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1 Timothy 3

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‹ Chapter 2 1 Timothy — All Chapters Chapter 4 ›

“THE FIRST EPISTLE TO TIMOTHY”

Chapter Three IN THIS CHAPTER

  1. To examine the qualifications necessary for bishops and deacons

  2. To appreciate the noble view that Paul has of the church

SUMMARY In this chapter we find the qualifications necessary for those who would serve as bishops in the local congregation (1 Timothy 3:1-7). A similar list is included for those who would be deacons (1 Timothy 3:8-13).

Paul then explains the purpose in writing this epistle. Though hoping to come soon, he writes so that Timothy will be well-instructed on how to conduct himself in the house of God, which is the church, the pillar and ground of the truth (1 Timothy 3:14-15). Mention of “the truth” prompts a summation of “the mystery of godliness” which pertains to the coming of Christ into the world (1 Timothy 3:16).

OUTLINE I. THE FOR BISHOPS (1 Timothy 3:1-7) A. THE NATURE OF THE WORK (1 Timothy 3:1)1. It is a position, or office (1 Timothy 3:1 a) 2. It is a good work for a man to desire (1 Timothy 3:1 b)

B. WHAT A BISHOP MUST BE (1 Timothy 3:2-7)1. Positive qualifications a. Blameless (1 Timothy 3:2 a) b. The husband of one wife (1 Timothy 3:2 b) c. Temperate (1 Timothy 3:2 c) d. Sober-minded (1 Timothy 3:2 d) e. Of good behavior (1 Timothy 3:2 e) f. Hospitable (1 Timothy 3:2 f) g. Able to teach (1 Timothy 3:2 g) h. Gentle (1 Timothy 3:3 d) i. One who rules his own house well (1 Timothy 3:4 a)

  1. Having his children in submission with all reverence (1 Timothy 3:4 b)
  2. For if he can’t rule his own house, how will he take care of the church? (1 Timothy 3:5) j. A good testimony among those outside (1 Timothy 3:7 a)
  3. Lest he fall into reproach (1 Timothy 3:7 b)
  4. And into the snare of the devil (1 Timothy 3:7 c)
  1. Negative qualifications a. Not given to wine (1 Timothy 3:3 a) b. Not violent (1 Timothy 3:3 b) c. Not greedy for money (1 Timothy 3:3 c) d. Not quarrelsome (1 Timothy 3:3 e) e. Not covetous (1 Timothy 3:3 f) f. Not a novice (1 Timothy 3:6 a)
  1. Lest he be puffed up with pride (1 Timothy 3:6 b)
  2. And fall into the same condemnation as the devil (1 Timothy 3:6 c)

II. THE FOR DEACONS (1 Timothy 3:8-13) A. WHAT A DEACON MUST BE (1 Timothy 3:8-12)1. Positive qualifications a. Reverent (1 Timothy 3:8 a) b. Holding the mystery of the faith with a pure conscience (1 Timothy 3:9) c. Proven (1 Timothy 3:10 a) d. Found blameless (1 Timothy 3:10 b) e. The husband of one wife (1 Timothy 3:12 a) f. Ruling his children and house well (1 Timothy 3:12 b) 2. Negative qualifications a. Not double-tongued (1 Timothy 3:8 b) b. Not given to much wine (1 Timothy 3:8 c) c. Not greedy for money (1 Timothy 3:8 d) 3. Their wives a. Reverent (1 Timothy 3:11 a) b. Not slanderers (1 Timothy 3:11 b) c. Temperate (1 Timothy 3:11 c) d. Faithful in all things (1 Timothy 3:11 d)

B. THE HONOR OF THEIR WORK (1 Timothy 3:13)1. Those who serve well obtain a good standing (1 Timothy 3:13 a) 2. Also great boldness in the faith which is in Christ Jesus (1 Timothy 3:13 b)

III. PAUL’S PURPOSE IN WRITING (1 Timothy 3:14-16) A. WHY PAUL IS WRITING THIS EPISTLE (1 Timothy 3:14-15)1. He hopes to come shortly, but writes in case he is delayed (1 Timothy 3:14-15 a) 2. That Timothy might know how to conduct himself in the house of God (1 Timothy 3:15 b) a. Which is the church of the living God (1 Timothy 3:15 c) b. Which is the pillar and ground of the truth (1 Timothy 3:15 d)

B. THE MYSTERY OF (1 Timothy 3:16)1. Without controversy, it is great (1 Timothy 3:16 a) 2. In summation, it key elements are these: God was… a. Manifested in the flesh (1 Timothy 3:16 b) b. Justified in the Spirit (1 Timothy 3:16 c) c. Seen by angels (1 Timothy 3:16 d) d. Preached among the Gentiles (1 Timothy 3:16 e) e. Believed on in the world (1 Timothy 3:16 f) f. Received up in glory (1 Timothy 3:16 g)

REVIEW FOR THE CHAPTER

  1. What are the main points of this chapter?- The qualifications for bishops (1 Timothy 3:1-7)

  1. How does Paul describe the position of a bishop? (1 Timothy 3:1)- As a good work

  2. What are the positive qualifications required for a bishop? (1 Timothy 3:2-7)- Blameless, husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach, gentle, ruling his own house well, a good testimony among those outside

  3. What are the negative qualifications required for a bishop? (1 Timothy 3:2-7)- Not given to wine, not violent, not greedy for money, not quarrelsome, not covetous, not a novice

  4. What are the positive qualifications required for a deacon? (1 Timothy 3:8-12)- Reverent, holding the mystery of the faith with a pure conscience, proven, found blameless, the husband of one wife, ruling his children and house well

  5. What are the negative qualifications required for a deacon? (1 Timothy 3:8-12)- Not double-tongued, not given to much wine, not greedy for money

  6. What are the qualifications for the wives of deacons? (1 Timothy 3:11)- Reverent, not slanderers, temperate, faithful in all things

  7. What is said of those deacons who have served well? (1 Timothy 3:13)- They obtain a good standing and great boldness in the faith which is in Christ Jesus

  8. Why did Paul write this epistle? (1 Timothy 3:14-15)- So that in case his coming was delayed, Timothy would know how to conduct himself

  9. What does Paul call the house of God? (1 Timothy 3:15)- The church of the living God, the pillar and ground of the truth

  10. What are the basic facts of the mystery of godliness? (1 Timothy 3:16)- God was manifested in the flesh - Preached among the Gentiles

  • Justified in the Spirit - Believed on in the world
  • Seen by angels - Received up in glory

