TEXT [Commentary]

  H.   Leadership Credentials for Deacons (3:8-13)

8 In the same way, deacons must be well respected and have integrity. They must not be heavy drinkers or dishonest with money. 9 They must be committed to the mystery of the faith now revealed and must live with a clear conscience. 10 Before they are appointed as deacons, let them be closely examined. If they pass the test, then let them serve as deacons.

11 In the same way, their wives[*] must be respected and must not slander others. They must exercise self-control and be faithful in everything they do.

12 A deacon must be faithful to his wife, and he must manage his children and household well. 13 Those who do well as deacons will be rewarded with respect from others and will have increased confidence in their faith in Christ Jesus.

NOTES

3:8 In the same way. This ties the qualifications for deacons to those for overseers.

deacons. The Greek word diakonein [TG1247, ZG1354] (cf. the verb form, which originally meant “to wait on tables”) is used more broadly in the NT as “to serve.” Stephen, Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas (the “Seven”) were asked to assume a “servant” role during the Jerusalem Church’s early years (Acts 6:1-7). In Greco-Roman culture, the diakonos was an attendant or official in a temple or religious guild (Inscr.Magn.109 [c. AD 100]; IG9(1).486 [Acarnania, 2nd–1st century BC], 4.774.12 [Troezen, 3rd century BC]: fem., CIG3037 [Metropolis in Lydia]).

well respected. A requirement of both male and female deacons (3:8, 11). The Greek word semnos [TG4586, ZG4948] describes someone whose behavior (versus opinions) inspires respect.

have integrity. Lit., “not two-tongued,” that is, speaking out of both sides of one’s mouth.

must not be heavy drinkers. Lit., “not devoted to much wine.”

dishonest with money. The Greek word aischrokerdeis [TG146, ZG153] (base covetousness) has to do with an insatiable appetite for wealth (L&N 25.26)

3:9 committed to the mystery of the faith now revealed. In the Greek this is likely an epexegetic genitive, giving the content of the mystery—namely, faith. “The faith” points to a concrete body of teaching commonly referred to as the kerygma (or “Gospel proclamation”). The Apostles’ Creed is one such example. “Mystery” (mustērion [TG3466, ZG3696]) can mean secret (that is, “something hidden or not divulged”) or mysterious in character (that is, “difficult to understand or comprehend”). The NLT’s addition of “now revealed” puts it in the former category.

and must live with a clear conscience. The words “and must live” in the NLT add a secondary thought that obscures the singular idea of holding to the mystery of the faith with a clear conscience. In short, a deacon is to have a clear conscience about what he believes.

3:10 let them be closely examined. Lit., “let them prove themselves,” or “let them be approved” (dokimazesthōsan [TG1381, ZG1507]). The Greek term implies a period of testing with a view to proving a person’s moral suitability.

If they pass the test. Lit., “if they remain blameless” (anenklētoi ontes [TG410, ZG441], “blameless”). The idea is “let them [deacons] be approved first and only then serve—assuming they remain blameless in the process.”

3:11 In the same way. This indicates that Paul was now dealing with qualifications for women deacons.

their wives. The NLT mg rendering, “women deacons,” is better. While the Greek gunē [TG1135, ZG1222] can mean “woman” or “wife,” the form here, gunaikas, lacks the possessive pronoun required for “their women” or “wives.” Also, the qualifications for women deacons duplicate those for men (3:8-10). The lack of the Greek article with a plural noun emphasizes the whole, that is, “women deacons” as a group. See the commentary.

wives. While the Greek gunē [TG1135, ZG1222] can mean “woman” or “wife,” there was no feminine form of “deacon” during Paul’s day. So this would be the only way one could refer to a female deacon. The feminine form diakonissa does not appear in Christian literature until about the time of the Nicean Council in AD 325.

respected. A requirement of both women and men (3:8, 11; see note on 3:8).

slander. Lit., “slanderers” (diabolous [TG1228/A, ZG1333]). It is the equivalent of the “double-tongued” [TG1351, ZG1474]) prohibition for male deacons (v. 8).

exercise self-control. Lit., “sober,” “abstinent.” In Paul’s day nēphalios [TG3524, ZG3767] had to do with a disciplined intake of alcohol.

faithful. The noun pistis [TG4103, ZG4412] without the article emphasizes life rather than doctrine. See Blass 1961:270(2), 275.

