Fuentes 1 timoteo 3.

4-12
3:4 The leadership and caring abilities of the are evaluated on the basis of his
management of his household ( ). V. 4a states that this management must be
done well (). V. 4b indicates what that means by speaking of a mans having his
children . V. 4c indicates how that is accomplished: .
(genitive with ) is used here in the sense of household or family
(BAGD s.v. 2) as it is throughout the PE* (3:4, 5, 12, 15[?]; 5:4; Tit. 1:11; 2 Tim. 1:16;
4:19) and elsewhere in Paul (1 Cor. 1:16). ** in the NT (only in Paul) emphasizes
the leadership role of one who has been placed at the head of the family or church and who
is therefore responsible to rule, direct and lead (cf. 3:4, 5, 12; 5:17; Rom. 12:8; 1 Thes.
5:12). The explication given by the key phrase also points in this direction. The
correlation of and (care for, take care of) in 3:5, however, reminds
us to include the secondary sense of as well, i.e., be concerned about or care
for (as in Tit. 3:8, 14). BAGD present the two meanings as mutually exclusive alternatives
for 1 Thes. 5:12 and Rom. 12:8; when, however, they may both be present (so B. Reicke,
TDNT VI, 701f.). This the bishop must do well (, in the PE* exclusively as the
measure of ones ministry in the family [3:4, 12] and in the church [3:13; 5:17]).
The determination of this ability to rule is seen (1) in the submission of a mans
children (v. 4b) and (2) in the way in which this submission is manifested (v. 4c). To the
question whether this statement requires one to have children to be an (or a
), or is rather stating what must be true in the usual situation, the reader is referred
to the related question in regard to a wife and the negative answer given above at 3:2.
Although can be used of an adult (e.g., 1:2, 18; 5:4), the qualification
indicates that the children in view are those under authority and therefore those
not yet of age (cf. the - concept in Gal. 4:2ff.: ).
** (2 Cor. 9:13; Gal. 2:5; 1 Tim. 2:11; 3:4) is used in the NT only in the passive
sense of subjection, subordination, or obedience. Since the word is used in its four NT
occurrences of different situations, the nuance of meaning for in each situation
differs accordingly. For the phrase the note of obedience may be
presumed in the light of Eph. 6:1ff. and Col. 3:20 ( ).
The subjection shown by the children must reflect the character of their fathers
leadership: It must be . ** (here; 2:2; Tit. 2:7) when used
in reference to males has as its range of meanings reverence, dignity, seriousness,
respectfulness, holiness, probity (BAGD s.v. 1). The particular aspects of this range that
are in view depend in part on how the prepositional phrase is construed here. Does it focus
on the father and indicate how he has his children in submission (so, e.g., Bouma)? Does it
focus on the children and indicate their attitude in submission (so, e.g., Ridderbos)? Or does
it serve as an evaluation of the relationship as a whole? In saying that it refers to the
children, appeal may be made to the additional words in the otherwise parallel phrase in Tit.
1:6. There the focus is on the childrens conduct. In saying that it refers to the father, appeal
may be made to the use of the concept expressed by the related word from this point
on in the PE* (3:8, 11; Tit. 2:2). In these passages the concept is characterizing respectively
deacons, women, and older men. Furthermore, is the first requirement listed for
deacons, and it follows the designation likewise (), presumably meaning that
deacons must be just as bishops must be. Since 3:4 is the only use of the related

word in the statement about bishops, this might seem to clinch the reference of
to fathers here. However, and used with reference to the
deacons may also refer to other items in the list for bishops for which is a synonym.
It is difficult, therefore, to be sure of the reference of . Perhaps
Paul sought to describe that which characterized the relationship from both sides.
Submission on the part of the children marked by a relationship of dignity and seriousness
is that which reflects on the ability of a man to be a bishop. And this needs to be not just an
appearance of , but , a full demonstration of it (for in this
kind of combination in the PE see 2:2b, 11; 4:9; 5:2; Tit. 2:15; for further references in Paul
and the NT see BAGD s.v. la).
3:5 Here Paul tells why such a caring leadership is essential. If this ability is lacking,
how will he take care of the church of God? The argument moves from the lesser to the
greater, in analogous realms, i.e., from the family to the family of God, and states that
inability in the former makes ability extremely doubtful in the latter. V. 5 is parenthetical
since it does not depend on the of v. 2, as the preceding verses do and as the
following of v. 6 does. But its intrinsic significance is not parenthetical. For
the various ways of indicating this see the punctuation apparatus in UBSGNT.
introduces a contrast to the requirement just given by means of a conditional
statement, of which the if clause is assumed to be true, and the conclusion is in the form
of a rhetorical question expecting a negative answer (Robertson; on see v. 1). The
first clause repeats v. 4 (with slight variations) and thus provides the basis for the rhetorical
question.
followed by the infinitive means know or understand how (for NT and
extrabiblical examples see BAGD s.v. 3). This construction is then picked up by the
introductory how () of the rhetorical question. If a man does not know how to rule
his own house, how can he take care of the church of God? The of the conditional
clause implies a negative answer for the question.
(in the PE* here and 3:15) introduces the rhetorical question that elicits a negative
to its own statement (BAGD s.v. 1d; cf. 1 Cor. 14:7, 9, 16). The question speaks of the very
task that the bishop is called to do, namely, . **
(Lk. 10:34f.) means care for or take care of (with the genitive). The personal and
thorough care given by the Good Samaritan, the only other NT occurrence of the verb,
cannot help but serve as a pattern, even though the contexts differ. in the PE*
(here; 3:15; 5:16) consistently refers to the Christian church (for bibliography see BAGD;
K. L. Schmidt, TDNT III, 50136; TWNT X s.v.). The anarthrous form of here
emphasizes that this is a general principle about an overseers relationship to any church.
Genitive with , an essentially Pauline usage (1 Cor. 1:2; 10:32; 11:16, 22;
15:9; 2 Cor. 1:1; Gal. 1:13; 1 Thes. 2:14; 2 Thes. 1:4; 1 Tim. 3:5, 15; Acts 20:28), gives
its Christian orientation and provides for its special meaning. The
belongs to God, and only those evidently equipped and qualified are to be entrusted with its
care. The rhetorical question indicates that anything else is unthinkable and is to be denied.1
3: 4 El liderazgo y el cuidado habilidades del son evaluados sobre la base de
su gestin de su hogar ( ). V. 4 bis establece que esta gestin se debe hacer
1 George W. Knight, The Pastoral Epistles : a commentary on the Greek text
(Grand Rapids, Mich.; Carlisle, England: W.B. Eerdmans; Paternoster Press,
1992), 161163.