Commentary by David Lipscomb3. OF ELDERS AND DEACONS 1 Timothy 3:1-13 Timothy was to take the place of Paul the apostle in teaching, instructing, and guiding the churches in perfecting themselves, and in doing the work for which they were planted. The bishops or overseers were to do the work which their names indicated. Bishop or overseer was the name applied in Greek and Roman countries to the same work or office indicated among the Jews by the words elders or presbyters. They were to take the oversight of the congregations and teach, guide, and direct all the performances of the duties that fell to them. He here speaks of the importance and sanctity of the work and character of the persons fitted to perform the work. 1 Timothy 3:1 Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work.–This saying would indicate that the work had been so highly esteemed that it had already grown into a saying, “The man who desired the overseeing desired a good work.” No more important and no better work exists among the people of God. Paul instructed to “take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood.” (Acts 20:28.) 1 Timothy 3:2 The bishop therefore must be without reproach,–The elders and deacons must be men whose character is unimpeachable, who stand high in public estimation, known for their pure life and spotless integrity. Not only must the believers reverence the character of the elders and deacons of a congregation, but those not members. In other words, they should be men of unimpeachable character. 1 Timothy 3:2 the husband of one wife,–Paul, seemingly at least, required the bishop to have a wife. He at all events encouraged it. In later years the idea grew up that there was more holiness in celibacy, and the Roman Catholic Church forbids its bishops to marry. When Paul required they forbid. Nowhere do the Scriptures teach that there is more holiness in the unmarried state than in the married. [All the directions concerning marriage in the New Testament are based on the idea of the union of one man to one woman.] 1 Timothy 3:2 temperate,–Watchful over himself in restraining the appetites and passions, using all in moderation so as to blend all the faculties to the highest degree of activity. 1 Timothy 3:2 sober-minded,–Not excitable or passionate, but self-restrained. (Having or proceeding from a realization of the importance and earnestness of life; not flighty or flippant.] 1 Timothy 3:2 orderly,– Of good behavior, kind, considerate, and orderly in deportment. [Not only must he be wise and self-restrained in himself, but his outward bearing must in all respects correspond to his inner life.] 1 Timothy 3:2 given to hospitality,–Entertaining strangers is frequently impressed as a Christian virtue. The elders should possess all Christian virtues in a high degree so he will be an example to the flock–teach by example as well as by precept. 1 Timothy 3:2 apt to teach;–His work is to teach and lead others in the right way. In order to do this he must know the truth, then by kind and faithful example lead the flock in the way the Lord would have it go. It is very important that elders should have aptitude for teaching privately as well as publicly. (2 Timothy 2:24-26.) It requires patience and perseverence in teaching others who are out of the way. 1 Timothy 3:3 no brawler,–[The margin says “not quarrelsome over wine.”] No more dangerous and hurtful practice is known to man than the use of strong drink. An elder must set a good example in all things. 1 Timothy 3:3 no striker;–Ungoverned in temper, ready to resent insult or wrong, real or imaginary, quarrelsome, or ready to fight. 1 Timothy 3:3 but gentle;–Not bitter and impatient, but kind in manners even to the froward and unpleasant. 1 Timothy 3:3 not contentious,–This does not mean that one is not to stand and contend for the truth, but many are ready to contend over unimportant matters. Such always live in foment and strife. Even truth and right should not be maintained in a contentious spirit. 1 Timothy 3:3 no lover of money;–not willing to use wrong means to obtain money, not anxious for sudden riches. 1 Timothy 3:4 one that ruleth well his own house,–He who knows how to train children and lead them in the right way–in a kind and gentle manner so as to make worthy men and women of them–exercising the qualities given here for the bishop. The same qualities are needed for the proper training of a family that are needed for the training of a congregation. having his children in subjection with all gravity;–He is to train his children to be grave and sober in manner and to respect him and to honor God. 1 Timothy 3:5 (but if a man knoweth not how to rule his own house, how shall he take care of the church of God?)–His rule or management of his family is the evidence of his ability to rule the church. If a man cannot manage his own children whom he has reared, and whom he always has under his care, how can he manage the church of God? 1 Timothy 3:6 not a novice, lest being puffed up he fall into the condemnation of the devil.–Not a new convert, lest he become proud and self important and fall into the traps the devil lays for men. 1 Timothy 3:7 Moreover he must have good testimony from them that are without;–He must so conduct himself as to have the respect and commendation of those without. Sometimes the enemies of the religion of Christ or even those who become personally offended will speak evil of good men on account of their fidelity to right and to truth. But when a man lives a just and upright life among people, there is seen in bad men a sense of justice that makes them give due credit for it. If a man is just and upright in his walk and kind and merciful to the needy, without ostentation or display, the wicked world will give him credit for it. 1 Timothy 3:7 lest he fall into reproach and the snare of the devil.–The man who has the reputation for dishonesty and untruthfulness and for love of money is not fit for an elder of the church of God. [Those who once knew him among other associations living a very different life would be only too ready to attack the blameless of the congregation through the stained and scarred reputation of such an elder. The temptation to fall away and deny the Lord in such a case would be overwhelming. The man might be in earnest, might wish to lead a new and better life, but the risk that one with such connections , with memories of old days, would of necessity run, would be very great. Weakened and disheartened, such an elder would be likely to fall an easy prey into some snare skillfully laid by the devil, and, by his fall, cause a terrible and damaging injury to the church. For these weighty reasons Paul charged Timothy to be very watchful when the elders were chosen to choose only those who in their former days had preserved their good name stainless and their character unscarred.] 1 Timothy 3:8 Deacons–Deacons are servants, helpers. It is generally believed that the seven appointed at Jerusalem (Acts 6:3) to see that the destitute Grecian widows were not overlooked in the daily distribution was the beginning of the order of deacons. Their work then is to look after the poor and distribute the contributions of the church among them properly. They became helpers to the bishops or elders in their work, and the needs of the service to be performed seemed to regulate the number appointed. Feeding the poor with the contributions of the church is just as spiritual as preaching the gospel. If they attend to all the temporal interests of the church, according to the directions of the Spirit, they do an extended spiritual work. 1 Timothy 3:8 in like manner must be grave,–The reverent decorum, the quiet gravity, which never interferes with innocent childlike happiness is especially to be looked for in a deacon [who ought to show an example of everyday Christian life]. 1 Timothy 3:8 not double-tongued,–Truthful, not talking two ways to suit the company he is in. [Such a grave fault would soon injure his influence, and would inflict a deadly wound on his spiritual life . 1 Timothy 3:8 not given to much wine,–The use of strong drink is entirely incompatible with a fully developed Christian character. The character given for the elders is that of the most complete and best-rounded Christian. Every Christian is bound to seek, in his spiritual growth, to develop the character portrayed for the elder. This will lead every Christian to entirely refrain from the use of strong drink. 1 Timothy 3:8 not greedy of filthy lucre;–The deacons, like the elders, are not to be lovers of money. They must not follow callings that will work evil to others or to be so anxious for it that they neglect their duties as Christians in order to obtain it. Deacons are required to develop the same character as bishops. 1 Timothy 3:9 holding the mystery of the faith–The mystery means those truths which could only be known to a man by direct revelations, truths which could not be reached by any process of reasoning from natural observation. 1 Timothy 3:9 in a pure conscience.–A pure conscience is one that has not been corrupted by being misused and abased by being violated or perverted. A man perverts and corrupts his conscience by doing what he believes to be wrong, seeing the truth and violating convictions of right. A man may have a pure conscience and do wrong, but he must do what he believes is right or he corrupts his conscience. A man must take hold of the great truths of the Bible with a good and pure conscience. 1 Timothy 3:10 And let these also first be proved; then let them serve as deacons, if they be blameless.–Deacons must not be young converts or inexperienced men. They must have had time for study and practice of God’s word. These deacons or helpers in ministry and managing the church of God and its work, until by service they have proven their intelligence and fidelity and steadfastness in the work of God, must have shown their fidelity in doing the work so as to be held blameless by the disciples of Christ. 1 Timothy 3:11 Women in like manner must be grave,–They who serve the church in looking after the wants of women can perform for women that which men are unsuited to do. They can do much in the sickroom and in needy families that man cannot do. All Christian women should be of serious and earnest deportment, not light-minded and frivolous, but cheerful, hopeful, and earnest. 1 Timothy 3:11 not slanderers,–They are not to circulate false reports or be given to gossip injurious to others. 1 Timothy 3:11 temperate,–To be calm and collected in spirit, dispassionate, circumspect. 1 Timothy 3:11 faithful in all things.–Moderate and true and faithful in all they say or do. It may mean be faithful in using the means entrusted to them, to be distributed among the needy and giving to those in need impartially according to their needs. [From their position they would become the depositories of many household secrets; to those confiding in them in moments of trouble they must be true; scrupulously faithful in the instructions they would be often called on to give in the course of their ministrations.] 1 Timothy 3:12 Let deacons be husbands of one wife,–As was said of the bishops and be faithful to her. ruling their children and their own houses well.–They, like the bishops, are to show their ability to care for the church by having shown ability in caring for their own families. 1 Timothy 3:13 For they that have served well as deacons gain to themselves a good stand,–The services of the deacons in looking after and caring for the needy and afflicted, relieving their temporal needs, teaching them the way of the Lord, gain for themselves a good understanding and skill as teachers of the word of God. 1 Timothy 3:13 and great boldness in the faith which is in Christ Jesus. –The Scriptures do not contemplate a man going among the sick and afflicted administering to their necessities without teaching them the word of God, admonishing them as to their duties and so gaining strength as a Christian, and giving him courage and boldness in teaching the word of God. Through service of the deaconship a man grows into the qualifications and fitness for the work of the elder. 4. THE OF THE CHURCH AND ITS HEAD 1 Timothy 3:14-161 Ti 3:14 These things write I unto thee,–This has reference to the foregoing instructions, especially to those relating to the qualifications of elders and deacons. 1 Timothy 3:14 hoping to come unto thee shortly;–Although he hopes to be with Timothy again, he nevertheless will not allow matters of such gravity to await his return to Ephesus. For this hope may be frustrated. 1 Timothy 3:15 but if I tarry long,–Paul, feeling that dangers were pressing closer upon him every day and that the hoped-for visit to Ephesus might never be accomplished, wrote the foregoing solemn directions. 1 Timothy 3:15 that thou mayest know how men ought to behave themselves–These words refer not to Timothy alone, but to Timothy and his fellow workers in the church, concerning whom such particular directions had just been given. 1 Timothy 3:15 in the house of God,–The spiritual house, the temple made without hands. The local assembly with its bishops and deacons is the house of God in which God through the Spirit dwells. 1 Timothy 3:15 which is the church of the living God,–A living God dwells in a living temple. It is built of living spiritual stones–men and women. 1 Timothy 3:15 the pillar and ground of the truth.–The church is the foundation and support of the truth. God has given the truth to the world and has established the church for the upbuilding , maintaining, practicing that truth in its purity in the world. Its duty is to do it by precept and example. In precept it proclaims the truth just as God gave it. Changed or modified it ceases to be truth or the truth. It compromises nothing.