3:12 faithful to his wife. Lit., “the husband of one wife.” The NLT mg gives the alternatives “must have only one wife” (i.e., monogamous) and “must be married only once” (univera). See note on 3:2.

manage his children and household well. As in 3:5, the Greek term proïstamai [TG4291/A, ZG4613] means “to lead” or “to guide” (contra NLT, “manage”). Louw and Nida place proïstamai in the semantic domain of “a guide” (L&N 36.1) or “active in helping” (L&N 35.12). “Household” is more accurate than “family”; in Greco-Roman times, the household was larger than the nuclear family (see note on 3:4).

3:13 will be rewarded with. The Greek term peripoiountai [TG4046, ZG4347] is a commercial word having to do with gaining or acquiring something.

respect from others. Lit., “a good standing for themselves” (bathmon heautois kalon). The Greek term bathmos can signify an increase in rank (i.e., promotion) or reputation (i.e., respect). See L&N 87.3.

confidence. The range of meanings for parrēsia [TG3954, ZG4244] includes “confidence,” “boldness,” and “openness.” “Much boldness in proclaiming the gospel” is an alternative rendering.

COMMENTARY [Text]

The New Testament calls upon all believers to serve one another (1 Pet 4:10). Yet there were some whom various local churches recognized for the leadership they provided in serving. The title that the early church gave to such a person was “deacon.” In the church at Philippi, for instance, the leadership consisted of “overseers and deacons” (Phil 1:1; NLT, “church leaders and deacons”). Paul recognized Phoebe as “a deacon in the church in Cenchrea” (Rom 16:1) and acknowledged “overseers” (NLT, “church leaders”) and “deacons” at Ephesus (3:1-13). Both Paul and Peter identify “deacon” as a spiritual gift—the gift of “serving” or “helping” (Rom 12:7; 1 Pet 4:11).

Figuring out the role of the deacon in the early church is quite difficult. There was no known religious prototype in Judaism. Also, the Greek word diakonos [TG1249, ZG1356] is fluid in the New Testament, variously meaning “minister,” “deacon,” or “servant”—depending on the context. This is because the New Testament writers did not really attempt to draw the kinds of distinctions among the three that we tend to do today. However, what the New Testament authors did distinguish were kinds of service. For example, in Acts 6:1-4 two kinds of serving are identified. Luke speaks of seven chosen to “serve tables” (v. 2), while the apostles “served the Word” (v. 4). Peter distinguishes between “speaking the Word” and “helping others” (1 Pet 4:11). Even so, there were no well-delineated roles. In the case of the Seven, their role initially was to care for the material needs of Grecian widows who were being neglected in the daily distribution of food and other basic necessities. But this was not the extent of what they did. Stephen and Philip were also out and about preaching the gospel (Acts 6–8). Similarly, the elders in James’s churches cared for the critically ill, praying over them, and anointing them with oil in the name of the Lord (Jas 5:14).

The required attributes of deacons are very close to those for overseers (3:1-7, 8-13). The focus on character and lifestyle is identical. Deacons are to be above reproach (anenklētoi [TG410, ZG441]; 3:10). They are to have strong family values—faithful in marriage and good caregivers to their family (3:12). They are to act respectably and with self-control (3:8, 11). They are to be trustworthy—not heavy drinkers, not dishonest with money, and not gossips (3:8-9, 11). And they are to be committed to the faith with a clear conscience and bold proclamation (3:9, 11, 12).

The two requirements unique to deacons are they “must not slander others” (lit., “not be double-tongued,” 3:11) and they must be tested over a period of time and proven trustworthy (3:10). Both are understandable, if the job included some house-to-house visitation. Not being prone to gossiping, imbibing, or dishonesty and the emphasis on trustworthiness are all qualities that would be essential for this sort of ministry (3:8, 10-11).

The precise relationship of overseers, deacons, and elders is problematic. One thought is that “elder” is the umbrella term for overseers and deacons. It would explain why overseers need to be able to teach “the faith” (i.e., a teaching elder, 3:2; Titus 1:8-9), while deacons merely need to be committed to it (i.e., a serving elder, 3:9, 11). Paul suggests as much in his distinction between “elders who do their work well” and elders who also “work hard at preaching and teaching” (5:17). But in all fairness it must be said that the boundaries in the Pastorals are beyond precise delineation, especially at this early stage in the church’s history.

