1 Timóteo 3
William MacDonald · Citado em PreceptAustin
1 Timóteo 3
William MacDonald - 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. (Borrow Believer's Bible Commentary) 1 Timothy 3:13 For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus. BGT 1 Timothy 3:13 οἱ γὰρ καλῶς διακονήσαντες βαθμὸν ἑαυτοῖς καλὸν περιποιοῦνται καὶ πολλὴν παρρησίαν ἐν πίστει τῇ ἐν Χριστῷ Ἰησοῦ. KJV 1 Timothy 3:13 For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. NET 1 Timothy 3:13 For those who have served well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus. CSB 1 Timothy 3:13 For those who have served well as deacons acquire a good standing for themselves, and great boldness in the faith that is in Christ Jesus. ESV 1 Timothy 3:13 For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus. NIV 1 Timothy 3:13 Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus. NLT 1 Timothy 3:13 Those who do well as deacons will be rewarded with respect from others and will have increased confidence in their faith in Christ Jesus. NRS 1 Timothy 3:13 for those who serve well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus. RSV 1 Timothy 3:13 for those who serve well as deacons gain a good standing for themselves and also great confidence in the faith which is in Christ Jesus. YLT 1 Timothy 3:13 for those who did minister well a good step to themselves do acquire, and much boldness in faith that is in Christ Jesus. NKJ 1 Timothy 3:13 For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus. NJB 1 Timothy 3:13 Those of them who carry out their duties well as deacons will earn a high standing for themselves and an authoritative voice in matters concerning faith in Christ Jesus. NAB 1 Timothy 3:13 Thus those who serve well as deacons gain good standing and much confidence in their faith in Christ Jesus. ASV 1 Timothy 3:13 For they that have served well as deacons gain to themselves a good standing, and great boldness in the faith which is in Christ Jesus. MIT 1 Timothy 3:13 For deacons who serve meritoriously achieve good recognition for themselves and much boldness in representing faith in Christ Jesus. DBY 1 Timothy 3:13 for those who shall have ministered well obtain for themselves a good degree, and much boldness in faith which is in Christ Jesus. GWN 1 Timothy 3:13 Those deacons who serve well gain an excellent reputation and will have confidence as a result of their faith in Christ Jesus. BBE 1 Timothy 3:13 For those who have done good work as Deacons get for themselves a good position and become free from fear in the faith which is in Christ Jesus. those: Mt 25:21 Lu 16:10-12 19:17 have served, Mt 20:28 Ro 12:7,8 1Co 16:15 Heb 6:10 1Pe 4:10,11 standing: Ac 21:35 *Gr: great confidence: Ac 6:5,8,15 7:1-53 Php 1:14 1Th 2:2 2Ti 2:1 1 Timothy 3 Resources - Multiple Sermons and Commentaries Related Passages: Acts 4:13+ Now as they observed the confidence (parrhesia - boldness - cf Acts 4:31+) of Peter and John and understood that they were uneducated and untrained men, they were amazed, and began to recognize them as having been with Jesus. DEACONS HIGH HONOR THRU HUMBLE MINISTRY For (gar) - Term of explanation. Those who have served (diakoneo) well as deacons (diakonos) obtain (peripoieomai - achieve, gain) for themselves a high (kalos - excellent, commendable) standing (bathmos) - High standing does not necessarily mean a higher position of church leadership but speaks to the high respect this person has from others. This verse would serve to motivate service of deacons, emphasizing that they do not serve in vain but will be rewarded. This high standing is not about pride or promotion, but about God-honored recognition. Faithful servants may not always be seen by the world, but they are seen by Christ and He honors them. Hiebert: "The word 'standing' means 'a step' and so denotes an advanced position. Paul is not speaking of the ecclesiastical advancement of the deacon to the overseership, nor is he speaking of the future reward in glory. The reference is to the excellent community standing and recognition which they require through their having rendered good service." John MacArthur on a high standing - Bathmos (standing) literally refers to an elevated stand. Here it is used metaphorically to speak of those who are a step above everyone else. In our vernacular, we might say they are put on a pedestal. That is not sinful pride, because deacons do not seek it, yet are worthy of it. Those who serve in humility will be exalted by God (James 4:10; 1 Peter 5:6), and by the church (1 Thess. 5:12–13). Faithful deacons will be respected and honored by those they serve. It is only by commanding such respect that deacons can be examples, since respected people are the ones emulated. (See 1 Timothy Commentary - Page 131) NET NOTE - The statement those who have served well as deacons gain a good standing for themselves is reminiscent of Jesus’ teaching (Mt 20:26–28+; Mk 10:43–45+) that the one who wishes to be great must be a servant (διάκονος [diakonos], used here of deacons) of all, just as the Son of Man came not to be served but to serve (διακονέω [diakoneō], as in 1 Ti 3:10, 13). And great (pollus - much) confidence (parrhesia - boldness) in the faith (pistis) that is in Christ Jesus - NJB = "an authoritative voice in matters concerning faith in Christ Jesus." Confidence (parrhesia) is confidence that speaks up (so to speak) and thus is outspoken confidence. It is a deep confidence that shows itself in bold, candid speech, by one being "ready and willing" to make their convictions known in public without fear of repercussions (cp Acts 4:13, 29, 31, 9:31, 28:31). A faithful deacon's service deepens their trust in God, clarity of conviction, and courage to speak or lead. Ultimately this quality of confidence is that which is energized by the indwelling Spirit, emboldening (Spirit filled) believers to openly declare (with great conviction) all that He births within (cp Acts 4:31+). NET NOTE - In the phrase the faith that is in Christ Jesus, the term faith seems to mean “what Christians believe, Christian truth,” rather than personal trust in Christ (See "the faith - pistis"). So the whole phrase could mean that others will come to place greater confidence in them regarding Christian truth; but the word “confidence” is much more likely to refer to their own boldness to act on the truth of their convictions. (MacArthur agrees with the NET Note - The faith that is in Christ Jesus refers to the sphere of Christian truth). William MacDonald - 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 Acts 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. (Borrow Believer's Bible Commentary) Served (ministered, waited on) (1247) diakoneo derivation uncertain - cp