The apostle next proceeds to direct Timothy respecting the character and appointment of another class of office-bearers.

I. THE ORDER OF DEACONS.

1. Their origin. We find the first trace of the order about two years after the Ascension (Acts 6:1-4). It owed its origin to a necessity that arose from the extension of the Church. Seven deacons were appointed as almoners. They are not so called, but their name is traceable in the two terms which indicate the sphere of their office, "serving tables" and "ministry" (διακονία διακονεῖν τραπέζαις).

2. Their sphere of duty. It is expressly distinguished from "the ministry of the Word" and "prayer" (ver. 4), and was therefore, as the "serving of tables" signifies, an office for the care of the poor and strangers who might be connected with the Church. The deaconship was, therefore, a purely secular office.

3. Historic notices of deacons. The earliest notices of the order are apparently in Romans 12:7, "Or ministry (deaconship), let us wait on our ministering" (deaconship); in 1 Corinthians 12:28," helps" (ἀντιλήψεις); and at a later time in 1 Peter 4:11, "If any man minister" (διακονεῖ). We read in Philippians 1:1 of "the bishops and deacons," and in Romans 16:1 of Phoebe as "a deaconess" of the Church at Cenchrea.

II. THE QUALIFICATIONS OF DEACONS.

1. "Grave." Of a serious demeanor, befitting the position of responsibility held by them.

2. "Not double-tongued." Not saying one thing to one person and another to another, under the pressure, perhaps, of applications for assistance; or, not promising aid which is afterwards withheld. Misunderstandings would necessarily arise from any kind of prevarication.

3. "Not addicted to much wine." The deacons must not be given to pleasures of the table, which render people unfit for disagreeable duty, and tempt to the consumption of the wealth committed to their keeping.

4. "Not lovers of base gain." There might otherwise arise a Judas among the deacons to embezzle the Church funds.

5. "Holding the mystery of the faith in a pure conscience."

(1) The mystery is what faith is conversant with - a thing once secret, but now revealed by Christ's gospel; called variously "the mystery of God," "the mystery of Christ," "the mystery of his will," "the mystery of godliness," and "the mystery of the gospel," which is the great subject of gospel-preaching. It was the mystery of redemption through the blood of Christ.

(2) The mystery of faith was not to be speculatively, but practically, held and maintained. "In a pure conscience." The deacons were to be sincerely attached to the truth, and to realize its practical power in their life and experience.

(3) They are to "hold the mystery," not to preach it. There is no intimation that the deacons, as such, were preachers, though two of them (Stephen and Philip) are afterwards found acting as evangelists.

III. THE METHOD OF THEIR APPOINTMENT. "And these also let them first be proved; then let them serve as deacons, if they are without blame."

1. The election of the seven deacons was left in the hands of the Christian people themselves. (Acts 6:3.)

2. There is no formal method prescribed for testing their qualifications. Their fitness could be easily judged of without any regular investigation. The moral element, however, was to be supreme in such appointments; for they were not chosen unless they were "without blame."

3. Their formal appointment to service. Let them serve in the various branches of their office as deacons. - T.C.

I. DEACONS SHOULD BE OF NOBLE CHARACTER (ver. 8).

1. They were to be grave — i.e., of serious deportment — not sharing in the follies and gaieties of pleasure loving cities like Ephesus, but revered as men living in a higher and purer atmosphere.

2. Not double-tongued, saying one thing to this man and another to that, and thus giving rise to misunderstandings and differences. Gossip is sometimes as harmful as slander.

3. Not given to much wine. Such temper ance should be a characteristic of any true Christian, and is absolutely essential to one who would lead and represent the Church.

4. Not greedy of filthy lucre, or "base gain."

II. DEACONS SHOULD RE STRONG IN THE FAITH (ver. 9). "Holding the mystery of the faith in a pure conscience."

III. DEACONS SHOULD BE TRUSTED BY THE CHURCH (ver. 10). "Let these also first be proved," for their qualifications ought to be evidenced and recognized, in order that they may have the confidence of their brethren.

