§ 8 Qualifications for Deacons ( 1 Tim. 3:8–13 )
§8 Qualifications for Deacons (1 Tim. 3:8–13)
Paul now turns his attention to the deacons (diakonoi; see disc. on vv. 1–7). As with the deacons, the instruction basically presents qualifications with no hints as to duties. Absent in this case is the word didaktikon (“able to teach”); included are items one would expect to be applicable to the overseers as well—holding fast the deep truths (v. 9) and first being tested (v. 10). How these two groups are otherwise to be distinguished (apart from teaching) is simply not known to us. An appeal to Acts 6:1–6 is of no value, since those men are not called deacons. In fact they are clearly ministers of the Word among Greek-speaking Jews, who eventually accrue the title “the Seven” (Acts 21:8), which distinguishes them in a way similar to “the Twelve.” Thus we are left with the almost certain reality that episkopoi and diakonoi are distinguishable functions in the church, but without knowing what they were.
3:8–9 / To designate these men as deacons as over against overseers does not imply that they were not “leaders” as well. The word diakonos, in fact, is a favorite of Paul’s to describe his own and his fellow workers’ ministries (e.g., 1 Cor. 3:5; 2 Cor. 3:6; Rom. 16:1; Col. 1:23; 4:7) and is so used of Timothy in 4:6. However, as with “prophet” and “teacher,” the word seems to fluctuate between an emphasis on a function and a description of a position; by the time of Philippians it describes an “office” (Phil. 1:1), whereas in the relatively contemporary Ephesians and Colossians diakonos still describes a function. Here, as in Philippians 1:1, it refers to a position of some kind.
The first word in the deacons’ list is also a “cover” term, describing a kind of personal dignity that makes them (like the overseers) worthy of respect (Gk., semnous; cf. 2:2, “holiness,” and 3:4, “with proper respect”). This is followed by three prohibitions: “not double-tongued” (NIV, sincere), that is, fully trustworthy in what one says; not indulging in much wine, like the overseers (v. 3); and not pursuing dishonest gain, also like the overseers (v. 3), that is, loving money to the point of questionable integrity.
From these characteristics Paul turns to a positive: They must keep hold of the deep truths of the faith with a clear conscience. As we already know from 1:5–6 and 1:19–20, the false teachers in Ephesus have turned away from a clear conscience (1:6; 1:19) and have made shipwreck of the faith (1:19). Deacons are to do the opposite.
The word translated deep truths is one of Paul’s favorite words to describe the gospel, literally meaning “mystery” (1 Cor. 2:7; 4:1; Eph. 3:3–9), but scarcely connoting “deep truths.” For Paul, the “mystery of the faith” was neither something “secret” not some kind of “deep truth.” Rather, as 1 Corinthians 2:6–16 makes plain, it refers to the essential truth of the gospel, especially the saving character of Christ’s death, which was once hidden (in God) but now revealed by the Spirit (hence the GNB’s “revealed truth”).
3:10 / With this sentence we come to something new, but not surprising, in light of the situation in Ephesus. The deacons are first to be tested, before they serve. Although one cannot be sure, this may be assumed to be true of the overseers as well. There is an “also” at the beginning of Paul’s sentence, untranslated in the NIV, which probably refers back to the overseers (cf. NEB, “no less than bishops”). It may, however, simply refer to verse 9; that is, they should also be tested, to see whether they hold fast the faith.
But what is the nature of this testing? by whom? testing what? Some believe that a formal examination of some kind is in view, including a probation period (cf. Weymouth’s translation, “must undergo probation”). This would be carried out either by Timothy or the other elders, to test the candidate’s understanding of the faith. But that seems to reflect the outlook of a later period. More likely what Paul intends here is the selection of “approved” men, who have been “examined” in the sense of 1 Corinthians 16:3 (“the men you approve”) or 2 Corinthians 13:5 (“Examine yourselves to see whether you are in the faith; test yourselves”).
This view seems to be supported by the words “if there is nothing against them.” This word is a synonym for the “above reproach” (v. 2) required of the episkopoi. (Cf. Titus 1:6, where this word, translated “blameless” by NIV, takes the place of its synonym in 1 Tim. 3:2 at the head of the list.) Paul is saying, therefore, that when you find men “who keep hold of the revealed truth of the faith with a clear conscience,” that is, people whose behavior is above reproach, then let such “approved” men serve (the verb form of diakonos). This obviously implies that, as with the overseer, such a person would not be a recent convert (3:6). Again contrast with the false teachers seems certain.