diakonis = in the dust laboring or running through the dust or possibly diako = to run on errands; see also study of related noun - diakonia) means to minister by way of rendering service in any form or to take care of by rendering humble service. The root word diakonos refers to one who serves as a waiter upon tables performing menial duties (see below Matt 8:15; 20:28; 27:55; Mark 1:31; 10:45; 15:41; Luke 4:39; 10:40; 12:37; 17:8; 22:26, 27; John 12:2). Diakoneo conveys the basic idea of personal service, and depending on the context can mean specifically to serve, to wait on, to see after or to care for someone's needs by performing a service (conveying the sense that help is provided to the one being served - see Mt 4:11, 25:44, Mark 1:13). DIAKONEO - 33V - Neh. 7:41; Matt. 4:11; Matt. 8:15; Matt. 20:28; Matt. 25:44; Matt. 27:55; Mk. 1:13; Mk. 1:31; Mk. 10:45; Mk. 15:41; Lk. 4:39; Lk. 8:3; Lk. 10:40; Lk. 12:37; Lk. 17:8; Lk. 22:26; Lk. 22:27; Jn. 12:2; Jn. 12:26; Acts 6:2; Acts 19:22; Rom. 15:25; 2 Co. 3:3; 2 Co. 8:19; 2 Co. 8:20; 1 Tim. 3:10; 1 Tim. 3:13; 2 Tim. 1:18; Phlm. 1:13; Heb. 6:10; 1 Pet. 1:12; 1 Pet. 4:10; 1 Pet. 4:11 Standing (898) bathmos means a step,threshold. It can depict the rank or standing of someone. The word is used here in a figurative sense and may refer to standing in the sight of God; or it may refer to the reputation and influence of the deacons in the congregation. Vine says bathmos "denotes "a step," primarily of a threshold or stair, and is akin to bainō, "to go;" figuratively, "a standing, a stage in a career, position, degree," 1 Tim. 3:13, of faithful deacons." Some scholars have cited its usage in 1 Timothy 3:13 as evidence that a form of hierarchy was present in the primitive church. Only use is 1Ti 3:13 - another hapax legomenon in 1Ti 3. Confidence (3954) (parrhesia/parresia from pás = all + rhesis = speech, act of speaking) is literally all speech or speaking all things and thereby conveys the idea of freedom to say all. The basic idea in the word is freedom of speech, when the word flowed freely. It is that attitude of openness that stems from freedom and lack of fear ("shaking" fear - godly, reverential fear is always appropriate) means in essence the freedom to say all. Greeks used parrhesia of those with the right to speak openly in the assembly. Speaking with plainness, openness and confidence (Acts 2:29). Speaking publicly or in the open (Jn 7:13, 11:54, 18:20) and then something done in public (Jn 7:26, Col 2:15+) 1 Timothy 3:1-13 Church Leaders Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus. - 1 Timothy 3:13 During President Bill Clinton's impeachment hearings, some people questioned the fairness of judging public officials for their “weekend” behavior. Could they not fulfill the duties of their public office despite their private moral failures? As Christians we know that the conduct and character—whether public or private—cannot be separated. God sees and knows all, and He's as concerned with our attitudes as He is with our actions. The list of qualifications for overseers and deacons reveals this. It includes both the public and private dimensions of life. That's why the standard for a leader's conduct is set high. It must be evident that Jesus Christ has taken hold of his life from the inside out if he is to be selected for this ministry. Tomorrow we'll look more in depth at the actual specifications for overseers and deacons, most of which are the same, a few of which are different. Today, however, we'll consider some of the implications for leadership that we see in this passage: examination, responsibility, accountability, and reward. The first three elements should sober anyone who would aspire to this noble task. The first, examination, means that his life and family should be scrutinized (1Timothy 3:10). The reason for this is not for the purpose of fault-finding but for the purpose of understanding whether someone fulfills the requirements of the position. Secondly, leadership in the church is an enormous responsibility. Leading a family is challenging; leading a church requires that much more wisdom and grace from God (1Timothy 3:5). Third, leaders are accountable to a scriptural standard of behavior. Not only must they meet these requirements to become a leader, they must also continue to live uprightly. The good news is that the task is well worth it. The fourth point reminds us that the reward will be great for those who lead well in the church (1Timothy 3:13). If you are a leader in the church, reflect on this passage in prayer, asking the Holy Spirit to examine your life and ministry. If you are not in a position of church leadership, spend time praying for your pastor and others who lead your church. Pray especially for their families, as they are included here as a vital part of God's blessing and responsibility for a pastor. Pray, too, that those serving faithfully will experience God's rich rewards. 1 Timothy 3:14 I am writing these things to you, hoping to come to you before long; BGT 1 Timothy 3:14 Ταῦτά σοι γράφω ἐλπίζων ἐλθεῖν πρὸς σὲ ἐν τάχει· KJV 1 Timothy 3:14 These things write I unto thee, hoping to come unto thee shortly: NET 1 Timothy 3:14 I hope to come to you soon, but I am writing these instructions to you CSB 1 Timothy 3:14 I write these things to you, hoping to come to you soon. ESV 1 Timothy 3:14 I hope to come to you soon, but I am writing these things to you so that, NIV 1 Timothy 3:14 Although I hope to come to you soon, I am writing you these instructions so that, NLT 1 Timothy 3:14 I am writing these things to you now, even though I hope to be with you soon, NRS 1 Timothy 3:14 I hope to come to you soon, but I am writing these instructions to you so that, RSV 1 Timothy 3:14 I hope to come to you soon, but I am writing these instructions to you so that, YLT 1 Timothy 3:14 These things I write to thee, hoping to come unto thee soon, NKJ 1 Timothy 3:14 These things I write to you, though I hope to come to you shortly; NJB 1 Timothy 3:14 I write this to you in the hope that I may be able to come to you soon; NAB 1 Timothy 3:14 I am writing you about these matters, although I hope to visit you soon. ASV 1 Timothy 3:14 These things write I unto thee, hoping to come unto thee shortly; MIT 1 Timothy 3:14 I am writing these things to you in hopes of coming to you soon. DBY 1 Timothy 3:14 These things I write to thee, hoping to come to thee more quickly; GWN 1 Timothy 3:14 I hope to visit you soon. However, I'm writing this to you BBE 1 Timothy 3:14 I am writing these things to you, though I am hoping to come to you before long; hoping: 1Ti 4:13 1Co 11:34 16:5-7 2Co 1:15-17 1Th 2:18 Phm 1:22 Heb 13:23 2Jn 1:12 3Jn 1:14 1 Timothy 3 Resources - Multiple Sermons and Commentaries Related Passages: Romans 1:11+ For I long to see you so that I may impart some spiritual gift to you, that you may be established; 1 Timothy 4:13+ Until I come, give attention to the public reading of Scripture, to exhortation and teaching. 