1 Timothy 3:10

1Ti 3:10. Let these also — (The word also implies that the same rule was to be observed with relation to bishops) first be proved — “By the examination,” says Whitby, “of the soundness of their faith, and the purity of their former lives: and then let them be admitted to use the office of a deacon, being thus found blameless.” And he shows, by a quotation from the Life of the Emperor Severus, written by Lampridius, and from the epistles of Cyprian, that such an examination was used at the ordination of both bishops and deacons in the churches of the early Christians, and that it was a practice derived from the apostles. Some, however, think that the apostle required, in this direction, that no one should be made either a bishop or a deacon, till he had given proof both of his steadfastness in the faith, and of his genuine piety and good conduct during a reasonable space of time after his conversion: or, that the persons admitted to these offices should be under trial for a while, how they conducted themselves therein, and then afterward, if they gave satisfaction, they should be confirmed in them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1Ti 3:10. Καὶ οὗτοι δὲ, and these also) The bishop was bound to have more and greater virtues (qualifications) conspicuous, and he was of greater dignity; wherefore in his case no further scrutiny (‘proving’) is required; but the deacons were bound to give proof of what they were, in performing the duties of the deaconship, before that they be fully admitted into the office.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti_3:10. Καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον] The particles καὶ … δέ mean and also, καί being purely copulative; δέ, however, opposing and emphasizing[127] something new. Since this new thing, which is necessarily emphatic, always stands between καί and ΔΈ, ΟὟΤΟΙ, as van Oosterzee has rightly seen, must be opposed to those before named, i.e. to the presbyters; it is to be explained: and these too, i.e. not only the presbyters, but also the deacons, are first to be proved. It is wrong, therefore, to make δοκιμαζέσθωσαν emphatic, and to explain ΟὟΤΟΙ without reference to those before named (and these are further to be proved), as was done in the former editions of this commentary.[128] Had he wished to say that, the apostle could not but have written ΚΑῚ ΔΟΚΙΜΑΖΈΣΘΩΣΑΝ ΔῈ ΟὟΤΟΙ; comp. Joh_8:16. It is true that nothing has been said hitherto about an examination in regard to the office of presbyter; but, of course, such an examination must have preceded the election. The examination for the office of deacon would certainly refer to the life and stedfastness in the faith. He does not say who was to undertake the examination, but it is natural to suppose that it was to be undertaken by those who elected. At the first institution of the diaconate the election was made by the church, the installation to the office by the apostles. It is not known how it was managed later in the apostolic age. Heydenreich makes the examination too formal when he says: They are to be examined first by Timothy, with the aid of the presbytery; the votes of the members of the church are to be taken concerning his worthiness, etc. On the other hand, the force of δοκιμαζέσθωσαν must not be weakened by such explanations as: Paul wishes only those to be made ΔΙΆΚΟΝΟΙ regarding whom a definite opinion had already been formed in the church (so in the second edition of this commentary); or: it is the moral testing which naturally took place when they lived for some time under the eyes of the church and its leader; or: it is in substance the same thing as ΜῊ ΝΕΌΦΥΤΟΝ, used regarding the choice of presbyters (Hofmann).

It is quite wrong, with Luther (and these are first to be tried) and others, to understand the words as if they meant that candidates were first to be tried in the affairs of the diaconate.

ΕἾΤΑ ΔΙΑΚΟΝΕΊΤΩΣΑΝ, ἈΝΈΓΚΛΗΤΟΙ ὌΝΤΕς] The participle expresses the condition under which they are to be admitted to the office of deacon. ΔΙΑΚΟΝΕῖΝ, as applied definitely to the office of deacon, occurs only here, at 1Ti_3:14, and in 1Pe_4:11.

[127] Comp. Meyer on Joh_6:51; Hartung, Lehre von den Partik. d. gr. Spr. I. pp. 181 ff.; Buttmann, p. 312.

[128] Wiesinger, too, seems to take it in this way: These, however, also are first to be proved, then they may serve.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Ti 3:10 . δοκιμαζέσθωσαν : Chrys. notes that this corresponds to the provision μὴ νεόφυτον in the case of the episcopus. This testing of fitness for the office of deacon may have been effected either by ( a ) a period of probationary training, if the injunction in 1Ti 5:22 , “Lay hands hastily on no man,” has reference to ordination, it is another way of saying δοκιμαζέσθωσαν πρῶτον , or by ( b ) the candidates producing what we should call testimonials of character. Such testimonials would attest that a man was ἀνέγκλητος , i.e. , that no specific charge of wrong-doing had been laid against him ( unblamed is Hort’s rendering). Until a man has proved his suitability for a post by administering it, this is the most that can be demanded. Each step subjects a man’s character to a fresh strain. If he comes out of the trial unscathed, he is entitled to be called ἀνεπίλημπτος . It is significant that in Tit 1:6-7 , where the ordination of presbyters, or episcopi, with no antecedent diaconate is contemplated, this elementary and superficial test, that they should be ἀνέγκλητοι , is mentioned. See note on 1Ti 3:2 . In a normal condition of the Church, episcopi are chosen from those whose fitness is matter of common knowledge.

