1 Timothy 3:1-13

Nathan Goldbloom

Seattle Pacific University

Theo 6010

11-9-10

1) Translation: 1 Timothy 3:1-13

1 The saying is trustworthy: Whoever aspires overseer desires a noble task. 2 Now the overseer must be above reproach, husband of one wife, temperate, sensible, respectable, hospitable, a skilled teacher, 3 not a drunk, not violent but gentle, not quarrelsome, and not a lover of money. 4 He must manage his own household well, keeping his children submissive with complete respect- 5 for if someone does not know how to manage his own household, how can he take care of God’s church? 6 He must not be a recent convert, or he may become conceited and fall into the condemnation of the devil. 7 Moreover, he must have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap.

8 Deacons likewise must be respectful, not double-tongued, not indulging in much wine, not greedy for money; 9 they must hold fast to the mystery of the faith with a clear conscience. 10 They must first be tested; then if they prove themselves blameless, let them serve as deacons. 11 Women must likewise be respectful, not slanderous, but temperate, faithful in all things. 12 Let deacons be the husband of one wife, and let them manage their children and household well; 13 for those who serve well as deacons gain for themselves a good position and great confidence within the faith that is in Christ Jesus.

2) Paul explains qualities needed for two positions in the church so that the church will be properly cared for. The overseer is given guidance on staying above reproach and pitfalls to avoid, while the deacon is called to serve by holding fast to the mystery of faith.

4) Synthesis

1 Timothy 3:1-13 shows two descriptions of positions within the church. Paul first addresses the “overseer,” which is the rendering of episkopos (ἐπισκοπος).^[1] The duties are not described, but is likely the same structure as the synagogue. The overseer then would lead the community and represent its interests in the outside world.[2] The second paragraph Paul explains the qualities and instructions for deacons (8-13). The Greek word, diakonos, translates to deacon which originally meant servant.[3] In the early church the deacon was generally a minister of the word, like Paul, and parallel to the synagogue chazan.[4] This holds to the purpose of the deacons explained in Acts 6 where the disciples see the need for others servants. It is there that deacons are called and become ministers of the word and are blessed by the disciples as they laid hands upon them.

The rhetorical question, in verse 5, juxtaposes how one orders their family and which responsibilities they are trusted with. The lists of qualities echo this question as the qualities are not isolated actions or traits. Arguably, all of the qualities deal with others and the community. With this in mind the entire passage directed at how to be a model in a house and in caring for a church. For example: to be hospitable (2c) there must be others to care for. The possible exceptions come when dealing with drunkenness and money, although these two can both impact how a leader is in the community.

After the rhetorical question Paul describes two warnings: against recent converts becoming overseers, and the necessity of a good reputation. Many issues could arise with a speedy rise to power, such as pride or not having a solid foundation in faith. The result is a phrase that becomes difficult to translate- devil’s condemnation. “The condemnation of the devil refers to the fact that Satan is under the condemnatory sentence of God because of his original sin of rebellion against God, which sin was motivated by pride.”^[5]

While both positions are judged by how they manage their household, there are many differences within the text. The biggest difference is in the guiding principle of the overseer office, to remain above reproach (2a). This call means that the overseer is most likely the visible leader, like a politician. This possibility is echoed as the other major difference in the offices is the overseer’s call to be an apt teacher (2g). The deacon on the other hand is guided by the prime call of holding to the mystery of faith (9). The mystery that is to guide the deacon is flushed out by Paul in 2:5-6, 3:16.[6]

An intriguing parallel arrives in the deacon instructions (8-13) as Paul turns his attention to women (11). “There is a real possibility that the verse describes the qualities required in a deacon’s wife rather than in a woman deacon.”[7] This translation though is largely debated as there are women deacons such as Phoebe (Rom. 16:1).^[8] This formula of a-a, b-b, of verse 8 directly corresponding to 11, brings up the question why repeat the same instructions for deacons? Often this is done in scripture to provide emphasis, but then it should be done in the previous section 1-7 with overseers also. In light of this, and verse 12 proclaiming deacons need to have only one wife, I conclude that in this case Paul is making a point to the family and wife of the deacon.

5) What is the pastoral leader's responsibility to one's own family?

Pastoral leaders candidates are called to manage their family and how one does demonstrates a readiness for church leadership. “Politicians were often evaluated by how well their children obeyed them; it had been accepted that the family was a microcosm of society and that a leader first needed to demonstrate his leadership skills at home.”[9] Evaluation of parents based on children can be seen in Lev 21:9, Prov. 19:13; 27:11.[10] Testing and perfecting leadership with those we know intimately seems natural before leaping to those we know little about. The goal is to care or tend, which the leader is called to do for the church in Paul’s rhetorical question.

Paul uses family leadership as a baseline for leadership before the overseer is to be accepted. In the case of the deacon, managing is an ongoing quality needed. Without a stopping point indicated the role of the family must then remain first where leadership is practiced, perfected, and demonstrated. This call seems to insinuate the primacy of the family over the congregation for a pastoral leader.

One connection that was made is the ties of verse 8 and 11. If we understand “women” as wife (see above for explanation), then the wife is being called to the same standard as the deacon. As a result the question must be raised- is the family apart of the pastoral leaders ministry and to what extent?

With the a-a formula the answer seems to be a direct relation and thus the answer would be yes. The family, specifically spouse, is essentially from the same office and position of the leader they are connected with. Their family becomes an extension of the leader, and also a microcosm for training and leadership of the pastorate.

One question that remains is: How can we evaluate the leadership of pastoral leader if there is no family (e.g. Roman Catholic Church)?

Bibliography

Barton, John, and John Muddiman, ed. The Oxford Bible Commentary. Oxford: Oxford University Press, 2001.

Keener, Craig S. The IVP Bible Background Commentary: New Testament. Downer’s Grove, Illinois: Intervarsity Press, 1993.

Wuest, K. S. Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:11). Grand Rapids: Eerdmans, 1997.

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^[1]K. S. Wuest, Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:1). (Grand Rapids: Eerdmans, 1997).

[2] John Barton and John Muddiman, ed. The Oxford Bible Commentary. (Oxford: Oxford University Press, 2001), 1224.

[3] Ibid., 1225.

[4] Craig S. Keener, The IVP Bible Background Commentary: New Testament. (Downer’s Grove, Illinois: Intervarsity Press, 1993), 613.

^[5] K. S. Wuest. Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:1). (Grand Rapids: Eerdmans, 1997).

[6] John Barton and John Muddiman, ed. The Oxford Bible Commentary. (Oxford: Oxford University Press, 2001), 1225.

[7] Ibid.

^[8] K. S. Wuest, Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:1). (Grand Rapids: Eerdmans, 1997).

[9] Craig S. Keener, The IVP Bible Background Commentary: New Testament. (Downer’s Grove, Illinois: Intervarsity Press, 1993), 613.

[10] Ibid.