1 Corinthians 4:14+ I do not write these things to shame you, but to admonish you as my beloved children. James 4:13-15+ (GOD'S SOVEREIGNTY IN TIMING) Come now, you who say, “Today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit.” 14 Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away. 15 Instead, you ought to say, “If the Lord wills, we will live and also do this or that.” PAUL'S DESIRE TO BE PRESENT BUT WRITING WHILE WAITING I am writing (grapho) - I like the NIV rendering (ESV & NRSV renderings also helpful) for it picks up the sense of Paul's purpose for writing which is elaborated on in the next verse. NIV has "I am writing you these instructions so that (15) if I am delayed you will know how people ought to conduct themselves in God's household." 🙏 THOUGHT - Don’t underestimate the power of written encouragement, even when you can’t be physically present. Have you recently written any brother or sister (including your missionaries) an encouraging word in the form of an email or text? If the Spirit nudges you, follow through! Even when we cannot always be physically present, we can still strengthen our brethren with words of encouragement. These things to you (singular = Timothy) - Ask what are these things? In context all the prior positive instructions (but this could be an allusion to the entire epistle). Paul is writing this letter to Timothy (you is singular in 1Ti 3:14), his trusted disciple, who is pastoring the church in Ephesus (1Ti 1:3+). So far, in chapters 1–3, the things Paul has covered include correct doctrine (ch. 1), instructions for worship and public roles (ch. 2) and qualifications for elders and deacons (ch. 3). In 1Ti 3:14–15, Paul explains why he’s writing, stating that even though he hopes to visit soon, he is giving written instructions in case his arrival is delayed. This verse marks a transition point from the generally positive specific leadership instructions to the generally negative warnings in the last three chapters. Hoping (elpizo - expectantly) to come (erchomai) to you (singular - Timothy) before long (tachion = “more quickly,” or “sooner" - idea might be “sooner than I at one time thought”) - While Paul clearly hoped to come to Ephesus, he was a man who relied on the Lord's timing (see James above). Paul's pastoral heart longs to be present with Timothy, which reminds of us the words in his final letter "longing to see you (TIMOTHY), even as I recall your tears, so that I may be filled with joy." (2Ti 1:4+) Paul knows that while written words are powerful, they are not a substitute for his personal presence. We can also sense a note of urgency in his words which reflects the importance of the issues Timothy is dealing with in Ephesus. Paul's words and desire reflect the heart of a true shepherd, one who is not just giving orders but who seeks to walk alongside the sheep. A T
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William MacDonald - 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. (Borrow Believer's Bible Commentary) Jon Courson - Jesus' disciples were His family. Conversely, your family members are your disciples. The validation of your ministry will not be the size of your church or the degrees after your name. According to Paul's charge to Timothy, the validity of ministry lies in the family. If a man cannot rule, lead, or direct his home in spiritual matters, then he shouldn't try to oversee the church. Such a stand is not legalism—it's wisdom. (Borrow Jon Courson's Application Commentary) The upshot of this quality is that one's spiritual leadership is intimately related to one's relational leadership. In other words, being able to teach or preach is not enough. The elder must live what he teaches, modelling godly leadership in his marriage, parenting, and home life. This is a warning against public success but private failure. If a man is faithful, gracious, and steady at home, he is more likely to lead well publicly. So it is Inot just what he achieves, but how he leads, with honor, maturity, and love. 🙏 THOUGHT - If you are an aspiring leader, ask yourself " Am I cultivating a Christ-centered, peaceful home?" And for the church, if you elect elders, choose elders who lead their families with gentleness, fairness, and stability. God does not separate public ministry from private life. What a man is at home is what he truly is. To serve God faithfully, we must tend first to the relationships closest to us — leading with love, wisdom, and dignity. Manages (leads, rules) (4291) proistemi from pro = before, over + hístemi = place, stand) literally means to put over or before and describes one who is “standing before or over.” The figurative sense means to exercise a position of leadership (Ro 12:8, 1Ti 3:4-5). To place in a position of authority or superintendence. To lead, to preside over to conduct, to direct, to govern, to superintend or to take over the direction of the people. According to the TDNT proistemi also conveys the ideas of to be a protector or guardian, to give aid, to assist, to care for or to be active in helping. Friberg on proistemi - intransitively in the NT; (1) middle put oneself (responsibly) at the head, lead, direct, rule (1Ti 5.17); (2) active, of a protective leadership care for, help, give aid (1Th 5.12); (3) of responsible preoccupation with something devote oneself to, engage in, strive for (Titus 3.8) (Borrow Analytical Lexicon of the Greek New Testament) The related derivative noun form prostatis means not only a leader but was also used by Plutarch for the Latin patronus, a patron, a defender of a lower person. The word denoted those in Athens who were the patrons, who had the responsibility of seeing to the welfare of resident strangers and aliens who were without civic rights. Thus gifted leaders also protect and care for those they lead. PROISTEMI - 8V - engage(2), have charge over(1), leads(1), manage(1), managers(1), manages(1), rule(1). Rom. 12:8; 1 Thess. 