon at the same verse.

Fuente: Combined Bible Commentary

1Ti 3:8. The deacons likewise. As the bishops and elders were titles applied to the same persons, expressing different aspects of their relation to the Church, there is, of course, no mention of the elders as an intermediate order. The absence of that order, as contrasted with the recognition of the three grades in the Ignatian Epistles, is, so far as it goes, evidence of the early date of the Pastoral Epistles. There is a certain touch of inferiority in the conditions named for the deacons, as compared with those for the Episcopate. No teaching power is required. The danger of intemperance is expressed in stronger terms; the evil of the love of base and fraudulent gain, the special temptation of those who had the charge of the Churchs alms, is more prominent.

Fuente: A Popular Commentary on the New Testament

Note here, 1. That there are but two sorts of fixed church-officers mentioned by St. Paul, bishops and deacons; as the church had its own bishop, so likewise its own deacons: these were at first instituted for the service of the poor; the alms of the church were brought to the altar, the deacons received them, and distributed them among the aged and impotent from house to house; now because they were thus employed, the apostle advised them to beware of those faults that are frequently committed in common conversation, as light and vain discourse, saying one thing to one person, and the contrary to another. Let the deacons be grave, not guilty of levity, but serious and composed, men of a modest and becoming carriage; not double-tongued, nor over-talkative persons, nor saying one thing to one person and the contrary to another, according to the place or company they fell into; not given to much wine, not the thing, but the excess, is forbidden; not greedy of filthy lucre, seeking to get wealth by sordid ways and means.

Fuente: Expository Notes with Practical Observations on the New Testament

Qualifications of Deacons

By using the word “likewise,” Paul made it clear that the qualifications of deacons are as important as those of elders. The word deacon comes from the original diakonos, which Vine says “primarily denotes a servant, whether as doing servile work, or as an attendant rendering free service.” The word is used of Christ ( Rom 15:8 ), his followers actions toward one another ( Mat 20:26 ), those who serve the church whether from an appointed office or as one who just loves the body ( Rom 16:1 ; Php 1:1 ) and of various others. In this place, Paul obviously has an office in mind. These men must be serious and reverent. He must not say one thing when he means another or say different things to different people. He must not be a man addicted to, or having his mind occupied with, wine. Neither should he be one who is hungry for evil money, or money acquired in a dishonest way ( 1Ti 3:8 ).

Throughout the Old Testament period, the way of salvation was hidden from man, thus a mystery. That mystery is made known in the gospel of Christ. A man qualified to be a deacon will keep the faith so that his conscience is free from guilt. Like elders, deacons must be men who have passed the test of time as a Christian. This will enable him to assume the duties assigned him and not be found to have a charge against him that is not corrected ( 1Ti 3:9-10 ).

In 1Ti 3:11 , the A. S. V. begins with the words, “women in like manner must,” thus showing the true difficulty this verse presents. Is Paul speaking to a special class of women who work in the church or is he speaking to the wives of the deacons? If this is to the wives of deacons as the N. K. J. V. translates, why is there nothing to the wives of elders? Lipscomb believed there were some needs women in the church had that a man could not properly attend to. Coffman felt Paul would have called them by a special name if they were to have a special office. He notes that a wife could certainly effect the working of her husband and would play a vital role in his attending to the needs

of women. It seems to this author that the verse is written in too broad a sense to be directed to a special office but it may refer to women who attend to special needs of women without holding a special office. In any case, Paul says these women must be serious minded and avoid gossip, which can tear down the character of others. They must be trustworthy and not be given to excesses ( 1Ti 3:11 ).

God’s law for marriage is one woman for one man for life ( Mat 19:3-9 ). Men who would serve the church must respect that law. Notice that this qualification omits women as potential office holders. A man who cannot control his own family is not suited to hold a position of authority in the family of God. Men who use the office of a deacon well will be held in honor by their brethren and will have greater courage in furthering Christ’s cause ( 1Ti 3:12-13 ).

