Bible Phrasing: 1 Timothy 3:8–13

1 Timothy 3:1–13 has been well-considered Paul's instruction on leadership in the life of the church. The first section (3:1–7) is a description of the qualities God requires elders/overseers/pastors to have in order to manage God's household. The next section (3:8–13) focuses in on the office of deacons and their wives. 

The section is structured in A-B-A' where A explains the qualities of deacons, B considers a deacon's wife, and A' revisits the quality of a deacon related to his family life. 

In section A, Paul describes seven characteristics beginning with the heading "dignified" (using the same word to describe their wives). The hapax "double-tongued" is a compound word (the prefix δι- and -λόγους). likely having the meaning of deceitful. Deacons are not to be deceivers. 

The phrase "addicted to much wine" is self-explanatory. An addict will likely not be dignified. Similarly, the phrase "greedy for dishonest gain" communicates at least three prohibitions: 1) deacons cannot be greedy, which implies lack of control, 2) deacons cannot pursue dishonest gains, which implies immorality, and finally, Paul prohibits the marriage between the two, 3) deacons cannot be so greedy that they will pursue money, possessions, and opportunities dishonestly. 

The next phrase has a caveat: deacons must hold the mystery of the faith with a clear conscience.  Paul adds that deacons should be tested first, but he does not give a particular set of tests. Most obviously, he means that the deacon's character should be tested, for that is what "dignified" implies. But a deacon's actions--his speech, his drives, his motivations--are closely linked to his character. Only after observing their character and actions should deacons serve. The conditional "if they prove themselves blameless" is another indication of Paul's wedding of spiritual and practical dimensions that should be a part of a deacon's test. Paul does not indicate a timeline for the testing, implying the freedom of each church to decide. Nevertheless, the testing period should happen organically in the life of a church. 

A brief section on the qualifications of wives/women (Γυναῖκας) makes clear that Paul saw women as a vital part of the ministry of deacons in the local church. Whether to view Γυναῖκας as "women" or "wives" has been a major source of debate among Christians for centuries. Some translators prefer the more general "women" citing other examples in the New Testament and church history as the grounds for such a translation. The "likewise" allows women, whether wives or single, to serve as deacons, or "deaconesses," and puts their status on equal footing to the men who serve this way. Women would be considered as part of the category of deacons. 

Others prefer "wives" because of the way the adverb "likewise" functions in relation to verses 8–10. Proponents of this view also argue that verse 12 gives a strong indication that Paul views the deacon ministry as a husband-wife team for those male deacons who have wives. He does not prohibit single men from being deacons. Many argue that Paul's lack of inclusion of wives under the qualifications of pastors limits the role of pastors to qualified men; but here, it is evident that Paul freely allows women to serve in non-teaching, and primarily service-oriented roles. These wives would be considered inextricably linked to the functions their husbands perform as deacons. 

Finally, a less popular option, but one that has taken much ground more recently is the notion that some women fulfill another office not linked to deaconship (perhaps a third women-only office?). This last view is hardly supported by the context. 

In any case, whether wives or women in general, they should be dignified, like the men who serve as deacons. Besides these overarching qualifications, other parallels exist between verses 8 and 11:

not double-tongued --> not slanderers

not addicted to much wine --> sober-minded

not greedy for dishonest gain --> faithful in all things

Paul's final qualification for deacons relates to their domestic life. They are to be the husband of one wife, manage their children well, and manage well the entirety of their households.

The grounding of these qualifications is verse 13. Here Paul gives two reasons or motivations for deacons to serve well. First, those who serve well gain a good standing for themselves. Second, those who serve well gain great confidence in the faith that is in Christ Jesus. Serving well has ramifications for the deacon's horizontal relationships (those who are around them), as well as their vertical relationship to Christ. 

 

Bible Phrasing: 1 Timothy 3:1–7

1 Timothy 3 begins with the second of three "trustworthy" statements in the letter. The other occurrences of "trustworthy" or "faithful" sayings occur in 2 Timothy 2:11–13 and Titus 3:1–8. 

The trustworthy statement is the following: "if anyone aspires to the office of overseer, he desires a noble task." The remaining section is an inference on the saying. 

There are 14 qualifications/characteristics listed in Paul's requirements. Each feature is meant to fill out the meaning of "noble task" in 3:1 and includes Paul's concern for the health of the church, which is God's household. 

Eleven out of the 14 characteristics are connected to the requirement for the overseer to be above reproach. The other three characteristics form their own contribution. 

Paul explains that an overseer must be able to manage his own household. He provides the manner (with all dignity) and an example (keeping his children submissive). The main reason for this requirement has to do with a parallel to God's church. Paul's argument is clear: he must be a good manager of his own home because if not, he will not be able to manage God's household. 

Another quality of an overseer is one who is a seasoned believer. Paul gives the requirement (he must not be a recent convert) and gives a reason: or he may become puffed up with conceit. Consequently, he will fall into the condemnation of the devil. While Paul specifies no timeline or length of time from the point of conversion to leadership, this requirement focuses on the pride and disposition of the overseer. 

A final requirement has to do with reputation. Paul says the overseer must be well thought of by outsiders. He gives a reason: so that he may not fall into disgrace. Paul offers an elaboration: into a snare of the devil. An overseer's lifestyle to outsiders is significant because Paul does not want God's household to suffer due to the disgraceful comportment of an overseer. 

Bible Phrasing: 1 Timothy 2:11–15, Part 2

The second part of 1 Timothy 2:11–15 is this: Yet she will be saved through childbearing--if they continue in faith and love and holiness, with self-control. 

Several features are worth noticing:

1) Paul begins verse 15 with "yet."  How should we take this transition? 

