1st TIMOTHY CHAPTER 3...THE CHARACTER OF LEADERS TO REFLECT THE CHARACTER OF THE HOUSE
Leadership, in any walk of life, is important, no less so in the house of God. In chapter 1v4, Paul described the church as “God’s administration”*, the centre of God’s affairs on earth, in contrast to the domain of Satan, to which he delivered two false teachers. Thus he clearly establishes a fellowship on earth in which the will of God is to be done(the word is *oikoinomia which literally means a household administration). He will describe it at the end of the chapter as “house of God”, and in God’s house there is a definite decorum of behaviour. Godly leaders are required to regulate matters in line with the Divine will, and this work is of the highest standard and demands people of sterling quality to maintain the truth.
Verses 1-7 The character of overseers
Verses 8-13 The character of deacons
Verses 14-16 The character of the House
Association with God demands a minimum level of behaviour, for which we are individually responsible, but toward which we are assisted by godly leaders.
Overseers
Verse 1 “This is a true (faithful) saying that if a man desires overseership, he desires a good work”.
He begins with the second faithful saying (see chapter1v15), and thus underlines the importance of this work in the things of God. The work of godly leaders assumes a vital role in the life of the church. Leaders are not necessary for the being of a church, but are for it’s wellbeing, and so he instructs Titus to “appoint elders in every city” (Titus 1v5). Note, however, the key difference between the first and second “faithful sayings”; here he omits “worthy of all acceptation”, thus immediately establishing that this work is not for everyone. Nevertheless it is a good work, and a work to be desired, but not one to be taken lightly.
It is something to be desired......”..if any man desire...” oregomai, which is to earnestly desire, to stretch oneself, to reach out, to aspire. It is not presumption to want this, Paul says elsewhere “..covet (desire earnestly) the best gifts.” It is good to aspire to a work for God.
The work is described as “overseership”, which is the meaning of the rather clumsy and unbiblical rendering in the A.V. “the office of a bishop”. The word simply means superintendent, one who oversees the work. In scripture there are three words used; overseer episkope the thought is of authority; elder presbuteros maturity; pastor poimen accountability.
It is a work, not a position or an office, as is often the case today. There is to be no lording over the flock, there is only one Lord in the house of God. It is not a status although the quality of the work may confer some status. What is emphasised here is not the nature of the work, but the character of those who perform this work. It is said to be a good work (kalos) which means beautiful or noble. This is a work of the highest privilege, there is no higher or nobler in all the world. However those who engage in it must be of high quality in character and here the apostle outlines sixteen qualities which are to be present in the man who will oversee things for God.
Verses 2-7 The character required for this work will involve every aspect of life whether personal or public or domestic. All of the following are minimum requirements ( the use of the word “must” in verses 2&7 makes this clear), and the absence of any will diminish the work. These are the qualities of a New Testament overseer. An overseer must be....
1. Blameless unipilempton irreproachable; above reproach, not sinless perfection, but, humanly speaking, no one can point the finger of blame. The same word is used in 1st Timothy 5v7& 6v14 & Titus 1v6. He should have no visible flaw in his character or conduct. Any such reproach would diminish his influence for God; anything that would be a matter of justified criticism would bring reproach on Christ and on the church. This is the first and primary quality in an overseer which will be expanded in the others that follow. Aspects 2-16 are an expansion of the word blameless.
2. Husband of one wife. This is repeated in Titus 1v5. This is not a barrier to the unmarried, nor a barrier to the remarried after the death of a wife, but simply the call to be monogamous. The phrase certainly suggest only males are to be elders and could be literally translated “a one woman man.”
3. Vigilant. Nethalion one in control of himself, circumspectful; translated sober in 1st Timothy 3v11 & Titus 2v2. It means to have ones spiritual wits about them. It also carries the idea of watchfulness “..they watch for your souls as those that must give account” Hebrews 13v17.
4. Sober. Sophron of sound mind, moderate, not extreme, discreet, not brash, sensible.
5. Of good behaviour. Kosmios It means orderly, decorous. The word sober relates to thoughts and opinons; behaviour relates to the conduct. Sound thinking and orderly behaviour is the thought here.
6. Hospitable. Given to hospitality, not just an occasional trait but a regular commitment to use our homes for the Lord. The word philosnexos literally means a lover of guests, one who opens his house to others particularly when there is need. Such need might be for travelling preachers, homeless, lonely people, and those in need of spiritual teaching. Examples are Lydia in Acts 16v15; the house of Simon Peter in Mark 1; the home in Bethany of Lazarus and his sisters John 12v1-6; and many more such references.
