Called to  Serve the Church (3:8-13)

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Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, but holding to the mystery of the faith with a clear conscience. And let these also first be tested; then let them serve as deacons if they are beyond reproach. Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things. Let deacons be husbands of only one wife, and good managers of their children and their own households. 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. (3:8-13)

When God raises up people to serve His church, He looks for those whose hearts are right with him. His concern is not about talents or abilities, but spiritual virtue.

The men God has chosen to serve His people have always had hearts devoted to Him. Nehemiah 9:8 says of Abraham, “Thou didst find his heart faithful before Thee.” When Samuel searched for a successor to Saul, the Lord reminded him that “the Lord looks at the heart” (1 Sam. 16:7). Saul, chosen largely because he was “a choice and handsome man, and there was not a more handsome person than he among the sons of Israel” (1 Sam. 9:2), had turned out to be a disaster. To replace him, God “raised up David to be their king, concerning whom He also testified and said, ‘I have found David the son of Jesse, a man after My heart, who will do all My will’” (Acts 13:22; cf. 1 Sam. 13:14). When he turned over the kingdom to his son Solomon, David advised him to “know the God of your father, and serve Him with a whole heart and a willing mind” (1 Chron. 28:9). Godly King Jehoshaphat of Judah was blessed by God because he “set [his] heart to seek God” (2 Chron. 19:3). God used King Josiah to lead a spiritual revival because his heart was tender and he humbled himself before the Lord (2 Kings 22:19). Ezra was used by God because he “set his heart to study the law of the Lord, and to practice it, and to teach His statutes and ordinances in Israel” (Ezra 7:10). The apostle Paul described his conduct among the Thessalonians as devout, upright, and blameless (1 Thess. 2:10). It is such men, men of integrity, purity, and virtue, that God chooses to lead His people.

Having discussed such spiritual qualifications for elders in 3:1-7, Paul now turns to those of deacons in 3:8-13. The standard for deacons is in no way inferior to that required of elders. Elders who lead and deacons who serve perform different functions, but the spiritual qualifications required for both are essentially identical. There is no drop-off in spiritual quality or maturity from overseers to deacons. The only difference is that overseers are “able to teach” (3:2).

Diakonos (deacon) and the related terms diakoneō (“to serve”), and diakonia (“service”) appear approximately 100 times in the New Testament. Only here and in Philippians 1:1 are they transliterated “deacon” or “deacons.” The rest of the time they are translated by various English words. Only in those two passages is the deacon elevated to official status. The rest of the time the terms are used in a general, nonspecific sense.

The original meaning of this word group had to do with performing menial tasks such as waiting on tables. That definition gradually broadened until it came to include any kind of service in the church. The word group’s versatility can be seen in its divergent usage in the New Testament. Diakonos, diakoneō, and diakonia are variously translated “administration,” “cared for,” “minister,” “servant,” “serve,” “service,” “preparations,” “relief,” “support,” and “deacon,” among others. The root idea of serving food comes across in John 2:5, where diakonos is used of the waiters at a wedding. Diakoneō is used in the same sense in Luke 4:39, where Peter’s mother-in-law served a meal. Luke 10:40; 17:8; and John 12:2 also use this word group to refer to serving food.

Diakonos is used to refer to soldiers and policemen who enforce justice (Rom. 13:4). In John 12:26, Jesus equated following Him with serving Him. Anything done in obedience to Him is spiritual service. In the general sense of the term, all Christians are deacons, for all are to be actively serving Christ and His church.

That is Paul’s point in 1 Corinthians 12:5, where he writes that “there are varieties of ministries” (diakoniōn). Every Christian is to be involved in some form of spiritual service. Leaders, through both teaching and modeling, are to equip believers to perform that service (Eph. 4:12).

But diakonos, diakonia, and diakoneō are also used in a second, more specific sense. The list of spiritual gifts in Romans 12:6-8 includes a gift for service. Those with that gift are specially equipped for service, though they may not hold the office of deacon. Stephanas and his family were so gifted. Paul wrote of them, “they have devoted themselves for ministry (diakoniá) to the saints” (1 Cor. 16:15).

The third use of this word group refers to the officially recognized responsibility of deacons. Everyone is a deacon in the general sense, some are specially gifted by the Holy Spirit for service, but still others hold the office of deacon. They model spiritual service for everyone else. They work alongside the elders, implementing their preaching, teaching, and oversight in the practical life of the church.