IV. DEACONS MAY LOOK FOR THE RECOMPENSE OF REWARD (ver. 13). The phrase "purchase to themselves a good degree," or, as in Revised version, "gain to themselves a good standing," includes the idea of obtaining high reputation amongst the brethren; and that is not without its value. But it implies, also, advance in faith, in courage, and in wisdom, as the result of active and faithful service. And this is the preparation for, and the pledge of the honour which will be given in, the last great day — honour which will vary among the saints according to the measure of their capacity and fidelity.

(A. Rowland, LL. B.)

During the civil war in America, three Northern officers were appointed on a commission with three Southern officers, after the battle of Prairie Grove, to negotiate an exchange of prisoners. While the commission was sitting, an aged farmer strayed into the room, thinking it was the provost's office. His eyes were dim, but he quickly noticed the uniforms, and supposing himself in the presence of the Northern staff, began protesting his loyalty to the Union. One of the officers facetiously advised him to be cautious, and, pointing to the Southern officers, told him to look at them. The old man put on his spectacles, and recognizing the uniform, explained that his heart was with the South in the great struggle, and that his only son was a soldier in the Southern army. Gazing around the room, he recognized the Northern uniforms also, and was bewildered. At last he leaned both hands on the table, and surveying the entire party, he said, "Well, gentlemen, this is a little mixed; but you just go on and fight it out among yourselves. I can live under any government."

(Christian Herald.)

Some time ago two travellers went to Africa. Coming to a lake, one sought to find whither the current tended by throwing a float on its surface; and slowly, but surely, it floated eastward. "The current is eastward," said the traveller, satisfied with his discovery. Some time afterwards another traveller stood by the same lake, asking" himself the same question, "Whither does the current tend?" He, too, cast a float upon the surface of the water, which at once floated westward. "The current is towards the west," he said; and, following out his discovery, he gained its out-let, and so traced it to where it emptied itself into the Atlantic Ocean. Let us see to it that our life is not uncertain, like this lake, at one time seeming to be going heavenward, and at another seeming to be going with the world. But rather may we, who bear the name of Jesus, let our lives run like a quiet and steady stream, and, as we go, leave a bright record of our lives behind us.

(Christian Herald.)

I can drink of the clear cold spring, and be refreshed, though I may not hope to pierce the awful foundation of granite from whence it comes rushing up. I can take of the grain of the tawny sheaves, or of the laden vine, though I cannot tell how the unconscious root and fibres select, elect — never mistaking — out of a common soil that which shall produce their specific fruit. I can rejoice in the shining sun, and fan my cheek with the breathing wind, though I am ignorant as an infant of the great palace of light, and "know not when the wind cometh, nor whither it goeth." Even so; I stoop my parched lips to the "living water," and I rise revived; and I know not man nor woman who ever sought to do so and was hindered. I am content with that.

(A. B. Grosart.)

I. Now there is a prevailing error to which we are exposed in the present day, of NOT SUFFICIENTLY RECOGNIZING IN REVEALED TRUTH MYSTERIES WHICH LIE BEYOND THE REACH OF HUMAN COMPREHENSION. By far the greater portion of the doctrines which compose the scheme of Christianity are mysteries which pass man's understanding. Such, for example, is the doctrine of the Trinity in Unity. Here, however, let me observe that although a mystery, it is a mystery of faith. It is not a revelation of which the mystery affords any excuse for unbelief. It is a mystery, I confess, upon God's part, of incomprehensible wisdom, power, and love; but yet it is a mystery upon which we may rely with the fullest assurance. It is the more important to observe this, because there are many minds before which the mysteries of Divine truth present themselves as an apology for unbelief. The facts of Christianity, and the doctrines which flow out of them, are amply attested. There is a marvellous self-evidencing property in the Gospel. Crowded though it be with mysteries, it is so constructed as to bespeak its suitableness to the moral necessities of the fallen. We appeal, then, not only to the evidence upon which the truth of the gospel rests, as contained in God's Word, but also to the results which have attended its proclamation, in corroboration of its claim, mystery though it be, to implicit faith. It is this mystery which has conferred upon mankind ten thousand blessings for time, the pledges and foretokens of yet richer blessings in eternity.