7. Apt to teach Didaktikos They must be able to teach the word, to have an aptitude, a competency. In verse 9, deacons are to “hold the mystery of the faith”, but overseers should be able to teach it. This does not necessarily imply public teaching, as is clear by comparing chapter 5v17, but it is certainly teaching of the word that is in view. Perhaps, coming hard after hospitality, there is an inference that the home may be used for this purpose. The gift of ruling is separated from the gift of teaching in Romans 12vv7-8, so this is not necessarily the gift of teaching, it is an aptitude to teach at least practical issues in the church. A non-teaching leadership is not envisaged, and this is confirmed in 2nd Timothy 2v24. The existence of so much error in spiritual matters makes it imperative that leaders will teach.
8. Not given to wine me paroinos literally not a wine bibber, not staying at the wine. This is not a prohibition, but a limitation; moderation, not abstinence is the message of the bible. If the scripture intended teetotalism, it would surely have stipulated it here, it does not.
9. No striker plektos not a violent person, not quarrelsome. Again one leads to another since abuse of wine may lead to violent conduct. The overseer must not resort to physical or verbal violence.
10. Not greedy of filthy lucre Free from the love of money; this phrase in the bible is mostly used in connection with money earned through promoting spiritual teaching, where material gain is the primary motive. To profit from honest work is not wrong, but to teach error with a view to profit is money gained dishonestly. There are many in the realm of religious teaching making merchandise of their hearers. Examples are found in Titus 1v11 and 2 Peter 2v3. Warnings are sprinkled through the epistles of this coming into the church ( here; 3v8; Titus 1v7; 1st Peter 5v2; Colossians 3v8). The point is bad spiritual teaching for material gain.
11. Patient epieikes gentle, forbearing, (2nd Timothy 2v24; Titus 3v2). The word suggests an approach which is appropriate to the situation.
12. Not a brawler amachos not seeking a quarrel, not scoring points, not threatening either in language or in posture, not overbearing in manner.
13. Not covetous aphilarguros literally not seeking to enlarge one’s border, not in any way engaging in spiritual work for material gain.
14. One that rules well his own house proistemi president in his household, having the last word, having control over his family, having them in subjection, teaching them true values. The inference here is that the home can be a testing ground for pastor work in the church. Note that while he may rule his own house, he takes care of the church of God. Essentially if a man cannot influence his flesh and blood how will he succeed in the wider family
15. Not a novice neophutos literally “newly planted”; could be rendered “not one recently brought to the faith”. Premature promotion in spiritual things may lead to a false sense of pride, the very sin that brought Satan down from the lofty position he held. Later in chapter 5 he will warn against promoting someone too quickly when he says “Lay hands suddenly on no man”. A certain level of maturity will be required for a noble task such as this.
16. A good report of them which are without The Church exists, partly, to influence the outside world, and so the good name of Christ in the world will be enhanced or distorted, by individual behaviour. Christian leaders must have a good name if they would serve God in this capacity. Again, Satan is brought into the argument, because he will use misbehaviour to bring reproach and lay a snare for those who bear testimony for God. He can destroy our testimony and therefore our effectiveness. We need credibility to lead in Divine things.
We could summarise as follows; a ruler of God’s people does engage in a noble work, and to do it effectively, he should be sound in doctrine, of a holy lifestyle, balanced in behaviour, and of good reputation. They are to be examples, role models and beacons of light in a world of darkness.
Deacons
Verses 8-13 The section begins with “Likewise deacons.....” that is their work will also demand character, just as the work of overseers. Again the nature of the work is not stated, rather the character of the workers. It appears that the deacons are distinct from overseers and may be considered to serve in a supporting role. It was said of old “it takes more grace than I can tell to play the second fiddle well!” The idea probably came from the practice of the apostles in Acts chapter 6vv1-6 in the matter of the daily ministration for the poor. There they said they must not be distracted from their main work to “serve tables”; rather they must give themselves to “the ministry of the word and to prayer.” Therefore men of good report were chosen for this task. This may be the closest understanding we have of the two roles. Certainly the functions are distinct, as here, and also in Philippians 1v1 where it is said “Paul and Timotheus, the servants (doulos)of Jesus Christ to all the saints in Christ Jesus which are at Philippi with the bishops and deacons”. Thus they are distinct from overseers and also from saints. They are a definite body of servants who are operating in the service of the church. Although the word diakonos is used to describe teaching and preaching the work of deacons generally refers to the more logistical/material/practical work involved in the running of a church. We should not minimize or underestimate the unseen , often unsung, work that goes on in the background of church life. It may be the same difference as the Priests and the Levites in the temple services. The point is that even an administrative role requires a high level of character, which is much more than just the natural ability to do the work. We shall see more clearly some of the differences in the detail.
