Exegetical and Hermeneutical Commentary of 1 Timothy 3:11
Even so [must their] wives [be] grave, not slanderers, sober, faithful in all things.
11. Even so must their wives be grave ] The R.V. translates literally Women in like manner must be grave, i.e. women deacons, favouring the general view of the earliest commentators, as Chrysostom and Theod. Mops.,’ mulieres quae diaconis officium implere statuuntur,’ and the latest, as Bps Wordsworth and Ellicott. Fairbairn gives well the reasons; ‘the mode of expression “likewise” apparently marking a transition to another class (as at 1Ti 3:8, 1Ti 2:9; Tit 2:3; Tit 2:6); also the absence of the article or the pronoun to connect the women with the men spoken of before; the mention only of qualifications for deacon work, while nothing is said of those more directly bearing on domestic duties.’
slanderers ] The word is only used in these Epistles, here and Tit 2:3 of women; in 2Ti 3:3 of men. It corresponds to the ‘double-tongued’ above. Theod. Mops. Lat. gives ‘accusatrices,’ and this shews well the identity of the word with that for the great ‘accuser,’ the devil ( diabolus).
faithful in all things] That is, in all the duties of a deaconess.
Fuente: The Cambridge Bible for Schools and Colleges
Even so must their wives be grave – Chrysostom, Theophylact, Grotius, Bloomfield, and many others, suppose that by the word wives, here, ( gunaikas), the apostle means deaconesses. Clarke supposes that it refers to women in general. The reason assigned for supposing that it does not refer to the wives of deacons, as such, is, that nothing is said of the qualifications of the wives of bishops – a matter of as much importance as that of the character of the wife of a deacon; and that it cannot be supposed that the apostle would specify the one without some allusion to the other. But that the common interpretation, which makes it refer to the wives of deacons, as such, is to be adhered to, seems to me to be clear. Because:
(1) It is the obvious and natural interpretation.
(2) The word here used – wives – is never used of itself to denote deaconesses.
(3) If the apostle had meant deaconesses, it would have been easy to express it without ambiguity; compare notes, Rom 16:1.
(4) What is here mentioned is important, whether the same thing is mentioned of bishops or not.
(5) In the qualifications of bishops, the apostle had made a statement respecting his family, which made any specification about the particular members of the family unnecessary. He was to be one who presided in a proper manner over his own house, or who had a well-regulated family; 1Ti 3:4-5. By a comparison of this passage, also, with Tit 2:3-4, which bears a strong resemblance to this, it would seem that it was supposed that the deacons would be taken from those who were advanced in life, and that their wives would have some superintendence over the younger females of the church. It was, therefore, especially important that they should be persons whose influence would be known to be decidedly favorable to piety. No one can doubt that the character of a woman may be such, that it is not desirable that her husband should be an officer in the church. A bad woman ought not to be entrusted with any additional power or influence.
Grave – notes, 1Ti 3:4.
Not slanderers – compare Tit 2:3, Not false accusers. The Greek word is diabolous – devils. It is used here in its original and proper sense, to denote a calumniator, slanderer, or accuser. It occurs in the same sense in 2Ti 3:3, and Tit 2:3. Elsewhere in the New Testament, it is uniformly rendered devil (compare notes, Mat 4:1), and is given to Satan, the prince of the fallen angels Mat 9:34, by way of eminence, as the accuser; compare Job 1:6-11 notes, and Rev 12:10 note. Here it means that they should not be women who were in the habit of calumniating others, or aspersing their character. Mingling as they would with the church, and having an opportunity to claim acquaintance with many, it would be in their power, if they chose, to do great injury to the character of others.
Sober – notes, 1Ti 3:2.
Faithful in all things – To their husbands, to their families, to the church, to the Saviour.
Fuente: Albert Barnes’ Notes on the Bible
1Ti 3:11
Even so must their wives be grave.
The pastors wife
A good example is the pastors first ministry, and Paul associates the wife in this ministry, when he wishes the wives to be grave, not slanderers, sober, faithful in all things. This has been felt to be so important that in certain churches, those of Hungary, the minister has been made positively responsible for the conduct of his wife. He is everywhere so morally, and the responsibility is a grave one, the ministry may suffer considerably if it is not regarded. How much may the humours and vices of the wife (slander, avarice, negligence, display, etc.), compromise the respectability of the pastor? And conversely: Julian the apostate, observing that one cause of the success of the gospel was the purity in the manners of its followers, and especially its ministers, and wishing to enable paganism to compete with Christianity, ordered the pagan priests to maintain their wives, children, and domestics in the same sanctity of manners. (Vinet.)