Fuente: Gary Hampton Commentary on Selected Books

1Ti 3:8-9. Likewise the deacons Of whom see on Act 6:3-4, and Php 1:1; must be grave Or serious, as some render : men of a steady, decent, and venerable behaviour. No mention is made of presbyters, or elders, as distinct from bishops; evidently because (as has been observed on 1Ti 3:1, and Php 1:1) they were not distinct from them; but the two names were used promiscuously for the same persons. Not double-tongued Deceitful and dissembling, speaking one thing in one company, and another in another; not given to much wine Which would render them utterly unfit for their office; not greedy, or desirous of filthy lucre See on 1Ti 3:3. With what abhorrence does the apostle everywhere speak of this! All that is gained, (above food and raiment,) by ministering in holy things, is filthy gain indeed! Far more filthy than what is honestly gained by raking kennels, or emptying common sewers. Wesley. Holding the mystery of faith in a pure conscience Well instructed in, and firmly believing, all the great doctrines of the gospel, and adorning them by a correspondent practice; or steadfast in faith, and holy in heart and life. Although the apostle did not mention it, Timothy would readily infer from this direction concerning deacons, that it was equally necessary in bishops as in them to be sound in the faith, and holy in life. As soundness in the faith was required in deacons, it is probable they were sometimes, if not generally, employed in teaching; but whether by preaching or catechising is not certain. They likewise acted as readers in the congregations.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

ARGUMENT 7

THE DIACONATE

The organization of the New Testament Church is wonderful for its simplicity. The greatest mistake of the ages has been the departure of the Church from that beautiful original. O that all would come back to it! Human institutions, alien from the inspired original, have built mountains on the visible Church too heavy to be borne. Hence, they weight her down to carnality and diabolism. The Gospel Church has but two offices in her organization; i.e., the pastorate, Conservatory of her spiritual interest; and the diaconate, the temporal. The union of these two offices in the same person is out of harmony with the original economy. It is all right for the deacon to preach with the evangelistic fire and vehemence of Philip in Samaria, and Stephen amid the stony shower, as God wants to fill us all with the Holy Ghost, giving us tongues of fire and turning us loose against the devil. But the deacon is the official custodian of the local institution, whose duty it is to look after every temporal interestthe house, the finances, the pastor, the widows, the orphans, the poor, the meetings, etc. The Alma Mater Church at Jerusalem had seven deacons; of course, little organizations would frequently need but one. The diaconate is an office of most vital importance, involving the very existence of the local Church. Fortunately, we here have a graphic delineation of the qualifications required by the Holy Ghost in the deacon of a Gospel Church. While we deplore the departure of our predecessors from the New Testament organization, God help the holiness people in all lands to profit by the mistakes of our predecessors, and ever stick pertinaciously to primitive simplicity! The moment you create a human office, you open a door and invite carnality to walk in. Then the devil always comes in uninvited. In Methodism the deacons, in Bible phraseology, are called stewards, the diaconate having been transferred to the pastorate. The Baptist economy is Scriptural at this point.

8. Likewise let the deacons be grave; i.e., sober, sedate, not given to hilarity, jocosity, or frivolity, or trivial things grievous to the Holy Ghost. The deacon should be filled with the Holy Ghost, who will not stay with people if they indulge in vanity and folly. Not double-tonguedGreek, double-worded; i.e., having two kinds of language to suit his company. When with the worldly he speaks the language of Ashdod; but with the saints, the language of Canaan. The tongue is the exponent of the soul, which goes out at the end of the tongue, visits the world, and comes back the same way. Pauls double-tongued man is identical with Jamess double-souled man (E.V., double-minded). The sinner has but one soul, and that is a bad one. The sanctified man has but one soul, and that is a good one. The double-souled and double-tongued are the unsanctified Christians, having the two natures in them belligerent with each other. Hence, we see that the New Testament deacon must be sanctified wholly, thoroughly expurgated from the carnal mind, and having only the mind of Christ. Then he will no longer speak the language of Ashdod, but that of Canaan only, having but on mind and one language. Not given to much wine. The grape-juice in the Holy Land is exceedingly delicious and nutritious; though ordinarily innocent, the temptation to a farmer in the land of corn and wine to partake excessively justifies timely admonition. Not fond of disgraceful gainsE.V., greedy of filthy lucre. All accumulation out of harmony with perfect honesty is disgraceful in the sight of God and all good men. Here is an unanswerable argument in favor of the entire sanctification of the deacon, as this is the only grace that perfectly saves him from filthy lucre. O how we need such men to officer the Church of God!

