1 Timothy 3:8

(8) Likewise must the deacons.—We possess scattered and at the same time casual notices of this lower order of deacons dating from the very first days of the faith. The order clearly sprang out of the needs of the rapidly increasing church. Some two years after the Ascension (A.D. 34-35) the seven deacons were appointed to assist the Apostles as almoners of the brethren; as the Church’s life developed, the functions of these primitive subordinate ecclesiastical officers were enlarged. The history of the career of Stephen and Philip supply ample evidence of this. Out of his first apostolic appointment in the year 34-35, no doubt, was developed that great inferior order in the Church, respecting which these definite rules and authoritative regulations were laid down by the Apostle Paul in his instructions to Timothy in the matter of church government and order. These primitive deacons were evidently assistants to and probably in many cases supplied the place of the presbyters. The great similarity of the directions of St. Paul respecting the qualifications to be looked for in both, implies this; still their original employment as administrators of the Church’s funds and distribution of her alms remained to them. We can trace the existence of the order through and beyond the Apostle’s time:—

Jerusalem. . .A.D.34-35.Original foundation of order by the Apostles at Jerusalem. Act_4:1-6.Corinth. . .A.D.55.1Co_12:28.Rome. . .A.D.58-9. Rom_12:7.Philippi. . .A.D.63. Php_1:1.Ephesus. . .A.D.66.1Ti_3:8; 1Ti_3:13.Asia Minor. . .A.D.63-69 1Pe_4:11.. . .A.D.138-40 Justin Martyr. Apology, i. 65, “Those with us who are called deacons,” and Apology, i. 67.Corinth.—Deacons apparently alluded to under ἀντιλήψεις—“helps” (1Co_12:28). See also 1Ti_3:5 of same chapter: διαιρέσεις διακονιῶν.

Rome.— είτε διακονίαν, ἐν, τῆ διακονία. Reference lost in English translation, “or ministry, (let us wait) on our ministering” (Rom_12:7).

Asia Minor.—εί τις διακονεῖ. Reference lost in English translation, “if any man minister” (1Pe_4:11).

Thus in the first half of the second century we find the order regularly and apparently universally established, constituting an acknowledged part of the Christian system of ecclesiastical government. The scattered notices of the diaconate in the New Testament, dating almost from the Ascension—over a period exceeding thirty years—show us how, out of the needs of the Church, arose this subordinate order, which was rapidly developed as the Catholic Church increased. The differences between the deacon of the Pastoral Epistles, and the deacon of the writings of Justin Martyr, are exactly what we should expect would result from the seventy years of gradual but progressive organisation under men like St. John and his disciples and the immediate successors of the Apostles.

Be grave.—St. Paul again repeats the need for this feature of character being found in the lower order of ecclesiastical officers. The reverent decorum, the quiet gravity, which never interferes with the innocent, childlike happiness (see Note on 1Ti_3:4), is especially to be looked for in a deacon, who ought to show an example of every-day Christian life.

Not doubletongued.—Bengel well paraphrases it, ad alios alia loquentes. The deacon would have in his duties connected with the administration of the Church’s alms, and also in his more directly spiritual work, much opportunity of meeting with and talking to the various families of the flock of his Master. He must be watchful, in these visits, of his words, not suiting them to the occasion, and then unsaying in one house what he had affirmed in another. Such a grave fault—not an uncommon one—would, in the long run, deeply injure his influence abroad, and would inflict a deadly wound on his own spiritual life.

Not given to much wine.—The professed minister—the advocate for the cause of the poor and needy—must show an example of the strictest sobriety, must be pointed at as one caring little for the pleasures of the table. How well and nobly the young lieutenant of St. Paul aimed at showing in himself a self-denying example to the flock, we see from 1Ti_5:23, when the old master deemed it requisite to warn his earnest, brave disciple from an asceticism which was positively weakening his power of work and endurance.

Not greedy of filthy lucre.—Those entrusted with the care of the Church’s alms surely must be especially careful of their reputation in the matter of covetousness—among the “chosen” of Timothy there must be no Judas.

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1Ti_3:8-13

Likewise must the deacons be grave.

The ideal deacon

I. Deacons should be of noble character (1Ti_3:8).

1. They were to be grave--i.e., of serious deportment--not sharing in the follies and gaieties of pleasure loving cities like Ephesus, but revered as men living in a higher and purer atmosphere.

2. Not double-tongued, saying one thing to this man and another to that, and thus giving rise to misunderstandings and differences. Gossip is sometimes as harmful as slander.

3. Not given to much wine. Such temper ance should be a characteristic of any true Christian, and is absolutely essential to one who would lead and represent the Church.

4. Not greedy of filthy lucre, or base gain.

II. Deacons should re strong in the faith (1Ti_3:9). Holding the mystery of the faith in a pure conscience.

III. Deacons should be trusted by the church (1Ti_3:10). Let these also first be proved, for their qualifications ought to be evidenced and recognized, in order that they may have the confidence of their brethren.

IV. Deacons may look for the recompense of reward (1Ti_3:13). The phrase purchase to themselves a good degree, or, as in Revised version, gain to themselves a good standing, includes the idea of obtaining high reputation amongst the brethren; and that is not without its value. But it implies, also, advance in faith, in courage, and in wisdom, as the result of active and faithful service. And this is the preparation for, and the pledge of the honour which will be given in, the last great day--honour which will vary among the saints according to the measure of their capacity and fidelity. (A. Rowland, LL. B.)

Double tongued

During the civil war in America, three Northern officers were appointed on a commission with three Southern officers, after the battle of Prairie Grove, to negotiate an exchange of prisoners. While the commission was sitting, an aged farmer strayed into the room, thinking it was the provosts office. His eyes were dim, but he quickly noticed the uniforms, and supposing himself in the presence of the Northern staff, began protesting his loyalty to the Union. One of the officers facetiously advised him to be cautious, and, pointing to the Southern officers, told him to look at them. The old man put on his spectacles, and recognizing the uniform, explained that his heart was with the South in the great struggle, and that his only son was a soldier in the Southern army. Gazing around the room, he recognized the Northern uniforms also, and was bewildered. At last he leaned both hands on the table, and surveying the entire party, he said, Well, gentlemen, this is a little mixed; but you just go on and fight it out among yourselves. I can live under any government. (Christian Herald.)

An equivocal life to be avoided

Some time ago two travellers went to Africa. Coming to a lake, one sought to find whither the current tended by throwing a float on its surface; and slowly, but surely, it floated eastward. The current is eastward, said the traveller, satisfied with his discovery. Some time afterwards another traveller stood by the same lake, asking himself the same question, Whither does the current tend? He, too, cast a float upon the surface of the water, which at once floated westward. The current is towards the west, he said; and, following out his discovery, he gained its out-let, and so traced it to where it emptied itself into the Atlantic Ocean. Let us see to it that our life is not uncertain, like this lake, at one time seeming to be going heavenward, and at another seeming to be going with the world. But rather may we, who bear the name of Jesus, let our lives run like a quiet and steady stream, and, as we go, leave a bright record of our lives behind us. (Christian Herald.)

Holding the mystery of the faith.

Accepting mysteries of the faith

I can drink of the clear cold spring, and be refreshed, though I may not hope to pierce the awful foundation of granite from whence it comes rushing up. I can take of the grain of the tawny sheaves, or of the laden vine, though I cannot tell how the unconscious root and fibres select, elect--never mistaking--out of a common soil that which shall produce their specific fruit. I can rejoice in the shining sun, and fan my cheek with the breathing wind, though I am ignorant as an infant of the great palace of light, and know not when the wind cometh, nor whither it goeth. Even so; I stoop my parched lips to the living water, and I rise revived; and I know not man nor woman who ever sought to do so and was hindered. I am content with that. (A. B. Grosart.)

The mystery of the faith

I. Now there is a prevailing error to which we are exposed in the present day, of not sufficiently recognizing in revealed truth mysteries which lie beyond the reach of human comprehension. By far the greater portion of the doctrines which compose the scheme of Christianity are mysteries which pass mans understanding. Such, for example, is the doctrine of the Trinity in Unity. Here, however, let me observe that although a mystery, it is a mystery of faith. It is not a revelation of which the mystery affords any excuse for unbelief. It is a mystery, I confess, upon Gods part, of incomprehensible wisdom, power, and love; but yet it is a mystery upon which we may rely with the fullest assurance. It is the more important to observe this, because there are many minds before which the mysteries of Divine truth present themselves as an apology for unbelief. The facts of Christianity, and the doctrines which flow out of them, are amply attested. There is a marvellous self-evidencing property in the Gospel. Crowded though it be with mysteries, it is so constructed as to bespeak its suitableness to the moral necessities of the fallen. We appeal, then, not only to the evidence upon which the truth of the gospel rests, as contained in Gods Word, but also to the results which have attended its proclamation, in corroboration of its claim, mystery though it be, to implicit faith. It is this mystery which has conferred upon mankind ten thousand blessings for time, the pledges and foretokens of yet richer blessings in eternity.

II. But here the practical question arises, what is it to hold the mystery of the faith in a pure conscience; or, in other words, to what course of action are we summoned by the direction which the apostle here gives? Now, a pure conscience is a conscience void of offence towards God and towards man. It is a conscience enlightened by the Holy Ghost, and free from accusation, whether on the ground of duty omitted or of precept infringed. To hold the mystery of the faith in a pure conscience, is therefore to be so under the influence of revealed truth as to be thereby impelled to practise all that God has enjoined, and to avoid whatsoever God has forbidden. Now, for nothing is the Bible more remarkable than for the practical nature of all its disclosures. There is not a doctrine of revealed truth which is not both designed and adapted to influence the daily life and conversation; and never can the truth be held in a pure conscience but where the creed which is professed is exemplified in the conduct. Take, for example, any of the elementary truths of revelation, and you may discern at once their practical character. There is the revealed truth of the omnipresence of God, a truth which no man can hold the mystery of the faith and yet deny. According to this doctrine, we believe that God is everywhere and at all times present. Never can we escape from His observation--never elude His watchful inspection. This is a part of the mystery of the faith. And so with regard to every component part of the mystery of the faith. To hold it in a pure conscience is to allow every Christian doctrine to have its legitimate influence over the entire walk and conversation. This, then, it is to hold the mystery of the faith in a pure conscience. It is to make every revealed doctrine a fresh motive for striving after moral perfection. Alas! there may be a holding the mystery of the faith, but not in a pure conscience. There may be familiarity with Christian truth, orthodoxy of creed, clearness in the enunciation of the Gospel mysteries, zeal in the maintenance of the truth, and skill in contending against error, where, nevertheless, we look in vain for a correspondence between the profession of the lip and the language of the daily life. The mystery of the faith is held; it is expounded, professed, defended, and yet it is not held in a pure conscience. Its influence is counteracted by a life not regulated by the principles confessed. (Bp. Bickersteth.)