They must be grave The word is translated in Philippians 4v8 as honest or venerable; that which can be praised, their demeanour should be worthy of respect.
Not double tongued This means they are not to be equivocal, saying one thing, then another, depending on the company. Transparency is required in all the service of God. This is the only reference in the new testament, and seems to suggest , the nature of deacon work being more public, care must be taken to be true in all our declarations.
Not given to much wine As for the overseers, they are not to “tarry at the wine”. Paul said to Timothy “...use a little wine (note the amount) for thy stomach’s sake (note the purpose)...”
Not greedy of filthy lucre As for the overseers....involved, as they will be, in public work, there will exist the temptation to order things for material or personal gain. This goes to the motives for doing the service.
Holding the mystery of the faith in a pure conscience They are not required to teach, rather to hold the faith. They should have a good understanding of things and seek to hold it while practically demonstrating it themselves. They are to be living examples of what they hold. This draws a line between the work of overseers and deacons. The word "mystery” refers to new testament revelation; that is they should know the nature of the time period in which they serve.
They must first be proved They are to be put to the test and pass examination in the work in which they will serve. The word is used another 7 times in the N/T, six of them translate it “approved”, and one (James 1v12) “tried”. It means accepted after being put under scrutiny. Only after a period of testing are they to publicly serve, “...then let them serve..” The scrutiny has to do with more than ability, it also involves character, They are to serve “being blameless” ( without reproach).
Even so ...women The word used can mean any woman or wife. Thus it may be interpreted as referring to the wife of a deacon, or it may mean a woman who serves as a deacon. The role of public teaching is elsewhere forbidden to women but there is no such veto on other forms of service. In Romans 16v1 Phoebe was said to be “a servant (diakonos) of the church at Cenchrea”. It is possible she transmitted the Roman epistle to the Roman saints, thus she was in a position of trust. The point is that such should be of proven character to perform the task, whether in actual service or as a wife. They are to be “..grave (semnos venerable); not slanderers (diabolos pertaining to the devil, false accusers); sober (nephaleos careful, vigilant); faithful in all things (pistos), trustworthy.
Husbands of one wife, ruling their children and their own houses well For the overseers, the emphasis was on their public reputation, the principle testing ground for service as a deacon is in the home.
To serve as a deacon, if it is done well, is to purchase to the servant a good degree (literally a step, a grade, a status). Status is necessary in the service of God if we are to be an influence for good. The good degree is the effect on others who accept our service, the boldness is the inward effect on the servant, producing confidence. We, all of us have a standing given to us freely but status is earned by good service.
The House of God
Verses 14-16 The sphere of operations of both overseers and deacons is the house of God. Their role is to foster proper behaviour in keeping with the character of the house. There is an obligation of all the members to behave in a way commensurate with the character of the house “...that you may know how you ought to behave yourself...” He now gives three descriptions of the corpus of the people of God, which is very comprehensive.
It is 1) house of God.......the sphere of the Divine presence and of Divine administration. The definite article is omitted which means that the local church is not the house but it is characteristic of the house of God. There is only once the term “the house of God” occurs in the new testament and that is in Hebrews 10v21, the context being the sum total of believers, the universal body of Christ. No local church is the house of God, but it is characteristic of that perfect body. The law of first mention often helps in understanding these scriptural terms and the term first appears in Genesis chapter 28. Associated with the house of God are two leading thoughts; firstly the presence of the Lord and the sense of reverence and awe that should exist among us.......”And Jacob awaked out of his sleep and he said “Surely the Lord is in this place and I knew it not”. And he was afraid and said “How dreadful is this place! This is none other than house of God, this is the gate of heaven”. Genesis 28vv16-17. The thought of the “gate of heaven” points us to an administration, a sphere of Divine government. The gate is symbolic of authoritative government and power (c/f Genesis 19v1; 22v17; Psalm 69v12; Proverbs 31v23,v23; Matthew 16v18 etc.). It is the area of jurisdiction in any society, in this case the body of the saints. The authority of heaven is recognised here. A similar idea is seen in the phrase “godly edifying”, or God’s administration in 1st Timothy 1v4 as we have already seen. Reverence for His presence and respect for His authority is the twin responsibility.
