In conclusion of chapter three, Paul quotes a fragment of what appears to be an early hymn. While there is some discussion about the meaning of these phrases, the beauty and reverence of these six lines is evident.

Look for yourself in 1 Timothy 3:16:

Paul refers again to the “mystery.” This is a subject he has already addressed in verse 9, when he wrote of the “deep truths of the faith.” The same word is used in both cases. But what mystery? The mystery of our faith is God’s redemptive work in Jesus, which wasn’t seen in earlier days, but which has now been revealed in Christ. This godliness is, in a very real way, the basis of Christianity.

The next portion of this passage describes this mystery of godliness. It is almost certainly a portion of an early hymn, based upon the structure and flow of the six lines. However, there are a few pieces which aren’t completely clear as to their meaning.

Also, the dynamics can change as well, depending upon where you divide the passage. Is it three stanzas of two lines each? Or two stanzas of three lines each? Most of the commentaries I examined are divided on this issue, with a few even suggesting several different scenarios.

My inclination is to see this as two stanzas of three lines each, enabling us to see something of this mystery.

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.