"bien" (). V. 4b indica lo que eso significa, hablando de un hombre de tener

sus hijos . V. 4c indica lo que se lleva a cabo: .
(genitivo con ) se utiliza aqu en el sentido de "hogar" o "familia"
(BAGD sv 2), ya que es todo el PE * (3: 4, 5, 12, 15; 5 [?]: 4; . Tit 1:11; 2 Timoteo 1:16;.
04:19), y en otros lugares Pablo (1 Corintios 1:16).. ** en el NT (slo en Pablo)
hace hincapi en el papel de liderazgo de alguien que se ha colocado a la cabeza de la
familia o de la iglesia y que es por lo tanto responsable de "la regla, directa y plomo" (ver
3: 4, 5 , 12; 5:17; Romanos 12:.. 8; 1 Tesalonicenses 5:12). La explicacin dada por
la frase clave tambin apunta en esta direccin. La correlacin de y
(cuidar, cuidar) en 3: 5, sin embargo, nos recuerda incluir el sentido secundario
de as, es decir, "estar preocupados" o "cuidar" (como en Tit. 3: 8, 14). BAGD
presentar los dos significados como alternativas mutuamente excluyentes para 1 Ts. 5:12 y
Rom. 12: 8; Cuando, sin embargo, pueden estar presentes (de modo B. Reicke, TDNT VI,
701f.). Este obispo debe hacer "bien" (, en el PE * exclusivamente como la medida
del ministerio de uno en la familia [3: 4, 12] y en la iglesia [03:13; 05:17]).
La determinacin de esta capacidad "para gobernar" es visto (1) en la presentacin de
los hijos de un hombre (v. 4b) y (2) en la forma en que esta presentacin se manifiesta (v.
4c). A la pregunta de si esta declaracin requiere que uno tenga hijos a ser un (o
una ), o es ms bien indica lo que debe ser cierto en la situacin habitual, se remite
al lector a la pregunta relacionada con relacin a una esposa y el negativo Respuesta
anterior a las 3: 2.
Aunque se puede utilizar de un adulto (por ejemplo, 1: 2, 18; 5: 4), el
calificacin indica que los "nios" a la vista son los menores de autoridad y por lo tanto,
aquellos que an no la mayora de edad (cf. el - concepto en Glatas 4: 2ss .:
).. ** (.. 2 Corintios 9:13; Glatas 2: 5; 1 Tim 2:11; 3: 4.)
se usa en el NT slo en el sentido pasivo de Dado que el "sometimiento, subordinacin o la
obediencia." palabra se utiliza en sus cuatro apariciones NT de diferentes situaciones, el
matiz de significado para en cada situacin difiere en consecuencia. Para la frase
la nota de la obediencia puede presumirse a la luz de Efe. 6: 1 ss. y Col.
3:20 ( ).
La sujecin mostrado por los nios debe reflejar el carcter del liderazgo de su padre:
Debe ser . ** (aqu; 2:. 2; Tito 2: 7) cuando se utiliza en
referencia a los varones tiene como rango de significados "respeto, la dignidad, seriedad,
respetabilidad, la santidad, la probidad" (BAGD sv 1). Los aspectos particulares de esta
gama que estn a la vista dependen en parte de cmo se interpreta la frase preposicional
aqu. Se centran en el padre e indicar la forma en que tiene sus hijos en sujecin (as, por
ejemplo, Bouma)? Se centran en los nios e indicar su actitud de sumisin (as, por
ejemplo, Ridderbos)? O sirven como una evaluacin de la relacin en su conjunto? Al
decir que se refiere a los nios, se puede apelar a las palabras adicionales en la frase de otro
modo paralelo en Tit. 16. All, la atencin se centra en la conducta de los nios. Al decir
que se refiere al padre, puede apelar a la utilizacin del concepto expresado por la palabra
relacionada a partir de ahora en el PE * (3:. 8, 11; Tit 2: 2). En estos pasajes el
concepto est caracterizando respectivamente diconos, mujeres y hombres mayores.
Adems, es el primer requisito enumerado para diconos, y sigue a la designacin
de "lo mismo" (), probablemente significa que los diconos deben ser igual
que los obispos deben ser. Desde 3: 4 es el nico uso de la palabra relacionada en la
declaracin sobre los obispos, este podra parecer para hacerse con la referencia