2) Church of the living God The sphere of inactivity in worldly pursuits and dynamic activity in the things of God. The Greek word ekklesia should not be rendered “assembly” as it has come to be. The thought is not so much of gathering together, as it is having been called out . Literally we should think of it as “the called out ones”, and refers to our moral separation from the things of our former lives. We have been “called out of darkness into His marvellous light”. 1 Peter 2v9; we are called out of the kingdom of darkness, called out of condemnation, called out of a vain manner of life. On the positive side we are called “..unto the fellowship of His Son Jesus Christ our Lord” 1 Corinthians 1v9. Note it is “the church of the living God” that is the new life into which we are called is dynamic. It is a sphere in which God is active, He is living as opposed to all the dead non existent gods which are the figments of imagination only. Here He is active in the spiritual progress of the church. Another twice the phrase “the living God” is used in the letter; chapter 4v10 where He is actively involved in the humanitarian needs of all men, but especially the needs of those who believe. In chapter 6v17 He is active in the prosperity of His people materially (“..who gives us all things richly to enjoy.”). He has not left us to our own resources and along with spiritual blessings He supplies all. Again, the definite article is omitted, we are not the church of God, but church of God , that is characteristic of that final, perfect corpus, the Ekklesia.
3) Pillar and ground of the truth The firm foundation and visible witness to the truth. The ground of the truth is the bedrock foundation of teaching that is to be taught in all local churches. Paul will expand on this in chapter 4 and others; the appeal there is that continual attention is given to the teaching. The fundamentals must be taught in all generations. The pillar of the truth is the presentation, the proclamation of it in the wider world. The local church exists to learn and to promote the truth of God. No doubt Paul has in mind the vast pillars of the great temple in Ephesus which were a marvel to all, so the church is to display the wonders of Christ.
At the mention of the truth, he will now define what it is. There is “no controversy” about the truth, it is fundamentally sound and there is no place for man’s opinions around it. It is the common confession of all saints. This is the burden of the epistle as he seeks to discredit those who introduce elements of strife into the teaching. There is absolutely no controversy about the things of Christ which form the foundation and proclamation of the truth. Essentially the truth is Christ, all that He is, all that He has done. The truth is not a creed or set of doctrines, it is all about a person. He calls it the “great mystery of godliness”. He sets it in the form of what may have been a hymn in the early church. The six statements may have been the first line of each stanza.
The word great is megas giving rise to our word mega meaning huge. “Great is the mystery...” it is of huge importance. It is a mystery (misterion) a Divine secret held back until now. The secret is not of the incarnation, for that was revealed of old refer O/T scriptures Isaiah chapter 7; chapter9; Micah chapter 5). The secret is that ordinary human beings can live godly lives, by virtue of the coming of Christ. Godliness is the reproduction of God in a human life, and the possibility of this was unthinkable in times past, but is now a reality. The great life of godliness expressed in Christ, can, in measure, be reproduced in us in union with Him, and this is the point of the epistle, and this is the function of the church, to promote godliness in believers’ lives. According to Romans 8v29, the whole purpose of our salvation is to “conform us to the image of His Son”. Mankind was made in the image of God, and now in Christ that purpose will be fulfilled. We have already seen that godliness is the major subject in these letters.....(1st Timothy 2v2; 2v10; 4vv7-8; 6v3; 6vv5-6; 6v11; 2nd Timothy 3v5; Titus 1v1).
The mystery of godliness can be contrasted with the mystery of lawlessness in 1st Thessalonians 2. There, godless man in rebellion will oppose all that is godly; here the godly will fulfil all God’s will. It is the reproduction of God in my life through our relationship with Jesus Christ. The six steps to glory are like the six steps to Solomon’s throne, and these form the common confession of all believers.
Incarnation “God was manifest in flesh” awesome humiliation.
Vindication “..justified in spirit..” sinless spotless perfection
Education “..seen of angels..” unparalleled revelation
Proclamation “..preached among the nations..” global declaration
Salvation “..believed on in the world..” actual regeneration
Glorification “...received up in glory..” eternal coronation
All of these, understood in their totality, are quite breath taking and represent the common confession, about which there is no doubt. Notice the three couplets....flesh/spirit; angels/nations; world/glory. He touches earth, then heaven; heaven, then earth; earth, then heaven, there is no sphere of existence untouched by the man who came to reveal God and display true godliness. Earth and heaven which were divided before He came, are now united, all barriers removed, full reconciliation made possible to everyone. Note the trinity involved...The Son manifest in flesh, the Spirit who vindicated Him , the Father who received Him in glory. People saved, angels educated, God glorified... could there be a more beautiful hymn than this...could there be a more comprehensive truth for which we stand...could there be a nobler work in which we can engage?
