1 Timothy 3:11

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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 νηφαλεους 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, Pædag., 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.

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

3:11 their wives (or the women deacons): The Greek word can be translated women or wives. In favor of their wives, 3:8-13 is a discussion of male deacons; switching to “women deacons” would disrupt the flow of thought. However, there might have been women deacons in the early church (see Rom 16:1). In that case, this verse might parallel 1 Tim 3:8.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Ti 3:11. Γυναῖκας, wives) This depends on ἔχοντας, having, 1Ti 3:9. ὡσαύτως, in like manner) This refers to 1Ti 3:8.—μὴ διαβόλους, not slanderers) especially among those that are without.—πιστὰς, faithful) This refers to 1Ti 3:9.

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

1Ti_3:11. Γυναῖκας ὡσαύτως σεμνὰς κ.τ.λ.] 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 deaconseither the wives of the deacons or the deaconesses. Macks 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 (γυναῖκας διακόνους φησί), Theophylact, Oecumenius, Grotius, and others; de Wette, Wiesinger, and Hofmann also think it correct. The principal grounds for it are(1) the word ὡσαύτως, 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 αὐτῶν (de Wette, Wiesinger) and the expression πιστὰς ἐν πᾶσιν, 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 γυναῖκες, instead of using the definite αἱ διάκονοι (comp. Rom_16:1). This makes it probable that by the γυναῖκες 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]

μὴ διαβόλους] διάβολος, as an adjective: slanderous, occurs only in the Pastoral Epistles, here and at 2Ti_3:3; Tit_2:3.

ΝΗΦΑΛΊΟΥς] is not equivalent to ΜῊ ΟἼΝῼ ΠΌΛΛῼ ΠΡΟΣΕΧΟΎΣΑς, 1Ti_3:8; it is to be taken in the same sense as in 1Ti_3:2 (in opposition to Wiesinger, van Oosterzee).

ΠΙΣΤᾺς ἘΝ ΠᾶΣΙΝ] faithful in all things; ἘΝ ΠᾶΣΙΝ 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 Oosterzees view is arbitrary, that those deacons wives are meant who at the same time held the office of deaconess.

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 3:11 . γυναῖκας : Sc. δεῖ εἶναι , not governed by ἔχοντας (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 ὡσαύτως 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 αὐτῶν .

διαβόλους : slanderers . While men are more prone than women to be δίλογοι , 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, ἄνθρωποι , in the last days.

νηφαλίους : see note on 1Ti 3:2 .

πιστὰς ἐν πᾶσιν : 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 πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν , Tit 2:10 .

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

Regard must be had also to the Pastors’ and Deacons’ wives.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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," Ti1 3:8, and "in like manner," Ti1 2:9), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as Phœbe was at Cenchrea (Rom 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 (Ti1 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," Ti1 3:8, in the case of the deacons.

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 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: γυναικας ωσαυτως σεμνας. 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] μη διαβολους. 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.

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

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.

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.

(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 occurs—why are deacon’s 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, “ancillæ quæ ministræ 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 woman’s 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.

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

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.

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.

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.

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

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.

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.

Even so must their wives be grave - Chrysostom, Theophylact, Grotius, Bloomfield, and many others, suppose that by the word “wives,” here, (γυνᾶικας 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 διαβόλους 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.

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

Women, &c. By the Greek again, sober, grave, &c. By these women are commonly understood such as had made a vow of not marrying, and who assisted at the baptism of women; (Witham) i.e. deaconesses, who were women charged with the assistance, and sometimes with the instruction, of persons of their own sex. (Bible de Vence) --- Not given to detraction,[5] or calumnies, as in the Greek. A necessary admonition. (Witham)

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[BIBLIOGRAPHY]

Non detrahentes, Greek: me diabolous.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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 deacon’s 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.

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

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.