Talebearing discouraged
Hannah More had a good way of managing tale-bearers. It is said that whenever she was told anything derogatory of another, her invariable reply was, Come, we will go and ask if this is true. The effect was sometimes ludicrously painful. The tale-bearer was taken aback, stammered out a qualification, or begged that no notice might be taken of the statement. But the good lady was inexorable; off she took the scandalmonger to the scandalised, to make inquiry and compare accounts. It is not very likely that anybody ever a second time ventured to repeat a gossipy story to Hannah More. Milton being asked if he intended to teach his daughters languages, replied, No, one tongue is enough for a woman! (E. J. Hardy, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Even so must their wives be grave] I believe the apostle does not mean here the wives either of the bishops or deacons in particular, but the Christian women in general. The original is simply: . Let the women likewise be grave. Whatever is spoken here becomes women in general; but if the apostle had those termed deaconesses in his eye, which is quite possible, the words are peculiarly suitable to them. That there was such an order in the apostolic and primitive Church, and that they were appointed to their office by the imposition of hands, has already been noticed on Ro 16:1. Possibly, therefore, the apostle may have had this order of deaconesses in view, to whom it was as necessary to give counsels and cautions as to the deacons themselves; and to prescribe their qualifications, lest improper persons should insinuate themselves into that office.
Not slanderers] . Literally, not devils. See note on 1Ti 3:7. This may be properly enough translated slanderers, backbiters, tale-bearers, c., for all these are of their father, the devil, and his lusts they will do. Let all such, with the vast tribe of calumniators and dealers in scandal, remember that the apostle ranks them all with malicious, fallen spirits a consideration which one would suppose might be sufficient to deter them from their injurious and abominable conduct.
Sober] See note on 1Ti 3:2.
Faithful in all things.] The deaconesses had much to do among the poor, and especially among poor women, in dispensing the bounty of the Church. They were not only faithfully to expend all they had got, and for the purpose for which they got it; but they must do this with impartiality, showing no respect of persons, the degree of distress being the only rule by which the distribution was to be regulated.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Even so must their wives be grave: must their is not in the Greek, but supplied by our interpreters, and, as some think, ill, judging that he speaks here not of deacons wives, but of deaconesses, of such women as had the deacons office conferred on them, such a one was Phebe, Rom 16:1; but it may be understood of either, both ought to be not light, airy, tattling persons, but composed, serious, grave people.
Not slanderers; not devils, (so it is in the Greek), that is, persons given to railing and accusing others.
Sober: see the sense of that word, 1Ti 3:2.
Faithful in all things; who have approved themselves every way honest, and such persons as may be trusted.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. their wivesrather, “thewomen,” that is, the deaconesses. For there is no reasonthat special rules should be laid down as to the wives of thedeacons, and not also as to the wives of the bishops or overseers.Moreover, if the wives of the deacons were meant, there seems noreason for the omission of “their” (not in the Greek).Also the Greek for “even so” (the same as for”likewise,” 1Ti 3:8,and “in like manner,” 1Ti2:9), denotes a transition to another class of persons. Further,there were doubtless deaconesses at Ephesus, such as Phoeligbe was atCenchrea (Ro 16:1, “servant,”Greek, “deaconess”), yet no mention is made of themin this Epistle if not here; whereas, supposing them to be meanthere, the third chapter embraces in due proportion all the persons inthe service of the Church. Naturally after specifying thequalifications of the deacon, Paul passes to those of the kindredoffice, the deaconess. “Grave” occurs in the case of both.”Not slanderers” here, answers to “not double-tongued”in the deacons; so “not false accusers” (Tit2:3). “Sober” here answers to “not given to muchwine,” in the case of the deacons (1Ti3:8). Thus it appears he requires the same qualifications infemale deacons as in deacons, only with such modifications as thedifference of sex suggested. PLINY,in his celebrated letter to Trajan, calls them “femaleministers.”
faithful in all thingsoflife as well as faith. Trustworthy in respect to the alms committedto them and their other functions, answering to “not greedy offilthy lucre,” 1Ti 3:8, inthe case of the deacons.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Even so must their wives be grave,…. Some instead of “wives” read “women”, and understand them of deaconesses, such as were in the primitive churches; whose business it was to visit the poor and sick sisters of the church, and take care of things belonging to them; but it is better to interpret the words of the wives of the deacons, who must be as their husbands, “grave” in speech, gesture, and dress, of an honest report, a good behaviour, and chaste conversation; which will reflect honour and credit to their husbands:
not slanderers; or accusers, and so act like devils, as the word is sometimes rendered; for should they act such a part, and accuse either the poor, or any of the members of the church wrongfully, or on any trifling occasion, as persons addicted to this vice are wont to do, it would be of bad consequence: and they also should be
sober, temperate, not given to wine; excessive drinking is very scandalous in the female sex; and is the rather mentioned here, because women in the eastern countries were too frequently addicted to it:
faithful in all things; as in the marriage bed, so with whatsoever else they are intrusted with in the family, and civil concerns of their husbands; and this is the rather observed, because the wives of deacons may be sometimes intrusted with the church’s stock in their husband’s absence, to impart to the poor.