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1Ti 3:8-9. Likewise the deacons — Of whom see on Act 6:3-4, and Php 1:1; must be grave — Or serious, as some render σεμνους: men of a steady, decent, and venerable behaviour. No mention is made of presbyters, or elders, as distinct from bishops; evidently because (as has been observed on 1Ti 3:1, and Php 1:1) they were not distinct from them; but the two names were used promiscuously for the same persons. Not double-tongued — Deceitful and dissembling, speaking one thing in one company, and another in another; not given to much wine — Which would render them utterly unfit for their office; not greedy, or desirous of filthy lucre — See on 1Ti 3:3. “With what abhorrence does the apostle everywhere speak of this! All that is gained, (above food and raiment,) by ministering in holy things, is filthy gain indeed! Far more filthy than what is honestly gained by raking kennels, or emptying common sewers.” — Wesley. Holding the mystery of faith in a pure conscience — Well instructed in, and firmly believing, all the great doctrines of the gospel, and adorning them by a correspondent practice; or steadfast in faith, and holy in heart and life. Although the apostle did not mention it, Timothy would readily infer from this direction concerning deacons, that it was equally necessary in bishops as in them to be sound in the faith, and holy in life. As soundness in the faith was required in deacons, it is probable they were sometimes, if not generally, employed in teaching; but whether by preaching or catechising is not certain. They likewise acted as readers in the congregations.

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

b. Of deacons and deaconesses, 1Ti_3:8-13.

In regard to the office of deacon we may first remark, that if the Greek word diakonos, with its cognates, were always rendered deacons, we should have deacons in great number in the New Testament. Thus we should have Mat_20:26, Let him be your deacon; Joh_2:5, the mother of Jesus said to the deacons; 12:26, The king said to the deacons; Rom_13:4, the magistrate is the deacon of God; Gal_2:17, deacon of sin. From all which instances, and many more, it appears that the true meaning of the word is servitor. The word is not applied to the seventy sent forth by our Lord; nor to the seven in Acts 6, save in the verb form serve. It appears for the first time as an unmistakable church officer in Php_1:1; there, as here, used by Paul in connexion with the episkopos. Under sanction from these two texts, however, we may, in Rom_16:1, read deaconess in honour of Phebe; and in Rom_12:7, deaconship; and some hold 1Co_12:28, helps, to mean deaconships.

In regard to this office in the Church we may note two distinctive points: First. It was not, like prophecy, healing, tongues, etc., an extraordinary gift or charism, bestowed at the will of the spirit without the agency of man. The individual was humanly selected according to qualifications, and probably ordained by the imposition of hands. Second. In all cases, both the word and its connexions embrace generically the idea of subordination and service in sacred function. The deacon was subordinate to the apostle and to the episkopos. Hence, while his duties are not very precisely defined in Scripture, yet throughout the history of the Church a sort of semblance has been maintained in this respect. He may assist the bishop or elder in the ritual; he may, in absence of the elder, read a homily; he may catechize the catechumen, keep order in the congregation, see to the poor, and administer to the necessities of the persecuted.

In modern Protestant Churches the same generic idea of servitorship is variously maintained. In Presbyterian and Congregational Churches, approaching nearer to the model of Acts 6 than any other Church, the deacon is overseer of the poor, yet leading the conference and prayer meeting in absence of the minister. In the Methodist Episcopal Church the deacon is a subordinate minister, with a few symbolical exclusions from higher functions, an apprentice rather than a servitor in the ministry. In this respect there appears a parallel from the probable fact that in the New Testament Church the deaconship was a reserve from which the elders were likely to be selected. Note 1Ti_5:13.

8. Double-tongued—The liability of subordinates, to be obsequious to superiors and supercilious to inferiors.

Greedy—So as to be tempted to embezzle the church funds.

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

CRITICAL AND EXPLANATORY NOTES

1Ti_3:8. Deacons.—Originally dispensers of the Church’s bounty, they came to be regarded as the subordinates of the presbyters. Not greedy.—Like the first purser of the Church.

1Ti_3:10. First be proved.—In allusion to what is said of the bishop in 1Ti_3:6. Their qualifications for the office must be self-evident.

1Ti_3:11. Even so must their wives.—As “their” is entirely imported and the original does not distinguish them as wives, the R.V. gives “Women in like manner.” More probably they were deaconesses.

1Ti_3:13. Used the office of a deacon well.—R.V. “served well as deacons.” Purchase to themselves a good degree.—R.V. “gain to themselves a good standing”—not simply preferment; the gain is spiritual, as is intimated by the next phrase.

MAIN HOMILETICS OF THE PARAGRAPH.—1Ti_3:8-13

Qualifications of New Testament Deacons.

I. They must be men of good character and behaviour (1Ti_3:8).—The deacons answer to the chazzan of the synagogue—the attendant ministers or subordinate coadjutors of the presbyter. 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. To the other qualifications belonging to the bishops, the deacons were required to be circumspect in speech. “Not double-tongued”—not saying one thing to this person and another to that person. The extensive personal intercourse that deacons would have with members of the Church might prove a temptation to such a fault. “Not given to much wine.” He who would not merely aid poverty, but as far as possible heal it, must be himself a pattern of temperance. “Not greedy of filthy lucre.” Any who was capable of this would soon appropriate dishonestly the gifts entrusted to him for the poor. All gain is base which is set before a man as a by-end in his work for God. The deacon’s office of collecting and distributing alms would render this uncovetous spirit a necessary qualification.

II. They must be men holding clear and conscientious views of Divine truth.—“Holding the mystery of the faith in a good conscience” (1Ti_3:9). The mystery of the faith is like a treasure in the actual possession of the deacons, and the coffer in which it is best preserved is a good conscience. Having a firm hold of the truth themselves and realising its power in their hearts, they must illustrate it in their lives and actions.

III. They must be men whose fidelity has been tested.—“And let these also first be proved” (1Ti_3:10). Their character is to be carefully inquired into, and the investigation being favourable, they are then to be appointed deacons. In this way the unworthy were kept from office. The office required one of tried and well-ascertained fidelity.

IV. They must be men whose married and family life is without reproach (1Ti_3:11-12).—The character not only of the wives of the deacons, but also of deaconesses, is referred to here. The same qualifications are required in female deacons as in deacons, only with such modifications as the difference of sex suggested. “Not slanderers”—not devils, as they undoubtedly would be if guilty of lying and slander. “Sober”—answering to “not given to much wine.” “Faithful in all things”—in little as well as great. The deacons must be husbands of one wife—not marrying a second time; and must show competency for their duty in the Church by ruling their own households well. The domestic virtues of deacons must not be inferior to that of presbyters. Care of their own children was doubtless the best preparatory school for care of the poor and sick.

V. Fidelity in their office will ensure their advancement and stability in the truth.—“For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ” (1Ti_3:13). Those who faithfully discharge the duties of the diaconate acquire for themselves a good standing-place, a well-founded hope of salvation against the day of judgment. A faithful fulfilment of our calling in the Church of Christ is the means blessed by Him to win here as in eternity a good degree of growth and of salvation (Lange, Fausset). It seems most agreeable to our conceptions of justice, and is consonant enough to the language of Scripture, to suppose that there are prepared for us rewards and punishments of all possible degrees, from the most exalted happiness to the extremest misery, so that our labour is never in vain: whatever our advancement in virtue, we procure a proportionable accession of future happiness (Paley).

Lessons.—

1. Church work affords spheres of special usefulness.

2. Work for God demands the highest moral qualifications.

3. Work done for the Church helps the growth of personal godliness.

GERM NOTES ON THE VERSES

1Ti_3:8-13. Church Officers—

I. Should be sedate in behaviour (1Ti_3:8; 1Ti_3:11).

II. Irreproachable in life (1Ti_3:8; 1Ti_3:11)

III. Conscientious in maintaining the faith (1Ti_3:9).

IV. Should be submitted to preparatory tests (1Ti_3:10).

V. Exemplary in home life (1Ti_3:12).

VI. Are rewarded for their fidelity (1Ti_3:13).

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

B.—Character of the Deacons and Deaconesses

1Ti_3:8-13

8Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; [,] 9Holding the mystery of the faith in a pure conscience.6 10And let these also first be proved; [,] then let them use the 11office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. 12Let the deacons be the husbands of one wife, ruling their children and their own houses well. 13For they that have used the office of a deacon well, purchase to themselves a good degree [secure to themselves good standing], and great boldness in the faith which is in Christ Jesus.

EXEGETICAL AND CRITICAL

1Ti_3:8. Likewise the deacons. After the Acts of the Apostles have told us the origin of the diaconate (1Ti_6:1-5), we may learn from the Pastoral Letters the qualifications needed, in Paul’s judgment, for a good deacon. This passage is important, as it is the only one which portrays the character so clearly as to be a true mirror for all after times. Here, as with the episcopi (1Ti_3:1-7), the Apostle omits the higher requisites of spirit and disposition, to consider rather the domestic and moral qualities which men readlily see and judge in others. It is true that the characteristics here named agree in many points with those of the presbyter (1Ti_3:1-7); but the likeness lies in the nature of the case and the relationship of both offices, and thus, instead of being at all extraordinary, furnishes an added proof of the genuineness of these Epistles. For, were a marked difference made between the episcopus and diaconus in rank and character, this Epistle would bear the unquestionable stamp of a later age, since, in the day of Paul, both munera were nearly alike. Besides, both divisions differ sufficiently in slight details, which show again the wisdom of the Apostle. See, on the diaconate in general, Lechler on Act_6:1-5.—Grave, not double-tongued. There is no proof that, in the apostolic time, there existed a special, exclusive class, a collegium of church assistants, who had charge of the various duties of the diaconate. All depended on individual activity; and it was therefore the more necessary that such persons should be of superior worth, and honorably fulfil the office. It is not, however, difficult to see the design of the Apostle in urging these requirements, although naturally we may not expect a complete sketch or an exact order in the recital of them.—Grave (with ὧσαύτως we must supply δωῖ εἶναι from the preceding), σεμνοὺς (comp. 1Ti_2:2; Tit_2:2); not so much a special virtue for a deacon, as a Christian quality which every church officer must possess. We may take Stephen and Philip as patterns of the true σεμνότης of a Christian deacon.—Not double-tongued, μὴ διλόγους; a word used only, here. Bengel: “Ad alios alia loquentes.” In the manifold relations of the deacons with different persons and families, they might readily fall into this vice, so wholly unworthy of a man of character.—Not given to much wine (comp. Tit_2:3). He who would not merely aid poverty, but as far as possible heal it, must be himself a pattern of temperance.—Not greedy of filthy lucre, μὴ αἰσχροκερδεῖς (comp. 1Ti_3:3). Any who was capable of this, would soon appropriate dishonestly the gifts entrusted to him for the poor.

1Ti_3:9. The mystery pure conscience. Here is the same inward connection of faith and conscience as before, 1Ti_1:18; and it is an equally strong proof that the Apostle is by no means content with the mere outward blamelessness of the church officers, if this higher spiritual faith be lacking.—Τὸ μυστήριον τῆς πίστεως; a peculiar expression, not occurring elsewhere. The mystery here, as 1Co_2:7, the truth, before hidden, but now revealed (comp. Rom_16:25).—Of the faith; a Genitiv. subjecti, just as, in 1Ti_3:16, τὸ μυστήριον τῆς εὐσεβείας; a mystery which is the object of faith, and can be understood only by faith. The Apostle presupposes that this mystery is like a treasure in the actual possession of the deacons; and to the question, how it can best be preserved, he answers with this precept: “Ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει.” The pure conscience is the coffer in which the treasure is best deposited. Ἔχοντας used here, as often, almost in the sense of κατέχοντας. Although we must grant that this clause does not directly refer to the diaconate, but is entirely general (De Wette), yet it is obvious that such a life of faith and conscience must be most useful toward even official duty. As teaching and preaching were not the usual charge of the deacons, they must so much the more upbuild others by their action; and without this personal faith and conscientiousness they could not fulfil their difficult task. “Additur pura conscientia, quæ extenditur ad totam vitam, tum vero, ut sciant se Deo servire;” Calvin.