Leadership, in any walk of life, is important, no less so in the house of God. In chapter 1v4, Paul described the church as “God’s administration”*, the centre of God’s affairs on earth, in contrast to the domain of Satan, to which he delivered two false teachers. Thus he clearly establishes a fellowship on earth in which the will of God is to be done(the word is *oikoinomia which literally means a household administration). He will describe it at the end of the chapter as “house of God”, and in God’s house there is a definite decorum of behaviour. Godly leaders are required to regulate matters in line with the Divine will, and this work is of the highest standard and demands people of sterling quality to maintain the truth.
Verses 1-7 The character of overseers
Verses 8-13 The character of deacons
Verses 14-16 The character of the House
Association with God demands a minimum level of behaviour, for which we are individually responsible, but toward which we are assisted by godly leaders.
Overseers
Verse 1 “This is a true (faithful) saying that if a man desires overseership, he desires a good work”.
He begins with the second faithful saying (see chapter1v15), and thus underlines the importance of this work in the things of God. The work of godly leaders assumes a vital role in the life of the church. Leaders are not necessary for the being of a church, but are for it’s wellbeing, and so he instructs Titus to “appoint elders in every city” (Titus 1v5). Note, however, the key difference between the first and second “faithful sayings”; here he omits “worthy of all acceptation”, thus immediately establishing that this work is not for everyone. Nevertheless it is a good work, and a work to be desired, but not one to be taken lightly.
It is something to be desired......”..if any man desire...” oregomai, which is to earnestly desire, to stretch oneself, to reach out, to aspire. It is not presumption to want this, Paul says elsewhere “..covet (desire earnestly) the best gifts.” It is good to aspire to a work for God.
The work is described as “overseership”, which is the meaning of the rather clumsy and unbiblical rendering in the A.V. “the office of a bishop”. The word simply means superintendent, one who oversees the work. In scripture there are three words used; overseer episkope the thought is of authority; elder presbuteros maturity; pastor poimen accountability.
It is a work, not a position or an office, as is often the case today. There is to be no lording over the flock, there is only one Lord in the house of God. It is not a status although the quality of the work may confer some status. What is emphasised here is not the nature of the work, but the character of those who perform this work. It is said to be a good work (kalos) which means beautiful or noble. This is a work of the highest privilege, there is no higher or nobler in all the world. However those who engage in it must be of high quality in character and here the apostle outlines sixteen qualities which are to be present in the man who will oversee things for God.
Verses 2-7 The character required for this work will involve every aspect of life whether personal or public or domestic. All of the following are minimum requirements ( the use of the word “must” in verses 2&7 makes this clear), and the absence of any will diminish the work. These are the qualities of a New Testament overseer. An overseer must be....
1. Blameless unipilempton irreproachable; above reproach, not sinless perfection, but, humanly speaking, no one can point the finger of blame. The same word is used in 1st Timothy 5v7& 6v14 & Titus 1v6. He should have no visible flaw in his character or conduct. Any such reproach would diminish his influence for God; anything that would be a matter of justified criticism would bring reproach on Christ and on the church. This is the first and primary quality in an overseer which will be expanded in the others that follow. Aspects 2-16 are an expansion of the word blameless.
2. Husband of one wife. This is repeated in Titus 1v5. This is not a barrier to the unmarried, nor a barrier to the remarried after the death of a wife, but simply the call to be monogamous. The phrase certainly suggest only males are to be elders and could be literally translated “a one woman man.”
3. Vigilant. Nethalion one in control of himself, circumspectful; translated sober in 1st Timothy 3v11 & Titus 2v2. It means to have ones spiritual wits about them. It also carries the idea of watchfulness “..they watch for your souls as those that must give account” Hebrews 13v17.
4. Sober. Sophron of sound mind, moderate, not extreme, discreet, not brash, sensible.
5. Of good behaviour. Kosmios It means orderly, decorous. The word sober relates to thoughts and opinons; behaviour relates to the conduct. Sound thinking and orderly behaviour is the thought here.
6. Hospitable. Given to hospitality, not just an occasional trait but a regular commitment to use our homes for the Lord. The word philosnexos literally means a lover of guests, one who opens his house to others particularly when there is need. Such need might be for travelling preachers, homeless, lonely people, and those in need of spiritual teaching. Examples are Lydia in Acts 16v15; the house of Simon Peter in Mark 1; the home in Bethany of Lazarus and his sisters John 12v1-6; and many more such references.