5:12; 1 Tim. 3:4; 1 Tim. 3:5; 1 Tim. 3:12; 1 Tim. 5:17; Tit. 3:8; Tit. 3:14 Well (2573) kalos adverb related to kalos adverb; well (Mk 7:37; Lk 6:48; Gal 5:7); rightly (Mk 7:6); as exclamation well said! (Mk 12:32; Ro 11:20); used ironically (2 Cor 11:4). Do good (Mt 12:12; Lk 6:27), but do what is right (1Co 7:37f; Jas 2:8, 19. Be in good health (Mk 16:18_ Friberg - beautifully, well; (1) of things done in the right way = fitly, well, appropriately (1Co 14.17); (2) in a moral sense commendably, honorably, well (Heb 13.18); (3) of behavior rightly, correctly, well (Mk 12.28; 3Jn 6); (4) as an exclamation expressing a positive evaluation well said! quite right! that is true! (Ro 11.20); (5) idiomatically k. e;cein literally have well, i.e. be in good health, be well (Mk 16.18); (6) as acting beneficially k. poiein do good (Mt 12.12); (7) as characterized by value of importance in a good place (possibly Jas 2.3); (8) as making a polite request please! (possibly Jas 2.3) (Borrow Analytical Lexicon of the Greek New Testament) KALOS (ADVERB) - 37X/37V - beautifully(1), commendably(1), correctly(1), experts(1), good(4), honorably(1), kind enough(1), quite right(1), recover*(1), right(2), rightly(5), very well(1), well(16), well enough(1). Matt. 12:12; Matt. 15:7; Mk. 7:6; Mk. 7:9; Mk. 7:37; Mk. 12:28; Mk. 12:32; Mk. 16:18; Lk. 6:26; Lk. 6:27; Lk. 6:48; Lk. 20:39; Jn. 4:17; Jn. 8:48; Jn. 13:13; Jn. 18:23; Acts 10:33; Acts 25:10; Acts 28:25; Rom. 11:20; 1 Co. 7:37; 1 Co. 7:38; 1 Co. 14:17; 2 Co. 11:4; Gal. 4:17; Gal. 5:7; Phil. 4:14; 1 Tim. 3:4; 1 Tim. 3:12; 1 Tim. 3:13; 1 Tim. 5:17; Heb. 13:18; Jas. 2:3; Jas. 2:8; Jas. 2:19; 2 Pet. 1:19; 3 Jn. 1:6 KALOS IN SEPTUAGINT - Gen. 26:29; Gen. 32:12; Lev. 5:4; 2 Sam. 3:13; 1 Ki. 2:18; 1 Ki. 8:18; 2 Ki. 25:24; 2 Chr. 6:8; Est. 2:9; Est. 8:12; Ps. 33:3; Ps. 128:2; Prov. 23:24; Prov. 30:29; Isa. 23:16; Jer. 1:12; Jer. 4:22; Hos. 2:7; Mic. 1:11; Zeph. 3:19; Zech. 8:15 Control (obedience, submissness) (5292) hupotage from hupotasso = to submit, be under obedience) is a noun which means subordination, subjection, submission, obedience.
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William MacDonald - 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. (Borrow Believer's Bible Commentary) Reputation (3141)(marturia/martyria related to martureo = to witness <> martus/martys = a witness) is that which furnishes evidence or proof. Marturia can be the witness per se. A witness is one who has first hand knowledge and so the purpose of John the Baptist was to bear witness of Messiah (the Light) so that all might believe through Him (Jn 1:7). Marturia in other contexts can refer to the content of what the witness speaks - testimony, evidence (Mk 14:55). In 1Ti 3:7 the sense of marturia is that of one's reputation (think of it as the "witness" of their life and their character before others). A witness does not speak on his own behalf, though he may share his own experience, but primarily the purpose of the witness is to tell about another. As an aside the frequent cost of such a "witness" is pointed up by the fact that we derive our English word "martyr" from this Greek word. MARTURIA - 28V - reputation(1), testimony(30), witness(1). Mk. 14:55; Mk. 14:56; Mk. 14:59; Lk. 22:71; Jn. 1:7; Jn. 1:19; Jn. 3:33; Jn. 5:31; Jn. 5:32; Jn. 5:34; Jn. 5:36; Jn. 8:13; Jn. 8:17; Jn. 21:24; Acts 22:18; 1 Tim. 3:7; Tit. 1:13; 1 Jn. 5:9; 1 Jn. 5:10; 1 Jn. 5:11; Rev. 1:2; Rev. 1:9; Rev. 6:9; Rev. 11:7; Rev. 12:11; Rev. 12:17; Rev. 19:10; Rev. 20:4 Reproach (3680) oneidismos from oneidizo = to defame, find fault in a way that demeans another [Mt 5:11] <> from oneidos = disgrace, insult, Lk 1:25) is a noun which means reproach, which is an expression of rebuke or disapproval. It means to insult, abuse, disgrace. The idea in some contexts (Ro 15:3, He 10:33, 11:26, 13:13) is that the insult or reviling represents unjustifiable verbal abuse inflicted on someone. In other contexts it describes justifiable disgrace or reproach (1Ti 3:7). Look at some of the uses of oneidismos in the Septuagint (see verse list below) to see other saints who suffered reproach (e.g., Neh 1:3, 4:4, etc; see also what suffered reproach in Jer 6:10!). The narrow "way of the Cross" has always been the way of reproach, even before the Cross! BDAG says oneidismos is an "act of disparagement that results in disgrace, reproach, reviling, disgrace, insult". ONEIDISMOS - 5V - reproach(3), reproaches(2). Rom. 15:3; 1 Tim. 3:7; Heb. 10:33; Heb. 11:26 (Moses = "considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward."; Heb. 13:13 Snare (trap) (3803) pagis from pegnumi = set up, fix) is a trap (as that which is fixed or fastened by a noose or notch) and which can fall unexpectedly or suddenly (so that wild animals and birds are caught by surprise). Pagis was used in Greek for a “net” (a piece of equipment for a bird-catcher), a “snare” or a “mousetrap.” In short a pagis is that which causes one to be suddenly endangered or unexpectedly brought under control of a hostile force. Pagis describes a trick or stratagem (temptation). It pictures that which comes unexpectedly, suddenly even as a snare entices birds or beasts who are caught unaware. This describes that which fastens or holds one fast. Figuratively pagis was often used in Greek in connection with seductive women, Solomon writing of the lad who follows the seductress "Until an arrow pierces through his liver. As a bird hastens to the snare, so he does not know that it will cost him his life. (Proverbs 7:23) The Trojan horse was called a “wooden pagis.” A religious phrase is “to be caught in the net of Ate” (delusion or perdition or guilt). TDNT on pagis - This word means “what fastens” or “holds fast.” It is often used for a “net” or “snare,” as well as for a “mousetrap.” Pagis is found 5 times in the NT (Luke 21:35; Ro 11:9; 1Ti 3:7; 6:9; 2Ti 2:26) and is translated snare (4x) and trap (1x) in the NASB. Devil (Latin diabolus) (1228) diabolos from diá = through, between + ballo = to cast, throw) means a false accuser, slanderer (one who utters false charges or misrepresentations which defame and damage another’s reputation), backbiting (malicious comment about one not present), one given to malicious gossip or a calumniator (one who utters maliciously false statements, charges, or imputations about, this term imputes malice to the speaker and falsity to the assertions). Diabolos is the noun form of the verb diaballō which describes not only those who bring a false charge against one, but also those who disseminate the truth concerning a man, and do so maliciously, insidiously and with hostility. Notice how the root words (diá = through + bállō = throw) picture what the devil does. He constantly throws between seeking to divide whether it be between a husband and wife, a child and parent, a church, etc. Resist his divisive, condemnatory accusations firm in your faith. Diabolos is applied some 34 times to Satan, the god of this world, and in each case has the definite article in the Greek ("the" = defining a specific entity) and is never in the plural (the three uses below in the pastoral epistles are all plural) as when applied to men who, by opposing the cause of God, may be said to act the part of the devil or to side with him.