Fuente: John Gill’s Exposition of the Entire Bible
Women (). Accusative with understood (, likewise) as in verse 8. Apparently “women as deacons” (Ro 16:1 about Phoebe) and not women in general or just “wives of deacons.” See Pliny (Ep. X. 97) ministrae.
Not slanderers ( ). Original meaning of (from , Lu 16:1), the devil being the chief slanderer (Eph 6:11). “She-devils” in reality (Tit 2:3). “While men are more prone to be , double-tongued, women are more prone than men to be slanderers” (White).
Faithful in all things ( ). Perhaps as almoners (Ellicott) the deaconesses had special temptations.
Fuente: Robertson’s Word Pictures in the New Testament
Their wives [] . Probably correct, although some find a reference to an official class of women – deaconesses (so Ellicott, Holtzmann, Alford). But the injunction is thrown incidentally into the admonition concerning Deacons, which is resumed at ver. 12; and if an official class were intended we should expect something more specific than gunaikav women or wives without the article. A Deacon whose wife is wanting in the qualities required in him, is not to be chosen. She would sustain an active relation to his office, and by her ministries would increase his efficiency, and by frivolity, slander, or intemperance, would bring him and his office into disrepute.
Fuente: Vincent’s Word Studies in the New Testament
1) “Even so must their wives be grave” (gunaikas hosautos semnas) “it behooves wives similarly (or in like manner) as bishops and deacons, to be grave, serious minded, or sincere,” women in like manner as pastors and deacons’ wives must be, 1Ti 3:4.
2) “Not slanderers” (me diabolous) not devils or slanderers, like the old devil,” not besmirchers of the character or reputation of others; while men are more prone to be double-tongued, women are more prone than men to be slanderers or false accusers, Tit 2:3.
3) “Sober” (nephalious) “temperate” Moderate, vigilant, of emotional conduct of awareness, Eph 5:15.
4) “Faithful in all things” pistas en pasin) “Faithful in all kinds of things, activities and situations, as deaconesses to their husbands, whether bishops or deacons, ; Tit 2:10. Special women helpers to the common ministry are referred to as deaconesses in the Scriptures, cited above, Php_4:3.
“A GOOD WIFE”
A good wife makes the cares of the world sit easy, and adds a sweetness to its pleasures: she is a man’s best companion in prosperity, and his only friend in adversity; the most careful preserver of his health, and the kindest attendant on his sickness; a faithful adviser in distress, a comforter in affliction, and a discreet manager of all his domestic affairs.
–Stretch
Fuente: Garner-Howes Baptist Commentary
11. Likewise the wives He means the wives both of deacons and of bishops, for they must be aids to their husbands in their office; which cannot be, unless their behavior excel that of others.
Fuente: Calvin’s Complete Commentary
(11) Even so must their wives . . .The position of this solitary charge, respecting deacons wives, in the midst of regulations concerning deacons, is, of itself, almost decisive against the translation of the English version, adopted also by Luther and many others. The question naturally occurswhy are deacons wives especially referred to, while nothing has been said respecting the wives of presbyters? Then, again, why should the choice of Timothy in the matter of his selection of a deacon be hampered with any special requirements in the wife of the candidate for the holy office? The literal translation of the Greek words would be, Women in like manner must, &c. These women, St. Chrysostom and most of the ancient expositors affirm, were deaconesses.
It is certain that there were women holding a kind of official position as deaconesses in the early Church; nor is it probable that these deaconesses were, as a class, confined to the restriction of age referred to in the direction respecting a band of widows devoted to works of mercy (1Ti. 5:9-10). These widows seemed to have been in the first instance a class or order apart from the ordinary deaconesses.
Phebe of Cenchrea (Rom. 16:1), Euodias, and Syntyche (Php. 4:2), probably the organisation alluded to (Act. 9:36-41) as existing at Joppa, of which Dorcas was the chief, may be cited as instances from the New Testament of the employment of these women-servants of the Church. In the next century the Proconsul Pliny, in his famous letter to the Emperor Trajan, distinctly alludes to these Christian deaconesses, in the words, ancill qu ministr dicebantur. In the Western Church, says Professor Reynolds, the order did not cease to exist until the fifth century, and was continued in the Greek Church till the twelfth. The deaconess vanished into the cloister until partially revived in comparatively modern times.
Be grave.The same word is used as in the case of the deacons. These deaconesses, too, must, with their modest behaviour, with their sweet, decorous gravity, as it has been well said, inspire reverence having the halo of purity and sanctity about them.
Not slanderers.A womans most ready weapon is ever her tongue. She is, with all her noble, generous qualities, often quick-tempered, passionate, impulsive, jealous, and this weapon, always ready for attack or defence, is too often unsheathed. The professed servant of the Lord must show a high example to her sisters in self-control.