9. Having the testimony of faith in a clean conscience. The Holy Ghost is here powerfully explicit for the sanctification of all the deacons, knowing that this is the only way to keep the Church loyal to God. If once the deacons are caught by the devil, it will be very hard to keep him from lassoing the Church, as he has sadly done in myriads of cases. The soul, heart, or spirit (as these terms are used interchangeably in pulpit and pew), consists in the conscience, will, and affections. The conscience is the only spiritual element that survived the fall, thus constituting a medium through which God can speak to the soul. Without this survival of the Edenic original, man would be hopeless as a devil. Through the conscience God speaks, convicting the sinner. The will is the king of humanity ingeniously subordinated, manipulated, and utilized by the devil in human damnation. In conversion, the will is wrested out of Satans hands, and turned over to God, who subsequently rules the man through his will. Still a terrible civil war rages in the deep regions of the affections, till everything disharmonious with the Divine will, and heterogeneous to the character of God, is extirpated by the cleansing blood, and exterminated by the consuming fire of the Holy Ghost in entire sanctification. Here it is enjoined upon the deacon to have a clean conscience, and witness to it.

The conscience is a constituency of the heart, the specific for the generic, involving the unequivocal conclusion that the deacon must have a clean heart; i.e., be sanctified wholly.

10. But let them first be proven, then let them exercise the office of a deacon, being irreproachable. As the deacon is the custodian of the local Church, there is a great risk in his office, lest he let the devil in. Hence, no one is to be entrusted with the office of deacon till he has been thoroughly tested on all lines of these specified qualifications. After he has given ample proof, then he shall he solemnly consecrated to the office of deacon with fasting, prayer, and the imposition of hands.

11. Likewise let the women be grave, not tattlers, vigilant, faithful in all things. This verse describes the qualifications of the women, who shall be entrusted with the office of deacon. You see they are substantially identical with the preceding already described, with the single exception of tattling. As women are much about houses and in company, and thus exposed to extraordinary temptations in the direction of loquacity, perhaps the additional warning is given to avoid all gossip, talking only for Jesus.

12. Let the deacons be the husbands of one wife, ruling their children and their own houses in the beauty of holiness. Here we see the same restriction laid on the deacon as on the pastor. If a mans family are not an example and an inspiration to the Church, and thus an auxiliary to the deacon or the pastor in his momentous and responsible leadership of souls, such a one shall not be trusted with either of these responsible offices. They must be content to work for the Lord without thus jeopardizing the spiritual interest of the Church. Bear in mind that the Holy Ghost, through his servant Paul, emphatically specified this prohibition in case of both pastor and deacon, the only officers of the New Testament Church, that their families, the inmates of their houses, must be faithful examples for the members of their Churches, cooperative with them in their responsible work as officers representing the Church of the living God.

13. For those who have administered the office of a deacon in the beauty of holiness, appropriate to themselves, beautiful progress, and much boldness in the faith, which is in Christ Jesus. Certainly the person enjoying all the graces here required in the experience of a deacon, augmented constantly by the wonderful means of grace incident to the faithful performance of official duties, will make rapid progress in the Divine life, growing into spiritual gianthood, and becoming a tower of strength in the Lords war. What can we do to bring the Churches back to the glory, simplicity, beauty, and victory of the New Testament organization, disencumbering her of the unscriptural human institutions which weight her to death? If she would only return to first principles, the earth would tremble and quake with pentecostal revivals.