2) Paul also states that she (singular noun, woman) will be saved. He later shifts to "they" (plural noun, implying women). Is a particular woman in mind (i.e. Eve maybe?) or are all women (in general, or universally) in mind? 

3) What does Paul mean by "will be saved"? Throughout the letter, "to be saved" refers to God's salvation of humanity from sin (1 Timothy 1:15; 2:4; 4:16). Several people have put forth their interpretations:

    - The woman will be converted to Christ. This interpretation would fly in the face of what Paul teaches through the Pastoral Letters, but also with what the entire New Testament teaches about salvation by grace. 

    - The woman will be saved (from divine wrath is implied from the deception and transgression of Eve). Same as the first option. 

    - The woman will be delivered once and for all (from the snare of the devil/serpent). Christian women know from experience that childbearing is not a guarantee of a "once and for all deliverance" from Satan's schemes.  

    - The woman will be saved from the erroneous teaching of roles in the church at Ephesus. This is unlikely since the text does not say this clearly. 

    - The woman will be saved through her perseverance. Paul's use in other places seems to make a distinction between perseverance and salvation. For instance, in 1 Timothy 4:16, Paul tells Timothy that he will be safe by holding fast to his teaching. The context is key. Here, perseverance is ruled out because the context suggests that the woman will be saved from transgression and deception. 

    - The woman will be delivered (in a non-salvific way) despite childbearing.  This is an awkward way to phrase what Paul intends. Not all women who continue in the faith are kept safe despite childbearing. Some godly women have died. Another problem with translating "through" as "despite" is that "through" hardly ever carries a concessive meaning. 

    - The woman will be delivered (through the childbearing/childbirth of Christ). It is true that the birth of Christ was necessary to begin salvation, but it's unlikely this is what Paul has in view. It would not fit the context. 

I believe the most likely interpretation that fits in the context is the following one:

    - The woman will be saved through faith, demonstrated in fulfilling her role as God intended according to creation. Two principles lead to this interpretation: 1) Adam was formed first, then woman. This statement supports the assertion that women should learn quietly and not teach or exercise authority over a man. This argument is an argument from creation. Adam came first, then Eve. 2) Next, Paul argues from the order of the fall. Eve was deceived first, and she became a transgressor. Together, these two principles--the creation and fall orders--help us understand the nature of verse 15. If women continue in faith and love and holiness, with self-control, they will be saved. Their salvation will accord with their role in the created order, namely through their child-bearing. The result of the fall is not childbearing. It is pain in childbearing. Nevertheless, Paul is arguing that Christian women are fulfilling their role as godly women through the good work of childbearing. 

Do all women have to have children in order to fulfill what Paul teaches? That can't be an option since Paul elsewhere encourages singleness (1 Corinthians 7). Rather, Paul likely chose childbearing here to distinguish between the capability that only women have, namely, to bear children, and the capability only men have, namely, their preeminence in the created order. Similarly, the roles men and women play in the household of God are beautifully distinct: men teach and women learn. Men should not try to do what only women can. And women should not do what only men are commanded to do. 

4) Saved "through childbearing" also raises questions. First, what is the meaning of "through"? And second, what does "childbearing" mean in relation to verses 13 and 14. 

    - The meaning of "through" can mean "by means of" childbearing. "Through" can also be used to convey the idea that she will be saved in spite of childbearing. The same construction appears in 1 Corinthians 3:15: "though he himself will be saved, but only as through fire." In order for this to work, however, the syntax should match. 

5) Finally, how should interpreters take the conditional statement at the end of verse 15? "If they continue...." 

These main observations have brought on a bevy of interpretations. Interpreters fall on a spectrum that usually results in one of two extremes. First, some interpreters claim the text says implicitly what it does not say explicitly (i.e. the woman is saved through Mary's childbearing of Christ). The other extreme takes the text in question and pins it against other passages in the Bible so that it results in a meaning that contradicts what other texts say clearly (i.e. Women cannot be saved from wrath and condemnation through good works according to Ephesians 2:1–9). The middle-of-the-road approach seems best when seeking to understand Paul's meaning here. There are roles women and men have in the household of God that should not be violated. These roles were revealed in the created order and the order of the fall. These roles are now at play in the context of God's community, his local church.  

Bible Phrasing: 1 Timothy 2:11–15, Part 1

First Timothy 2:11–15 has two commands, one negative ("do not") and one positive.

1) Paul issues a positive command: let a woman learn. He provides two ways a woman can do this. First, she can learn quietly. And secondly, she can learn with all submissiveness. Although there is no direct referent for the verbal noun "submissiveness," it is connected to the teacher from whom the woman is to learn. In the context of a church, such a posture of submission to teachers is not only for women but for all true disciples of the Word, including men, women, and children (1 Corinthians 16:16). Here, Paul's point is clear: women should learn 

2) Paul issues two negative commands: 1) I do not permit a woman to teach and 2) I do not permit a woman to exercise authority over a man. From these two negative commands, Paul issues forth an adversative "rather": she is to remain quiet. Two reasons form the remaining portion of the passage

• First, Paul explains that a woman is to remain quiet because (1) Adam was formed first, then Eve. The focus seems to be on temporal sequence, not preeminence or priority. God formed Adam first, then Eve second. 
• The second (2) reason has to do with Eve's deception in Genesis 3. In other writings, Paul clearly teaches that Adam sinned (Romans 5). So, the issue at hand seems again to imply temporal sequence. Adam was deceived, but Eve was deceived first. The result of this sequence is that Eve 'became a transgressor.' 
• To recap, Paul wishes for women to remain quiet, and not teach or exercise authority over a man because Eve was formed secondarily to Adam, and because she was deceived first. 
• Paul roots the prohibitions for women in the created order of Genesis 2, and the subsequent fall of humanity into sin from Genesis 3.