Its divine mission is to bear that truth in its divine purity to the world. It must present to the world what the truth is when practiced. The church, fulfilling its mission, is an exhibition of a body of people such as the world would be if it was what God desires it to be. He proposes to convert the world by showing to the world in the example of the church how much better it would be if it, like the church, would live by the truth or be governed by God. [In the first picture the church is presented as a vast assembly with the living God dwelling in its midst. In this it is represented as a massive pillar, holding up and displaying before men and angels the truth–the gospel. In the first picture the thought of a great company gathered together in the midst of which God dwells is prominent; in the second, the thought of the gospel as “the power of God unto salvation to every one that believeth” comes to the front, and the church of God is no longer viewed as a company of separate individuals, but as one massive foundation pillar supporting and displaying the glories of redemption.] 1 Timothy 3:16 And without controversy great is the mystery–It is a revelation of truth originally hidden from man’s knowledge , to which man by his own unaided reason and abilities would never be able to find the way–a communication by God to men of truth which they could not have discovered for themselves. 1 Timothy 3:16 of godliness;–The Word, taking on him humanity and living, suffering, dying, rising, and reigning in humanity, is for human beings the source of godliness. In it are all possible motives to holy living. It is this great fact, fully apprehended and believed in the soul, which breaks the power of sin and quickens to a new life of holiness. The all-potent revelation of the gospel is Christ as the God-man, and from it, as received in the soul, comes all true godliness. For it is written “Like as he who called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy; for I am holy.” (1 Peter 1:15-16.) 1 Timothy 3:16 He who was manifested in the flesh,–Jesus was God in the flesh, manifesting or showing to the world the true example of what God in the flesh would do and what he would not. He showed this because he desired man to be like him. So he came in the flesh to give the pattern to which he wished man while in the flesh to conform. 1 Timothy 3:16 Justified in the spirit,–Jesus had the Spirit without measure. Through the Spirit he worked miracles, showed that God was with him, justified his claims to be the Son of God ; by this Spirit he was sustained and upheld in his sufferings ; by the same Spirit he was raised from the dead and carried to the home of God. 1 Timothy 3:16 Seen of angels,–The Son of man in his humiliation revealed himself as the Son of God, and at every step in his earthly manifestation the angels saw in him the eternal God. They announced his advent, they ministered to his wants, they announced his resurrection and attended him in his glorified humanity. 1 Timothy 3:16 Preached among the nations,–He was proclaimed as the Savior of men, in whom alone they had standing before God and everlasting blessedness. He was proclaimed without respect to national distinction, to social condition, or culture ; with respect simply to the fact all were sinners and in need of salvation. It was impressive to the early church to witness the proclamation of a world-wide salvation. 1 Timothy 3:16 Believed on in the world,–The proof that Jesus rose from the dead and is the Son of God were so irresistible that many among the Gentile nations believed on him. 1 Timothy 3:16 Received up in glory.–A convoy of angels received him and escorted him to the throne of God, where he was crowned Lord of lords and King of kings. These were the great truths concealed from the world, which the angels desired to look into, which have been made known unto men for their obedience of faith, and constitute the gospel of Jesus Christ.___________________________________________________________

Study On 1st Timothy Chapter Three (1 Timothy 3:1) After giving directions concerning public prayer, Paul takes up the matter of Church organization. He begins with the office of the bishop. The words, “This is a true saying,” are more accurately, “Faithful (trustworthy) is the word.” The word is pistos, “faithful,” not alηthηs, “true.” The word “bishop” is the rendering of episkopos. The verbal form is episkopeτ, “to look over, to oversee, to superintend, to exercise oversight or care over.” The word came originally from secular life, referring to the foreman of a construction gang, or the supervisor of building construction, for instance. Thayer defines the word; “an overseer, a man charged with the duty of seeing that things to be done by others are done rightly, any curator, guardian, or superintendent.” The word was taken up by the Church, and designated an overseer of any Christian church. The responsibilities of this office have to do with the oversight and direction of the spiritual life of the local church. The word “desire” is oregτ, “to stretch one’s self out in order to touch or to grasp something, to reach after or desire something.” Thus the word means more than “to desire.” It includes the idea of reaching after or seeking. The word “desireth” is epithumeτ, “to passionately long after.” Translation: This is a trustworthy word. If a certain one is seeking the office of an overseer, he passionately desires a good work.(1 Timothy 3:2) The word “blameless” is anepilambanτ, made up of lambanτ, “to take,” and epi, “upon”; thus, the compound means “to lay hold upon,” and all this is stated in the negative by having prefixed to it the letter, Alpha, making the entire word mean, “one who cannot be laid hold upon.” That is, a bishop must be of such a spotless character that no one can lay hold upon anything in his life which would be of such a nature as to cast reproach upon the cause of the Lord Jesus. He presents to the world at large such a Christian life that he furnishes no grounds for accusation. Expositors says: “It is not enough for him to be not criminal; he must be one against whom it is impossible to bring any charge of wrong doing such as could stand impartial examination. He must be without reproach (R.V.), irreprehensible (Trench).” Now, to consider the meaning of the words, “the husband of one wife.” The Greek is mias (one) gunaikos (woman) andra (man). The word “man” is not anthrτpos, the generic term for man, but anηr, the term used of a male individual of the human race. The other two words are in the genitive case, while anηr is in the accusative. The literal translation is, “a man of one woman.” The words, when used of the marriage relation come to mean, “a husband of one wife.” The two nouns are without the definite article, which construction emphasizes character or nature. The entire context is one in which the character of the bishop is being discussed. Thus, one can translate, “a one-wife sort of a husband,” or “a one-woman sort of a man.” We speak of the Airedale as a one-man dog.