7. Apt to teach Didaktikos They must be able to teach the word, to have an aptitude, a competency. In verse 9, deacons are to “hold the mystery of the faith”, but overseers should be able to teach it. This does not necessarily imply public teaching, as is clear by comparing chapter 5v17, but it is certainly teaching of the word that is in view. Perhaps, coming hard after hospitality, there is an inference that the home may be used for this purpose. The gift of ruling is separated from the gift of teaching in Romans 12vv7-8, so this is not necessarily the gift of teaching, it is an aptitude to teach at least practical issues in the church. A non-teaching leadership is not envisaged, and this is confirmed in 2nd Timothy 2v24. The existence of so much error in spiritual matters makes it imperative that leaders will teach.
8. Not given to wine me paroinos literally not a wine bibber, not staying at the wine. This is not a prohibition, but a limitation; moderation, not abstinence is the message of the bible. If the scripture intended teetotalism, it would surely have stipulated it here, it does not.
9. No striker plektos not a violent person, not quarrelsome. Again one leads to another since abuse of wine may lead to violent conduct. The overseer must not resort to physical or verbal violence.
10. Not greedy of filthy lucre Free from the love of money; this phrase in the bible is mostly used in connection with money earned through promoting spiritual teaching, where material gain is the primary motive. To profit from honest work is not wrong, but to teach error with a view to profit is money gained dishonestly. There are many in the realm of religious teaching making merchandise of their hearers. Examples are found in Titus 1v11 and 2 Peter 2v3. Warnings are sprinkled through the epistles of this coming into the church ( here; 3v8; Titus 1v7; 1st Peter 5v2; Colossians 3v8). The point is bad spiritual teaching for material gain.
11. Patient epieikes gentle, forbearing, (2nd Timothy 2v24; Titus 3v2). The word suggests an approach which is appropriate to the situation.
12. Not a brawler amachos not seeking a quarrel, not scoring points, not threatening either in language or in posture, not overbearing in manner.
13. Not covetous aphilarguros literally not seeking to enlarge one’s border, not in any way engaging in spiritual work for material gain.
14. One that rules well his own house proistemi president in his household, having the last word, having control over his family, having them in subjection, teaching them true values. The inference here is that the home can be a testing ground for pastor work in the church. Note that while he may rule his own house, he takes care of the church of God. Essentially if a man cannot influence his flesh and blood how will he succeed in the wider family
15. Not a novice neophutos literally “newly planted”; could be rendered “not one recently brought to the faith”. Premature promotion in spiritual things may lead to a false sense of pride, the very sin that brought Satan down from the lofty position he held. Later in chapter 5 he will warn against promoting someone too quickly when he says “Lay hands suddenly on no man”. A certain level of maturity will be required for a noble task such as this.
16. A good report of them which are without The Church exists, partly, to influence the outside world, and so the good name of Christ in the world will be enhanced or distorted, by individual behaviour. Christian leaders must have a good name if they would serve God in this capacity. Again, Satan is brought into the argument, because he will use misbehaviour to bring reproach and lay a snare for those who bear testimony for God. He can destroy our testimony and therefore our effectiveness. We need credibility to lead in Divine things.
We could summarise as follows; a ruler of God’s people does engage in a noble work, and to do it effectively, he should be sound in doctrine, of a holy lifestyle, balanced in behaviour, and of good reputation. They are to be examples, role models and beacons of light in a world of darkness.
Deacons
Verses 8-13 The section begins with “Likewise deacons.....” that is their work will also demand character, just as the work of overseers. Again the nature of the work is not stated, rather the character of the workers. It appears that the deacons are distinct from overseers and may be considered to serve in a supporting role. It was said of old “it takes more grace than I can tell to play the second fiddle well!” The idea probably came from the practice of the apostles in Acts chapter 6vv1-6 in the matter of the daily ministration for the poor. There they said they must not be distracted from their main work to “serve tables”; rather they must give themselves to “the ministry of the word and to prayer.” Therefore men of good report were chosen for this task. This may be the closest understanding we have of the two roles. Certainly the functions are distinct, as here, and also in Philippians 1v1 where it is said “Paul and Timotheus, the servants (doulos)of Jesus Christ to all the saints in Christ Jesus which are at Philippi with the bishops and deacons”. Thus they are distinct from overseers and also from saints. They are a definite body of servants who are operating in the service of the church. Although the word diakonos is used to describe teaching and preaching the work of deacons generally refers to the more logistical/material/practical work involved in the running of a church. We should not minimize or underestimate the unseen , often unsung, work that goes on in the background of church life. It may be the same difference as the Priests and the Levites in the temple services. The point is that even an administrative role requires a high level of character, which is much more than just the natural ability to do the work. We shall see more clearly some of the differences in the detail.
