As Paul wraps up chapter three, he states in detail the purpose of his letter to Timothy. This reflects his desire to briefly put into perspective his instructions to this point. In chapter two, he dealt with concerns in worship, and in chapter three, he discusses some concerns in church leadership. All of these seem to stem from his initial remarks concerning the false teachers Timothy needed to correct.

You can see the passage for yourself in 1 Timothy 3:14-15:

Paul begins by stating that he anticipates a visit to Timothy in the near future, but he is writing all of this in case that can’t happen as planned. Since Paul is planning for that contingency, it seems likely that his visit might be delayed. That can happen in ministry; often our plans don’t go as we wish because God has something different in store that we haven’t seen.

Paul gives his instructions in case of this delay so that Timothy will have something to base his teaching on for the church in Ephesus. In the next few words, Paul uses three different phrases to describe the church.

The first phrase he uses is “God’s household.” This idea plays a pretty significant role throughout 1 Timothy. This flows naturally from the concept that God is Father, and Christians are brothers and sisters together in this household.

The next phrase shifts the focus slightly to “the church of the living God.” This seems to take the idea to the next level, and connects the church to the “living God.” A living God is in direct contrast to the dead gods of the Gentiles or the misrepresented God of the false teachers.

In this week’s passage, Paul wraps up his instructions concerning deacons, repeating some of the same directions he gave concerning elders, and then shares some encouragement for those who serve in this capacity.

Take a look at the passage in 1 Timothy 3:12-13:

Paul returns to the discussion of deacons, after departing from it for a moment to address the woman’s role. He repeats the same injunction he gave concerning elders: they must be the strong leader of a well managed family. They must be a committed husband, and as the NIV2011 put it, “faithful to his wife.” Domestic orderliness and parental control are as essential for the deacon as they are for the elder, and Paul uses identical phrases as in verse 2 and verse 4.

Paul finishes off this section of his letter by offering a promise to those who lead well: they will receive an excellent standing and great assurance in their faith.

By “excellent standing,” Paul is undoubtedly referring to one’s standing before God, although it could refer to the deacon’s influence and standing in the church and community.

“Great assurance” conveys the idea that the leader has the courage and confidence to stand before God in his faith, as well as stand before his community and speak of his faith.

Both of these blessings are built upon the foundation of their faith in Christ Jesus.

Though Paul’s instructions for elders and deacons are detailed and specific, and even somewhat difficult to interpret in light of our cultural changes since Paul’s time, they set the standard high for leaders in the church to be servants to others and people of integrity. It can be no other way.

Do you have any final questions concerning the roles of elders and deacons? You can leave your thoughts in the comments section below.

As Paul continues his discussion of deacons, he inserts a very puzzling statement into the middle of his instructions. He addresses women, but it’s very unclear just what he means.

You can find the passage in 1 Timothy 3:11:

Paul refers to women right in the middle of his discourse on deacons. But just who are these women? Are they the wives of deacons, as the NIV suggests? Or is a separate class of servant leaders being identified here, such as “deaconess”? The Greek word for woman used in this passage can be translated as either “woman” or “wife,” depending on the context of the passage. So understanding Paul’s intent here is difficult.

The problem is complicated by the placement of this statement. Paul places this sentence right in the middle of his qualifications for deacons; it is sandwiched on both sides by the discussion. While the structure of the sentence is similar to that of verse eight, the verse remains vague.

Deacons (verse 8) vs. Women (verse 11)
Worthy of respect / Worthy of respect
Not double-tongued / Not malicious talkers
Not indulging in much wine  / Temperate or sober

As you can see, there are striking similarities. But just who is Paul talking to? Is he giving instruction to the wives of the deacons, or women who serve as deacons?

With Paul’s instructions concerning elders finished, he moves on to the role of the deacon. While similar in nature, these two offices differ in several areas.

Take a look at the first part of this list in 1 Timothy 3:8-10:

First of all, the term “deacon” simply means one who serves, such as a household servant or even a table waiter. This position was first instituted in Acts 6. While the seven men chosen for this role in that chapter are never called deacons, the root word for those who waited on tables is the same.

The next few qualities are very similar to the ones listed for elders. Deacons should be men worthy of respect. If they are not well-respected and well-received in the communities in which they serve, their effectiveness will be hindered.

The meaning of the next term, sincere, is not carried clearly in many translations, such as the NIV. The phrase literally means “two-worded.” In other words, the deacon cannot say one thing while with one person, and then say or do something different when with others. He must be a man of his word.

The next two phrases, not indulging in much wine and not pursuing dishonest gain both parallel similar statements concerning elders found in verse 3. The deacon must display integrity and control in all situations.