We mean by that, that it is his nature to become attached to only one man, his master. Since character is emphasized by the Greek construction, the bishop should be a man who loves only one woman as his wife. It should be his nature to thus isolate and centralize his love. Does this mean that if the bishop is married, he is only to have one wife, not two, or does it mean that if his wife dies, he is not to marry again? As to the answer, we will let Expositors, Alford, and Vincent speak. The two first named believe that the words forbid a second marriage, and the last thinks that that is the probable meaning. As to the meaning that a bishop may have only one wife at a time, not two or more, Alford has this to say; “But the objection to taking this meaning is, that the Apostle would hardly have specified that as a requisite for the episcopate or presbyterate, which we know to have been fulfilled by all the Christians whatever: no instance being adduced of polygamy being practiced in the Christian church, and no exhortations to abstain from it.” Expositors says: “The better to ensure that the episcopus be without reproach, his leading characteristic must be self-control. In the first place— and this has special force in the East— he must be a man who has— natural or acquired— a high conception of the relations of the sexes: a married man, who, if his wife dies, does not marry again. Men whose position is less open to criticism may do this without discredit, but the episcopus must hold up a high ideal. Second marriage, which is mentioned as a familiar practice (Romans 7:2-3), is expressly permitted to Christian women in 1 Corinthians 7:39, and even recommended to, or rather enjoined upon, young widows in 1 Timothy 5:14. “The words ’the husband of one wife,’ of course, do not mean that the espiscopus must be, or has been married. What is here forbidden is bigamy under any circumstances. This view is supported (a) by the general drift of the qualities required here in a bishop; self-control or temperance, in his use of food and drink, possessions, gifts, temper; (b) by the corresponding requirement in a church widow, V9, the wife of one man, and (c) by the practice of the early church (apostolic Constitutions, VI 17: Apostolic Cannons 16 (17); Tertullian, Athenagoras, Origen, and the Canons of the councils. “On the other hand, it must be conceded that the patristic commentators on the passage, (with the partial exception of Chrysostom)— Theodor Mops., Theodoret, Theophylact, Oecu-menius, Jerome, suppose that it is bigamy or polygamy that is here forbidden. But commentators are prone to go too far in the emancipation of their judgments from the prejudices or convictions of their contemporaries. In some matters ’the common sense of most’ is a safer guide than the irresponsible conjectures of a conscientious student.” An interpretative translation offers the rendering, “married only once.” We submit that this is not the literal translation of the Greek here, but in the light of the above historical background, it is the correct interpretation of the words, and gives the English reader in unmistakably clear language, the true meaning of the words in the A.V., “the husband of one wife.” Alford, in his closing comments, has the following to say: “How far such a prohibition is to be considered binding on us, now that the Christian life has entered into another and totally different phase, is of course an open question for the present Christian at any time to deal with. It must be as a matter of course understood that regulations, in all lawful things, depend even when made by an Apostle, on circumstances: and the superstitious observance of the letter in such cases is often pregnant with mischief to the people and cause of Christ.” The word “vigilant” is nηphalion, “to be calm, dispassionate, and circumspect.” “The A.V., ‘vigilant’ is too limited. Wise caution may be included” (Vincent). “Sober” is sτphrona, “soberminded, serious, earnest.” “Of good behaviour” is kosmion, which speaks of order as against disorder. The word could be rendered here, “orderly.” Expositors suggests, “perhaps dignified in the best sense of the term.” The words, “given to hospitality,” are philoxenon. The word xenos meant first of all, “a stranger, a foreigner.” It was also used of a guest-friend, also of a host, one who receives and entertains hospitably. The word philos refers to one who has a liking for, is fond of something. Thus, the compound word means, “one who is fond of offering hospitality.” But the hospitality referred to here is not of the kind which says, “Come over for dinner and let us have a good time.

Some day you will return the favor and I will enjoy your hospitality.” The hospitality spoken of here found its occasion in the fact that in the days of the great Roman persecutions, Christians were banished and persecuted, and rendered homeless. Or, in the case of travelling preachers and teachers, ministering from church to church, these servants of God were to be received and cared for by the bishop.