Sober.Should be abstemious, even self-denying in the pleasures of the table.
Faithful in all things.These deaconesses, from their position, would become the depositaries of many a household secret; to those confiding in them in moments of trouble they must be true; scrupulously honest also in their distribution of alms; faithful, too, in the holy instruction they would be often called on to give in the course of their ministrations.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Wives The Greek word may signify either woman or wife. The their is not in the Greek. The question thence arises, whether St. Paul means wives of the deacons, or deaconesses. Note Rom 16:2. The absence of any prescription for the wives of the elders seems very decisive in favour of the latter. The existence of an ordained grade of deaconesses in the early Church was recognised by Tertullian, Origen, and others of the ecclesiastical writers.
Slanderers Not dealing in scandal and personal gossip.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Women in the same way must be grave, not slanderers, temperate; faithful in all things.’
In a section dealing with church offices this can only refer to women deacons, in reality if not by title. Had it referred to wives we would have expected a similar mention with regard to the bishops and besides, would have expected it to follow 1Ti 3:12-13, and we do know that there were women deacons (see Rom 16:1-2). Thus women deacons were recognised functionaries in the churches. They would in fact be very necessary in order to cater for some of the needs of womenfolk, and in order to avoid such dangers as are probably portrayed in 2Ti 3:6, while in some social circles it may even have been a positive necessity. For some the intrusion of men might well not have been acceptable. They may well have been older women, and were mainly known for their practical ministry (Rom 16:2), but also possibly for the teaching of women in practical Christianity (see 1Ti 5:5; 1Ti 5:10; Tit 2:3-5), although this would inevitably involve some doctrine. It would only secondarily, however, be that of the authoritative voice of the church.
The requirements for these ‘women deacons’ were similarly strict. They had to be grave, taking life and the prospect of their position very seriously, not slanderers who would pass on gossip about those whom they visited, temperate and wise, and ‘faithful in all things’ (absolutely trustworthy). The word for slanderers is diabolos which is the name also of the Devil, but means ‘the Slanderer. Its use as signifying ‘slanderers, backbiters, gossipers’ is found in classical literature, and is well in place here, however in view of the earlier references to the Devil (1Ti 3:6-7) we might well consider that Paul intended that idea to be found within it. Thus ‘women who do not behave like the Devil’ in his insidious, deceitful and untrustworthy ways, possibly even having in mind that some of this number had been passing on the false teaching that he has previously decried..
The position of this verse in the chiasmus suggests that Paul was deliberately highlighting this unusual ministry of women deacons, and that he therefore saw it as important. The lack of an official title suggests an early rather than a late date.
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 3:11. Even so must their wives be grave, There was as much reason that this should extend to the wives of bishops also; and as he begins the next verse with let the deacons, that is to say, as well as the bishops, be the husbands of one wife,perhaps he might so design it. These wives were not to slander any body, and especially not to blast the characters of the poor to their husbands, and so cut them off from the charitable relief of the church. The deacons themselves are required, 1Ti 3:8 not to be sordidly covetous; and here their wives are ordered to be faithful in all things. These orders might be given, partly, to prevent their being tempted, or falling into the temptation of embezzling the public money. See Act 6:1. &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ti 3:11 . . . .] No further hint is given as to what women he is here speaking of; only it is to be observed that these instructions regarding them are inserted amongst the rules for the diaconate, since 1Ti 3:12 continues to speak of the latter. They must therefore, at all events, be regarded as women who stand in close relation to the deacons either the wives of the deacons or the deaconesses. Mack’s supposition, that they are the wives of the deacons and of the bishops , is quite arbitrary. The second view is found as early as in Chrysostom ( ), Theophylact, Oecumenius, Grotius, and others; de Wette, Wiesinger, and Hofmann also think it correct. The principal grounds for it are (1) the word , which indicates that the apostle here passes (see 1Ti 3:8 ) to a new class of ecclesiastical persons (Wiesinger); and (2) the fact that the instructions given in this whole section are rather directions for election than exhortations to the persons named. On the other hand, the omisson of (de Wette, Wiesinger) and the expression , usually understood, as de Wette wrongly thinks, of conjugal fidelity, are of no weight.
Against this view, however, there are two circumstances which should be considered, viz., that the instruction regarding the deaconesses is inserted among those given to the deacons, and also that the apostle calls them quite generally , instead of using the definite (comp. Rom 16:1 ). This makes it probable that by the we should understand the deacons’ wives (so, too, Plitt). The reason of the special exhortation would then be, not, as Heydenreich says, that even the domestic life of the deacons should be considered, but that the office of the deacons, consisting in the care of the poor and the sick, was of a kind in which their wives had to lend a helping hand. Hence we can explain why the wives of the bishops are not specially mentioned. [129]
] , as an adjective: “slanderous,” occurs only in the Pastoral Epistles, here and at 2Ti 3:3 ; Tit 2:3 .