1Ti_3:10. And let these also first be proved. These no less than the presbyters. The Apostle had not, indeed (1Ti_2:1-7), expressly ordered a previous δοκιμάζειν for these persons, but it lies in the nature of the case, especially in the restriction, 1Ti_3:5. We are not told by whom this proof was to be made, or to what special points it should extend. It could not have been a public one, before the whole community, since it was already presumed that those called to the diaconate enjoyed a good name and character. It is better to suppose an inquiry by Timothy himself, and the associate episcopi, since the deacons had probably their formal appointment from these last. That it was an examination in the proper sense (Heubner), is as improbable as the notion (Heydenreich) that we are to suppose the “united voices, and questions all around,” from individuals of the congregation. This is surely too official and modern a conception. Far simpler Bengel: “Diaconi debebant prius edere specimen, sui in ipsâ diaconiâ, quam plane immitterentur in munus.” They could enter on their office, after their blamelessness had been proved. This proof was thus, in the main, of a prohibitory character, to keep the unworthy from office.

1Ti_3:11. Even so must their wives in all things. This direction concerning the wives has a somewhat singular place amidst the rules of the diaconate. Were not the passage beyond all critical doubt, we might regard it as an interpolation. The connection does not allow us to think of Christian women in general; nor does the Apostle speak of deaconesses alone, as such, since in chap. 5 this class is distinctly treated of. We are almost unwillingly forced to apply this to the wives of deacons (Matthies); although it is remarkable, again, that the Apostle should give such express precepts for these, yet none for the wives of the presbyters, who had yet higher rank. The reason of this may be found, however, in the fact that the wives of the deacons were entrusted also with the office of deaconess; which compels us to the opinion that, by the word γυναῖκας, must be understood the wives of deacons, in so far as they were deaconesses also, and thus subject to certain rules here suggested beforehand, but more expressly given in chap. 5. These requisites are such as every Christian woman should have, yet they are specially desirable and indispensable to the sisters who would undertake a public office in the church.—Not slanderers, μὴ διαβόλους; literally, not devils—which they undoubtedly would be should they be guilty of lying and slander. “Why is it that evil-speaking is so characteristic of women? A woman has no arms, weapons, brute force, like man; her tongue is her weapon; and her natural feeling of dependence makes her more susceptible to envy and rivalry;” Heubner.—This qualification of the deacons’ wives has its relative contrast with the requirement made of the husbands; μὴ διλόγους, just as the νηφαλίους points back to the preceding, μὴ οἴνῳ πολλῷ προσέχοντας.—Faithful in all things, is a precept indeed for all, but specially for women, who in their allotted sphere must practise this fidelity in little things, and therefore not overlook or despise it.

1Ti_3:12. Let the deacons be the husbands of one wife. See 1Ti_3:2.—Ruling their children and their own houses well. See 1Ti_3:4-5. The domestic virtue of deacons must not be inferior to that of presbyters. Care of their own children was doubtless the best preparatory school for care of the poor and sick.

1Ti_3:13. For they that have used, &c. To call forth an earnest attention to his precepts, the Apostle points to the noble reward of the faithful man. Undoubtedly, in his view, they only would deserve it who made such rules their own, and thus fulfilled them.—Such purchase to themselves a good degree, βαθμὸν καλόν. Βαθμός, gradus, the Ionic form of the Attic βασμός (from βαίνω), may be understood either in reference to church office, or to the spiritual state. If, in the former view, we see in this phrase a promotion to the presbyterial office (Jerome, Bengel, and others), we must presuppose a kind of hierarchical order, which is quite foreign to the apostolic time. This interpretation is not at all necessary by grammatical rule; indeed, the description of this higher official degree as καλόν sounds somewhat singularly; nor can we conceive of any connection between such advancement and the παῤῥησία spoken of just after. We therefore prefer their view who interpret it as a good step in spiritual life, or future blessedness—two meanings which may well be united, and between which to put either—or (De Wette, Huther, and others), we think unnecessary. The Christian life here and hereafter is, in the Apostle’s view, one united whole; and in proportion as we advance here in our spiritual growth, shall we reach undoubtedly a higher degree of blessedness. It has been often said, indeed, but never proved, that Paul knows no degrees in future happiness. The opposite rather appears from 1Co_3:15; 1Co_15:41-42; 2Co_9:6, and elsewhere. A faithful fulfilment of our calling in the Church of Christ is the means blessed of Him to win here, as in eternity, a good degree of growth and of salvation. [It seems most agreeable to our conceptions of justice, and is consonant enough to the language of Scripture, to suppose that there are prepared for us rewards and punishments of all possible degrees, from the most exalted happiness down to the extremest misery, so that our labor is never in vain; whatever our advancement in virtue, we procure a proportionable accession of future happiness; Paley. “Mor. Phil.,” B. 1, c. 7.—W.]—And great boldness in the faith which is in Christ Jesus. This second part of the promise expresses the reward which such fidelity will gain from others; as βασμός referred to that which the diaconus would gain for himself. Παῤῥησία, used in this absolute sense, does not mean boldness of faith before God, but boldness of conscience before men, and, indeed, before the church, in whose employment such deacons as breathed this spirit could not have reproach. Bengel joins them both: “Fiducia erga, Deum et homines.” Faith in Christ Jesus does not belong exclusively to παῤῥησία, but as well to βαθμός; meaning the ground in which this confidence is rooted, and on which this degree is built. It is obvious that πίστις must not be taken objectively of Christian doctrine, but subjectively of the personal life of faith. [βαθμός is rendered, by Conybeare, position. Alford inclines to this reading, but refers it also, with De Wette and Wiesinger, to the hope of the future, as well as the present life. We cannot, however, see force enough in the above reasoning to reject the generally received idea of an official promotion. Undoubtedly the hierarchical ideas of the day of Jerome, when the deacon was styled a Levite (Ep. 27), do not belong to the church of St. Paul and Timothy. But there is nothing strange in the supposition, that a deacon of excellence in his calling should rise to the rank of presbyter. The custom, as it afterward obtained in the church, although it may have been by no means the rule of that early time, seems to have arisen naturally enough out of just such instances. Why should not such a promotion be καλός? and why should not one who had attained it have greater “boldness in the faith” ? The opposite interpretation seems to us far-fetched and fantastic. See further, Ellicott and Wordsworth in loco.—W.]

DOCTRINAL AND ETHICAL

1. It appears, from these precepts given to the deacons, how highly the Apostle valued the charge of the poor, which he would entrust only to those worthy of this special honor. All his directions may be called a practical commentary on two sayings of the Lord: “Woe to him through whom the offence cometh” (Mat_18:6-7); “Whoso is faithful in the least, is faithful also in much” (Luk_16:10). The Apostle in this, moreover, remains true to his own rule, that God is not “a God of confusion, but of peace,” and therefore all must be “done decently and in order” (1Co_14:33; 1Co_14:40).

2. The offices of deacon, presbyter, &c., in the apostolic church were not immediately ordained by Christ, and as little arranged by human wisdom after a predetermined and measured plan; but they came by degrees into existence, under the guidance of the Holy Spirit and in the process of circumstances, and were thus the source of rich blessing to many. They had from the first a spiritual character, the diaconate not excepted; for this office is very superficially valued, if we suppose it designed to meet the physical wants of the sick and poor. Here, rather, the beautiful saying is true: “The soul of charity is charity to the soul,” Amalia Sieveking; and, “The service of the poor is the service of God,” Angelus Merula. Hence such an office can be worthily exercised by those alone who are united truly with Christ and the brethren by the spirit of faith and love, and for Christ’s sake ready to meet every sacrifice, every trial, and every opposition.

3. The apostolic directions regarding the office of presbyter and deacon have to the present time been far more truly kept in the Reformed Church than in the Lutheran; whilst in the Roman Church they have been caricatured, and are hardly to be recognized. It is from this common cause that the presbyterate and diaconate, in the life of the church, form, together with the office of preacher and pastor, a circle of working forces, whose rights and duties are still too little understood and prized by many. Compare the “Manual for Elders and Deacons in the Evangelical Church, and those who are to become such,” by G. B. Lechler, Frankfort-on-the-Maine, 1857.

4. “It is beyond doubt that much is given to those who are entrusted with the office of elder or deacon. An office is given them of primitive Christianity, honorable by its antiquity, and at the same time evangelical, Protestant, of needful service for the edifying of the Christian body.”

5. The apostolic rules regarding deacons remain, in spirit and substance, normative for all such officers; and a wholesome corrective for the many deviations from those principles which are seen today in manifold shapes.

6. See further, 1Ti_3:1-7, and 1Ti_5:9 et seq.

HOMILETICAL AND PRACTICAL

How the diaconate must be exercised in the spirit of the Apostle Paul: (1) Its duty; (2) its requirement; (3) its blessing.—Whoso would successfully watch over others, has double need to know his own condition.—The relation of a good servant of the church (1) to honor; (2) to pleasure; (3) to the goods of the world.—The inward connection of a firm faith and a pure conscience.—Women may direct the work of Christ (1) to great gain; (2) to incalculable harm.—The church a family; its pastor a father of the household.—Connection between fidelity in the guidance of our own family and of that entrusted to us.—The laborer is worthy of his hire.—Faithful duty to the Lord the best way toward our own growth in holiness and grace.—Rectitude before God goes hand in hand with boldness before men.—Faith in Christ the spring of the true wisdom for life.—Whoso lacks the requirements of Paul, will not only be a poor deacon, but a poor Christian.

Starke: Hedinger: Pure doctrine and pure conscience must always go together. What worth in much knowledge, without self-knowledge? much teaching, without our own conversion?—None can be a true Christian, still less a teacher, who has not faith and a pure conscience.—Starke: How needful proof, trial, experience, evidence, to those appointed to the spiritual office!—The more prominent the place God allots any one, the more blameless should be his life, since many observe him.—When all is well in the clergyman’s home, there is a good example for his people; if not, it is a slaughter-house, where souls are destroyed (1Sa_3:13).—The true servants of God do not mourn over their sweat and toil; if they stay here without further promotion, they will have a degree so much the higher in heaven (Dan_12:3; 1Co_15:41-42).

Heubner: The strictest examination before our appointment to the spiritual office cannot equal the holy claims of the office.—Our whole life is indeed an examination followed by a judgment.—No office has such claim (?) to future honor and blessedness as that of the Christian teacher.—It is a strong spur to higher, Christian competition, when we remember that there are degrees even in salvation.