Fuente: William Godbey’s Commentary on the New Testament

1Ti 3:8-13. Deacons and Deaconesses.Certain moral qualities, likewise, are required in deacons. They must be serious, sincere in speech, free from love of wine and (since they administer church funds) from love of money, holding with a pure conscience the truth revealed in the faith. They, too, must be appointed only when, tested by their general conduct in the community, they are found without accusation. (Deaconesses must satisfy similar requirements.) The domestic conditions demanded for bishops apply to deacons also. These varied qualifications are needful because fidelity in their office wins them, among their fellows, both a position of honour and boldness in their faith.

1Ti 3:9. mystery: i.e. truth which man could not find for himself, but which, once hidden, is now made known through revelation.

1Ti 3:10. blameless: i.e. free from actual charge; without reproach (1Ti 3:2) denotes freedom from any rightful ground for accusation.

1Ti 3:11. women: i.e. deaconesses (cf. Phbe, Rom 16:1), not their wives (AV). 1Ti 3:11 breaks the connexion between 1Ti 3:10 and 1Ti 3:12 so abruptly that it either may have been displaced or may represent a marginal gloss (Khler).

1Ti 3:12. husbands, etc.: 1Ti 3:2*.

1Ti 3:13. standing: less probable interpretations than that adopted above are a step in ecclesiastical promotion and status before God.

Fuente: Peake’s Commentary on the Bible

Verse 8

Not double-tongued; that is, they must be honest and sincere.

Fuente: Abbott’s Illustrated New Testament

CHAPTER 17

We want to look now to the office of deacon and to the ministry of women which some classify as the office of deaconess.

Whether there is an office of deaconess, you can dispute indefinitely, but to dispute the need of women doing this sort of ministry in the church is futile. Any church that is to succeed will have to have women that are willing to give assistance to the elders and deacons with the work of the Lord.

In my own mind when I hear the term deacon I am often reminded of some elderly gentlemen that served in that office in the church where I grew up. I was not a believer at the time, but I was still impressed with these men that served the church well.

Each and every Sunday the deacons would take turns – two of them sitting behind the table set with the Lord’s table elements – and they would give a devotional relating to the observance then they would help serve the elements.

These men were men I held in respect, just from what I observed of them in the church surroundings. Later as a believer I became aware of some of these men and their lives outside of the church and this was consistent with what I had observed as a child.

I recall that one of these men and his wife were quite old and they were driving an old rattletrap of a car. Their son came home to visit and took them to the Chrysler-Plymouth dealership and bought them a NEW 1950 Plymouth. I would rather think that his family relationship pictured the thought of a proper family life of a deacon.

On the other hand there are deacons that could evoke a quite different feeling. Peter Marshall once said of some of his leaders “Tell my trustees when I am dead that they should shed no tears, For I shall be no deader then than they have been for years.”

The deacons can have an adverse effect on church goers as well.

A mother was having difficulty persuading her son to go to church one morning.

“Nobody LIKES me at church!” said the son. “The members don’t. The children don’t. And the deacons want to send me to another church! I don’t want to go!”

“But John,” said his mother, “you’ve simply GOT to go. You’re not SICK. It isn’t RAINING. People are EXPECTING you to be there. And besides, you are 50 years old now and the MINISTER of the church — so you simply MUST go!”

1Ti 3:8. “Likewise [must] the deacons [be] grave, not double-tongued, not given to much wine, not greedy of filthy lucre;”

The office of deacon is quite often an office that is filled by men that don’t really want to be in the office. Many are asked to do the office and accept the office only out of a duty to do something for the church. Many do not really have the desire to do the office and as a result, do very little for the church.

“Likewise” would indicate that the deacons will have qualifications just as the elders had. These are required qualifications and are not optional.

The deacons were first appointed in Act 6:1-7. The deacons have to do with the material realm, but can be involved in spiritual area as bold witnesses.

One of the first deacons was Stephen and we know that he was soon preaching and giving his life for the Lord.

Within the material ministry there can be a spiritual ministry as well.

I’d like to list some possible ways that you could minister spiritually within the context of material ministry?

a. Working with someone on a building allows for interpersonal relationships and a time when the deacon could well get into witnessing, counseling or just encouraging. There could well be contact with contractors, repairmen and other businessmen that need the Lord.

