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First Letter to Timothy - Chapter 3
- Paul moves on to describe to requirements for Church leaders - bishops - episcopos = "overseers", and
deacons. We saw from Acts that deacons (= servants) were much more than "helpers at table", Stephen
soon being martyred for his outspoken preaching. So we could perhaps see deacons as leaders of local
church communities, and bishops have a wider role over churches in a wider area. Deacons also seem in
other letters to be interchangeable with "presbyters". It appears to be well into the 2nd century before this
two-fold structure evolved into the three-fold structure of bishops, presbyters/priests and deacons we
know today. Probably after the fall of Jerusalem, when Jewish Christians could no longer worship at the
Temple, and the concept of sacrifice gradually became added into how the Christian Eucharist was seen.
- As with all secular community leaders, others are only too willing to find out their failings, hoping to
tarnish their community with these. So Paul quite realistically urges that Christian community leaders
should be "whiter that white", modelling their behaviour on the gospel - the new humanity - and
eliminating as far as possible any chance of them being accused later of human failings. Their lives must
embody the message they proclaim. Paul assumes gospel behaviour will be seen by pagan neighbours as
worthy - as we do today. We know how ready the secular press is to try to bring down anyone falling
short of its hypocritical moral requirements. Note that bishops are to be admin and teachers - nothing
about being an evangelist or prophet. Their role is to ensure stability and unity of doctrine. Always then a
conflict with thinkers exploring the boundaries of understanding.
- 1 Some think the first phrase is to be attached to the previous chapter, with Paul underlining his
truthfulness in the above. But usually these words introduce a firm teaching - Cf "Amen, amen, I say to
you". Rightly Paul encourages Christians to aspire to be bishops - we should not be afraid of putting
ourselves forward for roles we believe we are fitted for. False modesty too easily becomes unwillingness
to make good use of our talents. Do not hide your light under a bushel! And a bishop's is indeed a noble
task, overseeing the teaching and spiritual development of Christian communities. Two principal criteria:
the individual must want, feel called to the job; and must be seen by the church as suitable.
- 2 So of course a bishop must practice what he preaches. At a time whem polygamy was not uncommon -
even in OT times - bishops must not have more than one wife living - and so not divorced. Perhaps Paul
thinks the sometimes conflicting demands of several wives would be too distracting? More likely is that
to have the support of one wife in such a role is almost miraculous, more would be impossible. Note that
being married is not essential. The requirements for bishops seem sensible: temperate, not ill-tempered;
sensible - perhaps meaning both wise and sensitive to the needs of others? Hospitable - must be willing
to "suffer fools gladly" - so many people will make demands on his time, he must welcome them all with
equal patience. And of course a good teaching, able to adapt the gospel to the culture and needs of his
people.
- 3 The person specification continues: knowing when to stop drinking; gentle - Christ-like; not given to
picking quarrels - difficult in a religious context when passions can run high! Not money-grubbing or
seeking power for the wrong reasons.
- 4 Must have shown his managerial ability in his own household. And a good father - with children
submissive/polite and respectful, brought up with the right values.
- 5 A good argument: if he can't manage his household, how can he manage the church, where power has
to be earned, rather than given by the role of head of the household?
- 6 Not a recent convert is interesting: we know how recent converts can often be over-enthusiastic, seeing
the church doctrine a rules somewhat in black and white. It takes a while in any new organisation to
assimilate the subtleties of the grey areas, and when rules need to be flexible. Dangerous to take too
much pride in having been accepted, and so allow the devil an entry.
- 7 Already Paul is aware of the PR needs of the new church: a bad leader's reputation will reflect on the
organisation he leads. How does the devil use this? Perhaps by translating as "slanderer" - the bishop
should not lay himself open to scandal or slander.
- 8 Now for deacons. Must be serious - does not meaning unsmiling or joyless, but perhaps respected,
having a serious approach to their calling. Certainly it is not a role to be undertaken lightly. Not "double-tongued" - saying one thing to one person, another to others. Again not too much wine, nor after the
money.
- 9 Must be clear in their conscience about their faith, doubts about the truth of the gospel will cause
problems. A time of formation is needed to fully interiorise the gospel truths so that the chance of
misleading people by careless words is reduced. Should not have ongoing moral problems.
- 10 Presumably this testing is on their understanding of the faith - sounds like an oral exam! But
"blameless" also implies a time to test their behaviour, that they have settled down from youthful
carelessness.
- 11 A difficult verse: is Paul referring to female deacons, as many think possible, with several examples
in the NT? Or just to the deacons' wives, whose character would also be important? Could be either -
either way the requirements for the women are similar: serious, temperate, faithful, and not gossips.
Women are not silent onlookers, but have proper roles in the church.
- 12 Again deacons may have one wife only, and be faithful to their wife, although here being married
appears to be a requirement. Again they must manage their household and children well.
- 13 Carrying out the roles well not only gains them a good reputation - which helps the church - but also
increases their confidence in their understanding of their faith. For bishops their competence to manage
their household was important; for deacons it is their standing in the Christian community.
- 14 Paul is still in charge, and hopes to come soon, but these instructions are given to Timothy so that the
local Christians will know Timothy has Paul's authority to use these selection criteria. No doubt their
would be many pressures on Timothy to choose some individuals who perhaps contributed money and
thought they should be chosen. How often have we been surprised at choices made by others of
community leaders?
- 15 Compares the church to the household of God, and it has also to support and defend the gospel truth.
The household of God has been Paul's concern in the first part of the letter, seeking to ensure a well-ordered structure showing good behaviour to the rest of the world. The rest of the letter (from 3:16) deals
with the living faith community, trying to ensure that its organisation and moral life are firmly based on
sound doctrine. So that what people see and know of God's truth will be based on the life and witness of
God's people. As the assembly of the living God they are to be a stabilising force that helps God's truth to
be seen in the world.
- 16 For us a mystery is something noone understands. In Paul's time it was widely thought that there were
some who did understand the mysteries of the pagan religions - ie their inner circle of priests and
initiates, with secret formulae. Paul says the mystery of the Christian religion is openly proclaimed,
giving as a "secret" formula of 4 lines (18 words in Greek) what was almost certainly a hymn of the time:
Our God truly became a man, and he was declared righteous by his resurrection; he is in heaven among
the angels, but is being preached - proclaimed like the emperor - to all nations; many people believe "on"
him - trust and follow him, but he was taken up in glory in heaven - as we hope to be.