Von Gerlach: Fidelity in little is the test of genuine fidelity in great things.—Many are seemingly truer in the great concerns of life than in the less, where they constantly offend in their everyday faults, which all can see; and therefore such fidelity in greater things is worm-eaten, done from men-pleasing, from worldly ambition, not love to God and the brethren.—Lisco: The personal traits of the almoner of the church, ad 1Ti_3:1-15.—Characteristics of a good clergyman.—(Synodal Sermon): We have the richest and the hardest office in the communion of the Lord.

[Donne, Sermons: The ministry to the poor. Heaven and earth are a musical instrument; if you touch a string below, the motion goes to the top. Any good done to Christ’s poor members upon earth, affects Him in heaven.—W.]

Footnotes:

[6]1Ti_3:9.—[The Sinaiticus is peculiar here. All the critical authorities read ἐν καθαρᾷ συνειδήσει, instead of which it has καθαρᾶς συνειδήσεως. Were this the true reading, the sense would be, “holding the mystery of the faith and of a pure conscience.—E. H.]

[7]1Ti_3:15.—How one (wie man). Some authorities—e. g., D., Arm., Vulg., and others—have inserted σε, for the sake, it appears, of explanation, but for the rest, without reason.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

3:8-13 The Greek word translated deacon (“servant, assistant, courier, agent”) and its cognates (“service, to serve”) are commonly used for service of any kind (e.g., 4:6; Matt 22:13; John 2:5; 12:26; Rom 13:4; 1 Cor 3:5). As designating an office in the church, it occurs only in 1 Tim 3:8-13; Phil 1:1; and (maybe) Rom 16:1. This passage concentrates on character rather than activities. See also study note on Acts 6:2-6.

3:8 must not be . . . dishonest with money (3:3): Greed is disreputable and improper (6:6-10, 17-19; Eph 5:3; Col 3:5), especially for those who lead in the church (1 Tim 3:9; see Titus 1:7).

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

1Ti 3:8. Διακόνους), the deacons) Supply it behoves to be.—μὴ διλόγους, not double-tongued) saying some things to some men, and other things to others. The deacons might take occasion to commit such sins, in performing the duties of their office. The deacons should not be double-tongued, nor the deaconesses calumniators, 1Ti 3:11 [slanderers]: it seems the deacons visited more houses than the deaconesses.—μὴ οἴνῳ, not to wine) The danger of drunkenness threatens those who in the way of duty visit many houses.

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

1Ti_3:8. From this to 1Ti_3:13 we have instructions regarding the deacons.

διακόνους ὡσαύτως σεμνοὺς κ.τ.λ.] The deacons, as at first instituted in the church at Jerusalem, were originally almoners of the poor (Act_6:1-6). They are mentioned again only in Php_1:1. In Rom_16:1, Paul calls Phoebe a διακόνος of the church at Cenchrea. There are some other passages which allude to the diaconate

Rom_12:7; 1Co_12:28 (ἀντιλήψεις); 1Pe_4:11. It is known that this office in the church was afterwards not confined to its original object, but there is nothing to indicate how far it was developed in the apostolic age. Many of the duties assigned to the deacons in later times, can only be arbitrarily connected with the office in the apostolic age. Only it is to be observed that both here and in Php_1:1, the deacons are named after the bishops.

ὡσαύτως] marks here, as in 1Ti_2:9, the transition to ordinances in regard to another class of persons, indicating at the same time their similarity to those preceding.

σεμνούς] The accusative is dependent on δεῖ εἶναι, which is to be supplied; regarding the idea contained in the word, see 1Ti_2:2.

μὴ διλόγους] the word δίλογος only here. In Pro_11:13, LXX.; in Sir_5:9; Sir_5:14; Sir_6:1; Sir_28:13, we have the similar word: δίγλωσσος[126] (comp. also ΔΊΨΥΧΟς in Jam_4:8); Theophylact: ἌΛΛΑ ΦΡΟΝΟῦΝΤΕς ΚΑῚ ἌΛΛΑ ΛΈΓΟΝΤΕς, ΚΑῚ ἌΛΛΑ ΤΟΎΤΟΙς ΚΑῚ ἌΛΛΑ ἘΚΕΊΝΟΙς.

ΜῊ ΟἼΝῼ ΠΟΛΛῷ ΠΡΟΣΈΧΟΝΤΑς] ΠΡΟΣΈΧΕΙΝ here, as in 1Ti_4:13 and Heb_7:13 : be addicted to; Tit_2:3 : μὴ οἴνῳ πολλῷ δεδουλωμένας.

μὴ αἰσχροκερδεῖς] only here and in Tit_1:7; comp. 1Pe_5:2 : ἘΠΙΣΚΟΠΟῦΝΤΕς … ΜΗΔῈ ΑἸΣΧΡΟΚΕΡΔῶς, ἈΛΛᾺ ΠΡΟΘΎΜΩς; and Tit_2:11, where it is said of the heretics that they by unseemly doctrine destroy houses ΑἸΣΧΡΟῦ ΚΈΡΔΟΥς ΧΆΡΙΝ. These passages show that we are not to think here of gain from dishonourable dealing (Luther, Theodoret: ἘΚ ΠΡΑΓΜΆΤΩΝ ΑἸΣΧΡῶΝ ΚΑῚ ΛΊΑΝ ἈΤΌΠΩΝ), but rather of using the spiritual office for a material advantage (comp. 1Ti_6:5).

[126] Theogn. v. 91: ὃς μιῇ γλώσσῃ δίχʼ ἔχει.

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 3:8 . διακόνους ὡσαύτως : s.c . δεῖ εἶναι .

For ὡσαύτως , see on 1Ti 2:9 .

σεμνούς : grave . “The word we want is one in which the sense of gravity and dignity, and of these as inviting reverence, is combined” (Trench). See note on 1Ti 3:2 . The term is used in reference to women workers and old men.

μὴ διλόγους : Persons who are in an intermediate position, having in the same department chiefs and subordinates, are exposed to a temptation to speak of the same matter in different tones and manner, according as their interlocutor is above or below them. So Theodoret, ἕτερα μὲν τούτῳ ἕτερα δὲ ἐκείνῳ λέγοντες . Polycarp (§ 5) has the same phrase of deacons. Lightfoot there suggests the rendering tale-bearers . Perhaps insincere. Cf . δίγλωσσος , Pro 11:13 , etc.

μὴ οἴνῳ πολλῷ προσέχοντας : Less ambiguously expressed than νηφάλιος in the case of the episcopus. A similar direction is given about women, Tit 2:3 , μὴ οἴν . πολ . δεδουλωμένας .

μὴ αἰσχροκερδεῖς : This negative qualification is demanded of the episcopus in Tit 1:7 . See reff. The rendering not greedy of filthy lucre is unnecessarily strong; the αἰσχρότης consists, not in the source whence the gain comes, but in the setting of gain before one as an object in entering the ministry. Not greedy of gain expresses the writer’s meaning. The κέρδος becomes αἰσχρόν when a man makes the acquisition of it, rather than the glory of God, his prime object. On the other hand, the special work of deacons was Church finance; and no doubt they had to support themselves by engaging in some secular occupation. They would thus be exposed to temptations to misappropriate Church funds, or to adopt questionable means of livelihood. If such circumstances were contemplated, not greedy of filthy lucre might be an allowable rendering. In Crete, the episcopus would seem to have also performed the duties of the deacon; consequently he is required to be μή αἰσχροκερδής .

ἔχοντας : See note on chap. 1Ti 1:19 .

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

Likewise the Deacons must first be proved that there may be a good trial of their honesty, truth, sobriety, mind, void of covetousness, that they are well instructed in the doctrine of faith, and to be short, of their good conscience and integrity.

These are they that had to see to the poor.

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

We have here the character of deacons: these had the care of the temporal concerns of the church, that is, the maintenance of the ministers and provision for the poor: they served tables, while the ministers or bishops gave themselves only to the ministry of the word and prayer, Act 6:2, Act 6:4. Of the institution of this office, with that which gave occasion to it, you have an account in Act 6:1-7. Now it was requisite that deacons should have a good character, because they were assistants to the ministers, appeared and acted publicly, and had a great trust reposed in them. They must be grave. Gravity becomes all Christians, but especially those who are in the office in the church. Not doubled-tongued; that will say one thing to one and another thing to another, according as their interests leads them: a double tongue comes from a double heart; flatterers and slanderers are double-tongued. Not given to much wine; for this is a great disparagement to any man, especially to a Christian, and one in office, unfits men for business, opens the door to many temptations. Not greedy of filthy lucre; this would especially be bad in the deacons, who were entrusted with the church's money, and, if they were covetous and greedy of filthy lucre, would be tempted to embezzle it, and convert that to their own use which was intended for the public service. Holding the mystery of faith in a pure conscience, Ti1 3:9. Note, The mystery of faith is best held in a pure conscience. The practical love of truth is the most powerful preservative from error and delusion. If we keep a pure conscience (take heed of every thing that debauches conscience, and draws us away from God), this will preserve in our souls the mystery of faith. Let these also first be proved, Ti1 3:10. It is not fit that the public trusts should be lodged in the hands of any, till they have been first proved, and found fit for the business they are to be entrusted with; the soundness of their judgments, their zeal for Christ, and the blamelessness of their conversation, must be proved. Their wives likewise must have a good character (Ti1 3:11); they must be of a grave behaviour, not slanderers, tale-bearers, carrying stories to make mischief and sow discord; they must be sober and faithful in all things, not given to any excess, but trusty in all that is committed to them. All who are related to ministers must double their care to walk as becomes the gospel of Christ, lest, if they in any thing walk disorderly, the ministry be blamed. As he said before of the bishops or ministers, so here of the deacons, they must be the husband of one wife, such as had not put away their wives, upon dislike, and married others; they must rule their children and their own houses well; the families of deacons should be examples to other families. And the reason why the deacons must be thus qualified is (Ti1 3:13) because, though the office of a deacon be of an inferior degree, yet it is a step towards the higher degree; and those who had served tables well the church might see cause afterwards to discharge from that service, and prefer to serve in preaching the word and in prayer. Or it may be meant of the good reputation that a man would gain by his fidelity in this office: they will purchase to themselves great boldness in the faith that is in Christ Jesus. Observe, 1. In the primitive church there were but two orders of ministers or officers, bishops and deacons, Phi 1:1. After-ages have invented the rest. The office of the bishop, presbyter, pastor, or minister, was confined to prayer and to the ministry of the word; and the office of the deacon was confined to, or at least principally conversant about, serving tables. Clemens Romanus, in his epistle to the Christian (cap. 42, 44), speaks very fully and plainly to this effect, that the apostles, foreknowing, by our Lord Jesus Christ, that there would arise in the Christian church a controversy about the name episcopacy, appointed the forementioned orders, bishops and deacons. 2. The scripture-deacon's main employment was to serve tables, and not to preach or baptize. It is true, indeed, that Philip did preach and baptize in Samaria (Acts 8), but you read that he was an evangelist (Act 21:8), and he might preach and baptize, and perform any other part of the ministerial office, under that character; but still the design of the deacon's office was to mind the temporal concerns of the church, such as the salaries of the ministers and providing for the poor. 3. Several qualifications were very necessary, even for these inferior officers: The deacons must be grave, etc. 4. Some trial should be made of persons' qualifications before they are admitted into office in the church, or have any trust committed to them: Let these also first be proved. 5. Integrity and uprightness in an inferior office are the way to be preferred to a higher station in the church: They purchase to themselves a good degree. 6. This will also give a man great boldness in the faith, whereas a want of integrity and uprightness will make a man timorous, and ready to tremble at his own shadow. The wicked fleeth when no man pursueth, but the righteous are bold as a lion, Pro 28:1.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, Ti1 4:6; Plm 1:13; and John Mark, Act 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 Act 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" (Pro 20:19; Gal 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] (Pe1 5:2). The deacon's office of collecting and distributing alms would render this a necessary qualification.