Perhaps there were no precise boundaries because the early church emphasized being a servant rather than holding a position. Today it is the office that is respected. This is why, for instance, we address judges as “Your Honor” and pastors as “Reverend.” It is also not uncommon to hear statements like “Bill is an elder of his church,” “Frank is the pastor of his church,” or “Harriet is a deacon of her church.” For these, the honor lies in the holding of a particular position. The emphasis, however, in the first century lay not in the leadership position itself but in serving one’s local church to the best of one’s ability. Paul’s opening statement emphasizes this very thing: “If someone aspires to be an overseer (NLT, “church leader”), he desires a noble “task.” (ergou).

Male Deacons.There is quite a bit of overlap between the qualifications for deacons and overseers. The opening phrase “deacons likewise” indicates as much. The list for deacons, though, is decidedly shorter. There are only two character qualifications. Deacons are to be “well respected” (semnos [TG4586, ZG4948])—that is, people whose behavior is principled and honorable. And they should have integrity—literally, “not two-tongued,” saying one thing to a person’s face and something different behind his or her back (3:8). There are only two family requirements. A male deacon (like an overseer) is to be faithful to his wife and to guide his children and household well (3:12; see note on 3:4). As noted earlier, it is difficult to determine what exactly Paul meant by the phrase “the husband of one wife” (NLT, “faithful to his wife”). Polygamy was not an accepted practice among the Greeks and Romans to whom Paul ministered. The expression “not divorced” is a better cultural fit (see earlier discussion regarding overseers [NLT, “church leaders”]), but the Greco-Roman ideal was “married only once” (univera; see Belleville, 2000:92-94; Dixon, 1992:61-97). The same is said of a widow serving the church: She must be “at least sixty years old and . . . faithful to her husband” (5:9).

Only two Christian lifestyle qualifications are included. Both have to do with excesses. The language is stronger than that for overseers. Deacons are not to be addicted to wine (NLT, “heavy drinkers”; see note on 3:8). Nor are they to have an insatiable appetite for wealth (aischrokerdeis, contra the NLT, “dishonest with money”; see note on 3:8 and L&N 25.26). The deacons’ responsibilities likely included house-to-house visitation, which left them prone to invitations to have a glass of wine and to the suspicions that go along with collecting monies and handling congregational finances.

Deacons (like overseers) must also be orthodox—that is, “they must be committed to the mystery of the faith now revealed and must live with a clear conscience” (3:9). The term “mystery” in Paul’s writings typically refers to the secret of God’s redemptive plan hidden in the past but now revealed (see note on 3:9). “The faith” points to a body of teaching that predates Paul and was uniformly taught in the churches at large. Elsewhere Paul declares that there is “one faith” (Eph 4:5) and one tradition handed down—namely, the death and resurrection of Christ (1 Cor 15:2-4). This is the third time Paul has mentioned a clear conscience in 1 Timothy. Rebuke of false teaching required a clear conscience (1:5), Paul’s call to ministry required a clear conscience (1:19), and holding to an orthodox faith requires a clear conscience (3:9; see note). The false teachers, by contrast, have a seared conscience (4:2; NLT, “dead”).

Unique to deacons is the requirement of a probationary period: “Before they are appointed as deacons, let them be closely examined. If they pass the test, then let them serve as deacons” (3:10). In short, they must sustain a blameless record while receiving on-the-job training. The intended outcome is that they secure for themselves a good standing in the church. While some propose that Paul was thinking of promotion to a higher office, it is too early to think in such terms. An increase in the esteem of the Christian community is more likely. It fits with 1 Thessalonians 5:13, where the church is exhorted to esteem their leaders highly in love on account of their hard work.

Female Deacons. Verse 11 singles out women deacons and their qualifications: “In the same way, the women deacons” (NLT mg). While the Greek word gunaikas can mean either “women” or “wives,” there are a number of things that make “wives” unlikely. In the first place, Paul would have added “their” wives or included some other possessive pronoun (cf. 1 Cor 7:2) But he did not do this. (The NLT adds it, but the possessive is not in the Greek; see note on 3:11.) Also, “wives likewise” is lacking for the overseers. Theologically, this would suggest that the character of a deacon’s wife matters, while that of the overseer’s does not. It further assumes that these women possessed the necessary gifting and leadership skills to fulfill a role parallel to that of their husbands’. Yet there is nothing in what we know of early church leadership to support this. This is not to say that a married couple cannot have the same gifts. But to assume that they do conflicts with Paul’s teaching elsewhere about the Spirit’s varied gifting (e.g., 1 Cor 12:11).