Or, because in the early centuries, the local churches had no church edifice in which to worship, the church met in the home of an individual. The bishop should be glad to thus open his home for this purpose. “Apt to teach” is didaktikon. Alford says: “not merely given to teaching, but able and skilled in it. All might teach to whom the Spirit imparted the gift: but skill in teaching was the especial office of the minister on whom would fall the ordinary duty of instruction of believers and refutation of gainsayers.” Expositors says: “didaktikon, as a moral quality would involve not merely the ability, but also the willingness to teach, such as ought to characterize a servant of the Lord (2 Timothy 2:24). The deacon’s relation to theology is passive, ver. 9.” Translation: It is necessary in the nature of the case, therefore, that the bishop be irreproachable, a one-wife sort of a husband, calm, dispassionate, and circumspect, soberminded, dignified, hospitable, a skilled teacher.(1 Timothy 3:3) The words, “not given to wine,” are mη paroinon. The noun is made up of para, “beside,” and oinon, “wine.” The compound means, “one who sits long at his wine.” In our Timothy passage, the wine is fermented. Vincent says that the verb paroinein, “to behave ill at wine, to treat with drunken violence,” is found in Xenophon, Aeschines, Aristophanes, and Aristotle. He suggests the translation, “quarrelsome over wine.” Paul’s meaning is that the bishop, in partaking of wine, which in the first century was a common beverage not having the associations with which it is identified today, must not drink it so freely that he becomes intoxicated and hence quarrelsome. While this injunction does not teach total abstinence in the case of intoxicating liquors, but rather temperance, yet the present day Christian should use such an injunction as 1 Corinthians 10:31 as a guide in the case of present day indulgence in intoxicating liquors. Alford says of the word, “one in his cups, a man rendered petulant by much wine.” The word and its cognates were often used without reference to wine. Expositors says, “The word means ‘violent temper,’ not specially excited by over-indulgence in strong drink.” The words, “no striker,” are mi plηktηn. The noun speaks of “a bruiser, one who is ready with a blow, a pugnacious, contentious, quarrelsome person.” The words, “not greedy of filthy lucre,” are rejected by Nestle. The word “patient” is epieikηs. A cognate noun is defined by Trench as expressing “exactly that moderation which recognizes the impossibility cleaving to all formal law, of anticipating and providing for all cases that will emerge and present themselves for decision; which, with this, recognizes the danger that ever waits upon the assertion of legal rights, lest they should be pushed into moral wrongs . . . which, therefore, urges not its own rights to the uttermost, but, going back in part or in the whole from these, rectifies and redresses the injustices of justice. It is thus more truly just than strict justice would have been.” Thayer defines, “mildness, gentleness, fairness, sweet reasonableness.” Vincent says, “not unduly rigorous, not making a determined stand for one’s just due.” The word is used in Philippians 4:5 and translated “moderation.” Lack of this grace was at the bottom of the differences between those two saints, Euodia and Syntyche, who were not on speaking terms. The words, “not a brawler,” are amachon. The word machη means “a fight, combat,” used of those in arms, “a battle.” Thus, the word means, “not a fighter.” Vincent suggests, “not contentious.” The word describes a person who does not go about with a chip on his shoulder. The words, “not covetous,” are aphilarguron. The word is made up of phileτ, “to be fond of,” arguros, “silver,” and Alpha prefixed which makes the compound word mean, “not fond of silver.” The love of money is in view here. The word “avaricious” could well translate it. Translation: Not quarrelsome over wine, not pugnacious, but sweetly reasonable, not contentious, not avaricious.(1 Timothy 3:4-5) The word “rule” is proistηmi, “to superintend, to preside over.” The word “own” is idios, “the bishop’s own, private, peculiar household, as contrasted to the household of God. The word “house” is masculine, oikos, “household.” The word “subjection” is hupotagη, “obedience, subjection.” The verb is hupotassτ, “to arrange under, to subordinate.” It was originally a military term, used of a general arranging soldiers in battalions in military order. The words, “with all gravity,” are to be construed with the bishops having their children in obedience. Expositors quotes Dean Bernard’s comment to the effect that this is hardly a grace of childhood. The former authority translates, “with the strictest regard to propriety.” Thayer defines the word as “that characteristic of a person or thing which entitles to reverence or respect, dignity, gravity, majesty, sanctity.” The word “well” is kalτs, “beautifully, finely, excellently, well.” The word “church” is ekklηsia, “a called-out body of individuals who assemble in a certain place”; in the Christian sense, the Mystical Body of Christ, composed of believing sinners called into salvation. The word is also used of a local church or assembly. Translation: Presiding over his own household in a beautiful manner, holding children within the sphere of obedience, doing so with the strictest regard to propriety. Indeed, if a person does not know how to preside over his own household, how is it possible that he take care of God’s assembly?(1 Timothy 3:6) The word “novice” is neophutos, made up of neos, “new,” and phuτ, “to spring up.” The word is used of newly-planted palm trees. It is used here of a new convert. The words, “being lifted up with pride,” are tuphoτ, “to raise a smoke, to emit smoke, smoulder,” hence metaphorically, “to blind with pride or conceit.” The noun describes a person who is in a beclouded or stupid state of mind as the result of pride. The condemnation of the devil refers to the fact that Satan is under the condemnatory sentence of God because of his original sin of rebellion against God, which sin was motivated by pride. Alford says that the decisive word which gives us the correct interpretation is krima, which in a context such as this, is to be rendered “condemnation,” not “judgment.” Expositors concurs in Alford’s judgment. Translation: Not a new convert, lest, having his mind blinded by pride, he fall into the condemnation of the devil.(1 Timothy 3:7) The words, “good report,” are marturian kalηn, “an excellent testimony.” “Those without” refers to the non-Christian world in the midst of which the saints live. Expositors says: “In the passage before us, indeed, St. Paul may be understood to imply that the opinion of ’those without’ might usefully balance or correct that of the Church. There is something blameworthy in a man’s character if the consensus of outside opinion be unfavorable to him; no matter how much he may be admired and respected by his own party. . . . One cannot safely assume, when we are in antagonism to it, that, because we are Christians, we are absolutely in the right and the world wholly wrong. Thus to defy public opinion in a superior spirit may not only bring discredit (reproach) on one’s self and on the Church, but also catch us in the devil’s snare, namely, a supposition that because the world condemns a certain course of action, the action is therefore right and the world’s verdict may be safely set aside.” Translation: Moreover, it is a necessity in the nature of the case for him to be having an excellent testimony from those on the outside, lest he fall into reproach and into the snare of the devil.(1 Timothy 3:8-9) The absence of the article before “deacons” shows that these church officers, charged with the temporal welfare of the local church as the bishops were with its spiritual welfare, are treated as a class. The Greek word is used generally of a servant as seen from the standpoint of his activity in service. The word “grave” is semnos, of which Trench says: “The word we want is one in which the sense of gravity and dignity, and of these inviting reverence, is combined.” The word “double-tongued” is dilogos, “saying one thing and meaning another, and making different representations to different people about the same thing.” Expositors says: “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.” The word “given” is prosechτ, pros, “toward,” echτ, “to hold,” thus, “to hold toward, to apply one’s self to, to attach one’s self to.” Alford translates, “addicted to.” “Greedy of filthy lucre,” is the translation of aischrokerdeis, made up of aischros, “disgraceful,” and kerdos, “gain.” The adverb is used in 1 Peter 5:2, “in a base and gain-greedy way.” The words “not greedy of (Grain” are a proper rendering. Expositors says: “The kerdos (gain) becomes aischron (disgraceful), 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 disappropriate Church funds or to adopt questionable means of livelihood.” The word “mystery” is mustηrion, the N.T., meaning of which is, “truth which was kept hidden from the world until revealed at the appointed time, and which is a secret to ordinary eyes, but is made known by divine revelation” (Vincent). This truth is understood by the illumination of the Holy Spirit. The words, “the faith,” refer to the Christian system of revelation. Vincent, commenting on the words, “in a pure conscience,” says; “Construe with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1-2). ‘Holding the mystery of the faith in a pure conscience, is a significant association of faith with ethics.’ As Weiss puts it, ‘It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.’ The idea is sound and valuable. A mere intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4, 2 Timothy 2:23, Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible.” Translation: Deacons, in like manner, grave and dignified, not double-tongued, not addicted to much wine, not greedy of gain, holding the mystery of the Faith in a pure conscience.(1 Timothy 3:10) The words, “these also,” imply clearly that the bishops must be proved before being appointed, as well as the deacons. The word “proved” is dokimazτ, “to be put to the test for the purpose of approving, and having met the test, to be approved.” The test and approval here do not refer to a formal examination, but have reference to the general judgment of the Christian community as to whether they fulfil the specifications set down in verse 8. The word “blameless’ is anegklηtoi, “unaccused.” It is a judicial term. The participle ontes is a conditional one, “provided they are unaccused.” Translation: And these moreover are to be first put to the test and then approved if they meet the specifications; then let them serve as deacons, provided they are unaccused.(1 Timothy 3:11) The word “wives” is gunη, “a woman.” The word when used in reference to the marriage relation, means “a wife.” Here, it should be translated “women.” It does not necessarily refer to the wives of the deacons, and for the following reasons: first, the words, “even so,” are the translation of hτsautτs, which is used in introducing a second or third in a series. The series here is of Church officials; second, there is no possessive pronoun in the Greek, which would be needed if the women were the wives of the deacons; third, the four qualifications which follow correspond, with appropriate variations, to the first four required of deacons as regards demeanor, government of the tongue, use of wine, and trustworthiness; and fourth, this is a section dealing wholly with Church officials. The reference here is to women who hold the office of deaconess, as Phoebe (Romans 16:1). The word “grave” is the translation of semnos, the same word used of the deacons (v. 8). It speaks of that combination of gravity and dignity which invites the reverence of others. The word “slanderers” is diabolos, the word used of the devil. The word comes from diaballτ, which means “to throw over or across, to traduce, calumniate, slander, accuse, defame.” “Sober” is nηphalion, the same word that is used in connection with a bishop (v. 2). It means, “to be calm, dispassionate, circumspect.” “Faithful” is pistos, “faithful” in the sense of fidelity, of being true to the trust imposed in one. Translation: Women, likewise, grave and dignified, not slanderers, calm, dispassionate, and circumspect, faithful in all things.(1 Timothy 3:12-13) The Greek construction is the same as that in 1 Timothy 3:2. “Let the deacons be one wife sort of husbands,” that is, married only once. The word “ruling” is proistηmi, “to be over, to superintend, to preside over.” The word “purchase” is an unfortunate translation of peripoieτ, from the standpoint of modern day usage. The words “acquire” or “obtain” would better translate the Greek word. The word “degree” is bathmon, primarily, “a step,” used of a threshold; in ecclesiastical writers, ‘‘order, rank, grade.” “Here the word apparently means a position of trust and influence in the church, possibly a promotion from the diaconate to the episcopate” (Vincent). Expositors says; “The R.V., gain to themselves a good standing, does not necessarily imply an advance in rank, but an assured position in the esteem of their fellow-Christians. We know that among the many who possess the same rank, whether in church or state, some from their character and abilities gain a standing that others do not.” “Boldness” is from the word parrηsia, primarily, “free and bold speaking; speaking out every word.” Its dominant idea is boldness, confidence, as opposed to fear, ambiguity, or reserve. The idea of publicity is sometimes attached to it, but as secondary. “An assured position and blameless reputation in the church, with a pure conscience, would assure boldness of speech and of attitude in the Christian community and elsewhere” (Vincent). The words, “in faith,” are to be connected with the word “boldness” only. It speaks of boldness here as distinctively Christian, as founded on faith in the Lord Jesus. Translation: Let the deacons be one-wife sort of husbands, ruling their children and their own households in a commendable way, for those who have ministered in the office of a deacon in a commendable manner acquire a good standing and much confidence in the sphere of faith which is in Christ Jesus.(1 Timothy 3:14-15) The things Paul is writing to Timothy consist of instructions concerning the officers of the local church, their duties and qualifications, and matters of church discipline. The purpose Paul had in sending these was, not that Timothy should know how he should behave himself, but how the members of the church should conduct themselves. The word “church” is ekklηsia. The verb is ekkaleτ, “to call out of.” The church is therefore composed of a body of called out people, called by the sovereign grace of God into salvation. The noun ekklηsia was used in pagan Greek to designate a meeting of the citizens of a town called by the town officials to an assembly. The local church is therefore an assembly of God’s people. The word “ground” is hedraiτma, “a stay, a prop.” The kindred adjective is hedraios, “firm, stable.” The words, “pillar” and “ground,” are in apposition to the word “church.” The idea is that the church is the pillar, and as such, the prop or support of the truth. Translation: These things to you I am writing, hoping to come to you quickly, but if I am long, in order that you may know how it is necessary in the nature of the case for men to be conducting themselves in God’s house which is of such a nature as to be the living God’s assembly, a pillar, even a support, of the truth.(1 Timothy 3:16) The words, “without controversy,” are the translation of homologoumenτs, an adverb from homologeτ, “to agree with.” The translation could read, “confessedly.” The word “godliness” is eusebeia, “reverence, respect,” in the Bible everywhere, “piety towards God, godliness.” It is a term used, not of God, but of men. The word “mystery” is mustηrion. A mystery in the Greek Mystery Religions was a secret rite which was administered to the person being initiated. The word as used in the N.T., refers to truth previously hidden, which when revealed, is understood by the believer. The word is also used of such things as the mystery of evil, which is a mystery not to be understood, at least, this side of the grave. The mystery of piety towards God on the part of men is the truth to which Paul referred in the previous verse. “The contents of this truth or mystery is Christ, revealed in the gospel as the Saviour from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10)” (Vincent). The word “God” is not in the best texts, rather the relative pronoun hos, “who,” which refers to Christ as its antecedent Vincent says that “the abruptness of its introduction may be explained by the fact that it and the words which follow were probably taken from an ancient creedal hymn. In the early Christian ages it was not unusual to employ verse or rhythm for theological teaching or statement.” Our Lord was manifest in the flesh. The word “manifest” is phaneroτ, “to make visible.” He said to the Samaritan woman, “God is as to His nature, spirit.” That is, God is incorporeal being. He does not have a physical body. He is therefore invisible. But in the incarnation, the invisible Son of God became visible as He took upon Himself a physical body. He was justified in the Spirit. The word “justified” is dikaioτ, used of the act of God justifying a believing sinner, that is, declaring him righteous. But here the meaning is “vindicated, endorsed, proved, pronounced as.” The words “flesh” and “spirit” are set in opposition to one another. The former word refers to our Lord’s life on earth as the Man Christ Jesus. The latter word refers to what He was in His preincarnate state as pure spirit, as Deity, as being in the form of God and as being the express image of God’s substance. To simplify the matter further, let us say that the word “flesh” refers to His humanity, the word spirit, to His deity.

