1 Timothy 3

1 Timothy 3:1

C. Regarding Elders and Deacons (3:1-13) 3:1 The second faithful saying in 1 Timothy has to do with the work of bishops in the local church. A bishop is a Christian man of mature experience and understanding who assists in exercising godly care over the spiritual life of a local fellowship. He does not rule by lording it over God’s heritage, but rather he leads by his spiritual example. Today, bishop signifies a church official who exercises authority over many local congregations. But invariably in the NT there were several bishops in one church (Act_14:23; Act_20:17; Phi_1:1; Jam_5:14). A bishop is the same as an overseer. The same word translated bishop in this verse is translated overseer in Acts Act_20:28. A bishop, or overseer, is the same as an elder. The same men who are called elders in Act_20:17 are called overseers in Act_20:28 (cf. also Tit_1:5 and Tit_1:7). Elders are the same as presbyters, for although the latter word is not found in the NT, the English word elder translates the Greek word presbuteros. Thus, the words bishop, overseer, elder, and presbyter all refer to the same person. Actually, the word translated elder (presbuteros) is sometimes used to describe an older man, and not necessarily one who is a leader in the church (1Ti_5:1, Greek), but at most other times elder describes a man recognized in a local church as one who exercises pastoral care among the people of God. The NT envisages bishops or elders in every local church (Phi_1:1). However, it would not be accurate to say that a church could not exist without bishops. From Tit_1:5, it seems clear that there were young churches in Crete in which elders had not as yet been recognized. Only the Holy Spirit of God can make a man an elder. This is clear in Act_20:28. The Holy Spirit lays a burden on a man’s heart to take up this important work and also equips him for it. It is impossible to make a man a bishop by voting him into office or by ordaining him. The responsibility of the local assembly is to recognize those men in its midst who have been made elders by God the Holy Spirit (1Th_5:12-13). It is true that we find the appointment of elders in the book of Titus, but there it was simply a matter of Titus’ singling out those men who had the qualifications of elders.

At that time, the Christians did not have the NT in printed form, as we have it today. Therefore, they did not know what the exact qualifications for elders were. So Paul sent Titus to them with this information and instructed Titus to set apart those men who had been raised up by the Spirit of God for the work. The recognition of elders by a local assembly might be quite informal. It often happens that Christians instinctively know who their elders are because they have acquainted themselves with the qualifications of elders in 1 Timothy 3 and Titus 1. On the other hand, the recognition of elders may be a more formal procedure. A local church might gather together for the express purpose of publicly recognizing the elders. In this case, the procedure usually is to read the pertinent Scripture passages, to have them expounded, and then to have the local Christians designate whom they consider to be the elders in that assembly. The names are then announced to the entire congregation. If a church does not have qualified elders, then its only resource is to pray that the Lord will raise up such men in days to come. The Scripture does not specify any number of elders for a local church, though there is always a plurality. It is simply a matter of how many men respond to the leading of the Holy Spirit in this matter. If a man desires the position of a bishop, he desires a good work. There is the tendency to think this is a dignified, ecclesiastical office, entailing little or no responsibility, whereas overseer ship is actually humble service among the people of God; it is work.3:2 The qualifications of a bishop are given in verses 2-7. They stress four main prerequisites: personal character, the witness of the home, teaching aptitude, and a measure of experience. These are God’s standards for any who would exercise spiritual leadership in the local church. Some argue today that no one can measure up to these standards. However, this is not true. Such an argument robs the Sacred Scriptures of their authority and permits men to take the place of a bishop who have never been qualified by the Holy Spirit. A bishop, then, must be blameless. This means that no charge of serious wrong can be sustained against him. It does not mean that he is sinless, but rather that if he does commit some fault, he makes it right with both God and man. He must be irreproachable, not only having an untarnished reputation, but deserving it. Secondly, he must be the husband of one wife. This requirement has been understood in several ways. Some suggest that it means that a bishop must be married. The argument is that a single man would not have the proper breadth of experience to deal with family problems as they arise. If this expression means that a bishop must be married, then it must also be argued in verse 4 than an elder must have children as well, following the same line of reasoning. Others think that the husband of one wife means that if a bishop’s first wife died, then he does not marry again. This is a very strict interpretation that might cast reflection on the holiness of the marriage relationship. A third interpretation is that the words mean that a bishop must not be divorced. This view has considerable merit, although it scarcely seems to be a complete explanation. Another view is that a bishop must not have been guilty of any unfaithfulness or irregularity in his marriage. His moral life must be above question. This is certainly true, whatever else the passage might mean. A final explanation is that this means that a bishop may not be a polygamist. This may seem a strange explanation to us, but it has considerable merit. On mission fields today, it often happens that a polygamist gets saved. Perhaps at the time of his conversion, he had four wives. He subsequently asks for baptism and reception into the local church. What is the missionary to do?