διακονείτωσαν : For instances of this absolute technical sense of the word see reff.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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

be proved--not by a period of probation, but by a searching inquiry, conducted by Timothy, the ordaining president (Ti1 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].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. Let these - be proved] Let them not be young converts, or persons lately brought to the knowledge of the truth. This is the same in spirit with what is required of the bishops, 1Ti 3:6.

Let no man be put into an office in the Church till he has given full proof of his sincerity and steadiness, by having been for a considerable time a consistent private member of the Church.

Being found blameless.] ανεγκλητοι οντες. Being irreproachable; persons against whom no evil can be proved. The same as in 1Ti 3:2, though a different word is used. See the note there.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10 And let those be first tried He wishes that they who are chosen should not be unknown, but that their integrity should be ascertained, like that of the bishops. And hence it is evident, that they are called blameless who are not stained by any marked vice. Besides, this trial is not for a single hour, but consists in long experience. In a word, when deacons are to be ordained, the choice must not fall at random, and without selection, on any that come to hand, but those men are to be chosen who are approved by their past life in such a manner that, after what may be called full inquiry, they are ascertained to be well qualified.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) And let these also first be proved.—No formal investigation, either in public before the congregation, or in private before Timothy and his fellow presbyters, is here referred to. What is most probably the meaning of the word is—the deacon should for a time perform many of the various duties on probation, to test his fitness before he was formally set apart for the holy office. So much of the work belonging to these officials of the early Church necessarily partook of a partially secular character, that such a trial of their fitness could well be made.

Then let them use the office of a deacon.—Better rendered, let them serve as deacons, if, after the trial, inquiry, and period of probation, they be found blameless.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. And let these also] These, as well as the presbyters, for whom 1Ti_3:7 defines a very searching test. Bp Ellicott s note, rightly explaining that the first conjunction is ‘Also,’ ‘Moreover,’ and the second ‘and’ in this phrase, shews that the stress must be on ‘these,’ the force of the first conjunction being necessarily limited to it. Yet Alford quotes the note while saying ‘there is no connexion by means of the conjunctions with the former requirements concerning presbyters.’ The test or proof here too is the judgment of the general community. Cf. 2Ti_3:12 for the same conjunctions.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And let these also first be proved,.... Not that they should be tried in any part of the deacon's office, to see how capable they are of performing it; but their internal and external characters are to be looked into and examined, and if they appear, to be right, then they are to be approved of, chosen and called unto, and invested with the office:

then let them use the office of a deacon; let them be employed and minister in the several parts and branches of that office:

being found blameless; not without sin, but free from any gross and enormous one; not before God, but in the sight of men; See Gill on Ti1 3:2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 10. Being found blameless] The world will look round about them, and expect (though unjustly) an angelical perfection.

Let them use the office of a deacon] Diaconus is said to come of κονις, which signifieth dust, to show that such should be "dustily diligent."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And let these also first be proved - That is, tried or tested in regard to the things which were the proper qualifications for the office. This does not mean that they were to be employed as “preachers,” but that they were to undergo a proper trial in regard to their fitness for the office which they were to fill. They were not to be put into it without any opportunity of knowing what they were. It should be ascertained that they were grave, serious, temperate, trustworthy men; men who were sound in the faith, and who would not dishonor the office. It is not said here that there should be a “formal” trial, as if they were candidates for this office; but the meaning is, that they should have had an opportunity of making their character known, and should have gained such respect for their piety, and their other qualifications, that there would be reason to believe that they would perform the functions of the office well. Thus, in Act 6:3, when deacons were first appointed, the church was directed to “look out seven men of honest report,” who might be appointed to the office.

Then let them use the office of a deacon - Let them be appointed to this office, and fulfil its duties.

Being found blameless - If nothing can be alleged against their character see the notes on 1Ti 3:2.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The higher officers ought to be proved, ( as well as these of a lower order), as by examination or conference, so (which possibly is here more intended) by an observation of their lives and conversation, for some time before they were admitted into this employment. Then,

being found blameless, they were to be admitted into this employment.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Proved—Not by prefixing a period of probation; but by the scrutiny of the Church and eldership, carefully noting their life, character, and qualifications, and making them a matter of free discussion, in order to a right decision by vote before ordination.

