(Chapter 3)
In chapter 3, Paul passes from priesthood to Church government (administrative offices) in the house of God. These are two vastly different spheres of administration. Confusing them with the sphere of gift (outlined in chapter 4) has led to all kinds of error—such as the invention of the position of a clergyman. Therefore, it is imperative that we keep these spheres distinct in our thoughts, and seek to understand them in their proper setting.
There are two offices in the house of God in connection with Church government; an "overseer" ("bishop" in KJV) and a "minister" ("deacon" in KJV). An overseer's work has to do with caring for the spiritual lives of the flock of God locally; the minister's work is concerned with the temporal needs of the assembly. Paul does not go into the details of their work here, but focuses rather on the moral characteristics required in each; this is in keeping with the theme of the epistle. It is important to remember that these are local charges; they apply only to the assembly wherein the overseer and the deacon reside (Acts 14:2323And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23), etc.). An overseer does not exercise oversight in any other assembly than in the one where he resides.
Overseers
The Lord’s normal means of guiding a local assembly in its administrative responsibilities is through those who “take the lead among you” (1 Thess. 5:12-1312And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; 13And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:12‑13); Heb. 13:7, 17, 247Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. (Hebrews 13:7)
17Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)
24Salute all them that have the rule over you, and all the saints. They of Italy salute you. (Hebrews 13:24); 1 Cor. 16:15-18; 115I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. 17I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18For they have refreshed my spirit and yours: therefore acknowledge ye them that are such. (1 Corinthians 16:15‑18)
15Lest any should say that I had baptized in mine own name. 16And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. 17For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. 18For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. (1 Corinthians 1:15‑18) Tim. 5:17 – J. N. Darby Trans.). This phrase has been translated, “Them that have the rule over you,” in the KJV, but it is a little misleading. It might make us think that there should be a special caste of men who are set up to “rule over” the flock—i.e. the clergy. (It is a clear proof that the KJV was in the hands of ecclesiastics when it was being translated, and that they have influenced the translators somewhat. The use of the word “bishop,” in the text of the KJV in verse 2, is another example.)
These men are to lead "among" the flock, they are not to lord themselves "over" it (1 Peter 5:33Neither as being lords over God's heritage, but being ensamples to the flock. (1 Peter 5:3)). Taking “the lead,” in this capacity, does not refer to leading in public teaching, but in administrative affairs of the assembly. To confuse these two things is to misunderstand the difference between gift and office, which are two distinct spheres in the house of God. Mr. W. Kelly said that some of those who “take the lead,” may not teach publicly at all; but it is very good and helpful when they can (1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)). These men are expected to know the principles of the Word of God and are to be able to lay them out before the assembly so that it can understand the course of action that God would have it to take in matters that it is confronted with (Titus 1:99Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. (Titus 1:9)).
Three Words That Describe Responsible Leaders in The Assembly
There are three words used in the epistles to describe these responsible leaders in an assembly. They all refer to one role.
Secondly, “overseers” (Episkopoi). This refers to the work that they do—shepherding the flock (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28); 1 Peter 5:22Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; (1 Peter 5:2)), watching over souls (Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)), and giving admonition (1 Thess. 5:1212And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; (1 Thessalonians 5:12)).
Thirdly, they are called “guides [leaders]” (Hegoumenos). This refers to their spiritual capacity to lead and guide in administrative matters.
As mentioned, these are not three different positions in the assembly, but three aspects of one office. This can be seen in how the Spirit of God uses these terms inter-changeably. Compare Acts 20:1717And from Miletus he sent to Ephesus, and called the elders of the church. (Acts 20:17) with Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28), and Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5) with Titus 1:77For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; (Titus 1:7). We realize that in traditional Christianity a "bishop" is a high church official who exercises authority over many local congregations, wherein are many elders and ministers. However, the Bible does not speak of them as such. The same word translated "overseers," in Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28), is translated "bishop," in 1 Timothy 3:11This is a true saying, If a man desire the office of a bishop, he desireth a good work. (1 Timothy 3:1). This shows that both terms refer to the same thing. Moreover, Scripture indicates that there were a number of bishops (overseers) in a given assembly (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28); Phil. 1:11Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: (Philippians 1:1); Titus 1:77For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; (Titus 1:7)), but it never speaks of one bishop over many ministers and elders.