Someone answers that the man should put away three of his wives. However, this action causes grave difficulty. For one thing, he would ask which ones he should put away. He loves them all and is providing a home for them all. Also, if he should put away three wives, they would have no means of livelihood, and some of them might be plunged into prostitution in order to eke out an existence. God’s solution of a problem like this would never be to remedy one sin by many worse sins.

Christian missionaries in many places solve the problem by allowing the man to be baptized and to be received into the local church, but he can never be an elder in the church as long as he is a polygamist. Temperate refers not only to matters of food and drink, but also to the avoidance of extremes in spiritual matters. Sober-minded means that this man is not giddy or frivolous. He is serious, earnest, discerning, and discreet. He realizes that as dead flies putrefy the perfumer’s ointment, and cause it to give off a foul odor; so does a little folly to the one respected for wisdom and honor (Ecc_10:1). A bishop must be of good behavior, that is, he must be well-ordered in his habits. Hospitable signifies that he is a lover of strangers. His home is open to saved and unsaved alike, and he seeks to be a blessing to all who come beneath his roof. An elder must be able to teach. As he visits those with spiritual problems, he must be able to turn to the Scriptures and explain the will of God in such matters. He must be able to feed the flock of God (1Pe_5:2) and to use the Scriptures in refuting those who bring false doctrines (Act_20:29-31). It does not necessarily mean that a bishop must have the gift of teaching, but rather that in his house-to-house ministry, as well as in the assembly, he can set forth the doctrines of the faith and rightly divide the Word of Truth, and is ready and keen to do it. 3:3 The expression given to wine means addicted to alcoholic drinks. The bishop must not be a man who over-indulges in wine and thus causes quarrels, that is, abusive brawlings. Not violent means that this man does not use physical violence on another. For instance, if he is a master, he never hits his servant. The words not greedy for money are not found in some ancient manuscripts, but are in the majority. The love of money will bear evil fruit in the church as well as in the world. An elder must be gentle. In his work in the church, he will need forbearance, patience, and a spirit of yieldedness. He must not be quarrelsome, contentious, and arguing about every little thing. He does not insist on his own rights but is even-tempered and congenial. A bishop must not be covetous, that is, a lover of money. Here the emphasis is on the word lover. He is concerned with the spiritual life of the people of God and refuses to be distracted by a strong desire for material things. 3:4 In order to be recognized as an overseer, a man must rule his own house well, having his children in submission to him. This qualification would apply as long as a man’s children are living in his home. After they have gone off and started to raise their own families, there would no longer be the same opportunity for demonstrating this subjection. If a man rules his own house well, he will avoid the extremes of undue harshness and of unrighteous leniency. 3:5 The argument here is clear. Unless a man shows fitness to rule his own home, how will he ever expect to take care of the church of God? In his own home, the number of persons is comparatively small. They are all related to him, and most of the members are very much younger than he. In the church, on the other hand, the numbers are apt to be much greater, and with this increase in numbers there goes a corresponding diversity of temperaments. It is obvious that if a man is unfit to rule in the smaller sphere, he would be clearly disqualified for the larger. Verse 5 is important because it defines the work of an elder. It is to take care of the church of God. Notice it does not say to rule the church of God. An elder is not a despot, or even a benevolent ruler, but rather one who guides the people of God as a shepherd guides the sheep. The only other time the expression take care of is used in the NT is in the story of the Good Samaritan (Luk_10:34). The same tender, compassionate care shown by the Good Samaritan to the victim of the robbers should be shown by the elder who cares for the church of God. 3:6 Not a novice. A recent convert to Christianity, or a person who is young in the faith, is not qualified to be a bishop. The work requires men of experience and understanding in the faith. The danger is that a novice might become puffed up with pride and then fall into the same condemnation as the devil. Condemnation of the devil does not mean the judgment which Satan brings on a man, but rather the judgment which fell on Satan himself because of his pride. He sought a high position for which he was not qualified, and as a result, he was brought low. 3:7 A bishop is a man who must have a good reputation in the community. Those who are outside refers to unsaved neighbors. Without this good testimony, he becomes subject to the accusations of men and the snare of the devil. The accusations may come from believers and unbelievers alike. The snare of the devil is the trap which Satan lays for those whose lives are not consistent with their profession. Once he has caught men in this trap, he holds them up to ridicule, scorn, and contempt. 