Use the office of a deacon— Literally, let them serve.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Serve as deacons for use the office of a deacon, A.V; if they be for being found, A.V And let these also, etc. There is an ambiguity in the English here. It is not" these also these in addition to others, i.e. the bishops before named but "these be also first proved." Their general character, as described in vers. 8, 9, must not be taken upon loose hearsay, but must be put to the test by examination, by special testimony, by inquiry, and then, if they are ajnegklhtoi, not accused, not open to just blame, blameless, let them be admitted to serve as deacons (see ver. 13, note). The Church of England scrupulously acts up to these directions by requiring written testimonials, by personal inquiries made by the bishop, by the Si quis, by the appeal to the congregation in the Ordination Service, "Brethren, if there be any of you who knoweth any impediment, or notable crime, in any of these persons presented to be ordained deacons, for the which he ought not to be admitted to that office, let him come forth in the name of God, and show what the crime or impediment is;" as well as by the careful examination of the candidates. Blameless (comp.; Tit_1:6, Tit_1:7) ajnegklhtov, rendered in the Vulgate nullum crimen habentes (which seems to explain the "notable crime" of the Ordination Service), and in Col_1:22 "unreprovable" both in the A.V and the R.V The whole passage, from ver. 2 to ver. 13, shows the supreme importance of a holy and blameless conversation in the clergy.

The treasure of truth committed to the Church"s guardianship.

I IT IS CHRIST IN ALL HIS RELATIONS AS THE MYSTERY OF GODLINESS. This implies that he is the Revelation of God to man; for God "has made known what is the wealth of the glory of this mystery among the Gentiles, which is Christ in you, the Hope of glory". (Col_1:27) Thus Christianity is Christ. He is the Center of Christian theology, as he is the Object of Christian faith and love.

II THE MANIFESTATION OF THE PERSON OF CHRIST. He is set forth as the Life of the Church, and if he were not God as well as man, the mystery would not be so obvious to our understanding.

1. He was manifested in the flesh." This very expression implies the divinity of Christ; for it would be superfluous, if not absurd, to say these words of any mere man. The words imply

(1) that it was essential Deity that was manifested;

(2) that it was a manifestation made, not to our understanding, but to our senses;

(3) that there was a real incarnation, for he was manifest in the flesh, or, as John says, "The Word was made flesh." It was not only by the flesh, but in the flesh.

1. He was justified in the spirit." He was approved to be righteous in the higher principle of spiritual life within him. There is no allusion to the Holy Spirit. The spirit here is the counterpart of the flesh. Christ fulfilled all righteousness. If his manifestation in the flesh exhibited his true and real humanity, his justification in the spirit exhibited his holiness and perfection. The passage consists of a series of parallel clauses, of which every two form a connected pair.

2. He was seen of angels." In the sense of showing himself to them in his incarnation. They announced his advent, they ministered to his wants, they heralded his resurrection, they attended him in his triumphant return to heaven, and they now see him in his glorified humanity.

1. He was preached among the Gentiles." Here, again, is another pair of opposites; the angels inhabitants of a holy heaven, the Gentiles inhabitants

2. of a sinful earth. It was one of the six glories of our Redeemer that he was to be a "Light to the Gentiles". (Isa_49:6)

3. He was believed on in the world." Christianity is a world-wide religion, embraced by men of all nationalities; unlike Mohammedanism and Buddhism, which are restricted to the East. The gospel finds acceptance alike in East and West.

4. He was received up in glory." In reference to Christ"s historical ascent to heaven amidst circumstances of marvelous glory. The last pair of opposites is the world and glory. How far they are apart! Yet they are brought nigh by the blood of Christ. This passage, from its antithetical structure, would seem to have been an ancient hymn of the Church, setting forth the leading facts of the Messianic story. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Let these be proved first - Let a trial be made how they believe. Then let them minister - Let them be fixed in that office.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 10. But these also, or, And these too, let them first be proved— καὶ οὗτοι δὲ: not enough that they seem to have all the qualifications previously mentioned, but let this further precaution be taken, let them be first proved; then let them serve as deacons, if (namely, after being proved) they are without blame—ὄντες ἀνέγκλητοι, being without charge of blame, the period of probation having passed, and no accusation preferred against them.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

Here Timothy is directed not to put any person suddenly into the office of a deacon, but to first to prove them for some considerable time; and their sufficiency being approved, let them be ordained, and use the office of a deacon.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

10. Let these also first be proved. Not novices, but men fully tested. Before they use the office of a deacon, their character must be thoroughly examined, and they must be found blameless.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

10. καὶ … δέ. And … also; i.e. the διάκονοι no less than the ἐπίσκοποι.