The only discussion of the office of deacon is in 1 Timothy 3:8-13, though there is a possible reference to it in Philippians 1:1. Some hold that Paul was officially identified as a deacon. While Paul was a servant in the general sense of the word, he held the office of apostle (Rom. 11:13; cf. 2 Cor. 10-12). Others have argued, based on 1 Timothy 4:6, that Timothy was a deacon. In 2 Timothy 4:5, however, Paul seems to identify Timothy as an evangelist. Others have proposed Tychicus (cf. Eph. 6:21), but Paul’s use of diakonos (Eph. 3:7) and diakonia (Eph. 4:12) in a general, nonrestrictive sense makes doubtful the use of diakonos in Ephesians 6:21 as a strict reference to the office. There is likewise no reason to assume that the use of diakonos in reference to Epaphras (Col. 1:7) is limited to the specific office.

Many hold that the seven men chosen to oversee the distribution of food in Acts 6 were the first official deacons. The text, however, nowhere calls them deacons. In fact, the only use of diakonia in Acts 6 is in reference to the apostles (v. 4), and to the serving of food (v. 1). That again emphasizes its general usage. Nor are any of the seven ever called deacons elsewhere in Scripture. The book of Acts nowhere uses the term diakonos (deacon), which seems strange if an order of deacons was initiated in Acts 6. Elders are mentioned several times in Acts (cf. 11:30; 14:23; 15:2,4, 6, 22-23; 16:4; 20:17), making the omission of any reference to deacons even more significant. All seven men were apparently Hellenistic Jews, since all have Greek names. It is unlikely that an order of deacons at the Jerusalem church would not include any Palestinian Jews. Finally, they were in many respects more like elders than deacons. Stephen and Philip, the only two mentioned elsewhere in Acts, were evangelists (cf. Acts 6:8; 8:5ff.; 21:8). These seven men were chosen for a specific task. They did not hold the office of deacon, though their function of serving certainly foreshadowed that of the later deacons.

Paul wrote 1 Timothy some thirty years after the birth of the church on the day of Pentecost. The church had grown and developed to the point that there was a need for official deacons. They would function as models of spiritual virtue and service. To ensure that those given that responsibility were worthy, Paul lists several qualifications they must be measured by. As with elders, those qualifications relate to their spiritual character, not their function. In fact, no specifics are given in Scripture as to the duties of deacons. They were to carry out whatever tasks were assigned to them by the elders or needed by the congregation. In 3:8-13, Paul lists those qualifications for both male deacons and female deacons (deaconesses). He then closes by mentioning the reward for those who serve faithfully.

QUALIFICATIONS FOR DEACONS

Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, but holding to the mystery of the faith with a clear conscience. And let these also first be tested; then let them serve as deacons if they are beyond reproach…Let deacons be husbands of only one wife, and good managers of their children and their own households. (3:8-10, 12)

Likewise is a key transition word that serves to introduce a new category within the overall topic of church leaders. Having discussed elders in 3:1-7, Paul now gives five areas in which a deacon must be qualified.

PERSONAL CHARACTER

Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain,(3:8)

Men of dignity translates serrinos, which could also be translated “serious,” or “stately.” Semnos contains the idea of being serious in mind as well as in character. It comes from a root word (sebomai) that means “to venerate,” or “to worship.” Those characterized by it have a majestic quality of character that makes people stand in awe of them. A synonym of semnos, hieroprepōs, “expresses that which beseems a sacred person, thing, or act” (Richard C. Trench, Synonyms of the New Testament [Grand Rapids: Eerdmans, 1983], 348). A deacon must not be a silly, flippant person, one who makes light of serious matters. Although not a cold, joyless person, a deacon understands the seriousness of life.

After that positive trait come three negative ones. A deacon must not be double-tongued. Dilogos (double-tongued) appears only here in the New Testament. Some think it refers to a gossip, a person who has, so to speak, not one but two tongues going. It seems best, however, to interpret it as a prohibition against saying one thing to one person and another thing to someone else. A deacon’s speech must not be hypocritical, but be characterized by integrity, consistency, and honesty. A man who tells different stories to different people will quickly lose their confidence, and manifest a duplicitous and manipulative motive.

A second prohibition forbids deacons from being addicted to much wine. Prosechō (addicted to) means “to turn one’s mind to,” or “to occupy oneself with,” hence the NASB translation addicted to. The present active participle indicates this is to be the deacon’s habitual practice. He is not to be preoccupied with drink, nor to allow it to influence his life. Some may wonder why the Lord did not call for total abstinence. As Homer Kent points out, however,

A deacon must also not be fond of sordid gain. He must not use his office as a means to make money. That was an important quality in the early church, since deacons would routinely handle money as part of their official duties. They would distribute money to widows, orphans, and others in need. The temptation would always be there to steal from those funds, as did Judas (John 12:4-6). It was essential, then, that deacons be free from any love of money that could compromise their honesty.