II. But here the practical question arises, WHAT IS IT TO "HOLD THE MYSTERY OF THE FAITH IN A PURE CONSCIENCE"; or, in other words, to what course of action are we summoned by the direction which the apostle here gives? Now, a pure conscience is "a conscience void of offence towards God and towards man." It is a conscience enlightened by the Holy Ghost, and free from accusation, whether on the ground of duty omitted or of precept infringed. To hold the mystery of the faith in a pure conscience, is therefore to be so under the influence of revealed truth as to be thereby impelled to practise all that God has enjoined, and to avoid whatsoever God has forbidden. Now, for nothing is the Bible more remarkable than for the practical nature of all its disclosures. There is not a doctrine of revealed truth which is not both designed and adapted to influence the daily life and conversation; and never can the truth be held in a pure conscience but where the creed which is professed is exemplified in the conduct. Take, for example, any of the elementary truths of revelation, and you may discern at once their practical character. There is the revealed truth of the omnipresence of God, a truth which no man can hold the mystery of the faith and yet deny. According to this doctrine, we believe that God is everywhere and at all times present. Never can we escape from His observation — never elude His watchful inspection. This is a part of the mystery of the faith. And so with regard to every component part of the mystery of the faith. To hold it in a pure conscience is to allow every Christian doctrine to have its legitimate influence over the entire walk and conversation. This, then, it is to "hold the mystery of the faith in a pure conscience." It is to make every revealed doctrine a fresh motive for striving after moral perfection. Alas! there may be a "holding the mystery of the faith," but not "in a pure conscience." There may be familiarity with Christian truth, orthodoxy of creed, clearness in the enunciation of the Gospel mysteries, zeal in the maintenance of the truth, and skill in contending against error, where, nevertheless, we look in vain for a correspondence between the profession of the lip and the language of the daily life. The mystery of the faith is held; it is expounded, professed, defended, and yet it is not held in a pure conscience. Its influence is counteracted by a life not regulated by the principles confessed.

(Bp. Bickersteth.)

Paul, Timothy, TitusEphesusAddicted, Base, Behaviour, Deacons, Demeanour, Desiring, Dignity, Dishonest, Doubletongued, Double-tongued, Filthy, Fond, Gain, Grave, Greatly, Greedy, Indulging, Likewise, Lucre, Manner, Ministers, Ministrants, Money, Pursuing, Respect, Reverent, Seeking, Serious, Servants, Sincere, Sordid, Taking, Wealth, Wine, Worthy1. How bishops, deacons, and their wives should be qualified;
14. and to what end Paul wrote to Timothy of these things.
15. Of the church, and the blessed truth therein taught and professed.

1 Timothy 3:8

     4436   drinking, abstention
     5413   money, attitudes
     5465   profit
     5714   men
     5850   excess
     6147   deceit, practice
     7026   church, leadership
     8275   honesty
     8307   moderation
     8354   trustworthiness
     8720   double-mindedness
     8767   hypocrisy

1 Timothy 3:1-9

     7734   leaders, spiritual

1 Timothy 3:1-12

     7026   church, leadership

1 Timothy 3:1-13

     5489   rank

1 Timothy 3:2-10

     8331   reliability

1 Timothy 3:2-11

     8471   respect, for human beings

1 Timothy 3:2-13

     7944   ministry, qualifications

1 Timothy 3:8-9

     5965   temperament
     8369   worthiness

1 Timothy 3:8-10

     5434   officer

1 Timothy 3:8-13

     7715   deacons

Christ's Humiliation in his Incarnation
'Great is the mystery of godliness, God manifest in the flesh.' I Tim 3:16. Q-xxvii: WHEREIN DID CHRIST'S HUMILIATION CONSIST? A: In his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross. Christ's humiliation consisted in his incarnation, his taking flesh, and being born. It was real flesh that Christ took; not the image of a body (as the Manichees erroneously held), but a true body; therefore he …
Thomas Watson—A Body of Divinity