] is not equivalent to , 1Ti 3:8 ; it is to be taken in the same sense as in 1Ti 3:2 (in opposition to Wiesinger, van Oosterzee).
] “faithful in all things;” forbids us to limit the command of fidelity to any one sphere; it is not merely faithfulness at home nor in the duties of the church that is meant.
[129] Van Oosterzee’s view is arbitrary, that those deacons’ wives are meant who at the same time held the office of deaconess.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 Even so must their wives be grave, not slanderers, sober, faithful in all things.
Ver. 11. Must their wives be grave ] As themselves must, 1Ti 3:6 . Gravity is such an elixir, as by contaction (if there be any disposition of goodness in the same metal) it will render it of the property. So that deacons’ wives cannot be otherwise than grave and gracious, having such husbands as is above described.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11.] (The) women in like manner (who are these? Are they (1) women who were to serve as deacons, deaconesses? or (2) wives of the deacons? or (3) wives of the deacons and overseers? or (4) women in general? I conceive we may dismiss (4) at once, for Chrys.’s reason: ; (3) upheld by Calv., Est., Calov., and Mack, may for the same reason, seeing that he returns to again in 1Ti 3:12 , be characterized as extremely improbable, (2) has found many supporters among modern Commentators: Luth., Beza, Beng. (who strangely adds, ‘pendet ab habentes 1Ti 3:9 ’), Rosenm., Heinr., Huther, Conyb., al., and E. V. But it has against it ( a ) the omission of all expressed reference to the deacons, such as might be given by , or by : ( b ) the expression of , by which the themselves were introduced, and which seems to mark a new ecclesiastical class: ( c ) the introduction of the injunction respecting the deacons, , as a new particular, which would hardly be if their wives had been mentioned before: ( d ) the circumstance, connected with the mention of Phbe as of the church at Cenchrea in Rom 16:1 , that unless these are deaconesses, there would be among these injunctions no mention of an important class of persons employed as officers of the church. We come thus to consider (1), that these are deaconesses , ministr , as Pliny calls them in his letter to Trajan (see note on Rom 16:1 ). In this view the ancients are, as far as I know, unanimous. Of the moderns, it is held by Grot., Mosh., Mich., De W., Wiesinger, Ellicott. It is alleged against it (a) that thus the return to the , 1Ti 3:12 , would be harsh, or, as Conyb. “on that view, the verse is most unnaturally interpolated in the midst of the discussion concerning the deacons.” But the ready answer to this is found in Chrys.’s view of 1Ti 3:12 , that under , and their household duties, he comprehends in fact both sexes under one: : (b) that the existence of deaconesses as an order in the ministry is after all not so clear. To this it might be answered, that even were they no where else mentioned, the present passage stands on its own grounds; and if it seemed from the context that such persons were indicated here, we should reason from this to the fact of their existence, not from the absence of other mention to their non-indication here. I decide then for (1): that these women are deaconesses ) ( must be ) grave, not slanderers (corresponds to in the males, being the vice to which the female sex is more addicted. Cf. Eurip. Phn. 298 ff., , | , | | , .
in this sense (reff.) is peculiar in N. T. to these Epistles), sober (see on 1Ti 3:2 , corresponding to ), faithful in all things (corresponds to : trusty in the distribution of the alms committed to them, and in all other ministrations).
Fuente: Henry Alford’s Greek Testament
1Ti 3:11 . : Sc. , not governed by (1Ti 3:9 ). These are the deaconesses, ministrae (Pliny, Ep . x. 97) of whom Phoebe (Rom 16:1 ) is an undoubted example. They performed for the women of the early Church the same sort of ministrations that the deacons did for the men. In confirmation of this view it should be noted that is used in introducing a second or third member of a series. See on 1Ti 2:9 . The series here is of Church officials. Again, the four qualifications which follow correspond, with appropriate variations, to the first four required in deacons, as regards demeanour, government of the tongue, use of wine, and trustworthiness. And further, this is a section dealing wholly with Church officials. These considerations exclude the view that women in general , as R.V. apparently, are spoken of. If the wives of the deacons or of the clergy were meant, as A.V., it would be natural to have it unambiguously expressed, e.g. , by the addition of .
: slanderers . While men are more prone than women to be , double-tongued, women are more prone than men to be slanderers. See Tit 2:3 . The term is predicated in 2Ti 3:3 , not of men , but as characterising the human race, , in the last days.
: see note on 1Ti 3:2 .
: It may be that, as Ell. suggests, this has a reference to the function of deaconesses as almoners, a possible inference from Constt. Apost . iii. 16. But more probably it is a comprehensive summary with a general reference, like , Tit 2:10 .