Appointment of Overseers
These men are not to appoint themselves to the role of overseer/elder/guide, nor should they be appointed by the assembly—even though the latter is done by almost every church group today. In every case in Scripture elders were appointed for an assembly (not by an assembly) by an apostle or the delegate of an apostle (Acts 14:2323And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23); Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)). And this was only after the Spirit of God had wrought in certain individuals and had raised them up for that work (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)). It will be evident as to who such are by their devoted care of the saints, their knowledge of Scriptural principles, and their sound judgment.
Since there are no apostles (or delegates from an apostle) on earth today, there can be no official appointment of elders/overseers/guides as there was in the early Church. This does not mean that the work of oversight cannot go on; the Spirit of God is still raising up godly men to exercise oversight in Scripturally gathered assemblies. These surely would be the ones whom the apostles would ordain (appoint) if they were here today. The important thing to see is this: a man is not made an overseer by being voted into that office by an assembly, but by the Holy Spirit raising him up and fitting him for that work (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)). The assembly should be able to recognize what the Spirit is doing in and through such men. Consequently, the saints are to "know" them (1 Thess. 5:1212And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; (1 Thessalonians 5:12)), "esteem" them (1 Thess. 5:1313And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:13)), "honour" them (1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)), "follow" their faith (Heb. 13:77Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. (Hebrews 13:7)), "submit" to them (Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)), and "salute" them (Heb. 13:2424Salute all them that have the rule over you, and all the saints. They of Italy salute you. (Hebrews 13:24)).
The reason why Scripture never says that the assembly is to choose and ordain its elders is because the assembly doesn't have any ordination powers conferred to it from God to be able to perform that function on elders. It is God's wisdom that it is so, because we naturally tend towards choosing those who favour our inclinations. Knowing that there is that tendency, if a man aspires to be an overseer, he may feel pressure to conform to the wishes and desires of the assembly in order to be chosen for that work. Moreover, if the state of the assembly happens to be low, it could want things that are not according to God's Word, and the overseers might be tempted to compromise principles in order to remain as overseers. Hence, such an arrangement tends to produce good "party-men," who do what the assembly wants, rather than faithful men who will insist on what Scripture teaches and will enforce it, if need be—even if it means falling out of favour with certain individuals in the assembly.
Responsibility of the Overseer
The main purpose of Church government is to maintain holiness and order in the house of God in each assembly. The overseers are responsible to take the lead in this and to make sure that the assembly is guided in a Scriptural course. This predominantly has to do with two main areas of responsibility:
Care in what comes into the assembly. This involves reception principles.
Care of what (or who) is in the assembly. This involves shepherding, church discipline, etc.
Vs. 1—Paul begins by speaking of those who would aspire to "exercise oversight" in the assembly. It is a "good" and necessary work, and such should be encouraged in it. A few years earlier Paul had addressed the elders of the assembly in Ephesus with his concerns and had given them a summary of the work that they were to be engaged in as overseers (Acts 20:28-3528Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. 32And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. 33I have coveted no man's silver, or gold, or apparel. 34Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. (Acts 20:28‑35)).
The Work of an Overseer
His summary serves as an outline for all who would oversee the flock of God in their locality. It is as follows:
Shepherd the flock (vs. 28).
Watch against two main dangers—wolves entering in and men arising to draw away disciples after themselves (vss. 29-31).
Use the two great resources God has given for that work—prayer and the Word of God (vs. 32).
Be involved in a ministry of giving (vss. 33-35).