During His life on earth, His humanity was clearly seen, but His deity was usually hidden underneath the cloak of His humanity. Yet, at times, momentary flashes of His deity were seen, such as on the Mount of Transfiguration, on the occasion when the Father’s voice from heaven said, “This is my beloved Son, hear Him.” It was seen by His exalted and spotless character, by His works of love and power, by His words of authority. All these vindicated, proved, endorsed, pronounced Him for what He was, Very God of Very God manifest in human flesh. Our Lord was seen by angels. The incarnation was a spectacle to the angelic world, at our Lord’s birth, His temptation, His agony in Gethsemane, at His resurrection and ascension. The word “Gentiles” is ethnos, better, “nations.” He was received up into glory. The word “received” is analambanτ, “to take or receive up.” It is the formal term to describe the ascension of Christ (Acts 1:2; Acts 22). The reference here is most probably to that event. The word “into” is the translation of en, “in.” He was taken up in glory, “with attendant circumstances of pomp or majesty, as we say of a victorious general” (Vincent). The cloud that received Him out of the sight of the disciples was the Shekinah Glory. Translation: And confessedly, great is the mystery of godliness; who was made visible in the sphere of flesh, vindicated in the sphere of spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.

1 Timothy 3:1-7

“THE FIRST EPISTLE TO TIMOTHY”

The Work And Qualifications Of Bishops (1 Timothy 3:1-7)

  1. Instructing Timothy as to proper conduct in house of God (1 Timothy 3:15), Paul discusses the work and qualifications of those who would serve as ‘bishops’ - 1 Timothy 3:1-7
  2. The word ‘bishop’ comes from the Greek word episkopos… a. Translated ‘bishop’ in four passages - Philippians 1:1; 1 Timothy 3:1-2; Titus 1:7b. Translated ‘overseer’ in three passages - Acts 20:28; 1 Peter 2:25; 1 Peter 5:2
  3. Paul describes the position (office, KJV, ASV, NASB) as “a good work”
  • 1 Timothy 3:1a. What exactly was the ‘work’ of a bishop in the New Testament church? b. How did the required ‘qualifications’ prepare them for this work?

[Consider first…]

I. THE WORK OF BISHOPS A. IN THE OF NEW …1. A congregation that was completely and scripturally organized

  • e.g., Philippians 1:1a. Contained a plurality of qualified men serving as bishops b. They were assisted by qualified men serving as deacons
  1. The bishops were also known as a. Elders (Grk., “presbuteros”, presbyter) for they were older men - cf. Acts 20:17; Acts 20:28; 1 Peter 5:1-2b. Pastors (Grk. “poimen”, shepherd) for their task was to shepherd and feed the flock of God - cf. Acts 20:17; Acts 20:28; 1 Peter 5:1-23. Bishop, elder, and pastor were not three distinct offices, but different ways to describe the men and their work - cf. Easton’s Bible Dictionary, Moody Handbook of Theology B. IN THE SERVICE OF NEW …1. Bishops were ‘shepherds’ (pastors) of the flock (congregation) a. Taking heed to themselves - Acts 20:28 ab. Taking heed to the flock of God among them - Acts 20:28 b; 1 Peter 5:2c. Leading by example - 1 Peter 5:3d. Watching out for trouble - Acts 20:29-31e. Depending upon God and His Word - Acts 20:322. Bishops were to be ’teachers’ and ‘rulers’ of the flock a. Able to teach - 1 Timothy 3:2b. Able to rule others well - 1 Timothy 3:4-5; 1 Timothy 5:17c. Holding fast what they were taught - Titus 1:9d. Able to use the word to exhort and convict - Titus 1:9 [The work of bishops (elders, pastors) was to oversee the flock, leading and guarding the sheep. This helps us to understand why Paul calls it ‘a good work’. Such a work required qualified men. The qualifications are found in two places (1 Timothy 3:1-7; Titus 1:5-9)…]

II. THE OF BISHOPS A. GENERAL …1. They describe what an bishop ‘must be’ - 1 Timothy 3:2; Titus 1:72. A bishop must be ‘a man’ - 1 Timothy 3:1-2; Titus 1:6; cf. 1 Timothy 2:11,12; 1 Corinthians 14:34-373. A bishop must be ‘blameless’- 1 Timothy 3:2; Titus 1:6-7a. One against whom no evil charge can be sustained b. Free from accusations that can be rightly proven

  1. The list of qualifications can be revealing about the work of bishops… a. Their work involves teaching, patiently guiding and leading the family of God b. Their work try one’s patience (when there is murmuring, discontent, or apathy among brethren) c. It can place one in volatile situations (e.g., that faced by the apostles, cf. Acts 6:1-2) d. It can be tempting for those attracted by money (e.g., Judas, the Pharisees)

  2. For the flock of God to be well-fed and well-led, it requires men who meet both… a. The positive qualifications (what a bishop must be) b. The negative qualifications (what a bishop must not be)

It is certainly a ‘good work’ for one to desire (1 Timothy 3:1). May the Lord raise up men to serve His flock in this way; for the need is certainly great…!