When the pipes break in the winter and someone is struggling to get them fixed, an encouraging voice could be just what the worker needs.

b. Sharing of funds or help from the church with poor or needy will be a prime opportunity to share the thoughts of the Lord in encouragement or witness.

c. In asking for help from members of the church you are allowing others to serve their Lord. It may well be the start of their desire to go on into church leadership.

The word translated deacon has a rich meaning. Thayer mentions the following: “1.) one who executes the commands of another, esp. of a master, a servant, attendant, minister 1a) the servant of a king 1b) a deacon, one who, by virtue of the office assigned to him by the church, cares for the poor and has charge of and distributes the money collected for their use 1c) a waiter, one who serves food and drink”

The term grave is used to show that they are dead in the pulpit. They are boring people to death. NO NO NO NO!

The New American Standard translates the term as “dignity.” Not a teenage type, but a mature type. Kent mentions that it means “worthy of respect.”

This is a positive term followed by negative terms.

“Not double tongued” has the thought of telling different stories. This includes, I think, saying you’ll do something and then not doing it.

In short, the person would have to be classified a liar and this is not consistent with good leadership. How could you ever trust what the man said?

If you think back to the way the United States dealt with the Indian nations, we can find a perfect illustration of this term. The officials promised the Indians great things, but we all know that little actually materialized and that the Indians suffered greatly due to the “WHITE MEN THAT SPEAK WITH FORKED TONGUES.”

“not given to much wine” seems to be rather obvious – not a heavy drinker. This in its context was a call not to abstinence but to moderation. Wine was a common beverage at the time, but to indulge overly was definitely wrong.

In our own day the thought of alcoholism is rampant and the need to drink wine for liquids in the body is not true. We have good clean water available and there is no need to drink wine.

Raymond in his book mentions, “If an individual by drinking wine either causes others to err through his example or abets a social evil which causes others to succumb to its temptations, then in the interests of Christian love he ought to forego the temporary pleasures of drinking in the interests of heavenly treasures.” THE TEACHING OF THE EARLY CHURCH ON THE USE OF WINE AND STRONG DRINK; New York; Columbia University Press; 1927; p 88.

We may be free to drink now and then in the strictest sense of things, but we are not free to do so because in our day and age we need to limit our Christian liberty in this area so that we are not a stumbling block to others.

Adam Clarke puts it this way “Neither a drunkard, tippler, nor what is called a jovial companion. All this would be inconsistent with gravity”

“not greedy of filthy lucre” The deacon should be in the office because of a call and/or a desire not because of money.

When I told my father I was going to be a preacher he said, “Well I guess there’s good money in that!”

Kent quotes Erdman’s “THE PASTORAL EPISTLES OF PAUL”, “Judas was not the last treasurer who betrayed his Lord for a few pieces of silver.”

Years ago in the Midwest a church had noticed some items missing in the church – they found the pastor had been selling things to pick up some extra money. He confessed and they forgave him and they went on. They notice a few weeks later that the communion set was missing. Confession, forgiveness and they went on.

Not long and offerings began to disappear before they were counted. Confession, forgiveness, he left and they went on.

I don’t think that this relates entirely to the office – outside of the church is not a place for greed either.

Wesley seems to be rather specific on this point. “Not desirous of filthy gain-With what abhorrence does he everywhere speak of this! All that is gained (above food and raiment) by ministering in holy things is filthy gain indeed; far more filthy than what is honestly gained by raking kennels, or emptying common sewers.”