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 8. Likewise must the deacons] The term deacon, διακονος, simply signifies a regular or stated servant: from δια, through or emphatic, and κονεω, to minister or serve. See it explained in Clarke's note on "Mt 20:26". As nearly the same qualifications were required in the deacons as in the bishops, the reader may consult what is said on the preceding verses.

Grave] Of a sedate and dignified carriage and conduct.

Not double-tongued] Speaking one thing to one person, and another thing to another, on the same subject. This is hypocrisy and deceit. This word might also be translated liars.

Not given to much wine] Neither a drunkard, tippler, nor what is called a jovial companion. All this would be inconsistent with gravity.

Not greedy of filthy lucre] See note on 1Ti 3:3.

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

8 Likewise the deacons There is no reason why the diversity of interpretations should lead us to entertain any doubt. It is certain that time Apostle speaks of those who hold a public office in the Church; and this refutes the opinion of those who think that domestic servants are here meant. As to the view given by others, that it denotes presbyters who are inferior to the bishop, that is without foundation; for it is manifest from other passages, that the term bishop belongs alike to all presbyters. All are constrained to acknowledge this; and more especially a passage in the first chapter of the Epistle to Titus proves clearly that this is the meaning. (Titus 1:7.) It remains to be stated that we understand “the deacons” to be those who are mentioned by Luke, (Acts 6:3,) and who had the charge of the poor. But those who wish to have a more full account of the duties of deacons may consult the Institutes.

Grave, not double-tongued The first four virtues, with which he wishes them to be endowed, are of themselves sufficiently well known. Yet it ought to be carefully observed that he advises them not to be double-tongued; because it is a vice which it is difficult to avoid in the discharge of that office, and yet ought, more than anything else, to be kept at a distance from it.

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.

8–13. The duties and characters of Deacons, both Men and Women

8. the deacons] There is no article; for ‘deacons’ in the accusative we must supply from 1Ti_3:2 the remainder of the construction ‘it is right that deacons be.’ This elliptical abruptness is among the characteristics of the style of these Epistles. See Introduction, p. 31. The title ‘deacons’ is only used in this special sense here and Php_1:1. But the title ‘deaconess’ is given to Phœbe, Rom_16:1. In other passages such as Rom_13:4; 1Ti_4:6; 1Pe_4:10 the word still retains the general sense explained on 1Ti_3:1. Both in Php_1:1 and Rom_14:1 we may trace a fitness in the mention from the office of almoner, the original function assigned to the deacons, Act_6:1. In writing to the Philippians St Paul, as Bp Lightfoot points out, mentions the officers, since the contributions were probably sent to him in their name as well as of the Church generally. In commending Phœbe to the Roman Church he speaks of her as ‘a succourer of many and of mine own self.’ Though the duties were now enlarged, St Paul still lays stress here on fitness for their first charge; they of all men must be ‘not greedy of filthy lucre.’ He had not mentioned this in speaking of the presbyters; though in Tit_1:7 he does.

grave] Considering the emphasis laid on purity of life and bearing in the case of the presbyters ‘pure,’ ‘orderly,’ we see in this epithet the corresponding qualification of ‘seemly morals and propriety,’ cf. 1Ti_2:2,

not doubletongued] Or, better, not talebearers. The word is used here only in N.T. Xen. de Equestri, viii. 2, uses the noun of repeating gossip. Polycarp has this very rare word, ad Phil. c. v., of the deacons. Bp Ellicott attributes the interpretation of Theodoret ‘saying one thing to one and another to another’ to Theodore; who has however a singular explanation of his own, ‘non bilingues’; ‘si enim deferunt illa quae mandantur a presbyteris sive viris sive mulieribus ad quos et mittuntur, iustum est eos sincero arbitrio sicut convenit implere quae sibi mandantur quae per eos mandantes audiunt.’

not given to much wine] The word for ‘given’ is used five times by St Paul in these Epistles, and nowhere else by him except in Act_20:28 to the elders of Ephesus, ‘take heed to yourselves.’ Lit. ‘giving heed.’

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.

Likewise must the deacons be grave,.... The apostle proceeds to give the qualifications, and so the rules for choosing another sort of officers in the church, deacons; whose work and business is, not to preach the Gospel, and administer ordinances; but to take care of the secular affairs of the church, and particularly to serve tables; to provide the bread and wine for the Lord's table, to attend at it, and distribute the elements from the minister to the people, to collect for it, defray the charges of it, and divide what remains among the poor; and they are to take care of the minister's table, that he is provided for in a comfortable way, and to stir up the members to their duty in this respect; and to take care of the poor's table, and distribute what the church collects for them, with simplicity and cheerfulness; and are to be helps to the pastor, in observing the walk of members, in composing differences between them, in visiting the sick and poor, and in preparing matters for church meetings. Their characters are, that they be "grave"; in their speech, gesture, and dress; honest, and of good report among men; and chaste in their words and actions; all which may be signified by the word here used; and the latter may be rather hinted at, because of Nicholas, one of the first deacons, who was charged with uncleanness:

not doubletongued; whose hearts and tongues do not agree together; and who, being a sort of middle persons between the pastor and the members of the church, say one thing to one, and another to the other; which to do is of bad consequence: or who speak well to the poor when they apply to them, and promise them to do them all the service they can, and when it comes to the upshot speak against them:

not given to much wine; which impairs the health, stupefies the mind, and so renders unfit for any such office, as well as wastes the temporal estate; and may lead them to embezzle and consume the church's stock:

not greedy of filthy lucre; for such would withhold from the poor that which is meet for them, and make use of money in their hands, to their own advantage.

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

8 Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;

Ver. 8. Not doubletongued] διλογους. That can turn their tales, and tune their fiddles to the base of the times, saying as the company says, being as the planet Mercury, good in conjunction with good, and bad with bad. Lingua in vitulis marinis duplex est, {a} Sea calves are double tongued. Ministers must neither be sea calves nor moon calves; double tongued, nor unstable, or double minded, Jas 1:8. {See Trapp on "Act 2:3"}

{a} Tyriosque bilingues. Virg. Bartholin. in Anatom.

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.

Likewise must the deacons - On the meaning of the word “deacons,” see the notes on Phi 1:1. On their appointment, see the notes, Act 6:1. The word here evidently denotes those who had charge of the temporal affairs of the church, the poor, etc. No qualifications are mentioned, implying that they were to be preachers of the gospel. In most respects, except in regard to preaching, their qualifications were to be the same as those of the “bishops.”

Be grave - Serious, sober-minded men. In Act 6:3, it is said that they should be men “of honest report.” On the meaning of the word “grave,” see the notes on 1Ti 3:4. They should be men who by their serious deportment will inspire respect.

Not double-tongued - The word here used δίλογος dilogos - does not occur elsewhere in the New Testament. It means, properly, uttering the same thing twice (from δίς dis and λέγω legō), and then deceitful, or speaking one thing and meaning another. They should be men who can be relied on for the exact truth of what they say, and for the exact fulfillment of their promises.

Not given to much wine - see 1Ti 3:3. The word “much” is added here to what is said 1Ti 3:2 of the qualification of a bishop. It is not affirmed that it would be proper for the deacon, anymore than the bishop, to indulge in the use of wine in small quantities, but it “is” affirmed that a man who is much given to the use of wine ought not, on any consideration, to be a deacon. It may be remarked here, that this qualification was everywhere regarded as necessary for a minister of religion. Even the pagan priests, on entering a temple, did not drink wine. “Bloomfield.” The use of wine, and of strong drinks of all kinds, was absolutely prohibited to the Jewish ministers of every rank when they were about to engage in the service of God; Lev 10:9. Why should it then be anymore proper for a Christian minister to drink wine than for a Jewish or a pagan priest? Shall a minister of the gospel be less holy than they? Shall he have a feebler sense of the purity of his vocation? Shall he be less careful lest he expose himself to the possibility of conducting the services of religion in an irreverent and silly manner? Shall he venture to approach the altar of God under the influence of intoxicating drinks, when a sense of propriety restrained the pagan priest, and a solemn statue of Yahweh restrained the Jewish priest from doing it?

Not greedy of filthy lucre - notes, 1Ti 3:3. The special reason why this qualification was important in the deacon was, that he would be entrusted with the funds of the church, and might be tempted to appropriate them to his own use instead of the charitable purposes for which they were designed; see this illustrated in the case of Judas, Joh 12:6.

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

Deacons, &c. By the Greek, grave, sober, &c. But why does he pass from bishops to deacons, not naming priests? St. John Chrysostom answers, that priests were comprehended under the name of bishops, their functions being much the same, except as to the ordination of the ministers of God. (Witham) --- After speaking of bishops he passes on to deacons, because priests are included in the former title; and every thing that he has said of the first, is applicable to them. (Estius)

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).

Likewise must the deacons be grave: the term deacon signifies the same with one that ministereth, and is applicable to any that have any service in the church. But it is also a term peculiar to the office of those who serve tables, that is, took care of the poor, for which purpose these officers were first instituted, Act 6:3; and thus the term is taken, Rom 12:7,8; Php 1:1; and so it here must be interpreted, being distinctly mentioned from the other officers, whose qualifications were before expressed, nor is it required of these officers that they should be διδακτικοι, apt to teach. Indeed both Stephen and Philip did preach, but the latter was an evangelist, and it was a time of persecution, when even the more private brethren went every where preaching the gospel. Of these officers he requires, that they should be persons not of light, airy tempers, but serious and composed, men of a modest, seemly carriage.

Not double-tongued; not excessive talkers, or men that regarded not what they said, but talked any thing, according to the place or company they were in or with.

Not given to much wine; not too much attending taverns, and places where wine was sold or drank.

Not greedy of filthy lucre; not greedy of gain, any sordid, base way.