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

Women in like maturer must for even so must their wives, A.V; temperate for sober, A.V Women. What is meant by these "women"? Certainly not women in general, which would be quite out of harmony with the context. The choice lies between

(1) the wives of the deacons, as in the A.V;

(2) the wives of the episcopi and deacons;

(3) deaconesses.

This last, on the whole, is the most probable. The male deacons had just been spoken of, and so the apostle goes on to speak of the female deacons. (at diakonoi, Rom_16:1) He conceives of the deacon"s office as consisting of two branches

(1) the deacons,

(2) the deaconesses;

and gives appropriate directions for each. It must he remembered that the office of the early deacon was in a great measure secular, so that there is nothing strange in that of the deaconess being coupled with it. The retrain in ver. 12 to the male deacon is in favor of understanding "the women" of the deaconesses, as showing that the subject of the diaconate was not done with. Chrysostom (who says, "He is speaking of those who hold the rank of deaconesses") and all the ancient commentators, and De Wette, Wiesinger, Wordsworth, Alford, and Ellicott among the moderns, so understand it (see following notes). Grave (semnav; see ver. 8, note). Not slanderers (mhlouv, corresponding to the mhgouv of ver. 8). This use of diabolov, which is the classical one, is peculiar in the New Testament to the pastoral Epistles. (see 2Ti_3:3; Tit_2:3) Temperate (nhfaliouv; see ver. 2, note). It corresponds here to the mhcontav of ver. 8. Faithful in all things (pistav ejn padin). This seems to refer specially to their being the almoners of the Church charities, and so favors the explanation of "women" as meaning deaconesses. Pistov means especially "trusty". (Mat_24:45; Luk_12:42 Luk_16:10, etc.)

The qualifications of deaconesses.

in like manner must be grave, not slanderers, sober, faithful in all things." The allusion is evidently not to the wives of deacons, but to deaconesses. Why should the duties of deacons" wives be set forth when there is no allusion to the duties of ministers" wives? The omission of all mention of domestic duties in this case is significant.

I THE ORDER OF DEACONESSES. There was evidently such an order in the primitive Church. Phoebe of Cenchrea, (Rom_16:1) Euodias and Syntyche, (Php_4:2) and probably the association with which Dorcas was connected at Joppa, (Act_9:36-41) seem to have belonged to the order. The order did not cease to exist till the fifth century in the Latin Church, and till the twelfth in the Greek Church. It had its origin, probably, in the extreme jealousy which guarded the relations of the sexes in early times, for women were comparatively secluded from the society of men. Deaconesses were, therefore, appointed to maintain the religious intercourse of Christian women with a Church whose ministrations were in the hands of men.

II THE QUALIFICATIONS OF DEACONESSES.

1. "Grave." Not given to levity or gay manners, but sober in speech, gesture, and dress.

2. "Not slanderers." Not too ready to take up an accusation against the poor, or too ready to use the tongue in the way of false insinuation.

3. "Sober." Not to be given to pleasures of the table, but showing a seemly abstemiousness.

4. "Faithful in all things." Faithful in all ecclesiastical duties.

(1) Faithful to the poor, whose secrets are to be jealously kept;

(2) faithful to the Church, which entrusts its funds to their wise and discriminating distribution; and

(3) faithful to God in all religious obligations whatsoever. 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.

Faithful in all things - Both to God, their husbands, and the poor.