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William MacDonald - 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 Acts 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! (Borrow Believer's Bible Commentary) Deacons (servants, ministers) (1249) diakonos see related words diakoneo, diakonia) is of uncertain origin. Some say it is from dia (through) + konis (dust) which denotes one who hurries through the dust to carry out his service. (Thayer and others doubt this derivation for technical reasons). Diakonos has the idea of “serviceability,” or “usefulness.” Those who serve Christ are called to excellence in their usefulness to His cause. Diakonos refers to a servant in relationship to his activity, one who renders a service to another for the benefit of the one being served. Unlike the word for slave (doulos) diakonos implies the thought of voluntary service. It is used of the “servants” at the wedding in Cana (John 2:5, 7, 9). They were individuals who had voluntarily assumed this activity out of good will for the bride and groom. Vine says that diakonos is probably from diako which means to hasten after, to pursue and so to run on errands. "Then the root idea is one who reaches out with diligence and persistence to render a service on behalf of others. This would imply that the deacon reaches out to render love-prompted service to others energetically and persistently." (Hiebert) This word group (diakonos, diakoneo, diakonia) focuses on the rendering or assistance or help by performing certain duties, often of a humble or menial nature, and including such mundane activities as waiting on tables or caring for household needs, activities that to many would seem to be without dignity (not true of course in God's eyes, Pr 15:3, Rev 22:12-note). In summary, the basic idea of this word group is that of humble, submissive, personal service, with less emphasis on a specific office or a particular function. As Matthew Henry once said "Those whom God will employ are first struck with a sense of their unworthiness to be employed." A good picture of the meaning of this word group is found in the use of diakoneo to describe Peter's mother-in-law who was healed by Jesus "and she immediately got up and waited (diakoneo) on them." (Lk 4:39+) DIAKONOS - 29X/27V - deacons(3), minister(7), servant(10), servants(9). Matt. 20:26; Matt. 22:13; Matt. 23:11; Mk. 9:35; Mk. 10:43; Jn. 2:5; Jn. 2:9; Jn. 12:26; Rom. 13:4; Rom. 15:8; Rom. 16:1; 1 Co. 3:5; 2 Co. 3:6; 2 Co. 6:4; 2 Co. 11:15; 2 Co. 11:23; Gal. 2:17; Eph. 3:7; Eph. 6:21; Phil. 1:1; Col. 1:7; Col. 1:23; Col. 1:25; Col. 4:7; 1 Tim. 3:8; 1 Tim. 3:12; 1 Tim. 4:6 Dignity (4586) semnos means honorable, august (marked by majestic dignity or grandeur), venerable (stresses the impressiveness and dignity of great age), reverent or behaving with reverent propriety. It refers to the character that evokes special respect. The behavior of these men is serious in the right way. It does not describe the demeanor of a person who is a gloomy killjoy, but the conduct of the man who knows that he lives in the light of eternity, and that before very long he will leave the fallen race of men for the glorious presence of God (THOUGHT- DOES THIS REALITY CHARACTERIZE YOU BELOVE? cf 2Co 4:18+). The dignified person is not frivolous, trivial, or superficial. He or she does not laugh at immorality, vulgarity, or anything else that is sinful and ungodly. Nor does he laugh at that which is tragedy or at the expense of others. These men have learned the value of time and opportunity. SEMNOS - 4V - Phil. 4:8; 1 Tim. 3:8; 1 Tim. 3:11; Tit. 2:2 Fond of sordid gain (146) aischrokerdes from aischros = filthy, shameful, indecent, dishonorable + kerdos = gain, profit) is shamelessly greedy, avaricious (excessively acquisitive especially in seeking to hoard riches), a seeker of gain in disgraceful ways. It describes a man who does not care how he makes money so long as he makes it. Overseers and deacons are not to be not given to improper gain for selfish purposes and specifically is not to use their office as a means of accumulating unjust gain. To be sure, the laborer is worthy of his hire, but church leadership is never to be used to make money. The overseer or deacon is not to be eager for gain, especially gain that degrades his moral character. He is not to be like those who, without honesty or integrity, seek wealth and financial prosperity at any cost.