St. John Chrysostom (Ad 347-407)
PART I At this time lived St. John Chrysostom, whose name is known to us all from the prayer in our service which is called "A Prayer of St. Chrysostom." He was born at Antioch about the year 347. While he was still a little child, he lost his father; but his mother, Anthusa, who was left a widow at the age of twenty, remained unmarried, and devoted herself to the training of her son. During his early years, she brought him up with religious care, and he was afterwards sent to finish his education …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

He Severely Reproves Abaelard for Scrutinizing Rashly and Impiously, and Extenuating the Power Of, the Secret Things of God.
He severely reproves Abaelard for scrutinizing rashly and impiously, and extenuating the power of, the secret things of God. 17. This is the righteousness of man in the blood of the Redeemer: which this son of perdition, by his scoffs and insinuations, is attempting to render vain; so much so, that he thinks and argues that the whole fact that the Lord of Glory emptied Himself, that He was made lower than the angels, that He was born of a woman, that He lived in the world, that He made trial of our …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Since Our Pious and Christian Emperor Has Addressed this Holy and Ecumenical Council...
Since our pious and Christian Emperor has addressed this holy and ecumenical council, in order that it might provide for the purity of those who are in the list of the clergy, and who transmit divine things to others, and that they may be blameless ministrants, and worthy of the sacrifice of the great God, who is both Offering and High Priest, a sacrifice apprehended by the intelligence: and that it might cleanse away the pollutions wherewith these have been branded by unlawful marriages: now whereas …
Philip Schaff—The Seven Ecumenical Councils

Of those who Covet Pre-Eminence, and Seize on the Language of the Apostle to Serve the Purpose of their Own Cupidity.
But for the most part those who covet pre-eminence seize on the language of the Apostle to serve the purpose of their own cupidity, where he says, If a man desire the office of a bishop, he desireth a good work (1 Tim. iii. 1). But, while praising the desire, he forthwith turns what he has praised to fear when at once he adds, but a bishop must be blameless (1 Tim. iii. 2). And, when he subsequently enumerates the necessary virtues, he makes manifest what this blamelessness consists in. And so, …
Leo the Great—Writings of Leo the Great

The Unity of the Church.
"And I say also unto thee, That thou art Peter, and upon this rock I will build My Church; and the gates of hell shall not prevail against it."--Matt. xvi. 18. Too many persons at this day,--in spite of what they see before them, in spite of what they read in history,--too many persons forget, or deny, or do not know, that Christ has set up a kingdom in the world. In spite of the prophecies, in spite of the Gospels and Epistles, in spite of their eyes and their ears,--whether it be their sin or …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Unity of the Divine Essence, and the Trinity of Persons.
Deut. vi. 4.--"Hear O Israel the Lord our God is one Lord."--1 John v. 7. "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one." "Great is the mystery of godliness," 1 Tim. iii. 16. Religion and true godliness is a bundle of excellent mysteries--of things hid from the world, yea, from the wise men of the world, (1 Cor. ii. 6.) and not only so, but secrets in their own nature, the distinct knowledge whereof is not given to saints in this estate …
Hugh Binning—The Works of the Rev. Hugh Binning

Of Matrimony.
It is not only without any warrant of Scripture that matrimony is considered a sacrament, but it has been turned into a mere mockery by the very same traditions which vaunt it as a sacrament. Let us look a little into this. I have said that in every sacrament there is contained a word of divine promise, which must be believed in by him who receives the sign; and that the sign alone cannot constitute a sacrament. Now we nowhere read that he who marries a wife will receive any grace from God; neither …
Martin Luther—First Principles of the Reformation