Acts 20:1717And from Miletus he sent to Ephesus, and called the elders of the church. (Acts 20:17), makes it clear that there were elders already in place in the assembly at Ephesus. But Paul warned at that time that some of the elders would defect (Acts 20:3030Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. (Acts 20:30)), and therefore, these instructions would be very much needed in replacing them. That there should be those who would "aspire" to that work in that locality at this time, suggests that there was going to be the need for some to carry on in this work. However, no sooner did Paul speak of this office in the house of God that he shows, in what immediately follows, that this work is not for every brother in the assembly. There are certain moral qualifications that are required in the person who would oversee the flock. Paul proceeds to give a list of 15 qualifications:
Qualifications of an Overseer
Vs. 2—"Blameless [irreproachable]"—As to the overseer's personal character, no charge of serious wrong can be laid against him. He is not involved in dubious and questionable practises in his life. The point here is that he must be above reproach.
"The husband of one wife"—This shows that the work in the house of God is to be carried on by the men—not by the women. Paul does not say, "The wife of one husband...." While this is not popular today, it is God's order. Women in the Church today are not only preaching and teaching in the pulpits, but they are also in administrative roles as elders and deacons. However, it is clear from Scripture that women are not to be involved in the administrative affairs of the assembly (1 Tim. 2:1212But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2:12); Acts 15:66And the apostles and elders came together for to consider of this matter. (Acts 15:6)). Regardless of how competent and earnest these women might be, being in such roles in the house of God denies His rights as the Creator-God. He established this moral order in creation, as we have noted in chapter 2:13, and He expects all in His house who own His authority to observe His order. This is not something that men have invented in their efforts to rule over women, or anything like that; it is God's order in God's house.
Some have thought that "the husband of one wife" means that an overseer should only get married once; if his wife dies, he is not to re-marry. But it doesn't mean that. It is simply saying that the man was not to be a polygamist. In those days, oftentimes a polygamist would get saved; he could be received into fellowship, but this office was not for him. His marriages did not represent the due order of God's house before the world. God's design "from the beginning of the creation," was that marriage should be one man with one women—not one man with several wives (Mark 10:2-122And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. 3And he answered and said unto them, What did Moses command you? 4And they said, Moses suffered to write a bill of divorcement, and to put her away. 5And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. 6But from the beginning of the creation God made them male and female. 7For this cause shall a man leave his father and mother, and cleave to his wife; 8And they twain shall be one flesh: so then they are no more twain, but one flesh. 9What therefore God hath joined together, let not man put asunder. 10And in the house his disciples asked him again of the same matter. 11And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. 12And if a woman shall put away her husband, and be married to another, she committeth adultery. (Mark 10:2‑12)). God allowed polygamy in Old Testament times; and He also allowed it in New Testament days. A person might have entered into such a relationship before he was converted, but it was not God's design for men and women. Even though it was allowed in the Church for those converted out of heathendom and Judaism, it does not mean that a Christian should enter into polygamy.
"Temperate" (W. Kelly Trans.)—The overseer should be known for not going to extremes in all matters in life, whether it is in food, drink, recreation, hobbies, etc. He should be known for self-control and for leading a balanced life.
"Sober [discreet]"—This means that he is a serious Christian; he is not to be marked by being silly or frivolous. Such folly only spoils his influence and destroys the confidence that the saints ought to have in him (Eccl. 10:11Dead flies cause the ointment of the apothecary to send forth a stinking savor: so doth a little folly him that is in reputation for wisdom and honor. (Ecclesiastes 10:1)). He is to carry himself with dignity, but without pride.
"Decorous"—Decorum has to do with knowing how to act rightly in every situation in life.
"Hospitable"—His home is open to the saints. The home setting is where the overseer and his wife can demonstrate their love and care for the saints in a practical way.
"Apt to teach"—This does not mean that he must have the public gift of a teacher, but that he knows the truth and can help those who want to learn it (Acts 18:2626And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. (Acts 18:26)); and also, he can defend the faith when it is under attack (Titus 1:99Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. (Titus 1:9)). Similarly, he is to "shepherd the flock" (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28); 1 Peter 5:22Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; (1 Peter 5:2)). But this does not mean that he must have the gift of a "pastor [shepherd]" (Eph. 4:1111And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:11)).