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William MacDonald - Deacons must hold the mystery of the faith with a pure conscience (suneidesis). 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. (Borrow Believer's Bible Commentary) Mystery (3466) musterion from mustes = one initiated [as into the Greco-Roman "mystery" religions] from mueo = to close or shut) in the NT is a truth never previously known, and a truth which human intellect could never discover, but one which has now been made known by divine revelation. In Paul's day musterion was a technical term utilized by the "mystery religions" which referred to a secrets concealed by strange customs and ceremonies and confided only to those initiated into the "mystery cult". Musterion embraced ideas such as "a secret rite," "secret teaching," and "a divine mystery which is beyond human comprehension." The "mystery-religions" (See Barclay's lengthy comment below on Jesus' use of musterion in Mt 13:11) had their secrets and signs just as seen in modern secret societies. Those initiated into these pagan cults, knew these secret signs. In summary, a mystery in the context of the Greek Mystery Religions was a secret rite which was administered to the person being initiated. Musterion - 28x in 28v - Matt 13:11; Mark 4:11; Luke 8:10; Ro 11:25; 16:25; 1Cor 2:1, 7; 4:1; 13:2; 14:2; 15:51; Eph 1:9; 3:3f, 9; 5:32; 6:19; Col 1:26, 27; 2:2; 4:3; 2Th 2:7; 1Ti 3:9, 16; Rev 1:20; 10:7; 17:5, 7 Related Resources: What is the mystery of God referred to in the Bible? What is the mystery of Christ in Colossians 4:3? Faith (4102) pistis is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. Note that this discussion of pistis is only an overview and not a detailed treatise of this vitally important subject. Those interested are directed to respected, conservative books on systematic theology for more in depth discussion (eg, Dr Wayne Grudem's book Systematic Theology is an excellent, uncompromising, imminently readable resource for the lay person. See especially Chapter 35 which addresses the question "What is saving faith?" in an easy to understand manner.) Much of this "definition" deals with the general word group for faith (pistis = noun, pistos = adjective, pisteuo = verb) As pistis relates to God, it is the conviction that God exists and is the Creator and Ruler of all things well as the Provider and Bestower of eternal salvation through Christ. As faith relates to Christ it represents a strong and welcome conviction or belief that Jesus is the Messiah, through Whom we obtain eternal salvation and entrance into the Kingdom of Heaven. The faith is a specific phrase (definite article "the" plus "faith") found some 38x in the NASB, some instances referring to saving faith in Christ exercised by an individual and necessary for salvation. The faith -Acts 3:16; 6:7; 13:8; 14:22; 16:5; Ro 4:11f, 16; 14:22; 1Co 16:13; 2Co 13:5; Gal 1:23; 3:23; 6:10; Eph 1:15; 4:13; Phil 1:25, 27; Col 1:23; 1Ti 1:2, 14; 3:9, 13; 4:1, 6; 5:8; 6:10, 21; 2Ti 1:13; 2:18; 3:8; 4:7; Titus 1:1, 13; 3:15; Philemon 1:5; Jude 1:3; Rev 13:10 Approximately one-half of the 38 occurrences of the specific phrase the faith refer not to the ACT of believing but rather to WHAT is believed, the latter being the usage that the present context would seem to favor (cp retain the standard of sound words, 2Ti 1:13, guard...the treasure 2Ti 1:14, handling accurately the Word of truth 2Ti 2:15). It follows that the specific meaning of this phrase is dependent on the context (the text that goes with the text in question). The first use of "the faith" referring to the body of truth believed is recorded by Luke who writes that the word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith." (Acts 6:7)
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William MacDonald - 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. (Borrow Believer's Bible Commentary) Tested (1381) dokimazo from dokimos = tested, proved or approved, tried as metals by fire and thus purified from dechomai = to accept, receive) means to assay, to test, to prove, to put to the test, to make a trial of, to verify, to discern to approve. Dokimazo involves not only testing but determining the genuineness or value of an event or object. That which has been tested is demonstrated to be genuine and trustworthy. Dokimazo was used in classic Greek to describe the assaying of precious metals (especially gold or silver coins), usually by fire, to prove the whether they were authentic and whether they measured up to the stated worth. That which endures the test was called dokimos and that which fails is called adokimos. Dokimazo was used in a manuscript of 140AD which contains a plea for the exemption of physicians, and especially of those who have passed the examination (dokimazo). Dokimazo was thus used as a technical expression referring to the action of an examining board putting its approval upon those who had successfully passed the examinations for the degree of Doctor of Medicine. Dokimazo was also used to describe the passing of a candidate as fit for election to public office. Dokimazo means to put to the test for the purpose of approving, and finding that the person tested meets the specifications prescribed, to put one’s approval upon him. For example Paul writes that unregenerate mankind "did not approve (dokimazo) of having God in knowledge, God gave them up to a disapproved mind, to do the things not seemly." (Young's literal translation see note Romans 1:28) In this incredible verse in Romans 1, fallen men presumptuously put God to the test for the purpose of approving Him to see He if He would meet the specifications which they laid down for a God Who would be to their liking! But sinful man did not stop there, for finding that He did not meet their specifications, they refused to approve (dokimazo) Him as the God to be worshipped or to be kept in its knowledge! They tested the infinitely precious God as they would a mere coin, and chose to turn aside from Him! DOKIMAZO - 22X/20V - analyze(2), approve(3), approved(1), approves(1), examine(4), examines(1), prove(1), proving(1), see fit(1), test(2), tested(3), try(1), trying to learn(1). Lk. 12:56; Lk. 14:19; Rom. 1:28; Rom. 2:18; Rom. 12:2; Rom. 14:22; 1 Co. 3:13; 1 Co. 11:28; 1 Co. 16:3; 2 Co. 8:8; 2 Co. 8:22; 2 Co. 13:5; Gal. 6:4; Eph. 5:10; Phil. 1:10; 1 Thess. 2:4; 1 Thess. 5:21; 1 Tim. 3:10; 1 Pet. 1:7; 1 Jn. 4:1 Beyond reproach (410) anegkletos rom a = without, negative particle + egkaleo/enkaleo {en = in + kaleo = call} = to call in {as a debt or demand}, to bring to account, to accuse in court, call into account, bring a charge against - in Ro 8:33+ "who will bring a charge [egkaleo] against God's elect?" The answer "no one") means not arraigned (as in a court), that which cannot be called to account, unblamable, blameless, irreproachable, free from accusation or reproach, not accused of having done anything wrong. Anegkletos ("not convicted, not found guilty") refers to character (behavior) that stands up when correctly tried, not convictable when evaluated by sound rules of evidence. Anegkletos signifies that which cannot be called to account. It means having no blot on one's life for which one could be accused, arraigned, and disqualified. It means there is nothing laid to one’s charge (as the result of public investigation). It is not simply an acquittal but the absence of even a valid accusation. ANEGKLETOS - 5V - above reproach(2), beyond reproach(2), blameless(1). 