1st Timothy Chapter 3
Originally posted Wednesday, September 24, 2008
General Comment: The first use of the
Greek term episkopos (overseer) is in Paul's salutation inPhil. 1:1. It is used in conjunction
with Deacons and both words are plural. These Bishops or overseers were local
pastors of the church, not with authority over many churches as in our
modern usage related to districts, diocese or conferences. In
the latter part of the first century the office of apostle as modeled in Paul's
missionary activities had begun to move toward the more centralized model of
leadership. The earliest written example we have of this form of leadership is
in the letter of Clement of Rome (30-100 CE) to the church in Corinth,
responding to Corinth's inquiry regarding a serious church issue. The letter is
pastoral and instructive in nature and is commonly dated at 96 CE in the same
decade as 1st Timothy was circulated. Following Clement a number of other
leaders became prominent for their pastoral writings to a number of
churches and persons. The author of Revelation, John of Patmos, fits that model
with his letters to the seven named churches in Asia Minor. Because 1st
Timothy is written to a person who we know to have been a significant leader
and the letter includes general instructions, it is not unreasonable
to think of Timothy as receiving instructions for developing a
network of churches with qualified leadership as set forth by the writer.
1st Timothy Chapter 3:1-7
Qualifications for Bishops
As
we read this first passage we note the concern for qualified leadership which
follows the model of the household code. The order which is defined by the
household code was applied to the church and the church began to be considered
and called "the household of God." As such, the leadership
patterns for the church were patterned after the father of the house according
to the culturally accepted and expected Roman paterfamilias - the father of the
family. This was the role of the Bishop, to be the father of the church and
this letter seeks to insure that only those well qualified as fathers of their
own families would be so ordained.
The
writer describes being a Bishop as a noble task to which to aspire. The
qualifications include being of the highest moral character and married to
only one wife. This may be as some writers suggest, a proscription
against divorce which would cast doubt on a person' ability maintain
church unity. Reasoning from the lesser to the greater, a person who
cannot keep the family structure together will not be able to do any better
with the more important and complex needs of the church. The writer
provides a list which is similar to Greek philosophical codes of right
social behavior. It is this set of qualities of good leadership that
are also necessary if the Bishop is to "be well thought of by
outsiders." He is an important public figure and representative of
the church. What outsiders see in him will reflect well or ill on Christianity.
The disqualifier of being a recent convert is self evident. Such a person would
not be well versed in the teachings of the church or its history. A qualified
person would need the wisdom gained through years of service in the church and
the seasoned temperament to relate to a diverse congregation. As the writer
notes, there is always the fear that a recently converted person may misuse the
authority of the position or act in haughty ways in contradistinction to the
principle of unity through love. There is also the concern that power can
corrupt. The powerful might think of themselves as being above
the behavioral constraints of Christian values and so "fall into
disgrace and the snare of the devil."
The
writer has provided a set of clerical values which will put the church in
a good light for interested outsiders and will assure harmony within the
church community. Being modest, of sound judgment, meriting respect, welcoming
of others, a good teacher, gentle, and a good manager is quite a vitae.
1st Timothy Chapter 3:8-13
Qualifications of Deacons
The
office of Deacon can be traced back to Paul's recognition of Phoebe, a
Deaconess in Cenchreae near Corinth. In Rom. 16:1 he mentions her as a benefactor to many and to him.
The term can denote "to minister to," be of assistance to or to
aid another in work or other circumstances. In Romans it is applied more to the
assistance Phoebe provided than as a title. By the time of 1st Timothy being a
Deacon had become associated with an organized order of Deacons
designated as a qualified group of gifted persons responsible
for specific ministries in the church.
There
are several differences between this list and that offered for Bishops. They
are not to be slanderous (deceitful) but should "hold fast
to the mystery of the faith."
The mystery of faith as Paul understood it was that God had
offered salvation to the Gentiles through Christ. Here it has more the sense
of "the word" or "the faith" as a collective for the
content of the entire Gospel message. The requirement for the Deacon (and
certainly for a Bishop as well) is that the "mystery" is believed
without a suspension of disbelief. Candidates are to be tested to
"prove they are blameless." Testing linked with being
blameless refers to an examination of character, how one's behavior measures up
to Christian moral and ethical expectations.
Vs. 11 introduces an
interpretation issue. It has been taken by some as referring to allowing women
to be deacons. However, vs. 12 immediately
adds that Deacons are to be the husband of one wife and continues with their
proper management of their children and households. The alternative is to read vs. 11 as referring to the wives
of Deacons who are to act as the proper wife to avoid bringing shame to her
husband. This certainly is in keeping with the household code of 2:11-15 in which women are to
learn silently (by someone else's instruction) and remain in submission
to her husband.
1st Timothy Chapter 3:14-16
The Mystery of Our Religion
The
writer closes as Paul often did, with a hope that he will soon be able
to visit the community. In the interim, Timothy has instructions about how
believers are to act "in the household of God." As we noted, it is
this household of God which is to be the model for the human household, the
heavenly Father over the Christ and the earthly father over the family. In our
own time we refer to those important leaders of this time and in the next
century as the Apostolic Fathers.
The
reference in vs. 9 to the
mystery of the faith is repeated as part of a creedal statement or
hymn. The mystery is linked to the church which is the
"pillar and bulwark of the truth" of this mystery: Christ was
revealed in the flesh; vindicated by the Spirit in resurrection; looked
upon by angels; proclaimed among the nations; believed in all places,
and exalted to the heavens. This is the mystery in liturgical language, placing
the events of memory into the words of faith.
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