1 Timothy 3
3:1-13. Here are qualifications for the offices of overseer and deacon. Overseer is a literal translation of the Greek episkopos. It is often rendered bishop, and is interchangeable with the term elder (Gr. presbyteros; see Acts 20:17, 28; Titus 1:5-7). “Bishops” were not the grand singular rulers who appeared later by that title. There were always several overseeing each local congregation. Their job was to shepherd the people in both right doctrine and righteous living. It was important that they be above reproach not only before the church, but before outsiders (7). A new convert would be at risk of the devil’s sin of pride if rushed into the office untested by time (6), and could be easily ensnared by the devil, who would use him to bring reproach on the whole church. “Pride goes before destruction, And a haughty spirit before stumbling” (Prov.16:18).
The other office that comes by the laying on of hands (ordination) is that of deacon. Deacon means servant (or minister). The word is often used in its ordinary sense as well as to designate the office, and it is often hard to tell which is meant. This is an issue in the controversy over whether women can be ordained to this office (see Ro.16:1). Deacons serve under the oversight of the elders, especially to assist them in ministries of mercy, finances, building care, or in any other such way. See Acts 6:1-6.
3:11. This verse is important in the question of whether women can serve as deacons. But as the margin shows, it all depends on how this unclear verse is translated. Follow the NASB or the RSV, and women serve. Follow the KJV or NIV, and it merely applies to deacon’s wives. The Reformed Presbyterian Church of North America’s long held opinion is that women did serve as deacons in the NT church, and should now, but oddly some less conservative churches do not allow it. My own opinion is that women scripturally had a unique and necessary role as deacons, especially serving other women, and children, and the ill, and that they still do.
3:2, 12. The other contentious issue is what is forbidden by the phrase the husband of one wife. Does it merely prohibit polygamy? No Christian should have been engaged in that practice. The issue seems to be how far to take this prohibition. Some Gentile converts may have been polygamists, and may have been allowed to stay as they were, but not hold office. Clearly a widower who married again would not be tainted. A man (or woman) who was a serial spouse dumper would rightly cause a scandal. I believe that is the real issue (especially in light of v.7). If so, I do not believe one who was the innocent party in a divorce, and who married again into a good marriage, would create a scandal. And having done nothing wrong, he should not be excluded from either office on such grounds.
3:14-16. Paul writes these instructions for the permanent guidance of the church in his absence. The church is not only a family, the household of God, but is the pillar and support of the truth. He concludes with a short confession of the faith Christians all hold in common. It speaks of God’s incarnation in Christ Jesus, his vindication by the Spirit (as shown by his resurrection). His work was witnessed by both heavenly and earthly messengers (angels and apostles), whose universal gospel message was believed on in the world he came to save, and he now is seated on the throne of glory.