de a los padres aqu. Sin embargo, y utilizado con referencia a

los diconos tambin pueden referirse a otros elementos de la lista de los obispos para que
es un sinnimo.
Es difcil, por lo tanto, para estar seguro de la referencia de . Tal
vez Pablo busc describir aquello que caracteriza la relacin de ambos lados. Presentacin
por parte de los nios marcados por una relacin de la dignidad y la seriedad es la que
reflexiona sobre la capacidad de un hombre para ser un obispo. Y esto tiene que ser no slo
una apariencia de , pero , una demostracin completa de la
misma (por en este tipo de combinacin en el PE vase 2: 2b, 11; 4: 9; 5:. 2; Tit 2 : 15,
para ms referencias en Pablo y el NT ver la BAGD sv).
3: 5 Aqu Pablo dice por qu un liderazgo como el cuidado es esencial. Si esta
capacidad es deficiente ", cmo cuidar de la iglesia de Dios?" El argumento se mueve
desde el "menor" a la "mayor" en los reinos anlogas, es decir, de la familia a la familia de
Dios, y los estados que la incapacidad de la antigua capacidad hace muy dudoso en el
segundo. V. 5 es entre parntesis, ya que no depende de la del v. 2, como los versos
precedentes hacen y como lo siguiente del v. 6 hace. Pero su significado
intrnseco no est entre parntesis. Para las diversas formas de indicar este ver el aparato de
puntuacion en UBSGNT.
introduce un contraste con el requisito de que acabamos de dar por medio de una
sentencia condicional, de los cuales el "si" clusula se supone que es cierto, y la conclusin
es en la forma de una pregunta retrica esperando una respuesta negativa (Robertson, en
... ver v. 1). La primera clusula repite v. 4 (con ligeras variaciones) y por lo tanto
proporciona la base para la pregunta retrica.
seguido del infinitivo significa "conocer o entender cmo" (por ejemplos NT y
extrabblicos ver BAGD sv 3). Esta construccin es luego recogido por la introduccin de
"cmo" () de la pregunta retrica. Si un hombre no "sabe cmo" gobernar su propia
casa, el "cmo" podr cuidar de la iglesia de Dios? El de la clusula condicional
implica una respuesta negativa a la pregunta.
(en el PE * aqu y 3:15) introduce la pregunta retrica que provoca una negativa a
su propia declaracin (1d BAGD sv; cf. 1 Cor. 14: 7, 9, 16). La pregunta habla de la misma
tarea que el obispo est llamado a hacer, es decir, .
** (Lc 10,.. 34f) significa "cuidar" o "cuidar" (con el genitivo). El cuidado
personal y exhaustiva propuesta por el Buen Samaritano, la nica otra ocurrencia NT del
verbo, no puede dejar de servir como un modelo, a pesar de que los contextos son
diferentes. en el PE * (aqu; 03:15; 05:16) constantemente se refiere a la iglesia
cristiana (para bibliografa ver BAGD; KL Schmidt, TDNT III, 501-36; TWNT X sv). La
forma sin artculo de aqu hace hincapi en que se trata de un principio general
sobre la relacin de un "del supervisor" a ninguna iglesia. genitivo con , un
uso esencialmente paulina (1 Corintios 1: 2; 10:32; 11:16, 22; 15:. 9; 2 Cor 1:... 1; Glatas
1:13; 1 Tesalonicenses 2:14 .; 2 Tesalonicenses 1: 4; 1 Tim. 3: 5, 15; Hechos 20:28),
da su orientacin cristiana y establece su significado especial. El
pertenece a Dios, y slo aquellos evidentemente equipada y cualificada son encargadas de
su cuidado. La pregunta retrica indica que cualquier otra cosa es impensable y debe ser
negado.
//////////////////////////////////////////////////////////////////////////////////////////////

3:4 He must manage his own family well

In v. 4 Paul suggests that the testing ground for the overseer in terms of leadership and
caring abilities is the Christian home. This status as upstanding family man is not arbitrary.
Leading a church is like leading a family, and church members frequently behave like
children. The Greek words translated manage well ( , kals
proistamenon) in the NIV were rendered ruleth well in the KJV. Unfortunately ruling
carries with it the idea of cracking the whip and arbitrary decision making. Even the
NIVs manage well fails to convey the basic sense of the phrase. The verb carries the
basic meaning of to lead (literally to stand in front). The correlation of manage
(, proistmi) and take care (, epimeleomai) in v. 5 suggest a
leadership style characterized by loving care.
and see that his children obey him with proper respect.
The ability of an overseer to lead and direct a church are to be seen in the submission of
his children (i.e., their respect for him and their recognition of his leadership). The English
word see that his children obey him represents a Greek phrase (
, tekna echonta en hupotag) which might literally be translated having/keeping
[his] children in subjection. The NIV takes the phrase which follows, with proper
respect ( , meta pass semnottos), as modifiying obey. It
normally signifies seriousness. Lea and Griffin have suggested that the phrase should be
seen as modifying and clarifying the action of the father, i.e., keeping his children in
subjection with all seriousness. This interpretation best fits the Greek construction. In
Titus the concern about children who obey and show respect is the reputation this carries
with outsiders (1:6). Knight has argued that, although children (tekna) can be used of
adults, here they represent those who are under authority and, therefore, not of age.
3:5 (If anyone does not know how to manage his own family, how can he take care of
Gods church?)
The elder who has not demonstrated the ability to lead his own family has not
demonstrated that he can lead and care for a local church. The emphasis is not on his ability
to dominate, but on his willingness to take care of the needs of the flock.2
3: 4 Que gobierne bien su propia familia
En el v. 4 Pablo sugiere que el campo de pruebas para el supervisor en trminos de
liderazgo y habilidades de cuidado es el hogar cristiano. Esta condicin de hombre de
familia honrada no es arbitraria. Llevar una iglesia es como llevar una familia, y miembros
de la iglesia con frecuencia se comportan como nios. Las palabras griegas traducidas
"gestionar bien" ( , Kalos proistamenon) en la NVI se prestaron
"gobierne bien" en la KJV. Desafortunadamente "gobernante" lleva consigo la idea de
"cracking el ltigo" y "toma de decisiones arbitrarias." Incluso la NVI de "gestionar bien"
no logra transmitir el sentido bsico de la frase. El verbo lleva el significado bsico de
"liderar" (literalmente "estar delante"). La correlacin de "manejar" (, proistemi)
y "cuidar" (, epimeleomai) en el v. 5 sugieren un estilo de liderazgo que se
caracteriza por el cuidado amoroso.
2 C. Michael Moss, 1, 2 Timothy & Titus, The College Press NIV commentary
(Joplin, Mo.: College Press, 1994), 1 Ti 3.45.

y ven que sus hijos le obedezcan con el debido respeto.