Vs. 3—"Not given to wine"—If one cannot rule over his own spirit by controlling his fleshly appetites for wine, how will he be able to rule effectively in the assembly? The overseer who has the care of the flock on his heart will consider his testimony before others, and he will be careful not to stumble any by indulging in wine. He will not allow himself to come under the power of any such vice for the testimony's sake (Prov. 31:44It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: (Proverbs 31:4)).
"Not a striker"—He is not a violent person; he does not resort to intimidation to get his way in the assembly.
"Mild"—He is gentle, and considers the feelings of the saints, and thus, handles them with tenderness. Hence, they see him as a person that they are comfortable approaching with their problems.
"Not addicted to contention"—He is known for avoiding contention, rather than seeking it. Some people are always in the thick of controversy and contention, but he is not marked by that. This doesn't mean that he will not confront things in the assembly if there is a need for it, but that he is not a contentious person.
"Not fond of money"—He is known for freely giving of his money, rather than trying to horde it. Making money can be a god (chap. 6:9-10), but he does not have any such object before him.
Vss. 4-5—"Conducting his own house well"—This means that he has proved his fitness for this work in the smaller and humbler sphere of his own household. His children are "believing" (Titus 1:66If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. (Titus 1:6)) and "in subjection with all gravity." If he conducts his own house well, he proves that he is able to "take care of the assembly."
Vs. 6—"Not a novice"—This shows that experience and maturity are needed in this work of oversight; a young believer simply doesn't have that yet. This would also apply to a brother who is older in age but new to the faith. If he gets involved with the administrative affairs of the assembly too soon in his Christian life, he could get "lifted up with pride" and fall into the "fault of the devil"—which is to be carried away with one's own importance. It takes some experience in the wilderness testings of life to learn what is in our hearts (Rom. 7:1818For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. (Romans 7:18)); we will never fully know it until the judgment seat of Christ. A young person, or a new Christian, is not likely to have discovered "the plague of his own heart" yet (1 Kings 8:3838What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house: (1 Kings 8:38)), and he could get occupied with his new-found importance among the saints, and thus, be taken down in a terrible fall (Prov. 16:1818Pride goeth before destruction, and an haughty spirit before a fall. (Proverbs 16:18)).
New converts and young believers can exercise their priesthood in the assembly (chap. 2) and exercise their gift in preaching or teaching (chap. 4), but they should not be involved in this work of oversight (Acts 15:66And the apostles and elders came together for to consider of this matter. (Acts 15:6)). In keeping with this, in the book of the Acts we see that it was the habit of Paul and Barnabas not to ordain elders in a newly established assembly. They waited until their second visit for that, when there would have been some growth and stability evident in those who were saved (Acts 14:21-2321And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, 22Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. 23And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:21‑23)).
Vs. 7—"A good report [testimony] from those without; lest he fall into reproach"—Last, but not least, an overseer's life must be consistent with the profession that he makes before the world. If not, Christianity, and its message of grace that he seeks to represent will be rejected by the world. It will be denounced as hypocrisy. The sad example of Lot illustrates this point; his life was so inconsistent with the message he had given to his sons-in-law, that he "seemed as one that mocked" (Gen. 19:1414And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the Lord will destroy this city. But he seemed as one that mocked unto his sons in law. (Genesis 19:14)). They did not take him seriously.
Paul adds something further; those who do not take care of their personal testimony before the world can not only fall into reproach from the world, but also into "the snare of the devil." This shows that one who is in the position of an overseer becomes a special target of the enemy. Satan has a design on all such leaders in the Church. If possible, he will lay a trap for them by drawing them into something dubious, so as to bring a railing accusation against them and great reproach against Christianity (Rev. 12:1010And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. (Revelation 12:10)). Moreover, if Satan can get overseers to leave the assembly in some schismatic cause, they will likely "draw away disciples" after themselves through their influence (Acts 20:3030Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. (Acts 20:30)). This shows that the place and work of an overseer in the assembly is not for the immature or casual Christian.