Fuente: The Expositors Greek Testament by Robertson
slanderers. Greek. diabolos, adjective sober. Same as “vigilant”, 1Ti 3:2.
faithful. Same as “true”, 1Ti 3:1.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] (The) women in like manner (who are these? Are they (1) women who were to serve as deacons,-deaconesses?-or (2) wives of the deacons?-or (3) wives of the deacons and overseers?-or (4) women in general? I conceive we may dismiss (4) at once, for Chrys.s reason: ;-(3) upheld by Calv., Est., Calov., and Mack, may for the same reason, seeing that he returns to again in 1Ti 3:12, be characterized as extremely improbable,-(2) has found many supporters among modern Commentators: Luth., Beza, Beng. (who strangely adds, pendet ab habentes 1Ti 3:9), Rosenm., Heinr., Huther, Conyb., al., and E. V. But it has against it (a) the omission of all expressed reference to the deacons, such as might be given by , or by : (b) the expression of , by which the themselves were introduced, and which seems to mark a new ecclesiastical class: (c) the introduction of the injunction respecting the deacons, , as a new particular, which would hardly be if their wives had been mentioned before: (d) the circumstance, connected with the mention of Phbe as of the church at Cenchrea in Rom 16:1, that unless these are deaconesses, there would be among these injunctions no mention of an important class of persons employed as officers of the church. We come thus to consider (1), that these are deaconesses,-ministr, as Pliny calls them in his letter to Trajan (see note on Rom 16:1). In this view the ancients are, as far as I know, unanimous. Of the moderns, it is held by Grot., Mosh., Mich., De W., Wiesinger, Ellicott. It is alleged against it-(a) that thus the return to the , 1Ti 3:12, would be harsh, or, as Conyb. on that view, the verse is most unnaturally interpolated in the midst of the discussion concerning the deacons. But the ready answer to this is found in Chrys.s view of 1Ti 3:12, that under , and their household duties, he comprehends in fact both sexes under one: : (b) that the existence of deaconesses as an order in the ministry is after all not so clear. To this it might be answered, that even were they no where else mentioned, the present passage stands on its own grounds; and if it seemed from the context that such persons were indicated here, we should reason from this to the fact of their existence, not from the absence of other mention to their non-indication here. I decide then for (1): that these women are deaconesses) (must be) grave, not slanderers (corresponds to in the males, being the vice to which the female sex is more addicted. Cf. Eurip. Phn. 298 ff., , | , | | , .
in this sense (reff.) is peculiar in N. T. to these Epistles), sober (see on 1Ti 3:2, corresponding to ), faithful in all things (corresponds to : trusty in the distribution of the alms committed to them, and in all other ministrations).
Fuente: The Greek Testament
1Ti 3:11. , wives) This depends on , having, 1Ti 3:9. , in like manner) This refers to 1Ti 3:8.- , not slanderers) especially among those that are without.-, faithful) This refers to 1Ti 3:9.
Fuente: Gnomon of the New Testament
1Ti 3:11
Women in like manner must be grave,-They who serve the church in looking after the wants of women can perform for women that which men are unsuited to do. They can do much in the sickroom and in needy families that man cannot do. All Christian women should be of serious and earnest deportment, not light-minded and frivolous, but cheerful, hopeful, and earnest.
not slanderers,-They are not to circulate false reports or be given to gossip injurious to others.
temperate,-To be calm and collected in spirit, dispassionate, circumspect.
faithful in all things.-Moderate and true and faithful in all they say or do. It may mean be faithful in using the means entrusted to them, to be distributed among the needy and giving to those in need impartially according to their needs. [From their position they would become the depositories of many household secrets; to those confiding in them in moments of trouble they must be true; scrupulously faithful in the instructions they would be often called on to give in the course of their ministrations.]
Fuente: Old and New Testaments Restoration Commentary
their: Lev 21:7, Lev 21:13-15, Eze 44:22, Luk 1:5-6, Tit 2:3
be: 1Ti 3:4
not: Psa 15:3, Psa 50:20, Psa 101:5, Pro 10:18, Pro 25:13, Jer 9:4, Mat 4:1, Joh 6:70, 2Ti 3:3, Tit 2:3,*Gr: Rev 12:9, Rev 12:10
sober: 1Ti 3:2, 1Th 5:6-8, 2Ti 4:5, Tit 3:2,*Gr: 1Pe 5:8
faithful: 1Ti 1:12, 1Ti 6:2
Reciprocal: Lev 19:16 – talebearer Ezr 10:18 – the sons Mal 2:15 – That he Gal 5:22 – faith Eph 4:31 – evil speaking Phi 4:8 – honest Tit 2:2 – sober Jam 4:11 – Speak 1Pe 2:1 – all evil
Fuente: The Treasury of Scripture Knowledge
1Ti 3:11. Even so is from the same Greek word as “likewise” in verse 8 and takes the same comments. The pronoun their is not in the original, also the Greek word for wives is the same as for “women” in general. Because of these facts, some commentators say that Paul is giving instructions for all women in the congregation. It is true that all women should manifest the qualities described here, but it is especially important that the wives of these officials should do so, since without them the work of their husbands would be hindered. Grave means their conduct is such that others will respect them. Slanderers is from the same word as “devil,” and the word is also defined as a false accuser. It is easy to see that a woman who is free with her tongue in falsely accusing others, will make it difficult for her husband to perform his official duties. Sober means to have self-control regarding all of the things permitted for a Christian; does not apply to things that are wrong of themselves. Faithful in all things is a summing up of the items mentioned or implied, showing a life devoted to the service of the Lord.
