1 Timothy 3:8-13
The final New Testament passage directly addressing the role and function of deacons is found in 1 Timothy 3:8-13. The context of the passage lists the office of deacon along with the office of overseers. As Fee notes, “To designate these men as deacons as over against overseers does not imply that they were not “Ëleaders’ as well.”[1] The overarching emphasis of 1 Timothy 3 is the qualifications needed for those who should serve as overseers and deacons. The qualities are character based rather than functional.[2] These qualifications bear directly upon the subject of the basis of a church’s selection of their leaders.
In this article, I will not review all of the details regarding the qualifications of a deacon. Others have done that very well (cf. MacArthur’s commentary on 1 Timothy 3 for a good overview). However, I will pursue specific treatment of two specific issues brought up in the passage, namely, the testing of deacons in verse ten and the subject of “wives/women” in verse 11.
Verse ten, as translated in the New American Standard Bible, states, “And let these also first be tested; then let them serve as deacons if they are beyond reproach.” Of note is the fact that Paul indicates that deacons are to be tested “also.” Clearly by including the “also” Paul had in mind another group who was tested in addition to the deacons. In the context, this no doubt refers to the overseers mentioned in verses one through seven. Therefore, there is to be a period or manner of testing the character of those who desire to serve in positions of either pastoral or diaconal leadership. What is not clear from the 1 Timothy 3 account is who is to do the testing; however Acts 6:1-6 gives a good pattern. In Acts, the Twelve asked the congregation to choose the qualified men who would serve, thus, indicating that the congregation was found sufficient to determine who among them fit the qualifications called for by the Twelve. As stated above, it was the Twelve also approved of the seven men who were chosen by the congregation (6:6). It appears from this foundational example that the testing was two-fold: both the congregation and the leadership examined those chosen to serve.
There is another noteworthy point concerning this testing of those who would be deacons (and overseers for that matter). The words translated, “let these . . . be tested,” and “let them serve as deacons,” in the New American Standard Version (NASB), are both commands in the Greek language in which they were written. Greek grammarian Daniel B. Wallace notes that the particular construction used here indicates a stronger force than is expressed in the NASB. He notes, “The Greek is stronger than a mere option, engaging the volition and placing a requirement on the individual.”[3] The first verb “let them . . . be tested” is therefore a command indicating that they must be tested by someone outside themselves.[4] The second verb is also a command and also has a greater force to it than is represented in the NASB translation. Thus, deacons must be tested, and if found to be blameless, then they have a degree of obligation placed upon them to serve as deacons.
It is as if the congregation has sought out those who are qualified and gifted to serve and such men have also been tested by the present pastoral leadership as well and thus such men should submit themselves to serve the body as servants of the church unless some compelling reason exists as to why they should not. Naylor noted this as well when he stated, “In the matter of deacon selection . . . a man does not determine for himself that he is deacon material. He is not the one who decides that he is capable as anyone else of serving as a deacon. It does not work that way. The New Testament pattern is that a church will make its selection of deacons at the time of need and according to the number needed.”[5]
The means[6] by which a deacon may serve is described by Paul as that of being found blameless in his character. This does not mean that he is to be perfect, but is to possess such a character that no significant or accurate charge could be brought against him that his character contradicts that which is listed by the Apostle in verse 8-13. If such a man is found, he should then give himself to service because of his character. We are reminded here that the qualifications to serve in leadership are not based upon personality, social status, financial status, or secular skills. Just because a man is an effective leader in his society does not necessarily mean that he will be a spiritually successful leader in God’s church. No qualifications for a man who serves in the position of a deacon should go beyond or suppress those specifically given by the Holy Spirit through the pen of the Apostle Paul. Serving as a deacon is to be done by those who are qualified and those who are compelled.[7]
[2] The only functional qualification in 1 Timothy 3:1-13 is in regard to overseers in that they should be able to teach (3:2), which marks a primary distinction between pastors and deacons.
[4] Dokimazesthosan is a present passive imperative, third person plural from dokimazo (to test, approve).
[6] The present participle ontes is taken here to be a circumstantial participle of means. Cf., Wallace, 625, 628-629.
[7] This also presupposes that a local church is providing an adequate means of discipling and equipping its members to be godly people who could potentially be chosen to serve. It also presupposes that a man would be adequately equipped by those God had given to the church for equipping the saints for the work of ministry (Ephesians 4:11-12). One who is compelled by his character and his congregation to serve as a deacon must also be one who is equipped to do so as well.