We mustn't think that the moral qualities outlined for the overseer are for them only, and that it's acceptable for the rest of the saints to live below the standard of these things, because they are not overseers. It would be wrong to say, "I'm not an elder, therefore, I don't need to concern myself with these things in my life." God does not have two moral standards for His people—one for the overseer and another for the rest of the flock. This is seen in the fact that the elders are to be "models for the flock" (1 Peter 5:33Neither as being lords over God's heritage, but being ensamples to the flock. (1 Peter 5:3)). The flock is to emulate the elders in these moral standards because all the saints are to be marked by those things. The directions that Paul gives regarding the elders and deacons are what ought to be in all, but what must be in those who do that work.
We might also think that, since there are very few persons who measure up to these standards for oversight, that this work cannot be fulfilled in the Church today. However, we don't believe that God would leave the local assemblies bereft of this kind of guidance and help. What then? Who is qualified to do it? We believe that there is a guiding principle in 1 Corinthians 16:15-1815I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. 17I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18For they have refreshed my spirit and yours: therefore acknowledge ye them that are such. (1 Corinthians 16:15‑18). There is no record of elders ever having been appointed in that assembly, even though Paul had been with them for 18 months (Acts 18:1111And he continued there a year and six months, teaching the word of God among them. (Acts 18:11)). It is probably that because there was such worldliness among the Corinthians that he didn't see any who were qualified for that office. But in closing his first epistle to them, he gave them a principle that we believe answers the question. He commended the saints in that assembly to certain brethren among them who had "addicted [devoted] themselves" to the care of the flock. They may not have had the qualifications necessary for an overseer, but they were doing that work among the saints in an unofficial way. Hence, there was local leadership in that assembly at Corinth, even though there may have been great weakness in it. Paul enjoined the saints to "submit" themselves to such.
This is a helpful principle for our day when there are no apostles on earth to ordain elders and there are similar deficiencies among the men in various assemblies as to these moral qualifications. If there are those who care for the flock with godly interest—though they may not have their lives perfectly in order as stated in this chapter—still the saints are to recognize such and "esteem them very highly in love for their work's sake" (1 Thess. 5:1313And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:13)).
Let us also remember that in all of these things in this chapter, Paul was not speaking of a person's fitness for exercising his spiritual gift of preaching or teaching, etc., but of his fitness for an office in Church government. These are two different things that belong to two different spheres in the house of God. Some have thought that a brother should not minister the Word in preaching and teaching because his family is not in order, or because he lacks some other qualification listed in this chapter having to do with overseers. Lacking such qualities may hinder people from receiving a person's ministry, but it does not prohibit him from preaching or teaching. When such is the case with us, and there is a lack in some of these things in our personal lives, we ought to "go softly" in ministry (Isa. 38:1515What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul. (Isaiah 38:15)), and to speak in the spirit of humility and from the standpoint that we have failed (2 Sam. 23:55Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow. (2 Samuel 23:5)). Nevertheless, if the substance of what we bring before the saints is good and helpful, it should be received by them, even if it is from a failing vessel.
Deacons
Vss. 8-13—The word "deacon," simply means "servant," and can be translated "minister." A "deacon [minister]" is one who attends to temporal affairs in the Lord's service. As an example, when Barnabas and Paul went forth on their first missionary journey, "they had also John to their minister" (Acts 13:55And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. (Acts 13:5)). The word "minister," in this case, can be translated "servant," or "attendant," but it refers to the same type of work. Hence, John Mark helped Barnabas and Paul in temporal things on the mission field. In the case of the "deacon [minister]," in 1 Timothy 3, it is in connection with temporal things that pertain to the local assembly.