Fuente: Combined Bible Commentary
1Ti 3:11. Even so must their wives. The mention of women in this parenthetic way is, in any case, remarkable, seeing that the writer returns to the deacons in the next verse. The English of the Authorised Version is a possible rendering, but the absence alike of the article and the pronoun in the Greek, and the obvious parallelism with 1Ti 3:8 ( ), make it far more probable that St. Paul is speaking of the women who had a like work, the deaconesses of the Apostolic Church, to whom he refers in Rom 16:1, Phoebe, the servant () of the Church at Cenchrea. As there was no feminine form of the word, it was necessary to use women; but it is clear that we are dealing with qualifications for office, not with general advice applicable to all. The functions of these deaconesses (the ministr of whom Pliny (Ep. x. 96) speaks in writing to Trajan) were probably analogous to those of their male colleaguesthe distribution of alms to their own sex, caring for the sick, nursing orphan children, instructing female converts, and helping in the administration of their baptism.
Not slanderers. The word so translated is that which commonly appears as the name of the devil, as the great slanderer and accuser of man and God. The Pastoral Epistles are the only part of the New Testament in which it appears in its generic sense.
Faithful. Chiefly in the sense of trust-worthy in all the details of their work.
Fuente: A Popular Commentary on the New Testament
In the original it runs, Let the women, by which is meant either the deacons’ wives, or the deaconesses, who were appointed to take care of the poor women, as the deacons were of the men; understand it of both; these qualifications are very excellent and well becoming of both; they ought to be grave and sober, not light and airy, no slanderers, not devils, says the original; the sense is, not railers, nor false accusers, but diligent and faithful in all business, and trusty in all affairs. It is not enough and sufficient that the ministers of the gospel themselves be of a grave and sober conversation, but their wives also must and ought to take special care that they demean themselves answerably to their place and station, and suitably to the character which their husbands bear; so must their wives be grave.
Fuente: Expository Notes with Practical Observations on the New Testament
1Ti 3:11. Even so must their wives Namely, the wives of the deacons; be grave Serious in their deportment; not slanderers Or false accusers of the brethren and others; sober Or watchful, (as may be rendered,) for occasions of doing good, and guarding against every temptation to evil; faithful To God, their husbands, and the poor; in all things Committed to their care, lest their imprudent and unfaithful conduct should bring the character of their husbands under suspicion. The apostle, however, may be understood here, as not only speaking of the wives of the deacons and bishops, but of the believing women in general, and particularly of those who were invested with any office in the church. So the Vulgate interprets his meaning, having here, mulieres similiter pudicas, the women in like manner must be modest. Chrysostom also, and the Greek commentators, with most of the Latin fathers, were of opinion that the apostle, in this passage, is speaking both of those women who, in the first age, were employed in ministering to the afflicted, and of those who were appointed to teach the young of their own sex the principles of religion. As the manners of the Greeks did not permit men to have much intercourse with women of character, unless they were their relations, and as the Asiatics were under still greater restraints, it was proper that an order of female teachers should be instituted in the church for instructing the young of their own sex. These, it seems, were generally widows, Clement of Alexandria reckoning widows among ecclesiastical persons, Pdag., lib. 3. c. 12; and Grotius tells us that these female presbyters, or elders, were ordained by imposition of hands till the council of Laodicea.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1Ti 3:11. “Even so [must their] wives [be] grave, not slanderers, sober, faithful in all things.”
“Their wives must be grave” Actually the term wives is not found – it is the thought of women. I assume from the context that text easily allows for women in a special ministry as the bishops and deacons – that of serving their Lord in a specific capacity.
Ray Stedman mentions, “The apostle now turns to women deacons. It is true that this word “women” here can mean the wives of the male deacons, but I do not take it that way, largely because there is no corresponding treatment of the wives of elders in the preceding passage. If Paul was concerned about how the wives of the deacons behaved, he would likely have been concerned about the way the wives of the elders behaved, but he does not say anything about them.”
Stedman and others take this to show that there can be female deacons. This might be a possible interpretation, but in my mind there seems to be here a listing of offices and qualifications, thus there are elders, deacons, and deaconesses.