They must be grave The word is translated in Philippians 4v8 as honest or venerable; that which can be praised, their demeanour should be worthy of respect.
Not double tongued This means they are not to be equivocal, saying one thing, then another, depending on the company. Transparency is required in all the service of God. This is the only reference in the new testament, and seems to suggest , the nature of deacon work being more public, care must be taken to be true in all our declarations.
Not given to much wine As for the overseers, they are not to “tarry at the wine”. Paul said to Timothy “...use a little wine (note the amount) for thy stomach’s sake (note the purpose)...”
Not greedy of filthy lucre As for the overseers....involved, as they will be, in public work, there will exist the temptation to order things for material or personal gain. This goes to the motives for doing the service.
Holding the mystery of the faith in a pure conscience They are not required to teach, rather to hold the faith. They should have a good understanding of things and seek to hold it while practically demonstrating it themselves. They are to be living examples of what they hold. This draws a line between the work of overseers and deacons. The word "mystery” refers to new testament revelation; that is they should know the nature of the time period in which they serve.
They must first be proved They are to be put to the test and pass examination in the work in which they will serve. The word is used another 7 times in the N/T, six of them translate it “approved”, and one (James 1v12) “tried”. It means accepted after being put under scrutiny. Only after a period of testing are they to publicly serve, “...then let them serve..” The scrutiny has to do with more than ability, it also involves character, They are to serve “being blameless” ( without reproach).
Even so ...women The word used can mean any woman or wife. Thus it may be interpreted as referring to the wife of a deacon, or it may mean a woman who serves as a deacon. The role of public teaching is elsewhere forbidden to women but there is no such veto on other forms of service. In Romans 16v1 Phoebe was said to be “a servant (diakonos) of the church at Cenchrea”. It is possible she transmitted the Roman epistle to the Roman saints, thus she was in a position of trust. The point is that such should be of proven character to perform the task, whether in actual service or as a wife. They are to be “..grave (semnos venerable); not slanderers (diabolos pertaining to the devil, false accusers); sober (nephaleos careful, vigilant); faithful in all things (pistos), trustworthy.
Husbands of one wife, ruling their children and their own houses well For the overseers, the emphasis was on their public reputation, the principle testing ground for service as a deacon is in the home.
To serve as a deacon, if it is done well, is to purchase to the servant a good degree (literally a step, a grade, a status). Status is necessary in the service of God if we are to be an influence for good. The good degree is the effect on others who accept our service, the boldness is the inward effect on the servant, producing confidence. We, all of us have a standing given to us freely but status is earned by good service.
The House of God
Verses 14-16 The sphere of operations of both overseers and deacons is the house of God. Their role is to foster proper behaviour in keeping with the character of the house. There is an obligation of all the members to behave in a way commensurate with the character of the house “...that you may know how you ought to behave yourself...” He now gives three descriptions of the corpus of the people of God, which is very comprehensive.
It is 1) house of God.......the sphere of the Divine presence and of Divine administration. The definite article is omitted which means that the local church is not the house but it is characteristic of the house of God. There is only once the term “the house of God” occurs in the new testament and that is in Hebrews 10v21, the context being the sum total of believers, the universal body of Christ. No local church is the house of God, but it is characteristic of that perfect body. The law of first mention often helps in understanding these scriptural terms and the term first appears in Genesis chapter 28. Associated with the house of God are two leading thoughts; firstly the presence of the Lord and the sense of reverence and awe that should exist among us.......”And Jacob awaked out of his sleep and he said “Surely the Lord is in this place and I knew it not”. And he was afraid and said “How dreadful is this place! This is none other than house of God, this is the gate of heaven”. Genesis 28vv16-17. The thought of the “gate of heaven” points us to an administration, a sphere of Divine government. The gate is symbolic of authoritative government and power (c/f Genesis 19v1; 22v17; Psalm 69v12; Proverbs 31v23,v23; Matthew 16v18 etc.). It is the area of jurisdiction in any society, in this case the body of the saints. The authority of heaven is recognised here. A similar idea is seen in the phrase “godly edifying”, or God’s administration in 1st Timothy 1v4 as we have already seen. Reverence for His presence and respect for His authority is the twin responsibility.