Note: For a detailed series of outlines on the work and qualifications of bishops (elders, pastors), please see my series entitled “Shepherds Of The Flock”.

1 Timothy 3:2

1 Timothy 3:2

1 Timothy 3:3

1 Timothy 3:3

1 Timothy 3:4

1 Timothy 3:4

1 Timothy 3:5

1 Timothy 3:5

1 Timothy 3:6

1 Timothy 3:6

1 Timothy 3:7

1 Timothy 3:7

1 Timothy 3:8-13

“THE FIRST EPISTLE TO TIMOTHY”

The Work And Qualifications Of Deacons (1 Timothy 3:8-13)

  1. Having described the work and qualifications of those who serve as ‘bishops’ (1 Timothy 3:1-7), he does the same for ‘deacons’ - 1 Timothy 3:8-13
  2. The word ‘deacon’ comes from the Greek word diakonos… a. Lit., it means “one who executes the commands of another, especially of a master” - Thayerb. In the NT, it is variously translated as:
  1. ‘minister’ - e.g., Romans 13:4; 1 Timothy 4:62) ‘servant’ - e.g., John 12:26; Romans 16:13) ‘deacon’ - e.g., 1 Timothy 3:8; 1 Timothy 3:12; Philippians 1:1c. It is evidently used in our text in a technical sense, a position or service performed by duly qualified individuals
  1. Paul says those deacons who serve well “obtain for themselves a good standing and great boldness in the faith” - 1 Timothy 3:13a. What exactly was the ‘work’ of a deacon in the New Testament church? b. How did the required ‘qualifications’ prepare them for this work?

[Consider first…]

I. THE WORK OF DEACONS A. IN THE OF NEW …1. The actual reference to deacons in the New Testament is very limited a. Paul’s salutation to the church in Philippi - Philippians 1:1b. Their qualifications as found in our text - 1 Timothy 3:8-132. A congregation that was completely and scripturally organized

  • e.g., Philippians 1:1a. Contained a plurality of qualified men serving as bishops(elders, pastors) b. They were assisted by qualified men serving as deacons B. IN THE SERVICE OF NEW …1. It is generally supposed they were servants to assist the elders in temporal matters a. “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.” - B. W. Johnsonb. “The word here evidently denotes those who had charge of the temporal affairs of the church, the poor, etc.” - Barnesc. “…the character of their qualifications makes it clear that they were to be appointed as dispensers of alms, who should come into close personal relations with the poor.”
  • ISBE2. Many believe the first mention of deacons or their prototype is found in Acts 6:1-6a. Though the seven selected are not so named b. Their service allowed the apostles to focus on spiritual matters
  1. It was not the work of deacons to preach per se a. “No qualifications are mentioned, implying that they were to be preachers of the gospel.” - Barnesb. “It is not the work of deacons to preach, although some deacons may be preachers also. (cf. Acts 6:5; Acts 8:4-5; Acts 21:8)”
  • H. E. Phillips (Scriptural Elders And Deacons) [The work of deacons “is to administer to the physical needs of the church” (Phillips). It is an important work that requires qualified servants…]

II. THE OF DEACONS A. …1. Reverent (grave, serious, men of dignity) - 1 Timothy 3:82. Holding the mystery of the faith with a pure conscience - 1 Timothy 3:9a. ‘Mystery’ means that which had been concealed or hidden, but was now revealed - cf. Romans 16:25-26; Ephesians 3:3-5b. ‘The faith’ refers to that which is believed, i.e., the gospel - cf. Jude 1:3c. ‘With a pure conscience’ - without hypocrisy - cf. 1 Timothy 1:19d. A deacon “should hold firmly the great doctrines of the Christian religion which had been so long concealed from people, but which were now revealed. The reason is obvious. Though not a preacher, yet his influence and example would be great, and a man who held material error ought not to be in office.” - Barnes3. Tested (proved), being found blameless - 1 Timothy 3:10a. Before being officially appointed as ‘deacons’ let them show themselves to be servants who are dependable, trustworthy b. Note the qualification “of good reputation” - cf. Acts 6:34. Husband of one wife - 1 Timothy 3:125. Ruling children and house well - 1 Timothy 3:12a. Must have children b. Must have them under control - cf. 1 Timothy 3:4 B. …1. Not double-tongued - 1 Timothy 3:8a. “Speaking one thing to one person, and another thing to another, on the same subject.” - Clarkeb. “This is hypocrisy and deceit. This word might also be translated liars.” - ibid.2. Not given to much wine (not addicted to much wine) - 1 Timothy 3:8a. “It may be remarked here, that this qualification was everywhere regarded as necessary for a minister of religion.” - Barnesb. “Even the pagan priests, on entering a temple, did not drink wine. Bloomfield.” - ibid.c. 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; Leviticus 10:9.” - ibid.d. “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?”

  • ibid.3. Not greedy for money (greedy of filthy lucre, fond of sordid gain) - 1 Timothy 3:8a. “Men who are covetous and unscrupulous as to modes of getting money are not to be chosen.” - B. W. Johnsonb. “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, John 12:6.” - Barnes C. FOR WIVES (NKJV), OR WOMEN (ASV, NASB)…1. The Greek word gune can mean either: a. “a woman of any age, whether a virgin, or married, or a widow” - Thayerb. “a wife; of a betrothed woman” - ibid.2. There is a diversity of views as to what Paul has reference a. The wives of deacons (and perhaps also wives of elders)
  • e.g., Barnes, Gillb. Women who serve as ‘deaconesses’- e.g., Chrysostom, JFBc. Women in general - e.g., Clarke3. Those who believe it refers to female deacons (deaconesses) note the following: a. Phoebe is called a ‘servant’ (the female form of diakonos) of the church - Romans 16:1-2b. The post-apostolic church makes reference to ‘deaconesses’, who ministered to other women at baptisms, the widows, etc.
  • Apostolic Constitutions, ca 390 A.D.4. My own observations: a. NT evidence is not sufficient to require deaconesses b. NT evidence is not sufficient to condemn deaconesses, provided their service does not violate limitations placed on women elsewhere - cf. 1 Timothy 2:11-12; 1 Corinthians 14:34-37c. Many churches have women who serve in unofficial capacities, just as they do men

  1. Whether the wives of deacons, deaconesses, or women in general, they should be: a. Reverent (grave, dignified, serious) - 1 Timothy 3:11; cf. 1 Timothy 3:8(of deacons) b. Not slanderers (not malicious gossips) - 1 Timothy 3:11; cf. 1 Timothy 5:13(of young widows) c. Temperate (sober) - 1 Timothy 3:11; cf. 1 Timothy 3:2 (of elders) d. Faithful in all things - 1 Timothy 3:11; cf. 1 Timothy 5:10 (of elderly widows)

  2. Those who serve well as deacons will be greatly blessed, for they will obtain… a. ‘a good standing’ - highly regarded by the Lord, cf. Matthew 20:25-28b. ‘great boldness in the faith’ - confidence or assurance, cf. 1 John 4:17

  3. Thus the work of deacons should not be lightly regarded… a. By those who would be asked to so serve b. By those who are served by them