La capacidad de un capataz para liderar y dirigir una iglesia son para ser visto en la
presentacin de sus hijos (es decir, su respeto por l y su reconocimiento de su liderazgo).
La palabra Ingls "ven que sus hijos le obedecen" representa una frase griega (
, TEKNA echonta en hupotag) que podra literalmente se traduce como "tener /
mantener [sus] hijos en sujecin." La NVI toma la frase que sigue , "con el debido respeto"
( , meta PASES semnottos), como modifiying "obedecer."
Normalmente significa "seriedad". Lea y Griffin han sugerido que la frase debe ser visto
como la modificacin y clarificacin de la accin del padre, es decir, "mantener a sus hijos
en sujecin con toda seriedad." Esta interpretacin mejor se adapte a la construccin griega.
En Tito la preocupacin por los nios que obedecen y mostrar respeto es la reputacin esto
conlleva con extraos (1: 6). Caballero ha argumentado que, a pesar de los "nios" (Tekna)
se pueden utilizar de los adultos, que aqu representan los que estn bajo la autoridad y, por
lo tanto, no de edad.
3: 5 (El que no sabe gobernar su propia casa, cmo cuidar de la iglesia de Dios?)
El anciano que no ha demostrado la capacidad para dirigir su propia familia no ha
demostrado que se puede conducir y cuidar de una iglesia local. El nfasis no est en su
capacidad de dominar, sino en su disposicin a hacerse cargo de las necesidades del rebao.
//////////////////////////////////////////////////////////////////////////////////

h.His domestic discipline

He must manage his own family well and see that his children obey him with proper
respect. (If anyone does not know how to manage his own family, how can he take care of
Gods church?) (45). Paul draws an analogy between the pastors family and Gods
church. Indeed, he uses the word oikos (household) of both (4, 5, 15). So the married
pastor is called to leadership in two families, his and Gods, and the former is to be the
training-ground for the latter. The argument is straightforward. If he cannot look after his
own family, he cannot be expected to look after Gods. Eli the priest remains a solemn
warning to us in this area, for his sons were both immoral and greedy, but he failed to
restrain them. The word manage (4, 5) translates prostamenos, which is a word for
leader, combining the concepts of rule and care, and which Paul uses elsewhere of
presbyters (5:17 and perhaps Rom. 12:8). It indicates that, although pastoral ministry is a
servant ministry characterized by gentleness, a certain authority also attaches to it. One
cannot expect discipline in the local church if pastors have not learned to exercise it in their
home.
So those responsible for selecting candidates for the pastorate must investigate not only
their personal qualities, but also their home and family life. Yet one often hears of instances
in which a candidates wife and children are not included in the interview or even in the
enquiry. Paul insists, however, that if the candidate is a married man, assurances are needed
that he has been faithful to his one wife (2, NEB) and that his children are both submissive
and respectful in every way (4, NRSV) and Christian believers (Tit. 1:6).
i. His spiritual maturity

He must not be a recent convert (neophytos, neophyte, newly planted in Christ), or he may
become conceited and fall under the same judgment as the devil (6). It goes without saying
that candidates for the pastorate must be converted people, who give evidence of the
genuineness of their conversion; what they must not be is recent converts. Doubtless
pastors were first called elders because that is what they were, senior in age and mature in
faith. Although the modern western custom of ordaining people in their twenties straight
from college has much to commend it, it also has its dangers, if they have had insufficient
time since conversion to put down roots and to grow up in Christ. The main danger (apart
from not being mature enough to bear responsibility) is pride (too much responsibility too
soon). They may become conceited. Typho is a colourful verb meaning to becloud (from
typhos, cloud or smoke). It describes people like the false teachers (6:4) who live in
cloud-cuckoo-land, a realm of self-centred fantasy. Such people will fall under the same
judgment as the devil (6). That is, the judgment passed on the devil for his pride will be
passed on proud presbyters too. So humility is a necessary qualification for the pastorate,
including humility before God in a life of personal devotion, faith and obedience.
j. His outside reputation
He must also have a good reputation with outsiders, so that he will not fall into disgrace
and into the devils trap (7). By outsiders Paul means the non-Christian public (NEB). He
wants the people of God to remember that the world is watching them, to be wise in their
behaviour towards outsiders,52 and to win their respect. This is specially true of pastors. It
has already been said that candidates must be above reproach (2); now Paul emphasizes
that they must have a good reputation outside as well as inside the church. He evidently
thinks of the pastorate as a public office requiring public esteem. Otherwise they will suffer
public disgrace and fall into the devils trap. We note this second reference to the devil.
But whereas the devils judgment (6) was evidently an objective genitive (judgment falls
on the devil), the devils trap is a subjective genitive (we fall into his trap, which is also
mentioned in 6:9 and 2 Tim. 2:26). That is, in his malicious eagerness to discredit the
gospel, the devil does his best to discredit the ministers of the gospel. It is an old trick with
a long history. The devil has used it for centuries; it remains an effective stratagem today.
Although some commentators disparage these ten qualifications for the pastorate as
pedestrian, and as suitable for secular leadership, they have far-reaching Christian
implications, as we have seen. And if Pauls standards are regarded by some as
comparatively low, we need to reflect that contemporary standards are lower still! For the
selection procedure of many churches today does not include an examination of candidates
in these ten areas. They constitute a necessary, comprehensive and challenging test.3
Su disciplina domstica
Que gobierne bien su casa y ver que sus hijos le obedezcan con el debido respeto. (Si
alguien no sabe gobernar su propia casa, cmo cuidar de la iglesia de Dios?) (4-5). Pablo
establece una analoga entre la familia del pastor y la iglesia de Dios. De hecho, l usa la
palabra oikos ('hogar') de ambos (4, 5, 15). As que el pastor casado se llama al liderazgo en
3 John R. W. Stott, Guard the truth : the message of 1 Timothy & Titus, The
Bible speaks today (Downers Grove, Ill.: InterVarsity Press, 1996), 9799.