2) Church of the living God The sphere of inactivity in worldly pursuits and dynamic activity in the things of God. The Greek word ekklesia should not be rendered “assembly” as it has come to be. The thought is not so much of gathering together, as it is having been called out . Literally we should think of it as “the called out ones”, and refers to our moral separation from the things of our former lives. We have been “called out of darkness into His marvellous light”. 1 Peter 2v9; we are called out of the kingdom of darkness, called out of condemnation, called out of a vain manner of life. On the positive side we are called “..unto the fellowship of His Son Jesus Christ our Lord” 1 Corinthians 1v9. Note it is “the church of the living God” that is the new life into which we are called is dynamic. It is a sphere in which God is active, He is living as opposed to all the dead non existent gods which are the figments of imagination only. Here He is active in the spiritual progress of the church. Another twice the phrase “the living God” is used in the letter; chapter 4v10 where He is actively involved in the humanitarian needs of all men, but especially the needs of those who believe. In chapter 6v17 He is active in the prosperity of His people materially (“..who gives us all things richly to enjoy.”). He has not left us to our own resources and along with spiritual blessings He supplies all. Again, the definite article is omitted, we are not the church of God, but church of God , that is characteristic of that final, perfect corpus, the Ekklesia.
3) Pillar and ground of the truth The firm foundation and visible witness to the truth. The ground of the truth is the bedrock foundation of teaching that is to be taught in all local churches. Paul will expand on this in chapter 4 and others; the appeal there is that continual attention is given to the teaching. The fundamentals must be taught in all generations. The pillar of the truth is the presentation, the proclamation of it in the wider world. The local church exists to learn and to promote the truth of God. No doubt Paul has in mind the vast pillars of the great temple in Ephesus which were a marvel to all, so the church is to display the wonders of Christ.
At the mention of the truth, he will now define what it is. There is “no controversy” about the truth, it is fundamentally sound and there is no place for man’s opinions around it. It is the common confession of all saints. This is the burden of the epistle as he seeks to discredit those who introduce elements of strife into the teaching. There is absolutely no controversy about the things of Christ which form the foundation and proclamation of the truth. Essentially the truth is Christ, all that He is, all that He has done. The truth is not a creed or set of doctrines, it is all about a person. He calls it the “great mystery of godliness”. He sets it in the form of what may have been a hymn in the early church. The six statements may have been the first line of each stanza.
The word great is megas giving rise to our word mega meaning huge. “Great is the mystery...” it is of huge importance. It is a mystery (misterion) a Divine secret held back until now. The secret is not of the incarnation, for that was revealed of old refer O/T scriptures Isaiah chapter 7; chapter9; Micah chapter 5). The secret is that ordinary human beings can live godly lives, by virtue of the coming of Christ. Godliness is the reproduction of God in a human life, and the possibility of this was unthinkable in times past, but is now a reality. The great life of godliness expressed in Christ, can, in measure, be reproduced in us in union with Him, and this is the point of the epistle, and this is the function of the church, to promote godliness in believers’ lives. According to Romans 8v29, the whole purpose of our salvation is to “conform us to the image of His Son”. Mankind was made in the image of God, and now in Christ that purpose will be fulfilled. We have already seen that godliness is the major subject in these letters.....(1st Timothy 2v2; 2v10; 4vv7-8; 6v3; 6vv5-6; 6v11; 2nd Timothy 3v5; Titus 1v1).
The mystery of godliness can be contrasted with the mystery of lawlessness in 1st Thessalonians 2. There, godless man in rebellion will oppose all that is godly; here the godly will fulfil all God’s will. It is the reproduction of God in my life through our relationship with Jesus Christ. The six steps to glory are like the six steps to Solomon’s throne, and these form the common confession of all believers.
Incarnation “God was manifest in flesh” awesome humiliation.
Vindication “..justified in spirit..” sinless spotless perfection
Education “..seen of angels..” unparalleled revelation
Proclamation “..preached among the nations..” global declaration
Salvation “..believed on in the world..” actual regeneration
Glorification “...received up in glory..” eternal coronation
All of these, understood in their totality, are quite breath taking and represent the common confession, about which there is no doubt. Notice the three couplets....flesh/spirit; angels/nations; world/glory. He touches earth, then heaven; heaven, then earth; earth, then heaven, there is no sphere of existence untouched by the man who came to reveal God and display true godliness. Earth and heaven which were divided before He came, are now united, all barriers removed, full reconciliation made possible to everyone. Note the trinity involved...The Son manifest in flesh, the Spirit who vindicated Him , the Father who received Him in glory. People saved, angels educated, God glorified... could there be a more beautiful hymn than this...could there be a more comprehensive truth for which we stand...could there be a nobler work in which we can engage?
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