Verse twelve indicates to me that deacons are to be male. (Husband of, and running the house well.)
In Rom 16:1 (“I commend unto you Phoebe, our sister, who is a servant of the church which is at Chenchreae.”) The term servant is the same word as used in Timothy – it seems to show the office of deaconess, servant – deaconess literally.
There is no indication in the text that these women are linked to the deacons, other than by similarity of ministry.
To have deacons and women that do this work that are “deacon’s wives,” as the text mentions, is not inappropriate, however the deacon’s wives here in the text are probably not wives. They are just a group of women doing a work that should have the following qualifications.
“not slanderers” is literally “not devils.” The Greek term is “diabolos” and it is normally translated devil – false accuser is another translation of the term.
I suspect gossips would be another term that could be used. I think that we all know what a gossip can do to a person or a church. They can ruin many years of good work in a single mouthful.
A pastor we knew was accused by one of the women in the church of making obscene phone calls. She had no proof and there were very few that believed her, but within a few months that man’s ministry was ruined in the town and he was forced to move on for the churches sake.
Another account might illustrate the power of the tongue. ” Abraham Lincoln’s coffin was pried open twice. The first occasion was in 1887, twenty-two long years after his assassination. Why? You may be surprised to know it was not to determine if he had died of a bullet fired from John Wilkes Booth’s derringer. Then why? Because a rumor was sweeping the country that his coffin was empty. A select group of witnesses observed that the rumor was totally false, then watched as the casket was resealed with lead.
“The second time, fourteen years later, the martyred man’s withered body was viewed again–this time by even more witnesses. Why again? For the same grim purpose! Rumors of the same nature had again implanted doubts in the public’s mind. The pressure mounted to such proportions, that the same ghoulish, grotesque ceremony had to be carried out. In spite of the strong protests of Lincoln’s son Robert, the body was exposed a second time. Officials felt the rumors should be laid to rest along with the Civil War president. Finally — the corpse was permanently embedded in a crypt at Springfield.”
“soberminded” relates to a controlled mind and manner. The mind of someone controlled by alcohol would be the contrast. The idea of temperate or moderate in things would be involved also I would think.
“faithful in all things” would cover all areas of life, her marriage, her church work, her mothering role – everything.
She should be faithfully doing the things that she is involved with, and doing a good job at all. If she can’t do the good job in all areas along with home life then she probably shouldn’t be involved in the church for her home will suffer.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
3:11 {4} Even so [must their] wives [be] grave, not slanderers, sober, faithful in all things.
(4) Regard must also be had for the pastor’s and deacon’s wives.
Fuente: Geneva Bible Notes
Does this verse refer to female deacons? [Note: Robertson, 4:575; Towner, The Letters . . ., p. 265; et al.] Historically most interpreters have preferred this view. [Note: Mounce, pp. 203, 207-12.] Others believe it refers to the wives of male deacons. [Note: Knight, pp. 171-72; Mounce, p. 204; et al.] Still others believe it refers to unmarried women who assist the deacons. Exegetically it is very hard to decide. [Note: See Robert M. Lewis, "The ’Women’ of 1 Timothy 3:11," Bibliotheca Sacra 136:542 (April-June 1970):167-75; Charles C. Ryrie, The Place of Women in the Church, pp. 85-91; and Herbert Frohnhofen, "Women Deacons in the Early Church," Theology Digest 34:2 (Summer 1987):149-53.] I think it probably refers to female deacons for the following reasons. First, there is nothing about the office as such that would exclude a woman. Second, it seems unusual that Paul would prescribe qualifications for wives of deacons but not for wives of elders. Third, the fact that he inserted special qualifications for women in his list of deacon qualifications seems to indicate that he considered these women as deacons.
Paul described Phoebe as a deaconess (servant, Gr. diakonon) of the church in Cenchrea in Rom 16:1. This may mean she was simply a servant of the church. However the term he used allows for the possibility that she occupied the office of deaconess in her church.
"The office of deaconess is not certain in the New Testament church, but the preponderance of evidence suggests that women had this ministry, for it is certainly seen in the postapostolic period." [Note: H. Wayne House, "The Ministry of Women in the Apostolic and Postapostolic Periods," Bibliotheca Sacra 145:580 (October-December 1988):390. Cf. Hendriksen, pp. 132-33; and Fee, 1 and 2 Timothy . . ., p. 88.]
The apostle cited four special qualifications for these women.
7. "Dignified" means worthy of respect (Gr. semnas, 1Ti 3:8).
8. "Not malicious gossips" (Gr. diabolos) describes those who do not slander others.
9. "Temperate" (Gr. nephalious) means well balanced (elder qualification #3, 1Ti 3:2; cf. Tit 2:2).
10. "Faithful in all things" (Gr. pistas en pasin) means completely trustworthy.