Sundry Exhortations.
HEBREWS xiii. Let love of the brethren continue. Forget not to shew love unto strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; them that are evil entreated, as being yourselves also in the body. Let marriage be had in honour among all, and let the bed be undefiled: for fornicators and adulterers God will judge. Be ye free from the love of money; content with such things as ye have: for Himself hath said, I will in no wise fail thee, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Servant's Triumph
'He is near that justifieth Me; who will contend with Me? let us stand together: who is Mine adversary? let him come near to Me. 9. Behold, the Lord God will help Me; who is he that shall condemn Me? lo, they all shall wax old as a garment; the moth shall eat them up.'--ISAIAH l. 8, 9. We have reached the final words of this prophecy, and we hear in them a tone of lofty confidence and triumph. While the former ones sounded plaintive like soft flute music, this rings out clear like the note of a …
Alexander Maclaren—Expositions of Holy Scripture

Note F. Note from Bengel on Rom. I. 4.
According to the Spirit of Holiness. The word hagios, holy, when God is spoken of, not only denotes the blameless rectitude in action, but the very Godhead, or to speak more properly, the divinity, or excellence of the Divine nature. Hence hagiosune (the word here used) has a kind of middle sense between hagiotes, holiness, and hagiasmos, sanctification. Comp. Heb. xii. 10 (hagiotes or holiness), v. 14 (hagiasmos or sanctification). So that there are, as it were, three degrees: sanctification, …
Andrew Murray—Holy in Christ

Of the Unity of the Godhead and the Trinity of Persons
Deut. vi. 4.--"Hear, O Israel The Lord our God is one Lord."--1 John v. 7 "There are three that bear record in heaven the Father, the Word, and the Holy Ghost and these three are one." "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness," 2 Tim. iii. 16. There is no refuse in it, no simple and plain history, but it tends to some edification, no profound or deep mystery, but it is profitable for salvation. Whatsoever …
Hugh Binning—The Works of the Rev. Hugh Binning

Of the Practice of Piety in Fasting.
There are divers kinds of fasting--First, A constrained fast, as when men either have not food to eat, as in the famine of Samaria (2 Kings vi. 25;) or, having food, cannot eat it for heaviness or sickness, as it befel them who were in the ship with St. Paul (Acts xxvii. 33.) This is rather famine than fasting. Secondly, A natural fast, which we undertake physically, for the health of our body. Thirdly, A civil fast, which the magistrate enjoins for the better maintenance of the commonwealth. Fourthly, …
Lewis Bayly—The Practice of Piety

He Division of the Land.
T The Jewish writers divide the whole world into "The land of Israel," and "Without the land": that is, the countries of the heathen. Both which phrases the book of the gospel owns: "The land of Israel," Matthew 2:20: and it calls the heathens, "those that are without," 1 Corinthians 5:13; 1 Timothy 3:7, &c. And sometimes the unbelieving Jews themselves, as Mark 4:11. They distinguish all the people of the world into "Israelites," and "the nations of the world." The book of the gospel owns that phrase …
John Lightfoot—From the Talmud and Hebraica

Therefore as Many Women as There are Now...
19. Therefore as many women as there are now, unto whom it is said, "if they contain not, let them be married, [1986] ^" are not to be compared to the holy women then, even when they married. Marriage itself indeed in all nations is for the same cause of begetting sons, and of what character soever these may be afterward, yet was marriage for this purpose instituted, that they may be born in due and honest order. But men, who contain not, as it were ascend unto marriage by a step of honesty: but …
St. Augustine—On the Good of Marriage

Brief Outline of Ancient Jewish Theological Literature
The arrangements of the synagogue, as hitherto described, combined in a remarkable manner fixedness of order with liberty of the individual. Alike the seasons and the time of public services, their order, the prayers to be offered, and the portions of the law to be read were fixed. On the other hand, between the eighteen "benedictions" said on ordinary days, and the seven repeated on the Sabbaths, free prayer might be inserted; the selection from the prophets, with which the public reading concluded--the …
Alfred Edersheim—Sketches of Jewish Social Life

Its Meaning
Deliverance from the condemning sentence of the Divine Law is the fundamental blessing in Divine salvation: so long as we continue under the curse, we can neither be holy nor happy. But as to the precise nature of that deliverance, as to exactly what it consists of, as to the ground on which it is obtained, and as to the means whereby it is secured, much confusion now obtains. Most of the errors which have been prevalent on this subject arose from the lack of a clear view of the thing itself, and …
Arthur W. Pink—The Doctrine of Justification