dos familias, la suya y de Dios, y la primera es que el campo de entrenamiento para el

segundo. El argumento es sencillo. Si l no puede cuidar de su propia familia, no puede
esperarse que cuidar de Dios. El el sacerdote sigue siendo una solemne advertencia para
nosotros en esta rea, por sus hijos eran inmorales y codiciosos, pero "l no pudo
contenerlos". La palabra gestionar (4, 5) se traduce prostamenos, que es una palabra para
'lder', que combina los conceptos de "regla" y "cuidado" y que Pablo usa en otras partes de
los presbteros (05:17 y quizs Rom 12: 8. ). Indica que, aunque el ministerio pastoral es un
ministerio de servicio que se caracteriza por la dulzura, una cierta autoridad tambin se
adhiere a ella. Uno no puede esperar que la disciplina en la iglesia local si los pastores no
han aprendido a ejercerla en su casa.
As que los responsables de la seleccin de candidatos para el pastorado debe investigar
no slo sus cualidades personales, sino tambin su hogar y la vida familiar. Sin embargo, se
oye con frecuencia de casos en que esposa e hijos de un candidato no estn incluidas en la
entrevista o incluso en la investigacin. Pablo insiste, sin embargo, que si el candidato es un
hombre casado, se necesitan garantas de que ha sido "fiel a su nica esposa '(2, NEB) y
que sus hijos son tanto' sumisa y respetuosa en todos los sentidos" (4, . NVI) y los
creyentes cristianos (Tito 1: 6).
yo. Su madurez espiritual
No debe ser un recin convertido (Neophytos, "nefito", recin plantado en Cristo), o
que se vuelva presuntuoso y caiga en la condenacin del diablo (6). No hace falta decir que
los candidatos para el pastorado deben ser personas convertidas, que dan prueba de la
autenticidad de su conversin; lo que no debe ser es conversos recientes. Pastores
indudables primera fueron llamados "ancianos" porque eso es lo que eran, mayor en edad y
madurez en la fe. Aunque la costumbre occidental moderna de ordenar a las personas en sus
aos veinte directamente de la universidad tiene mucho que aportar, tambin tiene sus
peligros, si han tenido tiempo suficiente desde la conversin a echar races y crecer en
Cristo. El peligro principal (aparte de no ser lo suficientemente maduros como para asumir
la responsabilidad) es el orgullo (demasiada responsabilidad demasiado pronto). Pueden
llegar a ser vanidoso. Typhoo es un verbo colorido significado a 'oscurecer' (de Typhos,
"nube" o "humo"). En l se describe la gente como los falsos maestros (6: 4) que viven en
'cloud-cuckoo-land', un reino de fantasa egocntrica. Tales personas caern bajo el mismo
juicio que el diablo (6). Es decir, la sentencia dictada en el diablo por su orgullo se
transmitir presbteros orgullosos tambin. As que la humildad es una cualidad necesaria
para el pastorado, incluyendo la humildad ante Dios en una vida de devocin personal, la fe
y la obediencia.
j. Su reputacin fuera
Tambin debe tener una buena reputacin con los de afuera, para que no caiga en
descrdito y en lazo del diablo (7). Por forasteros que Pablo quiere decir el pblico no
cristiano" (NEB). l quiere que el pueblo de Dios que hay que recordar que el mundo los
est mirando, sean sabios en su comportamiento hacia los forasteros, 52 y para ganar su
respeto. Esto es especialmente cierto de los pastores. Ya se ha dicho que los candidatos
deben ser "irreprensible" (2); Ahora Pablo hace hincapi en que deben tener una buena
reputacin tanto fuera como dentro de la iglesia. Evidentemente piensa en el pastorado

como una oficina pblica que requiere la estimacin pblica. De lo contrario sufrirn
vergenza pblica y caer ... en la trampa del diablo. Tomamos nota de esta segunda
referencia al diablo. Pero mientras que 'el juicio del diablo "(6) era evidentemente un
genitivo objetivo (sentencia recae sobre el diablo)," la trampa del diablo "es un genitivo
subjetivo (caemos en su trampa, que tambin se menciona en 6: 9 y 2 Tim . 02:26). Es
decir, en su afn malicioso para desacreditar el evangelio, el diablo hace todo lo posible
para desacreditar a los ministros del evangelio. Es un viejo truco con una larga historia. El
diablo lo ha utilizado durante siglos; sigue siendo una estratagema eficaz hoy.
Aunque algunos comentaristas menosprecian estos diez calificaciones para el pastorado
como peatones y como adecuado para el liderazgo laico, tienen implicaciones de largo
alcance cristianas, como hemos visto. Y si las normas de Pablo son considerados por
algunos como comparativamente bajo, tenemos que reflexionar que las normas actuales son
an ms bajos! Para el procedimiento de seleccin de las muchas iglesias de hoy no incluye
un examen de los candidatos en estas diez reas. Constituyen una prueba necesaria, integral
y desafiante.
//////////////////////////////////////////////////////////////////////////////////

G. Orderly Family (vv. 4, 5)

4, 5. He must manage his own family well and see that his children obey him with
proper respect. (If anyone does not know how to manage his own family, how can he
take care of Gods church?)
Once again there is a point of controversy here. Does this verse mean that the elder
must have children, or is Paul simply discussing the typical or normal situation? There are
men today who will not allow themselves to be considered for the office of elder because
they take what Paul says quite literally.
It is certainly true that lessons learned from managing ones own family can affect how
well a man serves as an elder. If a church leader has not displayed leadership in his home,
he will find it difficult to exercise leadership in the church. Many leadership and
interpersonal skills learned in the home will work in the church.4
G. Familia Ordenada (. Vv 4, 5)
4, 5. Se debe administrar bien su casa y ver que sus hijos le obedezcan con el debido
respeto. (Si alguien no sabe gobernar su propia casa, cmo cuidar de la iglesia de Dios?)
Una vez ms hay un punto de controversia aqu. Significa este versculo que el anciano
debe tener hijos, o est Pablo simplemente discutir la situacin tpica o normal? Hay
hombres de hoy que no permitir a s mismos para ser considerado para el cargo de anciano
porque toman lo que Pablo dice literalmente.
Es cierto que las lecciones aprendidas de la gestin de la propia familia puede afectar
qu tan bien un hombre sirve como un anciano. Si un lder de la iglesia no ha mostrado
liderazgo en su casa, va a tener dificultades para ejercer el liderazgo en la iglesia. Muchos
liderazgo y habilidades interpersonales aprendidas en el hogar va a funcionar en la iglesia.
///////////////////////////////////////////////////////////////////////////////////
4 Jonathan Underwood, Ronald G. Davis, y Ronald L. Nickelson, The NIV
standard lesson commentary : 2003-2004 (Cincinnati: Standard Publishing,
2003), 411.