1 Co. 1:8; Col. 1:22; 1 Tim. 3:10; Tit. 1:6; Tit. 1:7 1 Timothy 3:11 Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things. BGT 1 Timothy 3:11 Γυναῖκας ὡσαύτως σεμνάς, μὴ διαβόλους, νηφαλίους, πιστὰς ἐν πᾶσιν. KJV 1 Timothy 3:11 Even so must their wives be grave, not slanderers, sober, faithful in all things. NET 1 Timothy 3:11 Likewise also their wives must be dignified, not slanderous, temperate, faithful in every respect. CSB 1 Timothy 3:11 Wives, too, must be worthy of respect, not slanderers, self-controlled, faithful in everything. ESV 1 Timothy 3:11 Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. NIV 1 Timothy 3:11 In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything. NLT 1 Timothy 3:11 In the same way, their wives must be respected and must not slander others. They must exercise self-control and be faithful in everything they do. NRS 1 Timothy 3:11 Women likewise must be serious, not slanderers, but temperate, faithful in all things. RSV 1 Timothy 3:11 The women likewise must be serious, no slanderers, but temperate, faithful in all things. YLT 1 Timothy 3:11 Women -- in like manner grave, not false accusers, vigilant, faithful in all things. NKJ 1 Timothy 3:11 Likewise their wives must be reverent, not slanderers, temperate, faithful in all things. NJB 1 Timothy 3:11 Similarly, women must be respectable, not gossips, but sober and wholly reliable. NAB 1 Timothy 3:11 Women, similarly, should be dignified, not slanderers, but temperate and faithful in everything. ASV 1 Timothy 3:11 Women in like manner must be grave, not slanderers, temperate, faithful in all things. MIT 1 Timothy 3:11 By the same standard, their wives must be of good character, not accusers, free from addictions so as to think clearly, being faithful in everything. DBY 1 Timothy 3:11 The women in like manner grave, not slanderers, sober, faithful in all things. GWN 1 Timothy 3:11 Their wives must also be of good character. They must not be gossips, but they must control their tempers and be trustworthy in every way. BBE 1 Timothy 3:11 Women are to be serious in behaviour, saying no evil of others, controlling themselves, true in all things. Women: Lev 21:7,13-15 Eze 44:22 Lu 1:5-6 Titus 2:3 dignified: 1Ti 3:4 Not malicious gossips: Ps 15:3 50:20 101:5 Pr 10:18 25:13 Jer 9:4 Mt 4:1 Joh 6:70 2Ti 3:3 Titus 2:3 Rev 12:9,10 temperate: 1Ti 3:2 1Th 5:6-8 2Ti 4:5 Titus 3:2 1Pe 5:8 faithful: 1Ti 1:12 6:2 1 Timothy 3 Resources - Multiple Sermons and Commentaries Related Passages: Romans 16:1+ I commend to you our sister Phoebe (note), who is a servant of the church which is at Cenchrea; James 3:5-6+ So also the tongue is a small part of the body, and yet it boasts of great things. See how great a forest is set aflame by such a small fire! 6 And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell. Luke 16:10+ (FAITHFULNESS OF WOMEN) “He (OR SHE) who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much. FAITHFUL WOMEN SERVING THE CHURCH From my title you can see I favor the women as referring to deaconesses (see below). Women must (added by translators) likewise - Most versions translate it as "Their wives" (ESV, NET, NIV, NLT). Likewise means "in like manner" the deacons and elders described above. Some interpret women as referring to those women who serve as deacons and others as wives of deacons. John MacArthur's reasons for interpreting the women as referring to deaconesses - The following points show that women in general, not necessarily deacons’ wives are in view here. First, the use of likewise (cf. 1 Tim. 2:9; 3:8; Titus 2:3, 6) argues strongly for seeing a third and distinct group here in addition to elders and deacons. Second, there is no possessive pronoun or definite article connecting these women with deacons. Third, Paul gave no qualifications for elders’ wives. Why would he do so for deacons’ wives? Fourth, Paul did not use the word “deaconesses” because there was no such word in the Greek language; the masculine form of diakonos was used of both men and women (cf. Rom. 16:1). A different term, diakonissa, was used for “deaconess” in post-biblical Greek (Marvin R. Vincent, Word Studies in the New Testament [Grand Rapids: Eerdmans, 1946], 3:176). Using the term women was the only way Paul could distinguish them from the male deacons. Finally, their qualifications parallel those of the male deacons. (See 1 Timothy Commentary - Page 130) NET NOTE on women (NET = "their wives") - Or “also deaconesses.” The Greek word here is γυναῖκας (gunaikas) which literally means “women” or “wives.” It is possible that this refers to women who serve as deacons, “deaconesses.” The evidence is as follows: (1) The immediate context refers to deacons; (2) the author mentions nothing about wives in his section on elder qualifications (1 Tim 3:1–7); (3) it would seem strange to have requirements placed on deacons’ wives without corresponding requirements placed on elders’ wives; and (4) elsewhere in the NT, there seems to be room for seeing women in this role (cf. Rom 16:1 and the comments there). The translation “wives”—referring to the wives of the deacons—is probably to be preferred, though, for the following reasons: (1) It would be strange for the author to discuss women deacons right in the middle of the qualifications for male deacons; more naturally they would be addressed by themselves. (2) The author seems to indicate clearly in the next verse that women are not deacons: “Deacons must be husbands of one wife.” (3) Most of the qualifications given for deacons elsewhere do not appear here. Either the author has truncated the requirements for women deacons, or he is not actually referring to women deacons; the latter seems to be the more natural understanding. (4) The principle given in 1 Tim 2:12 appears to be an overarching principle for church life which seems implicitly to limit the role of deacon to men. Nevertheless, a decision in this matter is difficult, and our conclusions must be regarded as tentative. 🙏 THOUGHT - Whether as deaconesses or as deacons’ wives, women are vital to the life and ministry of the church. Their character is just as important as that of male leaders. Churches should recognize and honor the vital leadership role of faithful women. Related Resource: Can women serve as deacons in the church? | GotQuestions.org Be (added by translators) dignified (semnos) - CSB, NIV = "Worthy of respect" NLT "must be respected" NRS = "be serious" Semnos is that trait which in a human being calls forth veneration and respect from others. They should be serious in character, not silly, frivolous, or attention-seeking. This mirrors the same dignity required of male leaders (1Ti 3:8). Not malicious gossips (diabolos) - Tongue control is paramount! NIV = "Not malicious talkers" Not slanderous, maliciously gossiping or accusing falsely. The Greek word (diabolos) is rendered devil (the ultimate slanderer) in 1Ti 3:6-7 because one of the devil's main actions is to make false accusations (cf Rev 12:10+ = "accuses them before our God day and night."). Obviously if these women slander, they are acting like the devil. The implication is that some may indeed be children of the devil. Paul warns specifically against gossip and slander because women in leadership or ministry are often entrusted with sensitive matters. A T