It is also to be noted that the feminine form of “deacon” (diakonissa) did not exist in the first century. The best Paul could do was to say “women likewise” and let the context make it clear that he was referring to female deacons. Phoebe, a deacon (diakonos [TG1249, ZG1356]) in the church in Cenchrea (Rom 16:1), is a good example. The postapostolic writers certainly understood the text in this way. Clement of Alexandria says, “For we know what the honorable Paul in one of his letters to Timothy prescribed regarding women deacons” (second century; Stromata 3.6.53). Origen states, “This text teaches with the authority of the apostle that even women are instituted deacons in the church” (third century; Homilies on Romans). And John Chrysostom notes that Paul “added her rank by calling her a deacon” (fourth century; Homilies on 1 Timothy 11).

Regardless of whether these are wives in particular or women in general, the expression “in the same way” signals that Paul was singling out a group of women who served the church in a recognized leadership capacity. The qualifications duplicate those of male deacons. First, like men, women deacons are to be “respected”—that is, their conduct should be principled and honorable (v. 11). Second, just as men are not to be two-tongued (“have integrity,” 3:8), so too women must not speak evil of others (NLT, “not slander others”). Third, women must “exercise self-control” in matters of wine consumption. They are not restricted from drinking completely, but they are not to drink in excess. And they must be “faithful in everything they do.” Their choices must be consistently responsible ones so that they are deemed completely trustworthy. All this makes particular sense if their work included house-to-house visitation, which would have made them the object of constant scrutiny and gossip.

The church recognized the role of women deacons in the apostolic period and continued the tradition with enthusiasm in the following decades—especially in the East. The Eastern fathers and church documents mention women deacons by name. John Chrysostom praised the deaconess Amproucle and her coworkers for their “courage, patience, unchangeable resolve, firm and adamant mind, bold speech and brave utterance” (PG 52.659) and told how in his day 40 deaconesses were attached to the church of Constantinople. He wrote at least 17 letters to Olympia, the head of the deaconesses in his episcopate (See PG 52.549-623). Secular rulers were also aware of the role. In one of his letters, Pliny the Younger, governor of Bithynia in the early second century, wrote about trying without success to obtain information by torturing two female deacons (Letters 10.96.8).

In many ways female deacons were a very practical development. Duties, by and large, were gender based and sensitive to social standards of propriety. Bishops were “to choose and establish as deacons from all the people . . . a man to do the numerous things that are required and a woman for the ministry of women” (Apostolic Constitutions 16.134-135).

Women could gain entry into places that were forbidden to the average male and perform activities that would be deemed inappropriate for the opposite sex. The duties of female deacons in the postapostolic period were wide-ranging. They taught children and youth. They discipled female believers. They went to the homes of believers and evangelized unbelieving women of the household. They visited the sick, cared for the ailing, administered communion to the shut-ins, and distributed charitable donations to women in need. They served as doorkeepers for worship (e.g., ushers today), assisted with the baptism of women, served communion on occasion, anointed the sick, and performed last rites (Apostolic Constitutions 9.82). They were ordained through the laying on of hands with the prayer: “You who filled Miriam, Deborah, Hannah, and Huldah with the Holy Spirit . . . who in the tabernacle and in the temple appointed women to keep the holy doors, look upon your servant chosen for the ministry (diakonos [TG1249, ZG1356]) and give to her the Holy Spirit . . . that she may worthily perform the office committed to her” (Apostolic Constitutions 8.20).

Both men and women “who do well as deacons will be rewarded with respect from others and will have increased confidence in their faith in Christ Jesus” (3:13). By “do well” Paul was not talking about skill competency but what we today call customer-service excellence. For those who excel in serving, there are two job perks. The first job perk is increased respect in the eyes of the community of believers and greater esteem from those they serve. The second job perk is increased confidence. It could be that Paul was talking about increased boldness in proclaiming the gospel of “faith in Christ Jesus.” Or, it could be increased confidence in the gospel itself through seeing the resurrected power of Christ Jesus at work in their midst—although the grammar makes this less likely (see note). Christ Jesus is the object of all faith and the raison d’etre of all Christian service.