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

Deacons in like manner must for likewise must the deacons, A.V Grave (semnouv); inv. Php_4:8 rendered "honest" in the A.V, and "honourable" in the R.V, and "venerable" in the margin. None of the words are satisfactory, but "honest" in the sense of honnete, i.e. "respectable," "becoming the dignity of a man," comes nearest to the meaning of semno Anhr semnov is a man who inspires respect by his conduct and deportment. It occurs again in ver. 11 and ingouv Tit_2:2. Double-tongued (dilo) only here in the New Testament, or indeed anywhere. The verb dilogein and the noun dilogia are found in Xenophon and Diodorus Siculus, but in a different sense repeat," "repetition." Here dilogov is used in the sense of diglwssov Pro_11:13; Ecc 28:13), "a slanderer," "a false-tongued man," who, as Theophylact (ap. Schleusner) well explains it, thinks one thing and says another, and says different things to different people. The caution here given is of incalculable importance to young curates. They must not allow themselves to be either receptacles or vehicles of scandal and detraction. Their speech to rich and poor alike must be perfectly sincere and ingenuous. Not given to much wine. The effect of the best sermon may be undone, and more than undone, if the preacher sinks into the pot-companion of his hearers. He at once ceases to be semnov, to inspire respect (comp. Tit_2:3 where the additional idea, most true, of the slavery of drunkards, is introduced) Greedy of filthy lucre (aijscrokerdeiv); only here and in ver. 3 (T.R.) and Tit_1:7. The adverb aijscrokerdwv occurs in 1Pe_5:2, and is one of many points of resemblance between the pastoral Epistles and 1 Peter. Balsam, Gehazi, and Judas Iscariot are the three prominent examples of professed servants of God being lovers of filthy lucre. Achan (Jos_7:21) is another. (1Ti_6:10) When lucre is the price for doing wrong, it is "filthy." When lucre is sought on occasions where none is due, it is "filthy;" and when the desire of even just gains is excessive, it ceases to be clean.

Vers. 8, 9.

The qualifications of deacons.

The apostle next proceeds to direct Timothy respecting the character and appointment of another class of office-bearers.

I THE ORDER OF DEACONS.

1. Their origin. We find the first trace of the order about two years after the Ascension. (Act_6:1-4) It owed its origin to a necessity that arose from the extension of the Church. Seven deacons were appointed as almoners. They are not so called, but their name is traceable in the two terms which indicate the sphere of their office, "serving tables" and "ministry" (diakonia diakonein trapezaiv).

2. Their sphere of duty. It is expressly distinguished from the ministry of the Word" and "prayer" (ver. 4), and was therefore, as the "serving of tables" signifies, an office for the care of the poor and strangers who might be connected with the Church. The deaconship was, therefore, a purely secular office.

3. Historic notices of deacons. The earliest notices of the order are apparently in, Rom_12:7, "Or ministry (deaconship) let us wait on our ministering" (deaconship); inyeiv); 1Co_12:28," helps" (ajntilh) and at a later time in. 1Pe_4:11, "If any man minister" (diakonei) We read in Php_1:1 of "the bishops and deacons," and in Rom_16:1 of Phoebe as "a deaconess" of the Church at Cenchrea.

II THE QUALIFICATIONS OF DEACONS.

1. "Grave." Of a serious demeanor, befitting the position of responsibility held by them.

2. "Not double-tongued." Not saying one thing to one person and another to another, under the pressure, perhaps, of applications for assistance; or, not promising aid which is afterwards withheld. Misunderstandings would necessarily arise from any kind of prevarication.

3. "Not addicted to much wine." The deacons must not be given to pleasures of the table, which render people unfit for disagreeable duty, and tempt to the consumption of the wealth committed to their keeping.

4. "Not lovers of base gain." There might otherwise arise a Judas among the deacons to embezzle the Church funds.

5. "Holding the mystery of the faith in a pure conscience.

(1) The mystery is what faith is conversant with a thing once secret, but now revealed by Christ"s gospel; called variously "the mystery of God," "the mystery of Christ," "the mystery of his will," "the mystery of godliness," and "the mystery of the gospel," which is the great subject of gospel-preaching. It was the mystery of redemption through the blood of Christ.

(2) The mystery of faith was not to be speculatively, but practically, held and maintained. "In a pure conscience." The deacons were to be sincerely attached to the truth, and to realize its practical power in their life and experience.

(3) They are to "hold the mystery," not to preach it. There is no intimation that the deacons, as such, were preachers, though two of them (Stephen and Philip) are afterwards found acting as evangelists.

III THE METHOD OF THEIR APPOINTMENT. "And these also let them first be proved; then let them serve as deacons, if they are without blame.

1. The election of the seven deacons was left in the hands of the Christian people themselves. (Act_6:3)

2. There is no formal method prescribed for testing their qualifications. Their fitness could be easily judged of without any regular investigation. The moral element, however, was to be supreme in such appointments; for they were not chosen unless they were "without blame.

3. Their formal appointment to service. Let them serve in the various branches of their office as deacons. 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.

Likewise the deacons must be serious - Men of a grave, decent, venerable behaviour. But where are presbyters? Were this order essentially distinct from that of bishops, could the apostle have passed it over in silence? Not desirous of filthy gain - With what abhorrence does he everywhere speak of this! All that is gained (above food and raiment) by ministering in holy things is filthy gain indeed; far more filthy than what is honestly gained by raking kennels, or emptying common sewers.

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

Vers. 8, 9. In like manner that the deacons be grave.—The likeness indicated here has respect to the qualifications being substantially of the same kind as those connected with the higher office of the pastorate; it is necessary that the deacons, too, have a measure of such characteristics. Two things specially call for notice in this transition to the deacons. One is, that the apostle plainly knew nothing of an intermediate class of officers between those he had designated episcopoi, and those he now calls deacons. Chrysostom’s reason for the omission—namely, of the presbyters as a distinct order—can satisfy no unbiassed interpreter. He thinks it was done because “there is no great difference between them and bishops; for presbyters also have received the right of teaching and the presidency of the church; and the things which he had said of the bishops are applicable also to the presbyters. For in ordination alone are they superior, and in this only do they appear to surpass the presbyters.” Jerome, on the corresponding passage in Titus, gives the only tenable explanation: “Presbyter, therefore, is the same with him who is bishop; and before that through the prompting of the devil ambitious strivings entered into religion, and it was said among the people, ‘I am of Paul, and I of Apollos, and I of Christ,’ churches were governed by the common council of presbyters,” etc. The other thing to be noticed is, that while deacons are named here as a class of officers familiarly known, requiring no description as to their distinctive place and duties, no mention is made of them in the Epistle to Titus. Had the inverse order been adopted, the matter would have been inexplicable; but as it is, the difference may justly be regarded as an evidence of genuineness and of mutual independence. It naturally arose out of the diverse position and circumstances of the churches in the regions respectively of Crete and Ephesus. Crete, where Titus had been left to complete the arrangements originated by the apostle, appears to have been but recently visited by the gospel, and in ecclesiastical matters everything was as yet in comparative infancy. In Christian communities so small, the simplest possible organization would be sufficient; in most cases, indeed, all that was practicable. A beginning must be made, as elsewhere (Act 14:23), with a few respectable elders in each. At Ephesus, however, and in the larger towns of Asia Minor, the churches had already grown into large communities, and inferior as well as superior officers were required (as previously in the church at Jerusalem) for the proper distribution and management of its affairs. The distinct place, therefore, assigned to deacons here is perfectly in keeping with the historical circumstances of the time. It is the only occasion on which they are formally discoursed of in St. Paul’s writings; but in epistles of considerably earlier date, they are incidentally noticed as an existing order, more generally in Rom 12:7, 1Co 12:28; and more specifically in Php 1:1, also Rom 16:1, where Phoebe is designated a deaconess of the church at Cenchreae.

It is not necessary to dwell at any length on the several qualifications mentioned by the apostle; they are for the most part such as were needed to beget in the members of the church a feeling of respect and confidence towards them. They must be grave, of serious deportment, as opposed to unbecoming levity; not double-tongued (διλόγους), prevaricating in their speech, and so giving rise to misunderstandings and differences; not addicted to much wine; not lovers of base gain (αἰσχροκερδεῖς), the base qualifying the gain, as a thing which becomes base when it is taken as the leading aim and object of persons filling a sacred office (comp. Tit 1:11; 1Pe 5:2),—“greedy of filthy lucre,” A.V., “greedy of base gain,” Ellicott, seem both rather too strong; holding (ἔχοντας, having or possessing) the mystery of the faith in a pure conscience. Faith might here be taken either objectively—what the parties apprehended and believed; or subjectively—the apprehensive and believing principle itself,—but more naturally the former: and what is meant by the mystery of it is the once secret or hidden nature of the things about which the distinctively gospel faith is conversant, now brought to light by the revelation of Jesus Christ. Reuss (in his Histoire de la Theol. Chrétienne, vol. ii. p. 88) has given a good explanation of this peculiar phraseology. After referring to the partial revelations made through the prophets, he says: “The plan of God could not be understood so long as the manifestation of Him who was to accomplish it had yet to be made good. It continued to be a mystery—a matter concealed, not comprehended, and only ceased to be such by the fact of the definitive revelation (ἀποκάλυψις) of Christ (Rom 16:26; 1Co 2:7; Gal 3:23; Eph 3:3, etc.). We ought to draw attention to the difference which subsists between the notion of μυστηρίον with Paul, and that of a mystery in the scholastic sense; that is, of an incomprehensible dogma. In all the passages just referred to, as in some others, Paul opposes to mystery the revelation which puts an end to it; whereas in the scholastic sense it is with the revelation that the mystery commences. The apostle qualifies the plan of God’s salvation sometimes as the mystery of God (Col 2:2; 1Co 4:1, 1Co 2:1), with reference to its Author, and more completely as the mystery of the will of God (Eph 1:9); sometimes as the mystery of Christ (Eph 3:4; Col 4:3), with respect to its Mediator or executor: besides, as the mystery of faith (1Ti 3:9), or of godliness (1Ti 3:16), with respect to its practical condition; in fine, as the mystery of the gospel (Eph 6:19), inasmuch as it is the object of apostolic preaching.”

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

The Office of Deacons.

v. 8. Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre;

v. 9. holding the mystery of the faith in a pure conscience.

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

v. 11. Even so must their wives be grave, not slanderers, sober, faithful in all things.

v. 12. Let the deacons be the husbands of one wife, ruling their children and their own houses well.

v. 13. For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

The distinction between the office of bishops and that of deacons, as here and elsewhere indicated, was mainly this, that the former were chiefly engaged in administering the means of grace, while the latter had charge of the business end of the congregation, especially of the care of the poor, although they did not neglect the service of the Word when opportunity offered. The duties of the deacons resemble somewhat those of the bishops: Deacons likewise (should be) grave, not double-tongued, not addicted to much wine, not greedy of gain. Since the office of the deacon brought the holders of it into frequent contact with individual families and persons, it was necessary that they, in their behavior, combined a proper gravity with dignity, thus inviting the respect of all that had occasion to observe their activity. The demand of the apostle that the deacons be not double-tongued, not insincere, can be understood all the more easily since their visits at the various houses exposed them to the temptation to speak of the same matter in different tones and manner, to tone down the truth to suit their own convenience, and to serve their purpose of being good friends with everybody. That such insincerity was hound sooner or later to cause trouble is evident. Another temptation connected with the work of a deacon was that of becoming addicted to much wine. With the many visits which they had to make and with the preparation of the love feasts connected with the celebration of the Holy Communion, they were in danger of becoming habitual drinkers, if not drunkards, of falling under the influence of a vice which was bound to be a curse to their office. Incidentally, they must not be greedy of gain or of filthy lucre, Tit 1:7; 1Pe 5:2. Since they were entrusted with the distribution of gifts of money and food to the poor, the possibility was either that they might falsify accounts and embezzle funds, or that they might accept fees for promptness in the case of certain persons.