“Charles L. Allen tells a story, which he says was a favorite of Sigmund Freud, the Father of Psychiatry. It is about a sailor who was shipwrecked on a desert island and was captured by some of the natives of that isle. They carried him off on their shoulders to their village, where he was sure he would end up being the main course. Instead they put a crown on his head and made him the king. He enjoyed all the attention he was receiving but he grew a little suspicious. He started making inquiries about what this meant and discovered that their custom was to crown a stranger and make him king for a year. At the end of that year he was sent to a completely deserted isle where he was allowed to starve to death. Obviously this did not appeal to the sailor so he devised a plan. Since he was the king, the natives obeyed his every order so he ordered them to ship supplies to the isle where he would be sent when he was deposed. He had them build him a hut. He had them plant vegetables and fruits and clear the land for quite an adequate garden. When his year was up and they sent him to the deserted isle he lived in abundance. Hopefully this little story reminds you of Jesus’ words about laying up things on earth as opposed to being rich toward God. Wealth can be dangerous or it can be used as a blessing. It can be used to allow us to store up good things in heaven. The choice is ours. Let us be wise in our attitude toward our material possessions that we might not end up being rich in things and poor with God.” GOD’S SEVEN WONDERS FOR YOU; Charles L. Allen Old Tappan, NJ.; Fleming H. Revell Co.; 1987.

William Burkitt summarizes the qualifications well when he says “Let the deacons be grave, not guilty of levity, but serious and composed, men of a modest and becoming carriage; not double-tongued, nor over-talkative persons, nor saying one thing to one person and the contrary to another, according to the place or company they fell into; not given to much wine, not the thing, but the excess, is forbidden; not greedy of filthy lucre, seeking to get wealth by sordid ways and means.”

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

3:8 {3} Likewise [must] the {e} deacons [be] grave, not doubletongued, not given to much wine, not greedy of filthy lucre;

(3) Likewise the deacons must first be proved, that there may be a good trial of their honesty, truth, sobriety, mind void of covetousness, that they are well instructed in the doctrine of faith, and to be short, of their good conscience and integrity.

(e) These are those that had to look after the poor.

Fuente: Geneva Bible Notes

2. Qualifications for deacons 3:8-13

Paul continued his instructions concerning order in the life of the local church by setting forth qualifications for the deacons. He did this to insure Spirit-controlled assistants for the elders.

". . . this passage does not spell out the functions of a deacon but simply clarifies the type of person who qualifies to be a deacon. Overseers and deacons are distinct in function but similar in character." [Note: Mounce, p. 196.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

"Likewise" (1Ti 3:8) indicates that Paul was describing an office different from that of elder when he spoke of deacons. "Deacon" (Gr. diakonos, 1Ti 3:8; lit. servant) is a word the New Testament writers used frequently. In time the churches recognized official servants of the churches, and these people held office as deacons. A list of 12 qualifications follows.

1.    "Men of dignity" (Gr. semnos, 1Ti 3:8) means worthy of respect.

2.    "Not double-tongued" (Gr. me dilogous, 1Ti 3:8) means not two-faced, saying one thing or living one way part of the time and another at other times; honest, not hypocritical, sincere; men of integrity.

3.    "Not addicted to much wine" means not an addict (Gr. me oino pollo prosechontas, 1Ti 3:8; cf. elder qualification #8).

4.    "Not fond of sordid gain" means he does not love "dirty money" (Gr. me aischrokerdeis, 1Ti 3:8; cf. elder qualification #12).

5.    "Holding the . . . faith with a clear conscience" (Gr. echontas to mysterion tes pisteos en kathara syneidesei, 1Ti 3:9) describes a man of conviction who behaves in harmony with his beliefs. "The mystery of the faith" is the body of doctrine that God has given us by special revelation. Today "mystery" implies knowledge withheld, but in the Bible it often means knowledge revealed.

6.    "Beyond reproach" (Gr. anegkletoi, 1Ti 3:10; cf. elder qualification #1) means without reasonable grounds for accusation. This was to be true of him in the past as well as in the present, having passed the test of time. Paul was not referring to some type of ordination examination. [Note: See Fee, 1 and 2 Timothy . . ., p. 87.]

"The meaning is not [either] that they should be given a trial appointment as deacon, but rather that the church should constantly be examining and testing the members of the congregation, so that whenever the need for selecting deacons arises, they will know what members are qualified for appointment." [Note: D. Edmond Hiebert, "Behind the Word ’Deacon:’ A New Testament Study," Bibliotheca Sacra 140:558 (April-June 1983):154.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)