3:8 The apostle now moves on from bishops to deacons. In the NT, a deacon is simply one who serves. It is generally understood that a deacon is one who cares for the temporal affairs of the local church, whereas bishops care for its spiritual life. This understanding of the duties of deacons is largely based on Act_6:1-5, where men were appointed to care for the daily distribution of funds to widows in the church. Actually, the noun deacon is not used in this passage, but the verb form is used in verse 2: It is not desirable that we should leave the word of God and serve (literally deacon) tables.The qualifications for deacons are very similar to those of bishops, although not quite as strict. One notable difference is that it is not required that a deacon should be apt to teach. Deacons must be reverent, dignified, and worthy of respect. They must not be double-tongued, that is, they must not give conflicting reports to different persons or at different times. They must be consistent. They must not be given to excess wine. The NT does not forbid the use of wine for medicinal purposes, or as a beverage in those countries where the water supply is polluted. But even though the moderate use of wine is permitted, the Christian must also consider his testimony in regard to this matter. Whereas in some countries it might be perfectly all right for a Christian to drink wine without having any adverse effect on his testimony, in other countries it might cause an unbeliever to stumble, should he see a Christian indulging in wine. Thus, although the use of wine might be lawful, it might not be expedient. Deacons must not be greedy for money. As has been mentioned, one of the functions of a deacon might be to handle the funds of the local church. This exposes him to special temptation if he has a lust for money. He might be tempted to help himself. Judas was not the last treasurer to betray his Lord for mere money! 3:9 Deacons must hold the mystery of the faith with a pure conscience. This means that they must be sound in doctrine and in life. They must not only know the truth; they must live it. The mystery of the faith is a description of the Christian faith. Many of the doctrines of Christianity were kept secret throughout the OT period but were then revealed by the apostles and prophets of the NT. That is why the word mystery is used here. 3:10 Deacons should first be tested, as in the case of elders. This means that they should be observed for some time and perhaps even given some minor responsibilities in the local church. As they prove themselves to be trustworthy and faithful, then they can be advanced to greater responsibilities. Then let them serve as deacons, or simply, let them minister. As with bishops, the emphasis is not so much on an ecclesiastical office as it is on service for the Lord and His people. Whenever a man has been found blameless in his personal life and in his public life, he may be allowed to serve as a deacon. Blameless here refers particularly to the qualifications that have just been mentioned. At this point it may be well to mention a few of the men who might be considered as deacons in a local church. The treasurer certainly would be one, and also the correspondent or secretary, the Sunday School superintendent, and the ushers. 3:11 This verse apparently refers to the wives of deacons, or to the wives of bishops and deacons. The wives of those who are given responsibilities in the church should certainly be women of Christian testimony and integrity, such as will help their husbands in their important work. However, the same word used for wives may also be translated women. This translation would permit the additional interpretation of women deacons. There were such women in the early church, e.g. Rom_16:1, where Phoebe is spoken of as a servant (same word as deacon) of the church at Cenchrea. A clue as to the type of service which these women performed in the church is given in Rom_16:2, where Paul says of Phoebe that she has been a helper of many and of myself also.Whichever interpretation one accepts, these women must be reverent, dignified, and sober. They must not be slanderers, spending their time gossiping about others, passing on false and malicious reports designed to injure the reputation of others. They must be temperate, exhibiting self-control and restraint. Finally, they must be faithful in all things. This might not only mean true to the Christian faith, but also dependable, loyal, and worthy of confidence. They should be able to keep personal confidences and family secrets. 3:12 The apostle now reverts to the subject of deacons. He first specifies that they must be husbands of one wife. The various interpretations of this expression have been given in connection with verse 2 of this chapter. It is sufficient here to say that, like the bishops, the deacons must be above reproach in their married life. They, too, must rule their children and their own houses well. The NT looks on failure to do this as a defect of Christian character. This does not mean that men must be autocratic and imperious, but it does mean that their children should be obedient and a testimony to the truth. 3:13 The clause those who have served well as deacons obtain for themselves a good standing is well illustrated in the cases of Philip and Stephen. In Act_6:5, these two men are named among the seven deacons who were appointed. The work to which they were appointed was to handle the distribution of money to the widows in the church. As they were faithful in these duties, it seems that the Spirit of God advanced them to greater spheres of service; for, as the book of Acts continues, we find Philip serving as an evangelist and Stephen as a teacher. Having served well as deacons, they were promoted and given a good standing in the eyes of the local church. A person who faithfully discharges an assignment, even if it is a small matter, will soon come to be respected and esteemed for reliability and devotion. In addition, Philip and Stephen were granted great boldness in the faith which is in Christ Jesus. This doubtless means that they were given great liberty in witnessing for Christ, in teaching, and in prayer. This was certainly true of Stephen in his remarkable address before he was martyred.