With these dangers threatening the spiritual life of the deacons, it is not surprising that the apostle adds: Having the mystery of faith in a pure conscience. The mystery of faith, the glorious truth of salvation, whose center is Christ Jesus, the message of redemption, which is hidden from all men by nature, but has now been manifested through the Gospel, that the deacons must cling to in simple faith. Through faith the believer becomes acquainted with the precious mystery of the divine doctrine of salvation and accepts its saving blessings. In the case of the deacons, moreover, they should keep this precious treasure in a good, pure conscience, as in a safe container. The condition of their conscience did not dare to contradict the holy truth which they possessed; their whole conduct before the eyes of the congregation should serve for the edification of the Christians.

In order to avoid trouble with these officers of the congregation, St. Paul suggests a wise precautionary measure: And these, moreover, should first be proved, then let them enter upon the office of deacons, being above reproach. The apostle here makes use of a term taken from civil life. Before the newly elected officials in Athens were permitted to enter upon their duties, they were first examined whether they possessed the requisite attributes for the office. In a similar manner, the apostle wants the deacons to be examined with reference to their fitness, whether they actually possessed the necessary qualifications for the work, whether their manner of living showed them to be morally blameless. It was not necessary to have a formal examination in the presence of the congregation or with witnesses, but after the candidacy of certain men and women had been announced, everybody had an opportunity to secure the information enabling him to form a correct judgment as to the fitness of the candidate for the office to which he aspired. A similar procedure is followed in most of the congregations in our Church today and should be observed more generally. Not any persons whatever should be elected to the offices of the congregation, but only such as have the qualifications here enumerated. If no well-founded criticism and objection can be made, then the candidates that are elected may enter upon their work as deacons without hesitancy.

The apostle has a special charge to the women deacons or deaconesses: Women likewise (to be) grave, not slanderers, sober minded, faithful in all things. This verse does not concern the wives of the deacons, but is directed to the deaconesses; for women were employed in this capacity from the earliest times. See Rom 16:1. These women were to exhibit the proper gravity and dignity in their deportment, which would at all times cause men to respect them and their office. With all the kindness and devotion which they were to show in their ministry they must not permit familiarity to grow into lack of respect for the dignity of their office. And since the weakest member and the greatest enemy of most women is their tongue, the apostle warns them against becoming slanderers, against indulging in sins of defamation, of evil report. The deaconesses undoubtedly often gained an insight into the sinfulness of human nature which is not vouchsafed to many; all the more it was incumbent upon them not to abuse the trust placed in them by revealing matters that should have remained secret. They should furthermore be sober-minded, not merely observing a sensible moderation in all sensual enjoyments, but making use of quiet, firm common sense at all times. It is just in such situations in which the nerves of the average woman give way that the Christian deaconess should maintain the sane composure which finds the right thing to do. All other qualifications of Christian deaconesses the apostle includes in the demand that they be faithful in all things. The many apparent trifles which fell to the lot of the deaconesses showed their real value. It is in the many little services, the cooling hand, the gentle word, the cheerful smile, that the real greatness of service appears; in these true faithfulness becomes evident. Fortunately, the time does not seem to be far distant when we shall have deaconesses in most of our congregations. If such consecrated women, actuated by the love of Christ, devote their lives to the service of their fellow-men, their value to the Church will be beyond calculation.

Having spoken of the duties of deacons and deaconesses in general, the apostle now adds a word with regard to the married deacons: Let the deacons (each one for himself) be the husbands of one wife, managing their children and their own households properly. Like the bishops, the deacons were to observe the demands of the Sixth Commandment strictly, each one living together with his own wife in all chastity and decency, not becoming guilty of unfaithfulness in the marriage relationship. If the Lord then blesses their marriage with children, the manner of bringing up the latter will prove a kind of test for the ability of the deacon in the management of the affairs of the congregation that are entrusted to him. If he takes care of his little house congregation properly, if he manages the affairs of his household well, then, all things being equal, it map he concluded that he will also have the ability to manage the larger affairs of the congregation.

At the same time Paul holds out the possibility of advancement as an inducement to show all faithfulness: For those that have served well as deacons gain a good position for themselves and much confidence in the faith which is in Christ Jesus. Although the deacons belonged to the presbytery, the functions of the public teacher in the congregation were not included in their work. And yet, the work of the Christian pastor was considered as possessing greater dignity and worth than that of a deacon, chap. 5:17; Act 6:3-5. For a deacon to be considered able to teach and to be given charge of the preaching in any place was therefore adjudged a promotion. A faithful deacon, then, ambitious in the sense of chap. 3:1, would spend as much time as possible in gaining the ability to teach and long to be given the opportunity of proving his aptness in this respect. In this way individual deacons might be found worthy of the higher office, a fact which would serve to give them confidence in their faith in Christ Jesus. The connection of thought is this: A deacon’s faith grew in the same measure as his faithfulness in the performance of his work; he became more fully acquainted with the doctrine of the Gospel, with the connection of the various parts. All this, of course, strongly influenced the boldness of his teaching and preaching, as we see in the case of Stephen. As long as a person has such an attitude toward his work that he does only that which is his immediate obligation, this result will never be achieved. But if eagerness to study and to serve go hand in hand, on the basis of redeeming faith in Christ the Savior, then the result is bound to show in the convincing presentation of the Christian truths on the part of the preacher. See Php 1:14.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Note here, 1. That there are but two sorts of fixed church-officers mentioned by St. Paul, bishops and deacons; as the church had its own bishop, so likewise its own deacons: these were at first instituted for the service of the poor; the alms of the church were brought to the altar, the deacons received them, and distributed them among the aged and impotent from house to house; now because they were thus employed, the apostle advised them to beware of those faults that are frequently committed in common conversation, as light and vain discourse, saying one thing to one person, and the contrary to another. Let the deacons be grave, not guilty of levity, but serious and composed, men of a modest and becoming carriage; not double-tongued, nor over-talkative persons, nor saying one thing to one person and the contrary to another, according to the place or company they fell into; not given to much wine, not the thing, but the excess, is forbidden; not greedy of filthy lucre, seeking to get wealth by sordid ways and means.

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

ARGUMENT 7

THE DIACONATE

The organization of the New Testament Church is wonderful for its simplicity. The greatest mistake of the ages has been the departure of the Church from that beautiful original. O that all would come back to it! Human institutions, alien from the inspired original, have built mountains on the visible Church too heavy to be borne. Hence, they weight her down to carnality and diabolism. The Gospel Church has but two offices in her organization; i.e., the pastorate, Conservatory of her spiritual interest; and the diaconate, the temporal. The union of these two offices in the same person is out of harmony with the original economy. It is all right for the deacon to preach with the evangelistic fire and vehemence of Philip in Samaria, and Stephen amid the stony shower, as God wants to fill us all with the Holy Ghost, giving us tongues of fire and turning us loose against the devil. But the deacon is the official custodian of the local institution, whose duty it is to look after every temporal interest—the house, the finances, the pastor, the widows, the orphans, the poor, the meetings, etc. The Alma Mater Church at Jerusalem had seven deacons; of course, little organizations would frequently need but one. The diaconate is an office of most vital importance, involving the very existence of the local Church. Fortunately, we here have a graphic delineation of the qualifications required by the Holy Ghost in the deacon of a Gospel Church. While we deplore the departure of our predecessors from the New Testament organization, God help the holiness people in all lands to profit by the mistakes of our predecessors, and ever stick pertinaciously to primitive simplicity! The moment you create a human office, you open a door and invite carnality to walk in. Then the devil always comes in uninvited. In Methodism the deacons, in Bible phraseology, are called stewards, the diaconate having been transferred to the pastorate. The Baptist economy is Scriptural at this point.

8. “Likewise let the deacons be grave;” i.e., sober, sedate, not given to hilarity, jocosity, or frivolity, or trivial things grievous to the Holy Ghost. The deacon should be filled with the Holy Ghost, who will not stay with people if they indulge in vanity and folly. “Not double-tongued”—Greek, double-worded; i.e., having two kinds of language to suit his company. When with the worldly he speaks the language of Ashdod; but with the saints, the language of Canaan. The tongue is the exponent of the soul, which goes out at the end of the tongue, visits the world, and comes back the same way. Paul’s double-tongued man is identical with James’s double-souled man (E.V., double-minded). The sinner has but one soul, and that is a bad one. The sanctified man has but one soul, and that is a good one. The double-souled and double-tongued are the unsanctified Christians, having the two natures in them belligerent with each other. Hence, we see that the New Testament deacon must be sanctified wholly, thoroughly expurgated from the carnal mind, and having only the mind of Christ. Then he will no longer speak the language of Ashdod, but that of Canaan only, having but on mind and one language. “Not given to much wine.” The grape-juice in the Holy Land is exceedingly delicious and nutritious; though ordinarily innocent, the temptation to a farmer in the “land of corn and wine” to partake excessively justifies timely admonition. “Not fond of disgraceful gains”—E.V., “greedy of filthy lucre.” All accumulation out of harmony with perfect honesty is disgraceful in the sight of God and all good men. Here is an unanswerable argument in favor of the entire sanctification of the deacon, as this is the only grace that perfectly saves him from filthy lucre. O how we need such men to officer the Church of God!

9. “Having the testimony of faith in a clean conscience.” The Holy Ghost is here powerfully explicit for the sanctification of all the deacons, knowing that this is the only way to keep the Church loyal to God. If once the deacons are caught by the devil, it will be very hard to keep him from lassoing the Church, as he has sadly done in myriads of cases. The soul, heart, or spirit (as these terms are used interchangeably in pulpit and pew), consists in the conscience, will, and affections. The conscience is the only spiritual element that survived the fall, thus constituting a medium through which God can speak to the soul. Without this survival of the Edenic original, man would be hopeless as a devil. Through the conscience God speaks, convicting the sinner. The will is the king of humanity ingeniously subordinated, manipulated, and utilized by the devil in human damnation. In conversion, the will is wrested out of Satan’s hands, and turned over to God, who subsequently rules the man through his will. Still a terrible civil war rages in the deep regions of the affections, till everything disharmonious with the Divine will, and heterogeneous to the character of God, is extirpated by the cleansing blood, and exterminated by the consuming fire of the Holy Ghost in entire sanctification. Here it is enjoined upon the deacon to have a clean conscience, and witness to it.

The conscience is a constituency of the heart, the specific for the generic, involving the unequivocal conclusion that the deacon must have a clean heart; i.e., be sanctified wholly.

10. “But let them first be proven, then let them exercise the office of a deacon, being irreproachable.” As the deacon is the custodian of the local Church, there is a great risk in his office, lest he let the devil in. Hence, no one is to be entrusted with the office of deacon till he has been thoroughly tested on all lines of these specified qualifications. After he has given ample proof, then he shall he solemnly consecrated to the office of deacon with fasting, prayer, and the imposition of hands.

11. “Likewise let the women be grave, not tattlers, vigilant, faithful in all things.” This verse describes the qualifications of the women, who shall be entrusted with the office of deacon. You see they are substantially identical with the preceding already described, with the single exception of “tattling.” As women are much about houses and in company, and thus exposed to extraordinary temptations in the direction of loquacity, perhaps the additional warning is given to avoid all gossip, talking only for Jesus.