SPIRITUAL LIFE

but holding to the mystery of the faith with a clear conscience. (3:9)

Paul uses the word mystery frequently in his writings. It refers to revealed truth previously hidden, but now manifested (cf. Rom. 16:25; 1 Cor. 15:51; Eph. 3:3-6; 6:19; Col. 1:26). The mystery of the faith is the New Testament revelation. Such truth was not revealed in the Old Testament. It encompasses the mystery of the Incarnation of Christ (1 Tim. 3:16), of the indwelling of Christ in believers (Col. 1:26-27), of the unity of Jews and Gentiles in Christ (Eph. 1:9; 3:4-6), of the saving gospel (Col. 4:3), of lawlessness (2 Thess. 2:7), and of the rapture of the church (1 Cor. 15:51-52).

The faith is the content of New Testament revealed truth. A deacon must hold to it with a clear conscience, that is, a conscience that does not accuse him. It is not enough merely to believe the truth (cf. James 2:19), deacons must also live it. And the stronger the theological and biblical knowledge and obedience, the stronger the affirmation of conscience. Every deacon (and every Christian) should strive to be able to say with Paul, “For our proud confidence is this, the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you” (2 Cor. 1:12).

The conscience is a human faculty given by God to every person, which is designed to warn each person when they have violated moral law (cf. Rom. 2:14-15). It either accuses or excuses. It either produces guilt, shame, fear, remorse, and despair over sin, or assurance, peace, and joy due to righteousness. The deacon who has a clear conscience is enjoying the latter three.

CHRISTIAN SERVICE

And let these also first be tested; then let them serve as deacons (3:10a)

Dokimaz ō (let [them] be tested) means “to approve after testing.” The present tense of the verb indicates an ongoing test, not a onetime test, or probationary period. Deacons are to be continually tested before they officially serve as deacons. The test in view here is the general assessment of a believer’s service by the church. Once they become officially recognized as deacons, this evaluation goes on. Also refers to the discussion of elders in 3:1-7. They, too, are to be continually evaluated by the church.

MORAL PURITY

if they are beyond reproach. Let deacons be husbands of only one wife,(3:10b, 12a)

Deacons, no less than elders, must be beyond reproach. Anegklōtos (beyond reproach) means “not arraigned” (as in a court), or “unblamable.” They differ in function from elders in that elders are the primary teachers of the church, while deacons help in applying their teaching. Nevertheless, the spiritual requirements for both are the same. Deacons must not have any blot on their lives, nothing for which they could be accused, arraigned, and disqualified.

Paul reiterates another key element from the qualifications given for elders. Deacons, too, must be husbands of only one wife. The Greek text literally reads “one-woman men” (cf. 3:2). They must not be unfaithful to their wives either in their actual conduct with other women, or in their minds. As with elders, the issue is moral character, not marital status. They are models of sexual purity.

HOME LIFE

and good managers of their children and their own households. (3:12b)

Deacons, like elders, must prove their spiritual character in the home. They are to be good managers not only of their children, but also of their money, possessions, and everything associated with their own households. As with elders’ children, the children of deacons must be believers.

QUALIFICATIONS FOR DEACONESSES

Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things. (3:11)

Whether the women in view here are deacons’ wives or a separate order of female deacons has been much disputed. 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 postbiblical 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.

Women who serve the church must first be dignified. Paul uses the same word here that he used in verse 8 to describe male deacons. Female deacons, like their male counterparts, must lead serious lives. People should hold them in awe because of their spiritual devotion. They are not to be malicious gossips. Diabolos (malicious gossips) means “slanderer.” It is often used to describe Satan, and is translated “devil” (cf. Matt. 4:1). Deaconesses must control their tongues. Like elders (v. 2) and male deacons (v. 8), the women are to be temperate. They are not to be drinkers, but sober in judgment. Finally, they must be faithful in all things. They must be absolutely trustworthy. That qualification may include the idea of not being “fond of sordid gain” (cf. v. 8). Like male deacons, females would have occasion to handle money while performing their duties. Women who were not faithful in every dimension of responsibility could not be trusted with this privileged service.

THE REWARDS OF FAITHFUL SERVICE

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. (3:13)

Two rewards await those men and women who have served well as deacons. First, they obtain for themselves 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.

Second, they will gain great confidence in the faith that is in Christ Jesus. Parrōsia (great confidence) is often used of boldness of speech (cf. Acts 4:13). The faith that is in Christ Jesus refers to the sphere of Christian truth, the family of believers. Successful service breeds confidence and assurance among the people served. Those who serve God well and see His power and grace operative in their lives will be emboldened for even greater service.