Acts 6:1-51And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. 2Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. 3Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4But we will give ourselves continually to prayer, and to the ministry of the word. 5And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: (Acts 6:1‑5) illustrates this. A practical need of administrating temporal things arose in the assembly at Jerusalem. The apostles in that assembly said, "It is not reason that we should leave the Word of God, and serve tables." The word "serve," here, is the same root word as "deacon." Certain men, therefore, were appointed to take care of "the daily ministration" (or distribution of funds) and to "serve tables," so that the apostles would be free to carry on their work of ministering the Word.
The Church today, sad to say, has taken the term "minister," away from its Scriptural meaning and use, and has attached it to the man-made position of a clergyman with official titles of "Minister" and "Pastor." The place and work of a minister has been converted into a prominent position of preaching and teaching in the Church—often having a staff of people attending upon him. In Scripture, it is quite the opposite; a minister is a servant of those who would preach and teach! (Acts 13:55And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. (Acts 13:5); Rom. 16:11I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1)) This confusion is part of the disorder that men have brought into God's house.
Paul does not go into explaining the work of a "deacon [minister]," but, as with the overseer, he focuses on the moral characteristics needed in the person who would do that work. We can see at once that the qualifications here are not as high as those required in an overseer. One notable difference is that there is no mention of the deacon being "apt to teach." Even though the present day Church has placed a minister in the position of one who teaches and preaches, a minister in Scripture is not said to even have (or need) the ability to teach the truth! It does say that he is to hold "the mystery of the faith," which indicates that he is to know the truth, as all of the saints should. But there is no mention of him being "apt to teach."
Another notable difference between these two offices is that while overseers are not to be chosen by the assembly for their work, the assembly is to choose its deacons/ministers. Again, this is seen in Acts 63And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee. 4Then came he out of the land of the Chaldeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. (Acts 7:3‑4); the apostles instructed the assembly at Jerusalem to choose the men they felt were best suited for that work. There is wisdom in this: who better would know the character of these persons than those who walk in fellowship with them on a daily basis? It should also be noted that even after the assembly chose those men, it did not ordain them, because the assembly (whether then or now) has no powers of ordination to do so. The assembly brought those whom they chose to the apostles who then officially appointed them to that office. See also 2 Corinthians 8:18-1918And we have sent with him the brother, whose praise is in the gospel throughout all the churches; 19And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind: (2 Corinthians 8:18‑19); a "brother" who was well-reported of for his trustworthiness was "chosen of the churches" to help in handling the collection and bringing it to the poor saints in Jerusalem.
Six Qualifications Needed in a Deacon [Minister]
Vss. 8-9—Paul proceeds to list six qualifications that are needed in the "deacon [minister]."
"Grave"—He must be a sober and serious Christian who carries himself with dignity.
"Not double-tongued"—He is not known for passing around stories that are inconsistent with the facts.
"Not given to much wine"—He must consider his testimony before others and be careful not to stumble others by indulging in wine.
"Not greedy of filthy lucre [seeking gain by base means]"—He should not be marked by having an obsession for making money—especially through questionable means. This is important because one of the functions of a deacon/minister is to take care of the collections of the saints (Acts 6:1-41And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. 2Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. 3Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4But we will give ourselves continually to prayer, and to the ministry of the word. (Acts 6:1‑4)). If one is known to have an undue focus on money, it would not be wise to put a person with that kind of weakness into the position of handling the funds of the assembly—he might be tempted to purloin.
"Holding the mystery of the faith in a pure conscience"—He must not be merely orthodox in doctrine, but one who holds "the faith" (the revelation of Christian truth) "in a pure conscience." A pure conscience regarding the truth is to have an honest conviction about practicing it, because he truly believes it.
Vs. 10—Paul adds, "Let these be first proved, then let them minister." Deacons [ministers] are to be tested in some smaller sphere before they are entrusted with managing temporal things in the assembly. This shows that there is to be a gradual introduction into this work.
