1Ti 3:8-13 | JFB | STEP | 8. The deacons were chosen by the voice of the people. CYPRIAN [ Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, ; and John Mark, ). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the "chazzan" covered and uncovered the ark in the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communion table. (See CHRYSOSTOM [19], Homily on Acts; THEOPHYLACT on Luke 19; and BALSAMAN on Canon 22, Council of Laodicea ). The appointing of "the seven" in is perhaps not meant to describe the first appointment of the deacons of the Church. At least the chazzan previously suggested the similar order of deacons. double-tongued —literally, "of double speech"; saying one thing to this person, and another to that person [THEODORET ]. The extensive personal intercourse that deacons would have with the members of the Church might prove a temptation to such a fault. Others explain it, "Saying one thing, thinking another" ( ). I prefer the former. not greedy of filthy lucre —All gain is filthy (literally, "base") which is set before a man as a by-end in his work for God [ALFORD ] ( ). The deacon's office of collecting and distributing alms would render this a necessary qualification.

1 Timothy 3:8-13

8. The deacons were chosen by the voice of the people. CYPRIAN [Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, 1Ti 4:6; Phm 13; and John Mark, Ac 13:5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the "chazzan" covered and uncovered the ark in the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communion table. (See CHRYSOSTOM [19], Homily on Acts; THEOPHYLACT on Luke 19; and BALSAMAN on Canon 22, Council of Laodicea). The appointing of "the seven" in Ac 6:1-7 is perhaps not meant to describe the first appointment of the deacons of the Church. At least the chazzan previously suggested the similar order of deacons.

double-tongued—literally, "of double speech"; saying one thing to this person, and another to that person [THEODORET]. The extensive personal intercourse that deacons would have with the members of the Church might prove a temptation to such a fault. Others explain it, "Saying one thing, thinking another" (Pr 20:19; Ga 2:13). I prefer the former.

not greedy of filthy lucre—All gain is filthy (literally, "base") which is set before a man as a by-end in his work for God [ALFORD] (1Pe 5:2). The deacon's office of collecting and distributing alms would render this a necessary qualification.

9. the mystery of the faith—holding the faith, which to the natural man remains a mystery, but which has been revealed by the Spirit to them (Ro 16:25; 1Co 2:7-10), in a pure conscience (1Ti 1:5, 19). ("Pure," that is, in which nothing base or foreign is intermixed [TITTMANN]). Though deacons were not ordinarily called on to preach (Stephen and Philip are not exceptions to this, since it was as evangelists, rather than as deacons, they preached), yet as being office-bearers in the Church, and having much intercourse with all the members, they especially needed to have this characteristic, which every Christian ought to have.

10. "And moreover," &c. [ALFORD].

be proved—not by a period of probation, but by a searching inquiry, conducted by Timothy, the ordaining president (1Ti 5:22), whether they be "blameless"; then when found so, "let them act as deacons."

blameless—Greek, "unexceptionable"; as the result of public investigation unaccused [TITTMANN].

11. their wives—rather, "the women," that is, the deaconesses. For there is no reason that special rules should be laid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason 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," 1Ti 2:9), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as Ph be was at Cenchrea (Ro 16:1, "servant," Greek, "deaconess"), yet no mention is made of them in this Epistle if not here; whereas, supposing them to be meant here, the third chapter embraces in due proportion all the persons in the service of the Church. Naturally after specifying the qualifications of the deacon, Paul passes to those of the kindred office, the deaconess. "Grave" occurs in the case of both. "Not slanderers" here, answers to "not double-tongued" in the deacons; so "not false accusers" (Tit 2:3). "Sober" here answers to "not given to much wine," in the case of the deacons (1Ti 3:8). Thus it appears he requires the same qualifications in female deacons as in deacons, only with such modifications as the difference of sex suggested. PLINY, in his celebrated letter to Trajan, calls them "female ministers."

faithful in all things—of life as well as faith. Trustworthy in respect to the alms committed to them and their other functions, answering to "not greedy of filthy lucre," 1Ti 3:8, in the case of the deacons.

12. husbands of one wife—(See on 1Ti 3:2).

ruling their children—There is no article in the Greek, "ruling children"; implying that he regarded the having children to rule as a qualification (1Ti 3:4; Tit 1:6).

their own houses—as distinguished from "the Church of God" (see on 1Ti 3:5). In the case of the deacons, as in that of the bishops, he mentions the first condition of receiving office, rather than the special qualifications for its discharge. The practical side of Christianity is the one most dwelt on in the Pastoral Epistles, in opposition to the heretical teachers; moreover, as the miraculous gifts began to be withdrawn, the safest criterion of efficiency would be the previous moral character of the candidate, the disposition and talent for the office being presupposed. So in Ac 6:3, a similar criterion was applied, "Look ye out among you seven men of honest report." Less stress is laid on personal dignity in the case of the deacon than in that of the bishop (compare Notes, see on 1Ti 3:2,3).

13. purchase to themselves a good degree—literally, "are acquiring . . . a . . . step." Understood by many as "a higher step," that is, promotion to the higher office of presbyter. But ambition of rising seems hardly the motive to faithfulness which the apostle would urge; besides, it would require the comparative, "a better degree." Then the past aorist participle, "they that used the office of deacon well," implies that the present verb, "are acquiring to themselves boldness," is the result of the completed action of using the diaconate well. Also, Paul would not probably hold out to every deacon the prospect of promotion to the presbytery in reward of his service. The idea of moving upwards in Church offices was as yet unknown (compare Ro 12:7, &c.; 1Co 12:4-11). Moreover, there seems little connection between reference to a higher Church rank and the words "great boldness." Therefore, what those who have faithfully discharged the diaconate acquire for themselves is "a good standing-place" [ALFORD] (a well-grounded hope of salvation) against the day of judgment, 1Ti 6:19; 1Co 3:13, 14 (the figurative meaning of "degree" or "step," being the degree of worth which one has obtained in the eye of God [WIESINGER]); and boldness (resting on that standing-place"), as well for preaching and admonishing others now (Eph 6:19; a firm standing forth for the truth against error), as also especially in relation to God their coming Judge, before whom they may be boldly confident (Ac 24:16; 1Jo 2:28; 3:21; 4:17; Heb 4:16).

in the faith—rather as Greek, "in faith," that is, boldness resting on their own faith.

which is in Christ Jesus—resting in Christ Jesus.