Paul finishes his description of the qualities of the elder in this week’s passage, before he shifts to deacons, who have very similar characteristics. In these final two verses of his qualifications, he lists two final considerations.

You can find these qualities in 1 Timothy 3:6-7:

In the first three verses, Paul goes through a long list of attributes, one right after another. In the next two verses, he devotes the entire passage to one qualification. In this week’s passage, he wraps up his discourse with two final thoughts for elders.

The first of these two is the idea that an elder must not be a new convert, or a novice. New converts would not have the expected spiritual maturity that a leader would have. The Ephesian church had been in existence for at least a dozen years or more, so spiritually mature men would have been available, in contrast to Titus’ instructions on Crete, which was a brand new church, where everyone was a new convert (Titus 1.) The prime concern here is spiritual maturity, not necessarily longevity in time (see 1 Timothy 5:22).

If someone rose too quickly into such a position of leadership, the temptation is to become conceited and proud. Since the false teachers were described as conceited (1 Timothy 6:4), one has to wonder if Paul still has them in mind as he writes this.

The next verses in 1 Timothy 3 continue Paul’s description of the qualities of an elder, which he began with the start of chapter three. While in the first three verses Paul listed several characteristics, this week’s passage is totally devoted to one characteristic.

See it for yourself in 1 Timothy 3:4-5:

In the previous three verses, Paul breezed through almost a dozen qualities. But in these two verses, he covers only one quality. This suggests the importance Paul placed on this particular item, although it doesn’t have any other indicators of primacy.

The passage here is simple to understand. Those who lead the church need to demonstrate that they can lead their families well. The way in which a man controls his home will reveal his leadership abilities for the church as well.

In the time when Paul wrote these verses, most churches met in houses, and the most likely leader for the church would have been the head of the household in which the church met, indicating a strong connection between a man’s home management and church management.

But in today’s society, this qualification is just as valid as ever. Any man who aspires to lead the church should demonstrate his ability to lead by the way he leads his family. Paul’s suggestion is that he lead with dignity. The NIV uses the phrase “with proper respect”, indicating the manner in which the children should obey. But the Greek connects the idea of respect or dignity to how the father should be leading instead, and without being overly stern in the process.

Paul’s statement here is clear: A lack of leadership in the home is a disqualification for leadership in the church.

In modern American society, this has huge implications. Too many families are missing a strong father role. The dad may be in the family and yet still not be present in the lives of his children, taking the responsibility as the spiritual leader in his home. This is all too common in our society. Paul’s admonition here is clear. If a man desires to be a leader in the church, his home and family life must display those same leadership qualities.

Does this indicate that he must have children? Not necessarily. But if he does, they must be managed well. That shows that he is able to manages the church well, also. The emphasis here is not on the elder’s ability to dominate as a leader, but on his willingness to take care of the needs of his flock, just as he takes care of the needs of his family.

This is a hard qualification to apply, especially when your children are of the age where they begin to test the boundaries their parents has established. But a father’s role in the family, and his role as a leader of the church, depend upon him displaying God-honoring characteristics, in leading his family, and in leading the church.

Paul’s description of a godly leader concludes in next week’s passage, before he starts describing the similar qualities of the deacon.

Looking at these lists, the possibility of meeting Paul’s expectations can seem overwhelming. But take heart. God will provide the resources and strength for those who are committed to following his guidance, and committed to following him.

If you are a leader in your church, how is your family leadership? What do you do to lead your family well? You can leave your thoughts in the comments section below.

Paul begins the next section of his letter to Timothy with his instructions concerning elders or overseers. Understanding this passage is crucial to selecting good and godly leaders for any church. It’s a pretty detailed explanation, more than anything else Paul address in this brief letter.

Take a look at this week’s passage, the beginning of this section, in 1 Timothy 3:1-3:

Paul begins with the phrase, “Here is a trustworthy saying.” This is the second of four uses of this phrase in 1 Timothy alone, and even more in 2 Timothy and Titus. Paul is using this as a statement indicating emphasis. In effect, Paul is saying, “Listen up. This is important.”

Paul begins his description of the overseers or the elders of the church. Timothy probably didn’t need to appoint elders, like Titus had on the isle of Crete. The church in Ephesus was already established and had leaders. Paul is giving Timothy a picture of what those leaders should look like, especially in light of the false teachings he’s already addressed earlier in the letter.

Paul tells Timothy that the task of being an elder is a very noble thing. But just what is an elder or overseer? Paul uses a word that means “to look after the needs of another.” This is a position that involves ministry and leadership. Paul gives several qualities describing this noble task. Let’s take a look at each one.