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3. Overseers and Deacons

¹ Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task. ² Now the overseer is to be above reproach, faithful to his wife, temperate, self-controlled, respectable, hospitable, able to teach, ³ not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. ⁴ He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full Or him with proper respect. ⁵ (If anyone does not know how to manage his own family, how can he take care of God’s church?) ⁶ He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. ⁷ He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap.

⁸ In the same way, deacons The word deacons refers here to Christians designated to serve with the overseers/elders of the church in a variety of ways; similarly in verse 12; and in Romans 16:1 and Phil. 1:1. are to be worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. ⁹ They must keep hold of the deep truths of the faith with a clear conscience. ¹⁰ They must first be tested; and then if there is nothing against them, let them serve as deacons.

¹¹ In the same way, the women Possibly deacons’ wives or women who are deacons are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything.

¹² A deacon must be faithful to his wife and must manage his children and his household well. ¹³ Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus.

Reasons for Paul’s Instructions

¹⁴ Although I hope to come to you soon, 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, which is the church of the living God, the pillar and foundation of the truth. ¹⁶ Beyond all question, the mystery from which true godliness springs is great:

   He appeared in the flesh,
   was vindicated by the Spirit, Or vindicated in spirit
was seen by angels,
   was preached among the nations,
was believed on in the world,
   was taken up in glory.

6 Not a novice There being many men of distinguished ability and learning who at that time were brought to the faith, Paul forbids that such persons shall be admitted to the office of a bishop, as soon as they have made profession of Christianity. And he shews how great would be the danger; for it is evident that they are commonly vain, and full of ostentation, and, in consequence of this, haughtiness and ambition will drive them headlong. What Paul says we experience; for “novices” have not only impetuous fervor and bold daring, but are also puffed up with foolish confidence, as if they could fly beyond the clouds. Consequently, it is not without reason that they are excluded from the honor of a bishopric, till, in process of time their proud temper shall be subdued.

Lest he fall into the condemnation of the devil. The judgment or condemnation of the devil may be interpreted in three ways; for some take Διαβόλου (of the devil) to mean Satan; and others, to mean slanderers. I give the preference to the former view; because it rarely happens that “judgment” means slander. But again, “the judgment of Satan” may be taken either actively or passively. This latter sense is adopted by Chrysostom, with whom I willingly agree There is an elegant contrast, which heightens the enormity of the case, “If he who is placed over the Church of God fall, by his pride, into the same condemnation with the devil.” Yet I do not reject the active signification, namely, that he will give the devil occasion for accusing him. But the opinion of Chrysostom is more correct. ⁶²⁶² “The words εἰς κρῖμα ἐμπέσὟ τοῦ Διαβόλου are, by most expositors ancient and modern, understood of falling into the same condemnation and punishment that the devil fell into through pride, which is supported by the authority of the Pesch. Syr. Several eminent expositors, from Luther and Erasmus downwards, take τοῦ Διαβόλου to mean the “calumniator,” or slanderous enemy of the gospel, the noun being, they say, used generically of those who seek an occasion to calumniate the Christians; but, as Calvin observes, ‘it rarely happens that “judgment” means slander.’ Moreover, the expression Διάβολος would thus have to be taken of just condemnation.” — Bloomfield.