In the words of Paul, we should “esteem them highly in love for the work’s sake” (1 Thessalonians 5:13), and if called to serve, to do so with reverence and humility…

1 Timothy 3:9

1 Timothy 3:9

1 Timothy 3:10

1 Timothy 3:10

1 Timothy 3:11

1 Timothy 3:11

1 Timothy 3:12

1 Timothy 3:12

1 Timothy 3:13

1 Timothy 3:13

1 Timothy 3:14

1 Timothy 3:14

1 Timothy 3:15

1 Timothy 3:15

1 Timothy 3:16

“THE FIRST EPISTLE TO TIMOTHY”

The Great Mystery Of Godliness (1 Timothy 3:16)

  1. Paul wrote to Timothy regarding proper conduct “in the house of God”
  • 1 Timothy 3:15a. Which is “the church of the living God” b. Which is “the pillar and ground of the truth” – I.e., the church supports the truth that has been revealed through the apostles
  1. The truth supported by the church is described as “the mystery of godliness” - 1 Timothy 3:16a. A mystery is described as “great” b. Its greatness is described as “without controversy” – Evidently Paul sought to inspire proper conduct by reference to this “mystery” [What is “The Great Mystery Of Godliness”? Perhaps by understanding it, we too will be inspired to proper conduct as members of the family of God. Toward that end, let’s first examine…]

I. THE OF THE MYSTERY A. THE MEANING OF “MYSTERY”…1. The Grk. word is musterion, meaning “hidden thing, secret, mystery” - Thayer2. “In the NT it denotes, not the mysterious (as with the Eng. word), but that which, being outside the range of unassisted natural apprehension, can be made known only by Divine revelation, and is made known in a manner and at a time appointed by God, and to those only who are illumined by His Spirit.” - Vine3. “In the ordinary sense a ‘mystery’ implies knowledge withheld; its Scriptural significance is truth revealed.” - ibid.– In the NT, it refers to that which had been hidden, but is now made known by Divine revelation B. THE OF THE MYSTERY…1. What was hidden has now been made known through the apostles and prophets a. It could not be discovered by human wisdom alone - 1 Corinthians 2:7-10b. It required Spirit-filled men (apostles) to reveal them

  • 1Co_2:-16c. Written that we might understand - Ephesians 3:1-5d. That Gentiles might also be fellow heirs of God’s promises
  • Ephesians 3:6-9e. Made known for the benefit of all nations - Romans 16:25-262. What has been revealed still defies description at times a. It was beyond man’s ability to foresee - Romans 11:33-36b. Some elements may be beyond full comprehension (e.g., God in the flesh, see below) – Thus there are spiritual truths that God has revealed that we might know, though some may challenge our understanding [The “mystery” now revealed pertains to “godliness” (1 Timothy 3:16). “The word ‘godliness’ means, properly, piety, reverence, or religiousness. It is used here, however, for the gospel scheme, to wit, that which the apostle proceeds to state.” (Barnes) As we continue, we note that it centers around the coming of Jesus Christ…]

II. THE OF A. GOD IN THE FLESH…1. Jesus’ coming was Deity in the flesh! a. Proclaimed in the prologues of John - John 1:1-5; John 1:14; 1 John 1:1-4b. Proclaimed in the epistles of Paul - Philippians 2:5-6; Colossians 2:92. Notice the name “Immanuel” (God with us) a. Foretold in Isaiah’s prophecy - Isaiah 7:14; Isaiah 9:6b. Explained in Matthew’s gospel - Matthew 1:22-23– The coming of Jesus in the flesh was God working to reconcile man back to Himself; isn’t that great? - 2 Corinthians 5:18-19 B. IN THE SPIRIT…1. “Justified” - as used here, it means “to vindicate” a. Was Jesus vindicated in or by the Holy Spirit? (cf. NKJV, KJV, NIV, NASB) b. Or was He vindicated in His own spirit? (cf. ASV, NRSV) 2. “in the Spirit” - shown to be the Son of God by the agency of the Holy Spirit (Barnes) a. E.g., the Spirit bore witness at Jesus’ baptism - Matthew 3:16; John 1:32-33b. E.g., Jesus cast out demons by the Spirit - Matthew 12:28c. The Spirit continued to bear witness to Jesus through the signs and wonders given to the apostles - cf. John 15:26; John 16:13-14; Hebrews 2:4; 1 John 5:63. “in (the) spirit” - vindicated as divine ‘in His Spirit,’ that is, in His higher nature; in contrast to ‘in the flesh,’ His visible human nature (JFB) a. E.g., His words manifested His higher being - Matthew 7:29; John 7:46b. E.g., His works also - John 2:11; John 3:2c. E.g., His Father’s testimony as well - Matthew 3:17; Matthew 17:5d. Ultimately, declared to be the Son of God by His resurrection - Romans 1:3-4– Either way, Jesus was certainly vindicated as the Son of God! C. SEEN BY ANGELS…1. Angels who previously marveled at what was to come a. The suffering and glory of Christ foretold by OT prophets

  • 1 Peter 1:10-12b. Which the angels desired to look into - 1 Peter 1:12 b2. When Jesus came, angels saw and ministered unto Him a. After His temptation by the devil in the wilderness of Judea
  • Matthew 4:11b. During His agony in the garden of Gethsemane - Luke 22:43– The angels also attended His ascension, and will accompany His return! - Acts 1:9-11; 2 Thessalonians 1:7 D. AMONG THE …1. This was the purpose of the Great Commission - Matthew 28:19; Mark 16:15a. Fulfillment began with the conversion of Cornelius - Acts 11:15-18b. It was the ministry Jesus gave to Paul - 2 Timothy 1:112. This is an important element of the “mystery” now revealed a. That Gentiles should be fellow heirs, partakers of the promise - Ephesians 3:3-6; cf. Ephesians 2:11-22b. Paul felt blessed to preach to the Gentiles - Ephesians 3:7-9– The grace of preaching the riches of Christ to Gentiles continues to this day! E. ON IN THE WORLD…1. Not all believed, but many did a. Some of His own people did not receive Him - John 1:11b. Many of His own people did - Acts 2:41-42; Acts 4:4; Acts 5:14; Acts 6:7c. Where some did not, many Gentiles did - Acts 13:43-492. Why is it so great that Jesus was believed on in the world? a. Because the gospel is foolishness to many people - 1 Corinthians 1:18b. Because to many, Christ crucified is a stumbling block
  • 1 Corinthians 1:23– Even today, countless multitudes believe in Jesus around the world - amazing! F. UP IN GLORY…1. His ascension foretold in prophecy a. Prophets spoke of the glories to follow His suffering
  • 1 Peter 1:10-11; Luke 24:25-26b. One such prophesy is the vision of Daniel - Daniel 7:13-142. His ascension and glory that followed described in the NT a. Jesus ascended and was received up into heaven - Acts 1:9-11; Mark 16:19b. He sat down at the right hand of God, with all authority
  • Mark 16:19; Ephesians 1:20-23– Thus Jesus received the answer to His prayer - cf. John 17:1; John 17:4-5
  1. This mystery of godliness does not end with Jesus being received in glory… a. For He will one day come again in glory! - Matthew 16:27b. Those raised with Christ will appear with Him in glory! - Colossians 3:1-4; 2 Thessalonians 1:9-10– Have you been raised with Christ in baptism? - cf. Colossians 2:12
  2. From beginning to end, the mystery of godliness is great…! a. The Divine intervention into the world of sinful men b. The Divine grace offered through such intervention – Are you letting the revealed “mystery” motivate proper conduct?
  • cf. 1 Timothy 3:15 Receive the grace of God in such a way as to conduct yourself properly in the family of God while waiting for the Lord’s coming in glory…!
  • cf. Titus 2:11-14
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