1 Timothy 3:14

D. Regarding Conduct in the Church (3:14-16) 3:14 The apostle had written the preceding with the hope of seeing Timothy soon. These things, however, might refer not only to what precedes but also to what follows. 3:15 Paul recognized the possibility of being delayed, or even of his not getting to Ephesus at all. Actually, we do not know whether he ever was able to rejoin Timothy in Ephesus. And so if he tarried long, he wanted Timothy to know how believers ought to conduct themselves in the house of God. In the preceding verses, Paul has been describing how bishops, deacons, and their wives ought to behave. Now he explains how Christians in general should behave in the house of God. The house of God is here defined as the church of the living God, the pillar and ground of the truth. In the OT, God dwelt in the tabernacle and temple, but in the NT, He dwells in the church. It is spoken of as the church of the living God, and this contrasts it to a temple in which there are lifeless idols. The church is spoken of as the pillar and ground of the truth. A pillar was not only used to support a structure, but oftentimes a pillar was set up in a public marketplace and notices were posted on it. It was thus a proclaimer. The church is the unit on earth which God has chosen to proclaim and display His truth. It is also the ground of the truth. Here ground carries the thought of foundation or supporting structure. This pictures the church as that which is entrusted with the defense and support of the truth of God. 3:16 This is a difficult verse. One difficulty is in discerning just how it fits in with what has preceded. One suggestion is that here we have an epitome of the truth, of which the church is the pillar and ground (v. 15). Another is that this verse gives the example and power of godliness which Paul insists is an integral part of proper behavior in the house of God. J. N. Darby said: This is often quoted and interpreted as if it spoke of the mystery of the Godhead, or the mystery of Christ’s Person. But it is the mystery of godliness, or the secret by which all real godliness is producedthe divine spring of all that can be called piety in man. … Godliness springs from the knowledge of the incarnation, death, resurrection and ascension of the Lord Jesus Christ. … This is how God is known; and from abiding in this flows godliness. When Paul says that the mystery of godliness is great, he does not mean that it is very mysterious but that the previously unknown truth concerning the Person and work of the Lord Jesus is very marvelous and wonderful. God was manifested in the flesh refers to the Lord Jesus, and particularly to His Incarnation. True godliness was manifest in the flesh for the first time when the Savior was born as a Babe in Bethlehem’s manger. Does justified in the Spirit mean justified in His own human spirit? Or does it mean justified by the Holy Spirit? We understand it to mean the latter. He was vindicated by the Holy Spirit of God at His baptism (Mat_3:15-17), transfiguration (Mat_17:5), resurrection (Rom_1:3-4), and ascension (Joh_16:10). The Lord Jesus was seen by angels at His birth, temptation, His agony in the Garden of Gethsemane, resurrection, and ascension. From the day of Pentecost onward, He has been preached among the Gentiles. The proclamation has reached not only the Jewish people but the farthest corners of the earth. Believed on in the world describes the fact that some from almost every tribe and nation have trusted the Lord Jesus. It does not say believed on by the world. Although the proclamation has been worldwide, yet its reception has been only partial. Received up in glory is generally agreed to refer to His Ascension to heaven after the work of redemption had been completed, and to His present position there. Vincent points out that it reads received up in (not into) glory. It means with attendant circumstances of pomp or majesty, as we say of a victorious general.Some make this list of events chronological. For instance, they say that manifested in the flesh refers to the incarnation; justified in the Spirit refers to Christ’s death, burial, and resurrection; seen by angels describes His ascension into heaven; preached among the Gentiles and believed on in the world are the events that followed His ascension; and, finally, received up in glory refers to a coming day when all His redeemed are gathered, raised from the dead, and received up with Him to glory. Then, and only then, will the mystery of godliness be complete, according to this view. However, we see no reason that the order must be chronological. Some believe we have in this verse a fragment of an early Christian hymn. If so, it is rather similar to our gospel song One Day: Living, He loved me; dying, He saved me; Buried, He carried my sins far away; Rising, He justified freely forever: One day He’s comingoh, glorious day! Charles H. Marsh