"Being found blameless [without charge against them]"—The point here, is that the deacon/minister must have a consistent personal testimony so that no one can rightly accuse him of evil, and thereby bring a railing accusation against the Christian testimony.
Vs. 11—Unlike the directions given to the overseer, the "wives [women]" of the deacons are mentioned in connection with a deacon's work. This is because they can have a part in this temporal work; whereas, such is not the case with administrative responsibilities of an overseer. This is another difference between these two offices. That a sister can be a help in this temporal work is seen in the case of "Phebe." She was a "servant [minister, or deaconess]" of the assembly in Cenchrea (Rom. 16:11I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1)). This shows that a sister can be a "minister"—but not, of course, in the traditional sense of the word as used in Christendom to denote a clergyman. For that matter, a brother shouldn't be in that position either!
Four Necessary Characteristics of a Deaconess
Four things are mentioned in regards to the character that should be seen in the "women" serving the saints in this capacity.
"Grave"—She is to be a serious Christian woman, carrying herself in a dignified way.
"Not slanderers"—She does not allow herself to get caught up with assembly gossip—especially when some of it may not be true.
"Sober [temperate]"—She exercises self-control in her personal life.
"Faithful in all things"—She is trustworthy in confidential things pertaining to the assembly.
Two More Things Added
Vs. 12—Two more things are added in connection with the deacon/minister:
"Husbands of one wife"—As was the case of the overseer, he is not to be a polygamist.
"Ruling [conducting] their children and their own houses well"—Like the overseer, it is necessary that the deacon has an orderly family and household. Rule, in the sense that it is used here, does not refer to being autocratic, but rather, that he understands his place as head of the family and carries out his responsibilities in that place by conducting and guiding his household in an orderly manner.
Vs. 13—If this temporal work is carried out faithfully, the deacon/minister will gain opportunities in other areas of service—particularly in the verbal testimony of the gospel. They "purchase to [obtain for] themselves a good degree, and great boldness in the faith which is in Christ Jesus." The well-ordered life and faithful work in the house of God of a deacon/minister becomes a testimony to all around that he is one who can be trusted. In exercising his gift in the ministry of the Word (if he should have such a gift), the testimony of his life gives power to his ministry. This is illustrated in the lives of Stephen and Philip in Acts 7-8. These men were deacons in the assembly at Jerusalem (Acts 6:55And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: (Acts 6:5)), and having done their work faithfully, they waxed bold in the faith and testified of the Lord before the Sanhedrin (Acts 75And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. (Acts 7:5)) and in the city of Samaria (Acts 85Then Philip went down to the city of Samaria, and preached Christ unto them. (Acts 8:5)). Stephen had a gift in teaching and Philip was a gifted evangelist (Acts 21:88And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. (Acts 21:8)). The exercise of their spiritual gifts in ministry, however, should not be confused with their local charge in the assembly at Jerusalem; they are two different spheres in the house of God.
The Purpose of These Instructions
Vss. 14-16—Paul then pauses to remind Timothy of his reason for writing out these directions and sending them to him. He intended to come and deliver them to Timothy personally, but he feared that he would be delayed. By the providence of God, this inspired epistle has been preserved through time so that the Church would have this pattern of God's house—for which we are very thankful.
If Timothy was to lead the saints in a line of conduct befitting to the house, he needed this pattern to work from. Hence, Paul says, "That thou mayest know how one ought to conduct oneself in God's house." In saying, "The house of God, which is the Church of the living God, the pillar and ground [base] of the truth," Paul indicates that the Church is to bear witness to the truth and also be a support for the truth:
A "pillar" speaks of witness. (A pillar, in the sense that it is used here, is not something that holds up a building, but is a monument to bear witness to certain things or facts — Gen. 31:44-4844Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee. 45And Jacob took a stone, and set it up for a pillar. 46And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap. 47And Laban called it Jegar-sahadutha: but Jacob called it Galeed. 48And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed; (Genesis 31:44‑48); Ex. 24:44And Moses wrote all the words of the Lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. (Exodus 24:4); Deut. 12:33And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place. (Deuteronomy 12:3), etc.). The Church, in this sense, is to give witness to the truth by maintaining sound doctrine in ministry.