δοκιμαζέσθωσαν πρῶτον. Let them first be proved. This does not refer to any formal examination of the candidates for the diaconate, either by Timothy or by the officers of the Church, so much as to the general verdict of the community concerning their life and conversation. The qualities enumerated in 1Ti 3:8-9 are such as would be patent to observation. So Clem. Rom. (§ 42) has δοκιμάσαντες τῷ πνεύματι and (§ 44) διαδέξωνται ἕτεροι δεδοκιμασμένοι ἄνδρες.

εἶτα διακονείτωσαν ἀνέγκλητοι ὅντες. Then let them serve as deacons, if no charge is brought against them.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] And moreover (the δέ introduces a caution—the slight contrast of a necessary addition to their mere present character. On this force of καὶ … δέ, see Hartung, i. 182: Ellic., here. There is no connexion in καὶ … δέ with the former requirements regarding ἐπίσκοποι) let these (who answer, in their candidateship for the diaconate, to the above character) be put to the proof first (viz. with regard to their blamelessness of life, cf. ἀνέγκλ. ὄντες below: e.g. by testimonials, and publication of their intention to offer themselves: but no formal way is specified, only the reality insisted on), then let them act as deacons (or, minister: but more probably here in the narrower technical sense, as in reff. (?) Not ‘be made deacons,’ as Conyb.: the word is of their act in the office, not of their reception of it, which is of course understood in the background), if they are (found by the δοκιμή to be) irreproachable.

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: τί γὰρ ἐβούλετο μεταξὺ τῶν εἰρημένων παρεμβαλεῖν τι περὶ γυναικῶν;—(3) upheld by Calv., Est., Calov., and Mack, may for the same reason, seeing that he returns to διάκονοι again in ver. 12, be characterized as extremely improbable,—(2) has found many supporters among modern Commentators: Luth., Beza, Beng. (who strangely adds, ‘pendet ab habentes ver. 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 αὐτῶν, or by τάς: (b) the expression of ὡσαύτως, by which the διάκονοι themselves were introduced, and which seems to mark a new ecclesiastical class: (c) the introduction of the injunction respecting the deacons, ἔστωσαν μιᾶς γυναικὸς ἄνδρες, as a new particular, which would hardly be if their wives had been mentioned before: (d) the circumstance, connected with the mention of Phœbe as διάκονος 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 γυναῖκες are deaconesses,—ministræ, 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 διάκονοι, verse 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 verse 12, that under διάκονοι, and their household duties, he comprehends in fact both sexes under one: ταῦτα καὶ περὶ γυναικῶν διακόνων ἁρμόττει εἰρῆσθαι: (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 μὴ διλόγους in the males, being the vice to which the female sex is more addicted. Cf. Eurip. Phœn. 298 ff., φιλόψογον δὲ χρῆμα θηλειῶν ἔφυ, | σμικράς τʼ ἀφορμὰς ἢν λάβωσι τῶν λόγων, | πλείους ἐπεισφέρουσιν· ἡδονὴ δέ τις | γυναιξί, μηδὲν ὑγιὲς ἀλλήλαις λέγειν.

διάβολος in this sense (reff.) is peculiar in N. T. to these Epistles), sober (see on ver. 2, corresponding to μὴ οἴνῳ πολλῷ προσέχοντας), faithful in all things (corresponds to μὴ αἰσχροκερδεῖς: trusty in the distribution of the alms committed to them, and in all other ministrations).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

10. δοκιμαζέσθωσαν.] Probably not by any definite examination or by a time of probation (Ramsay), but only in the same way as the ἐπίσκοπος (καὶ οὗτοι δέ), by the opinion of the Church judging his fitness by the standard just laid down.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

These also [και ουτοι δε] . As well as the Bishops. No mention is made of a proving of the Bishops, but this may be fairly assumed. Comp. not a novice, ver. 6.

Be proved [δοκιμαζεσθωσαν] . Common in Paul; only here in Pastorals. See on 1Pe 1:7. Not implying a formal examination, but a reference to the general judgment of the Christian community as to whether they fulfil the conditions detailed in ver. 8. Comp. 1Ti 5:22; 2Ti 2:2. Let them use the office of a deacon [διακονειτωσαν] . Much better, let them serve as deacons. In this sense only in the Pastorals. Comp. ver. 13. 104 The verb is very common in N. T.

Being blameless [ανεγκλητοι οντες] . Rather, unaccused : if no charge be preferred against them. In Paul, 1Co 1:8; Col 1:22. Comp. Tit 1:6, 7. It is a judicial term. The participle ontev signifies provided they are.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.