In this section Paul cannot be prohibiting all public speech by women in the church, for he
clearly allows them to pray and prophesy in church in 1 Corinthians 11:5. Therefore, it is
best to understand this passage as referring to speech that is in the category being discussed
in the immediate context, namely, the spoken evaluation and judging of prophecies in the
congregation (see v. 29: Let two or three prophets speak, and let the others weigh what is
said). While Paul allows women to speak and give prophecies in the church meeting, he
does not allow them to speak up and give evaluations or critiques of the prophecies that
have been given, for this would be a ruling or governing function with respect to the whole
church. This understanding of the passage depends on our view of the gift of prophecy in
the New Testament age, namely, that prophecy involves not authoritative Bible teaching,
and not speaking words of God which are equal to Scripture, but rather reporting something
which God spontaneously brings to mind.68 In this way, Pauls teachings are quite
consistent in 1 Corinthians 14 and 1 Timothy 2: in both cases he is concerned to preserve
male leadership in the teaching and governing of the church.
3. 1 Timothy 3:17 and Titus 1:59. Both 1 Timothy 3:17 and Titus 1:59 assume that
elders are going to be men. An elder (or bishop/overseer) must be the husband of one
wife (1 Tim. 3:2; also Titus 1:6), and must manage his own household well, keeping his
children submissive and respectful in every way (1 Tim. 3:4).
Some may object that these were directions given only for the cultural situation in the
ancient world, where women were not well educated, but the same response that was given
above concerning 1 Timothy 2 would apply in this case as well.
4. The Relationship Between the Family and the Church. The New Testament makes
frequent connections between the life of the family and the life of the church. Paul says, If
a man does not know how to manage his own household, how can he care for Gods
church? (1 Tim. 3:5). He says to Timothy, Do not rebuke an older man but exhort him as
you would a father; treat younger men like brothers older women like mothers younger
women like sisters in all purity (1 Tim. 5:12). Several other passages could be cited, but
the close relationship between the family and the church should be clear.
Because of this connection, it is inevitable that leadership patterns in the family will
reflect leadership patterns in the church, and vice versa. It is very appropriate that, as godly
men fulfill their leadership responsibilities in the family, they should also fulfill leadership
responsibilities in the church. Conversely, if patterns of female leadership are established in
the church, it will inevitably bring pressures toward greater female leadership, and toward
abdication of male leadership, within the family.
5. The Example of the Apostles. While the apostles are not the same as elders in local
churches, it is still important to realize that Jesus established a pattern of male leadership in
the church when he appointed twelve men as apostles. It is simply not true that women
have equal access to all offices in the church, for Jesus, the head of the church, is a man.
And the twelve apostles who will sit on twelve thrones judging the twelve tribes of Israel
(see Matt. 19:28), and whose names are written forever on the foundations of the heavenly
city (Rev. 21:14), are all men. Therefore, there will be no eternal modeling of equal roles
for men and women at all levels of authority in the church. Rather, there is a pattern of male
leadership in the highest governing roles of the church, a pattern that will be evident to all
believers for all eternity.

One objection brought against this argument is the claim that the culture at that time
would not have allowed Jesus to choose six men and six women as apostles, or six
husband-wife teams as apostles, and this is the reason he did not do so. But such an
objection impugns Jesus integrity and courage. Jesus was not afraid to break social
customs when a moral principle was at stake: he criticized the Pharisees publicly, healed on
the Sabbath, cleansed the temple, spoke with a Samaritan woman, ate with tax collectors
and sinners, and ate with unwashed hands. If Jesus had wanted to establish a principle of
equal access to church leadership by both men and women, he certainly could have done so
in the appointment of his apostles, and he would have done so, in spite of cultural
opposition, if it had been the pattern he wanted to establish in his church. But he did not.72
Another objection to this argument is to say that, if this is true, then only Jews can be
leaders in our churches, since all twelve apostles were Jewish as well. But this objection is
not persuasive because it fails to recognize that the church was entirely Jewish at its
beginning. This was because it was Gods plan to bring salvation through the Jews, and this
led to twelve Jewish apostles. Yet within the pages of the New Testament, we see that the
church soon expanded to include Gentiles (Matt. 28:19; Eph. 2:16) and Gentiles soon
became elders and leaders in the New Testament church. A Gentile (Luke) wrote two books
of the New Testament (Luke and Acts), and several Gentiles such as Titus and Epaphroditus
were Pauls apostolic assistants and co-workers. In fact, God had progressively revealed
from the time of Abraham (Gen. 12:3; 17:5) that it was his plan eventually to include
countless Gentiles among his people.
So the Jewishness of the early apostles is not like their maleness. The church began as
entirely Jewish, but soon became Jewish and Gentile as well. But the church did not begin
all male, and only later include females as well. Christs followers were male and female
from the beginning and both men and women were present at the beginning of the church at
Pentecost. So this objection is not persuasive either.
6. The History of Male Teaching and Leadership Through the Whole Bible. Sometimes
opponents of the view presented here have said it is based only on one text, 1 Timothy 2.
Several of the foregoing arguments have demonstrated that this is not the case, but there is
one further argument that can be made: throughout the history of the entire Bible, from
Genesis to Revelation, there is a consistent pattern of male leadership among Gods people.
Though there are occasional examples of women having leadership in government
positions such as queen (Athaliah did reign as sole monarch in 2 Kings 11:120, but she is
hardly an example to imitate) or judge (note Deborah in Judg. 45), and though there were
occasionally women such as Deborah and Huldah who were prophetesses (see Judg. 45; 2
Kings 22:1420), we should note that these are rare exceptions in unusual circumstances.
They occur in the midst of an overwhelming pattern of male leadership in teaching and
governance, and, as such, they hardly serve as patterns for New Testament church office.
Moreover, there is not one example in the entire Bible of a woman doing the kind of
congregational Bible teaching that is expected of pastors/elders in the New Testament
church. In the Old Testament it was the priests who had teaching responsibilities for the
people, and the priesthood was exclusively male; moreover, even the women prophets
Deborah and Huldah prophesied only privately, not publicly to a congregation of people.
7. The History of the Church. As was mentioned above, the overwhelming pattern
through the entire history of the church has been that the office of pastor/elder (or its