A "base" is a support. The Church, in this sense, is to support the truth by godly conduct. Godly Christian living gives power and support to the message of grace that we announce in this world.
This shows that the truth is not only to be stated doctrinally in public ministry, but that it is also to be exemplified in the walk and ways of those who compose the house. Thus, the Church is God's vessel of testimony in this world; it is to proclaim and display the truth before the world. If we give up parts of the truth, we fail in our witness, and if our walk becomes defective, we fail in being a support. Sad to say, this is exactly what has happened in the history of the Church.
Let us remember then, that the Church viewed as God's house is that which promotes and supports the truth. It is not a legislative teaching body of the truth, as the Church of Rome claims; it is taught the truth by prophets and teachers, and is responsible to uphold it and to practice it.
The Mystery of Godliness
Vs. 16—It is significant that in telling Timothy how one ought to behave in God's house, Paul does not lay out an elaborate set of rules to follow, but sets Christ before him. He says, "Without controversy great is the mystery of godliness: God was manifest in [the] flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into [in] glory." Hence, if we want to know how to behave in the house of God, we are to look at Christ. He perfectly exemplified all right conduct in His life.
Note: Paul is not speaking of the mystery of God here (Rev. 10:77But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. (Revelation 10:7)), nor is he speaking of the mystery of Christ's Person (Matt. 11:2727All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. (Matthew 11:27)), nor of the mystery of Christ and the Church (Eph. 5:3232This is a great mystery: but I speak concerning Christ and the church. (Ephesians 5:32)), but of "the mystery of godliness." This is the secret by which all true godliness is produced. In the Bible, a "mystery" is not something that is obscure and difficult to understand, but a divine secret that has heretofore been concealed, but is now revealed. Since Christ has come into the world, this secret of godliness has been disclosed to us.
Hence, the secret to true godliness and all right behaviour lies in the knowledge of God manifested in the Person of Christ. Christ is set before us in this verse, not only as a model, but also as an Object of meditation. His life is not just the example, but it is also—when meditated on—the power for Christian living. The power for a godly walk will not come from merely knowing how the Lord Jesus behaved in various situations in life, but through meditating on Him. By doing so, we will emulate His ways.
Paul says that this mystery is "great"—not in its obscurity—but in its importance. Verse 16 is a condensed summary of the way God has revealed Himself in Christ. There are six things:
"God was manifest in [the] flesh"—This attests to the deity and incarnation of Christ. In pointing to Christ, we might have thought that Paul would have said, "Look at Christ as your example," or something similar; but instead, he speaks of Christ as God being "manifest in flesh." This is in keeping with the theme of the house of God, being that which manifests God in this world through right conduct. It was displayed perfectly by the Lord Jesus Christ when He came in flesh.
"Justified in the Spirit"—Every action in His life was something that the Holy Spirit fully approved of and identified with, because the Lord was perfect in all of His ways.
"Seen of angels"—He was the object and interest of the angels who watched His every step from the manger to His resurrection and ascension.
"Preached unto the Gentiles"—He has become the subject of the gospel testimony among the nations.
"Believed on in the world"—Many have believed on Him in the world. It does not say that He was believed on by the world, but in the world, because not all have believed the gospel (2 Thess. 3:22And that we may be delivered from unreasonable and wicked men: for all men have not faith. (2 Thessalonians 3:2)). The proclamation has been worldwide, but the reception has only been partial.
"Received up into [in] glory"—This, refers to His glorious entrance into heaven.
Hence, the Spirit of God, angels, and men, have all seen the Lord Jesus manifest God in this world. It is no wonder that He was received up in glory. He is our Model and Object of mediation in manifesting God's character in this world.
Sad to say, this great secret of godliness is still an undisclosed thing to unbelievers; they cannot understand the source and power of Christian godliness.