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William MacDonald - 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. Ro 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 Romans 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. (Borrow Believer's Bible Commentary) 1 Timothy 3:12 Deacons must be husbands of only one wife, and good managers of their children and their own households. BGT 1 Timothy 3:12 διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες, τέκνων καλῶς προϊστάμενοι καὶ τῶν ἰδίων οἴκων. KJV 1 Timothy 3:12 Let the deacons be the husbands of one wife, ruling their children and their own houses well. NET 1 Timothy 3:12 Deacons must be husbands of one wife and good managers of their children and their own households. CSB 1 Timothy 3:12 Deacons must be husbands of one wife, managing their children and their own households competently. ESV 1 Timothy 3:12 Let deacons each be the husband of one wife, managing their children and their own households well. NIV 1 Timothy 3:12 A deacon must be the husband of but one wife and must manage his children and his household well. NLT 1 Timothy 3:12 A deacon must be faithful to his wife, and he must manage his children and household well. NRS 1 Timothy 3:12 Let deacons be married only once, and let them manage their children and their households well; RSV 1 Timothy 3:12 Let deacons be the husband of one wife, and let them manage their children and their households well; YLT 1 Timothy 3:12 Ministrants -- let them be of one wife husbands; the children leading well, and their own houses, NKJ 1 Timothy 3:12 Let deacons be the husbands of one wife, ruling their children and their own houses well. NJB 1 Timothy 3:12 Deacons must be husbands of one wife and must be people who manage their children and households well. NAB 1 Timothy 3:12 Deacons may be married only once and must manage their children and their households well. ASV 1 Timothy 3:12 Let deacons be husbands of one wife, ruling their children and their own houses well. MIT 1 Timothy 3:12 Deacons must be one-woman men, able to manage children excellently as well as their own households. DBY 1 Timothy 3:12 Let the ministers be husbands of one wife, conducting their children and their own houses well: GWN 1 Timothy 3:12 A deacon must have only one wife. Deacons must manage their children and their families well. BBE 1 Timothy 3:12 Let Deacons be husbands of one wife, ruling their children and their houses well. 1Ti 3:2,4,5 1 Timothy 3 Resources - Multiple Sermons and Commentaries Related Passages: 1 Timothy 3:2 An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach Hebrews 13:4 Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for fornicators and adulterers God will judge. Ephesians 5:25; 6:4 Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, (6:4) Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord. FAITHFUL IN FAMILY, FAITHFUL IN MINISTRY In 1Ti 3:12, Paul zeroes in on family life just as he did for elders in 1Ti 3:4–5, because how a man leads at home reflects his fitness to lead in the church. Deacons (diakonos) must be (present imperative) husbands of only one wife - Literally = "one wife husbands" (or "one-woman men"-cf 1T 3:2) Note that Paul does not mean they must be married. NET NOTE - Or “men married only once,” “devoted solely to their wives” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 5:9; Titus 1:6).
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William MacDonald - 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. (Borrow Believer's Bible Commentary) LIVING GOD - 28X/28V - Deut. 5:26; Jos. 3:10 (By this you shall know that the living God is among you, and that He will assuredly dispossess from before you the Canaanite, the Hittite, the Hivite, the Perizzite, the Girgashite, the Amorite, and the Jebusite”); 1 Sam. 17:26 (David was incensed that Goliath should “taunt the armies of the living God” ); 1 Sam. 17:36; 2 Ki. 19:4; 2 Ki. 19:16; Ps. 42:2 (“My soul thirsts for God, for the living God; when shall I come and appear before God?” ); Ps. 84:2 (My soul longed and even yearned for the courts of the Lord; my heart and my flesh sing for joy to the living God” ); Isa. 37:4; Isa. 37:17; Jer. 10:10 (“The Lord is the true God; He is the living God and the everlasting King”); Jer. 23:36; Dan. 6:20; Dan. 6:26; Hos. 1:10; Mt. 16:16; Mt. 26:63; Acts 14:15; Ro 9:26; 2 Co. 3:3; 2 Co. 6:16; 1Ti 3:15; 1Ti 4:10; Heb. 3:12; Heb. 9:14; Heb. 10:31; Heb. 12:22; Rev. 7:2 Conduct (390) anastrepho from aná = again, back + strepho = turn) literally means to turn down or back, to wheel about and hence, to move about in a place or to sojourn. Another meaning of anastrepho is to turn back or to return to a place (Acts 5:22, 15:16-return here alludes to Second Coming). Anastrepho conveys the idea of "turning" back and forth in a place and so to spend time there (Mt 17:22). In secular Greek anastrophe meant turning back and forth in a place or dawdling around and lingering. Finally, the figurative meaning of anastrepho describes one's whole manner of life, behavior, conduct or deportment, the general ordering of one’s conduct in relation to others.
1 Timóteo 3
William MacDonald - 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 (Matt. 3:15-17), transfiguration (Matt. 17:5), resurrection (Rom. 1:3, 4), and ascension (John 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....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" (Borrow Believer's Bible Commentary): Living, He loved me; dying, He saved me; Buried, He carried my sins far away; Rising, He justified freely forever: One day He's coming—oh, glorious day! —Charles H. Marsh Godliness (2150) eusebeia from eu = well + sebomai = reverence. Sebomai is in turn derived from "seb" which refers to sacred awe or reverence exhibited especially in actions) most literally means "well worship". It describes reverence or awe that is well directed. Eusebeia is true religion that displays itself in reverence before what is majestic and divine in worship and in a life of active obedience which befits that reverence. Eusebeia is a term used, not of God, but of men. Click for more discussion on godliness. William