12. “Let the deacons be the husbands of one wife, ruling their children and their own houses in the beauty of holiness.” Here we see the same restriction laid on the deacon as on the pastor. If a man’s family are not an example and an inspiration to the Church, and thus an auxiliary to the deacon or the pastor in his momentous and responsible leadership of souls, such a one shall not be trusted with either of these responsible offices. They must be content to work for the Lord without thus jeopardizing the spiritual interest of the Church. Bear in mind that the Holy Ghost, through his servant Paul, emphatically specified this prohibition in case of both pastor and deacon, the only officers of the New Testament Church, that their families, the inmates of their houses, must be faithful examples for the members of their Churches, cooperative with them in their responsible work as officers representing the Church of the living God.

13. “For those who have administered the office of a deacon in the beauty of holiness, appropriate to themselves, beautiful progress, and much boldness in the faith, which is in Christ Jesus.” Certainly the person enjoying all the graces here required in the experience of a deacon, augmented constantly by the wonderful means of grace incident to the faithful performance of official duties, will make rapid progress in the Divine life, growing into spiritual gianthood, and becoming a tower of strength in the Lord’s war. What can we do to bring the Churches back to the glory, simplicity, beauty, and victory of the New Testament organization, disencumbering her of the unscriptural human institutions which weight her to death? If she would only return to first principles, the earth would tremble and quake with pentecostal revivals.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

8–10. Likewise must the deacons. The ancient church understood that the seven appointed in Acts, chapter 6 were the first deacons. They were not called deacons, but filled a diaconate. In Phil. 1:1, we find deacons existing. Their office seemed to have been to look after the temporal matters of the church, and especially to care for the poor and the widows. Not double-tongued. Not saying one thing to one man, and another thing to others. Not greedy of filthy lucre. Men who are covetous and unscrupulous as to modes of getting money are not to be chosen.

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.

Connecting Statement:

Paul gives some special instructions on how the deacons of the church and their wives should act and be.

Deacons, likewise

"Deacons, like overseers"

should be dignified, not double-talkers

Paul speaks about these people as if they were "double-talkers" or could say two things at once. He means the person says one thing but mean something else. AT: "should act properly and mean what they say" (See: Metaphor)

They should keep the revealed truth of the faith

"They must continue to believe the true message God revealed to us and that we believe." This refers to a truth that had existed for some time but that God was showing to them at that moment. Paul speaks of true teaching about God as if it were an object that a person could keep with himself. (See: Metaphor)

the revealed truth

This can be stated in active form. AT: "the truth that God revealed" (See: Active or Passive)

faith with a clean conscience

Paul speaks of a person's knowledge that he has done no wrong as if that knowledge or conscience were clean. AT: "faith, knowing they have tried their hardest to do what is right" (See: Metaphor)

They should also be approved first

This can be stated in active form. AT: "Other believers should approve of them first" or "They should prove themselves first" (See: Active or Passive)

be approved

This means other believers should evaluate those who want to be a deacon and determine if they are fit to serve in the church.

translationWords

deacon

wine

reveal

true

faith

conscience

servant

blameless

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

8, 9. ii. DEACONS

8. א* and 3 cursives omit σεμνούς here, but it is unquestionably part of the primitive text.

8. διακόνους. The plural number is, perhaps, significant, in contrast to τὸν ἐπίσκοπον of 1Ti 3:2. See on διάκονοι Introd. p. lxvii.

ὡσαύτως. In like manner; the δει εἷναι of the preceding verses is, of course, to be supplied.

σεμνούς. See note on 1Ti 2:2.

μὴ διλόγους. This word is only found here in the Greek Bible; διλογεῖν, διλογία occur in Xenophon in the sense of repetition, and thus δίλογοι here may be equivalent to (a) talebearers. But (b) the meaning is probably akin to that of δίγλωσσος (Pro 11:13; Sir 5:9), viz. double-tongued. Ad alios alia loquentes is Bengel’s paraphrase, excellent as usual. Such a habit would be fatal to the usefulness of an official whose duties would necessarily bring him into close and frequent association with all classes. Polycarp (§ 5) notes that the deacons are not to be δίλογοι, an obvious reminiscence of this passage.

προσέχοντας. St Paul only uses this verb in the Pastorals (but cp. Act 20:28); addicted to gives the sense here. Again, the appropriateness of such a caution is plain, when the house-to-house visitation entailed by the office of the διάκονος is remembered.

μὴ αἰσχροκερδεῖς. Not greedy of base gains, as at Tit 1:7; Tit 1:11; cp. also 1Pe 5:2. The reference is plainly to the illicit disposal of Church funds, a temptation which would specially press upon those concerned with the distribution of alms. See also on Tit 1:11.

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.

8-13.] Precepts regarding deacons and deaconesses (see below on ver. 11).

8.] The construction continues from the preceding—the δεῖ εἶναι being in the Apostle’s mind as governing the accusatives.

In like manner (the ὡσαύτως seems introduced by the similarity of character,—not merely to mark an additional particular) the deacons (mentioned as a class, besides here, only Php 1:1, where, as here, they follow the ἐπίσκοποι. Phœbe, Rom 16:1, is a διάκονος of the church at Cenchrea. The term or its cognates occur in a vaguer sense, but still indicating a special office, in Rom 12:7: 1Pe 4:11. The connexion of the ecclesiastical deacons with the seven appointed in Act_6. is very doubtful: see Chrysostom’s and Œe.’s testimony, distinguishing them, in note there. But that the ecclesiastical order sprung out of similar necessities, and had for its field of work similar objects, can hardly be doubted. See Suicer, διάκονος: Winer, Realw.: Neander, Pfl. u. Leit. i. p. 54 note) (must be) grave, not of double speech (= δίγλωσσος, Pro 11:13 (Ellic. adds διχόμυθος, Eurip. Orest. 890), not quite as Thl. ἄλλα φρονοῦντας κ. ἄλλα λέγοντας, but rather as Thdrt. (and Thl., additional), ἕτερα τούτῳ, ἕτερα δὲ ἐκείνῳ λέγοντας), not addicted (applying themselves, reff.) to much wine (= μὴ οἴνῳ πολλῷ δεδουλωμένας, Tit 2:3), not greedy of gain (hardly, as E. V., to be doubly rendered,—‘greedy of filthy lucre,’—so also Thdrt., ὁ ἐκ πραγμάτων αἰσχρῶν κ. λίαν ἀτόπων κέρδη συλλέγειν ἀνεχόμενος. It would appear from Tit 1:11, διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν, that all κέρδος is αἰσχρόν which is set before a man as a by-end in his work for God: so likewise in 1Pe 5:2,—ἐπισκοποῦντες μὴ … μηδὲ αἰσχροκερδῶς … ‘nor with a view to gain,’ such gain being necessarily base when thus sought. This particular of the deacons’ character assumes special importance, if we connect it with the collecting and distributing alms. Cyprian, Ep. 54 (12 ad Corn. Pap. § 1, Migne, Patr. Gr. vol. iii. p. 797), stigmatizes the deacon Felicissimus as ‘pecuniæ commissæsibi fraudator’) holding the mystery of the (or their) faith (that great objective truth which man of himself knows not, but which the Spirit of God reveals to the faithful: cf. Rom 16:25 f.: 1Co 2:7-10: and even Him who in fact is that mystery, the great object of all faith: see note on ver. 16, τὸ τῆς εὐσεβείας μυστήριον. That expression makes it probable that τῆς πίστεως is here to be taken subjectively: the, or their, faith: the apprehension which appropriates to them the contents of God’s revelation of Christ. That revelation of the Person of Christ, their faith’s μυστήριον, they are to hold. See Ellic.’s note) in pure conscience (see reff. and ch. 1:19. From those passages it appears, that we must not give the words a special application to their official life as deacons, but understand them of earnestness and singleness of Christian character:—being in heart persuaded of the truth of that divine mystery which they profess to have apprehended by faith).

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

8-10. Deacons] For the earlier use of the word, cf. Hort, The Christian Ecclesia, pp. 198-211; a recognized title for an office already existing. No definition of duties is given. The name implies service—assistant ministration—perhaps in the Church services, certainly in administering charity and attending to the needs of the poorer members; and it is implied that they would naturally pass to higher office in the Church. The qualifications are partly central Christian virtues (σεμνούς), partly those needed for their office as they moved from house to house (μὴ διλ. μὴ οἴνῳ π. προς.), handling Church money (μὴ αἰσχροκερδεῖς), speaking of their faith to others (ἔχοντας κ.τ.λ.)

For similar qualifications, cf. Polyc. ad Phil. 5, perhaps based on this passage.

8. διλογους] “tale-bearers,” Lightfoot on Polyc. (u.s.), but probably “double-tongued,” “ad alios alia loquentes” (Bengel); cf. δισσολόγος (Const. Apost. iii. 5), δίλωσσος (Pro 11:13, Ecclus 5:10 εἷς ἔστω σου ὁ λόγος), διπόσωποις (Test. XII. Patr., Asher, c. 2); “the parson of our parish, Mr. Two-Tongues” (Pilgrim’s Progress), δίψυχος (Jas 1:8). The word here only in N.T., and not elsewhere in this sense. For the thought, cf. Test. XII. Patr., Benj. c. 6, ἡ ἀγαθὴ δίανοια οὐκ ἔχει δύο γλώσσας, εὐλογίας καὶ κατάρας, ὕβρεως καὶ τιμῆς, ἡσυχίας καὶ ταραχῆς, ὑποκρίσεως καὶ ἀληθείας.

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

Deacons. The office of Deacon appears in the Pastorals, but not in Paul 's letters, with the single exception of Phi 1:1, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad Corinth. xlii, xliv) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in Act 6:1 - 6. The terms diakonov and diakonia are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Diakonia is used of the service of the apostles, Act 1:25; Act 6:4. Diakonov is used of Paul and Apollos (1Co 3:5); of Christ (Gal 2:17; Rom 14:8); of the civil ruler (Rom 13:4); of ministers of Satan (2Co 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word diakonov does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders.

In like manner [ωσαυτως] . Rare in Paul (Rom 8:26; 1Co 11:25). Frequent in Pastorals.

Grave [σεμνους] . In Paul only Phi 4:8. See on semnothv gravity, 1Ti 2:2.

Double - tongued [διλογους] . N. T. o. o LXX, o Class. Saying one thing and meaning another, and making different representations to different people about the same thing.

Given to much wine [οινω πολλω προσεχοντας] . Seeon 1Ti 1:4. Total abstinence is not enjoined, even on a deacon. Comp. 1Ti 5:23.

Greedy of filthy lucre [αισχροκερδεις] . N. T. o. o LXX The adverb aijscrokerdwv in a base, gain - greedy way, 1Pe 5:2. From aijscrov disgraceful and kerdov gain. Comp. Hdt 1:187 : eij mh aplhstov te eav crhmatwn kai aijscrokerdhv if thou hadst not been insatiable of wealth and ready to procure it by disgraceful means. Aristoph. Peace, 622, alludes to two vices of the Spartans, ontev aijscrokerdeiv kai dieirwnoxenoi sordidly greedy of gain, and treacherous under the mask of hospitality. Similarly Eurip. Androm. 451. Comp. turpilucricupidus, Plaut. Trin. 1, 2, 63.

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