equivalent) has been reserved for men. Although this does not demonstrate conclusively
that such a position is correct, it should give us reason to reflect very seriously on the
question before we rush ahead and declare that almost the entire church throughout its
history has been wrong on this issue.
8. Objections. Numerous objections have been brought against the position outlined here,
only a few of which can be treated at this point. It is objected that ministry should be
determined by gifts, not by gender. But in response, it must be said that spiritual gifts have
to be used within the guidelines given in Scripture. The Holy Spirit who empowers spiritual
gifts is also the Holy Spirit who inspired the Bible, and he does not want us to use his gifts
in disobedience to his words.
Another objection is to say that if God has genuinely called a woman to be a pastor, she
should not be prevented from acting as one. The response to this objection is similar to the
one given above: an individual claim to have experienced a call from God must always be
tested by subjecting it to the words of God in Scripture. If the Bible teaches that God wills
for men alone to bear the primary teaching and governing responsibilities of the pastorate,
then by implication the Bible also teaches that God does not call women to be pastors.
However, we should add that often what a woman discerns as a divine call to the pastorate
may be indeed a call to full-time Christian ministry, but not to be a pastor/elder in a church.
In fact, many opportunities for full-time occupational ministry exist within the local church
and elsewhere, apart from being a teaching pastor or an elderfor example, church staff
positions in counseling, womens ministries, Christian education, and childrens ministries,
as well as ministries of music and worship, campus student ministries, evangelistic
ministries, ministries to the poor, and administrative responsibilities that do not involve
functioning in the elders role of government over the entire church. This list could be
expanded, but the point is that we should not make restrictions where Scripture itself does
not place restrictions, but should allow and encourage full and free participation by women
as well as men in all of these other areas.
Some object that the New Testament emphasis is on servant leadership and therefore
that we should not be so concerned about authority, since that is more a pagan than a
Christian concern. But this objection makes a false distinction between servanthood and
authority. Certainly Jesus himself is the model of a servant leader, but Jesus also has
authoritygreat authority! He is the Lord of our lives and the Lord of the church. By
analogy, elders ought to follow Jesus example of servant leadership (see 1 Peter 5:15) but
that does not mean that they should neglect to govern with authority when the Bible itself
gives them this responsibility (see 1 Tim. 5:17; Heb. 13:17; 1 Peter 5:5).
Sometimes people object that, just as the church finally realized that slavery was
wrong, so the church today should recognize that male leadership is wrong and is an
outdated cultural tradition that should be discarded. But this objection fails to realize the
difference between the temporary cultural institution of slavery, which God certainly did
not establish at creation, and the existence of a difference in male-female roles in marriage
(and, by implication, in relationships within the church) which God established at creation.
The seeds for the destruction of slavery were sown in the New Testament (see Philem. 16;
Eph. 6:9; Col. 4:1; 1 Tim. 6:12), but no seeds for the destruction of marriage, or the
destruction of male-female differences as created, are sown in the Bible. Moreover, the
objection can be turned around: it is likely that a closer parallel to the Christian defenders
of slavery in the nineteenth century is found in evangelical feminists who today use

arguments from the Bible to justify conformity to some extremely strong pressures in
contemporary society (in favor of slavery then, and women being pastors now).
It is sometimes objected that Priscilla and Aquila together spoke to Apollos and
expounded to him the way of God more accurately (Acts 18:26). This is true, and it is
helpful evidence showing that informal discussion of Scripture by men and women
together, in which both men and women play a significant role in helping one another
understand Scripture, is approved by the New Testament. Once again, an example such as
this cautions us not to prohibit activities which are not prohibited by Scripture, yet it does
not overturn the principle that the publicly recognized governing and teaching role within a
church is restricted to men. Priscilla was not doing anything contrary to this restriction.
Sometimes it is objected that it is inconsistent to allow women to vote in churches that
have congregational government, but not to serve as elders. But the authority of the church
as a whole is not the same as the authority given to specific individuals within the church.
When we say that the congregation as a whole has authority, we do not mean that each man
and each woman in the congregation has the authority to speak or act for the congregation.
Therefore, gender, as a part of individual personhood, is not significantly in view in
corporate congregational decisions.
Another way of putting this is to say that the only question we are asking in this section
is whether women can be officers within the church, and specifically whether they can be
elders within the church. In any congregational system where the elders are elected by the
congregation, it is evident to everyone in the church that the elders have a kind of delegated
authority which other members of the congregation do not haveeven though the other
members of the congregation have voted for these people in the first place. It is the same in
all systems of government where officials are elected: once the President of the United
States or the mayor of a city is elected, that person has a delegated authority over the people
who elected him or her and it is an authority that is greater than the authority of any
individual person who voted.
At this point it is also appropriate to recognize that God has given much insight and
wisdom to women as well as to men, and that any church leaders who neglect to draw on
the wisdom that women have are really acting foolishly. Therefore, any group of elders or
other male leaders who make decisions affecting the entire church should frequently have
procedures within the church whereby the wisdom and insight of other members of the
church, especially the wisdom and insight of women as well as men, can be drawn upon as
an aid in making decisions.
9. What About Other Offices Within the Church? The entire discussion above has
focused on the question of whether women should function as pastors or elders within the
church. But what about other offices?
The biblical teaching regarding the office of deacon is much less extensive than that
regarding the office of elder, and what is involved in the office of deacon varies
considerably from church to church. If deacons are actually functioning as elders and have
the highest governing authority within a local church, then the arguments given above
against women being elders would apply directly to this situation, and it would follow that
Scripture does not permit women to be deacons in this sense. On the other hand, if deacons
simply have delegated administrative responsibility for certain aspects of the ministry of the
church, then there seems to be no good reason to prevent women from functioning as
deacons. Regarding the question of women as deacons in 1 Timothy 3:813, it does not