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

Ver. 11. There is a difference of opinion among commentators how this verse should be understood: whether of women in the sense of wives—the wives of the deacons mentioned immediately before; or of women holding much the same relative position in the church as deacons—women called to do active service for the community. Our translators have adopted the former view, rendering, “Even so must their wives be grave,”—the wives, namely, of the deacons; and in this they have the support of such men as Bengel, Beza (who, however, would extend the reference to bishops as well as deacons, against the connection), the modern Greek commentator Coray, Conybeare, also Huther, who conceives the wives of deacons to be here mentioned, because in certain parts of their office, especially in ministering to the poor and the sick, their wives would naturally co-operate with them, and often do a considerable part of the work. Whence, quite naturally, the wives of deacons might be noticed with a view to their proper qualifications, while nothing was said of the wives of the bishops or pastors, because the latter could not participate in the official service of their husbands. All this may fairly be alleged in favour of that interpretation, and also the circumstance that, as the apostle returns in the next verse to the deacons, it would seem upon the whole more natural, that what he inserts about women in the middle of his instructions regarding deacons should refer to such women as were in a manner part of themselves, than to others occupying a quite separate position. On the other hand, the mode of expression employed in introducing the women, γυναῖκας ὡσαύτως, 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 either the article (τὰς) or the pronoun (αὐτῶν) to connect the women with the men spoken of before; and further, the mention only of such qualifications in respect to the women as might fit them for confidential employment in deacon-work, while nothing is said of those more directly bearing on domestic duties;—these considerations seem very much to favour the view adopted already by Chrysostom,—adopted as too obvious to require any explanation (γυναῖκας διακόνους φησί),—and followed by Theophylact, Grotius, De Wette, Ellicott, Alford, etc.: that not deacons’ wives, but female deacons, are meant. It still is somewhat strange, however, that the general term women (γυναῖκας) is employed, and not the specific deaconesses (τὰς διακόνους), which would have excluded all uncertainty as to the meaning. Possibly the matter was so put as intentionally to include women of both classes; at once wives to the deacons who occasionally shared with their husbands in diaconal ministrations, and women who were themselves charged by the church with such ministrations. Anyhow, it ought to be understood of women who, in the one character or the other, were actively engaged in the kind of work which was proper to deacons. And considering the greater separation which then existed between the sexes, and the extreme jealousy which guarded the approaches to female society, it was in a manner indispensable that women, with some sort of delegated authority, should often be entrusted with various kinds of diaconal service. For those so entrusted, the following simple requisites are mentioned: that they be grave, not slanderers, sober, faithful in all things; the same substantially as those required of the deacons, only delivered with more brevity.

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

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.

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

11. Even so must their wives. The word in the Greek may mean women or wives. It is rendered wife in verse 12. The Revision says, “Women must be, etc.” I believe that the Old Version is nearer right. The duties of women generally are not spoken of in the midst of a discussion of elders and deacons. Either deaconesses are meant, or the wives of bishops and deacons; more likely the latter. We know that an injudicious wife may mar the work of a church officer. Not slanderers. Not given to tattling.

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.

Women in the same way

Possible meanings are 1) "women" refers to the wives of deacons or 2) "women" refers to female deacons.

be dignified

"act properly" or "be worthy of respect"

They should not be slanderers

"They must not speak evil about other people"

be moderate and

"not do anything to excess." See how you translated this in 1 Timothy 3:2.

husbands of one wife

A man must have only one wife. It is unclear if this excludes men who have been previously widowed, divorced, or never married. See how you translated this in 1 Timothy 3:2.

manage well their children and household

"properly take care of and lead their children and others who live in their homes"

For those

"For those deacons" or "For these church leaders"

acquire for themselves

"receive for themselves" or "gain for themselves"

a good standing

The implied meaning may be stated explicitly. AT: "a good reputation among other believers" (See: Assumed Knowledge and Implicit Information)

great confidence in the faith that is in Christ Jesus

Possible meanings are 1) they will trust in Jesus with even more confidence or 2) they will speak confidently to other people about their faith in Jesus.

translationWords

slander

faithful

deacon

household

servant

confidence

faith

Jesus

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11. PARENTHETIC:—DEACONESSES