The Disciple, -- Master, Some People Say that the Comfort and Joy that Believers Experience...
The Disciple,--Master, some people say that the comfort and joy that believers experience are simply the outcome of their own thoughts and ideas. Is this true? The Master,--1. That comfort and abiding peace which believers have within themselves is due to My presence in their hearts, and to the life-giving influence of the fullness of the Holy Spirit. As for those who say that this spiritual joy is the result only of the thoughts of the heart, they are like a foolish man who was blind from his birth, …
Sadhu Sundar Singh—At The Master's Feet

Epistle Cvi. To Syagrius, Ætherius, virgilius, and Desiderius, Bishops .
To Syagrius, Ætherius, Virgilius, and Desiderius, Bishops [65] . Gregory to Syagrius of Augustodunum (Autun), Etherius of Lugdunum (Lyons), Virgilius of Aretale (Arles), and Desiderius of Vienna (Vienne), bishops of Gaul. A paribus. Our Head, which is Christ, has to this end willed us to be His members, that through the bond of charity and faith He might make us one body in Himself. And to Him it befits us so to adhere in heart, that, since without Him we can be nothing, through Him we may …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Lord of Glory.
1 Cor. ii:8. OUR ever blessed Lord, who died for us, to whom we belong, with whom we shall be forever, is the Lord of Glory. Thus He is called in 1 Cor. ii:8, "for had they known they would not have crucified the Lord of Glory." Eternally He is this because He is "the express image of God, the brightness of His Glory" (Heb. i:3). He possessed Glory with the Father before the world was (John xvii:5). This Glory was beheld by the prophets, for we read that Isaiah "saw His Glory and spake of Him" …
Arno Gaebelein—The Lord of Glory

The Holy Spirit in the Glorified Christ.
"Declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead."--Rom. i. 4. From the foregoing studies it appears that the Holy Spirit performed a work in the human nature of Christ as He descended the several steps of His humiliation to the death of the cross. The question now arises, whether He had also a work in the several steps of Christ's exaltation to the excellent glory, i.e., in His resurrection, ascension, royal dignity, and second coming. …
Abraham Kuyper—The Work of the Holy Spirit

A Description of Heart-Purity
Blessed are the pure in heart, for they shall see God. Matthew 5:8 The holy God, who is of purer eyes than to behold iniquity' calls here for heart-purity, and to such as are adorned with this jewel, he promises a glorious and beatifical vision of himself: they shall see God'. Two things are to be explained the nature of purity; the subject of purity. 1 The nature of purity. Purity is a sacred refined thing. It stands diametrically opposed to whatsoever defiles. We must distinguish the various kinds …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Concerning the Ministry.
Concerning the Ministry. As by the light or gift of God all true knowledge in things spiritual is received and revealed, so by the same, as it is manifested and received in the heart, by the strength and power thereof, every true minister of the gospel is ordained, prepared, and supplied in the work of the ministry; and by the leading, moving, and drawing hereof ought every evangelist and Christian pastor to be led and ordered in his labour and work of the gospel, both as to the place where, as to …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

The Christian Church
Scriptures references: 1 Corinthians 3:11; 3:6-9; Colossians 1:18; Acts 2:47; Ephesians 5:23-27; Matthew 16:16,18; 18:17; Acts 5:11,12; 13:1,2; 14:23; 16:5; 1 Corinthians 11:18-34; 12:28-31; 1 Thessalonians 1:1; 2:14; 1 Timothy 3:15; Hebrews 12:22,23; Revelation 1:4,11,20; 2:7,11; 22:16; 22:12-15,17. THE FOUNDATION OF THE CHURCH What is the Christian Church?--One of the best definitions is as follows: "The church consists of all who acknowledge the Divine Lord, Jesus Christ, the blessed Saviour …
Henry T. Sell—Studies in the Life of the Christian

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