3:11 / This sentence is one of the genuine puzzles in 1 Timothy. Scholarship is divided as to whether Paul is turning his attention to the deacons’ wives (NIV text) or some “deaconesses” (NIV margin), since the word gynē can mean either “wife” or “woman.”
In favor of wives is that the deacons are addressed on either side of this verse. It is also argued that one might have expected more detail if a third category were envisioned. In favor of “deaconesses” is the structure of the sentence itself, which is the exact equivalent of verse 8, both of which in turn are dependent on the verb must in verse 2 (thus implying three categories). It is further argued that had the wives of deacons been in view, Paul might have been expected to say their wives (as the NIV does without any warrant whatsoever). Since there was no word in Greek for “deaconess” (better “woman helper” as GNB), it is likely that “women” here would have been understood to mean women who served the church in some capacity.
This view seems to be supported further by the list of four qualities that should characterize the “women helpers,” which are roughly the equivalent of four qualities of the deacons in verses 9–10. They must be worthy of respect (the feminine form of the same word that heads the deacons’ list). Then there are two prohibitions: they must not be malicious talkers (lit., “be slanderers”; cf. Titus 2:3), the equivalent of the deacons’ “not doubletongued,” but temperate (cf. “not given to much wine,” v. 8), although temperate here may have a broader sense, as in verse 2. Finally, they must be trustworthy in everything (or “faithful in all things,” NASB).
Whichever view one holds on this verse, these qualifications stand in marked contrast to the descriptions of the women in 5:11–15 and 2 Timothy 3:6–7. Their being mentioned, therefore, probably reflects the negative influence of the false teachers on the women of the church.
3:12–13 / If Paul intended wives in verse 11, then verse 12 must be understood as a return to deacons because of what he has just said of their wives. It reminds him that what was true of the episkopoi is likewise true of the diakonoi. A deacon must also “be faithful” to his one wife (v. 2), and he must manage his own family well (v. 4).
If Paul intended “deaconesses” in verse 11, as seems more likely, then this verse is something of an afterthought. “Oh yes, back to the deacon for a minute, he must be the husband of but one wife (see on v. 2) and must manage his children and his household well” (see on v. 4).
With verse 13 Paul brings the qualifications of those who have served to a conclusion by holding before them the “reward” they may expect for having served well. First, they gain an excellent standing. The word standing literally means “a step.” Used figuratively, as here, it probably refers to their influence and reputation in the believing community, although it could refer to their standing with God. The former finds more support from the next phrase. Those who by their good labor gain a good reputation are also those who will have great assurance in their faith in Christ Jesus.
The meaning of this last phrase is not entirely clear. The word for great assurance often conveys the sense of having boldness or openness toward others (cf. 2 Cor. 3:12; Phil. 1:20; Philem. 8; cf. also GNB). But the word can also refer to one’s “confidence” before God, as in Ephesians 3:12 (cf. Heb. 10:19, 35). Hence the NIV translates great assurance in their faith in Christ Jesus. This is not an easy decision. On the one hand, it would add a further dimension to what it means to have good standing, namely, the confidence in speech that comes from soundness in life and work. On the other hand, it could refer to the double nature of the “reward,” namely, a good reputation with other people and confidence before God. On the whole, the latter is to be preferred, because the qualifying prepositional phrase says “in faith” (not in the faith), implying, as throughout 1 Timothy, one’s own faith in Christ.
These two commendations, of course, are precisely what the false teachers lack. Their “diseased teaching” (see disc. on 1:19), which includes improper behavior and a soiled reputation, also has caused them to abandon genuine faith in Christ (1:5).
3:10 / The content of this verse might seem to support the “church manual” view (see disc. on 2:1–7) that these are instructions for “setting the church in order.” The view taken here is that there is tension throughout 1 Timothy between some already in these positions who lack the qualifications set out and others who will be appointed in the future to replace those who are disciplined.
3:11 / It is of some interest to note that the majority of recent commentaries in English (Hanson excepted) take the view favored here, whereas many of the newer translations favor wives (NIV, NEB, GNB).
3:12–13 / Some have argued that the standing referred to has to do with “an advance in rank” in spiritual progress, such as one finds in Clement of Alexandria or the later Hermetic writings. But such an idea seems to be much later in time, as well as too esoteric for this context.