11. γυναῖκας ὡσαύτως κ.τ.λ. It is difficult to determine who the ‘women’ are, who are thus brought into the middle of the paragraph which deals with the qualifications of deacons. Excluding impossible interpretations, they must be either (a) the wives of the deacons or (b) the deaconesses of the Church. If the former we should have expected τὰς γυναῖκας αὐτῶν, if the latter, τὰς διακόνους; the Greek is quite as ambiguous as the R.V. ‘women.’ That there were deaconesses in the early Church, we know; the case of Phœbe (Rom 16:25) is familiar, and Pliny (Ep. x. 97) has mention of “duabus ancillis quae ministrae dicebantur.” A century later than Pliny we find elaborate rules as to the female diaconate laid down in the Apostolic Constitutions[526]. The ancient interpreters took this view of the passage, and it has been urged by many modern commentators that interpretation (a) is excluded by the absence of any corresponding regulation as to the wives of the ἐπίσκοποι, as well as by the silence of the writer concerning any domestic duties of the women in question. An argument e silentio is, no doubt, always precarious; and, further, it is to be remembered that a deacon’s wife would of necessity share his work which was largely occupied with the sick and needy, and it is thus intelligible that it would be necessary to have an eye to her character in the selection of her husband for the diaconate; whereas the wife of an ἐπίσκοπος is in no way partner of his responsibilities, and should not be permitted to meddle in the administration of the Church. The absence of any regulations for the bishops’ wives might be thus accounted for. But on the whole interpretation (b) seems to be more consonant with the usages of Christian antiquity, as well as with the general structure of the chapter before us, and with the fact that historically the deacons always chose their own wives without any reference to the judgement of the Church. We therefore translate (with Lightfoot[527]) γυναῖκας, deaconesses, and find here the earliest regulations as to the διακονίσσαι who in succeeding ages played an important part in the Church’s life[528].

[526] The first six books of the Apost. Const. embody an Apostolic Didascalia (now only extant in Syriac and Latin) which is probably of the third century. The regulations therein given for Deacons and Deaconesses are in some respects less elaborate and more primitive than those laid down in the corresponding (third) book of the Apost. Const., and are very similar to those given in the Pastoral Epistles.

[527] On a Fresh Revision of the New Testament, p. 114.

[528] See on the general question, Cecilia Robinson, The Ministry of Deaconesses.

σεμνάς. See above on 1Ti 2:2; this corresponds, of course, to σεμνούς of 1Ti 3:8.

μὴ διαβόλους. See note on 1Ti 3:6; the phrase corresponds to μὴ διλόγους of 1Ti 3:8.

νηφαλίους. See note on 1Ti 3:2; the word is here used in its primary sense of sober, and balances μὴ οἴνῳ πολλῷ προσέχοντας 1Ti 3:8.

πιστὰς ἐν πᾶσιν. Faithful in all things. A general statement, but perhaps laid down here with special reference to the virtue of trustworthiness, which, in matters of money, was peculiarly demanded of the διάκονος, whether man or woman. See note on μὴ αἰσχροκερδεῖς of 1Ti 3:8.

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.

11. γυναῖκας. From the context and from the parallelism between the qualities required for them and for the deacons σεμνάς = σεμνούς: μὴ διαβόλους = μὴ διλόγους: νηφαλίους = μὴ οἴνῳ π. προσέχοτντας: πιστὰς ἐν πᾶσι = μὴ αἰσχροκερδεῖς . . . συνειδήσει), these must be “deaconesses” (not “wives of deacons”), women who help; cf. Rom 16:1; Pliny, Ep. x. 96 (written a.d. 112), “ancillis quæ ministræ dicebantur.” Their duties in later times are defined as instructing and attending at the baptism of female catechumens, of looking after them at the services and taking messages from the bishops to them; cf. Dict. Christ. Antiq. s.v.; Nic. Canon xix., with Bright’s note. Apost. Const. ii. 26, iii. 15, εἰς τὰς τῶν γυναικῶν ὑπηρεσίας . . . καὶ γὰρ εἰς πολλὰς χρείας γυναικὸς χρῄζομεν διακόνου.

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

Their wives [γυναικας] . 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.

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