seem to the present author that this passage allows women to be deacons in the way
deacons are understood in that situation but there is a significant difference of viewpoint
among evangelicals over the understanding of this passage, and it is much less clear to us
exactly what deacons did at that time than it is clear what elders did.82
With regard to other offices, such as treasurer, for example, or other staff positions such
as youth minister or counseling director or childrens minister, and so forth, the only
question to be asked is whether these offices include the ruling and teaching functions
reserved for elders in the New Testament. If not, then all of these offices would be open to
women as well as to men for we must be careful not to prohibit what the New Testament
does not prohibit.

QUESTIONS FOR PERSONAL APPLICATION

1.No matter what kind of church government structure you currently find yourself in,
are there ways in which you could be more encouraging and supportive to the
current leaders in your church?
2. If you are currently an officer in your church, or if you someday would like to be
one, is your pattern of life such that you would like to see it imitated by others in the
church? If you have had a part in the process of selecting church leaders, have you
tended to emphasize the character traits and spiritual qualifications talked about in
Scripture, or have you emphasized other qualifications that the world would look
for in selecting its leaders?
3. Do you think that the current governing structure of your church works quite well?
How could it be improved, without changing the basic philosophy of church
government to which it is committed? Whether or not your church has officers who
are called elders, who are the people who carry out the functions of elders in your
church? Do you know if your own pastor would like to see some modifications in
the government of your church, to enable him to carry out his task more effectively?
4. Before reading this chapter, what was your view on the question of women serving
as teaching pastors or elders in a church? How has this chapter changed your view,
if at all? Why do you think peoples emotions are often very strong concerning this
issue? Can you explain how you personally feel (emotionally) about the teaching
presented in this chapter? Does it seem right to you, or not?5
En esta seccin Pablo no puede ser que prohban toda expresin pblica de las mujeres
en la iglesia, porque claramente les permite orar y profetizar en la iglesia en 1
Corintios 11: 5. Por lo tanto, lo mejor es entender este pasaje como refirindose al
discurso que est en la categora que se discute en el contexto inmediato, a saber, la
evaluacin oral y juzgar de las profecas en la congregacin (ver v. 29: "Que dos o
tres profetas hablen , y los dems juzguen lo que se dice "). Mientras Pablo permite
a las mujeres hablan y dan profecas en la reunin de la iglesia, que no les permite
hablar y dar evaluaciones o crticas a las profecas que se han dado, para esto sera
5 Wayne A. Grudem, Systematic theology : an introduction to biblical doctrine
(Leicester, England; Grand Rapids, Mich.: Inter-Varsity Press; Zondervan Pub.
House, 1994), 939945.

una funcin de gobierno o de gobierno con respecto a toda la iglesia . Esta

comprensin del pasaje depende de nuestra visin del don de profeca en la era del
Nuevo Testamento, a saber, que la profeca implica enseanza bblica no autorizada,
y no habla palabras de Dios que son iguales a las Escrituras, sino ms bien informar
algo que Dios trae espontneamente a mind.68 De esta manera, las enseanzas de
Pablo son bastante consistentes en 1 Corintios 14 y 1 Timoteo 2: en ambos casos,
que est preocupado de preservar el liderazgo masculino en la enseanza y el
gobierno de la iglesia.
3. 1 Timoteo 3: 1-7 y Tito 1: 5-9. Tanto 1 Timoteo 3: 1-7 y Tito 1: 5-9 asumen que los
ancianos van a ser hombres. Un anciano (u obispo / supervisor) deben ser "marido
de una sola mujer" (1 Tim. 3: 2; tambin Tito 1: 6), y "debe gestionar bien su casa,
teniendo a sus hijos sumisa y respetuosa en todos los sentidos "(. 1 Timoteo 3: 4).
Algunos pueden objetar que estas instrucciones fueron dadas slo por la situacin
cultural en el mundo antiguo, donde las mujeres no estaban bien educados, pero la
misma respuesta que se le dio anteriormente en relacin con 1 Timoteo 2 se
aplicaran en este caso tambin.
4. La relacin entre la familia y la Iglesia. El Nuevo Testamento hace conexiones
frecuentes entre la vida de la familia y la vida de la iglesia. Pablo dice: "Si un
hombre no sabe cmo gobernar su propia casa, cmo cuidar de la iglesia de
Dios?" (1 Tim. 3: 5). l le dice a Timoteo: "No reprendas al anciano, sino exhortarlo
como lo hara un padre; tratar a los hombres ms jvenes como hermanos mujeres
mayores como madres las mujeres ms jvenes como hermanas en toda pureza "(1
Timoteo 5: 1-2.). Varios otros pasajes podran citar, pero la estrecha relacin entre la
familia y la iglesia deben ser claras.
Debido a esta conexin, es inevitable que los patrones de liderazgo en la familia se
reflejan los patrones de liderazgo en la iglesia, y viceversa. Es muy apropiado que,
como hombres de Dios a cumplir con sus responsabilidades de liderazgo en la
familia, sino que tambin deben cumplir con las responsabilidades de liderazgo en
la iglesia. Por el contrario, si los patrones de liderazgo femenino se establecen en la
iglesia, que traer inevitablemente presiones hacia una mayor liderazgo femenino y
hacia la abdicacin del liderazgo masculino, dentro de la familia.
5. El ejemplo de los Apstoles. Mientras que los apstoles no son los mismos que los
ancianos en las iglesias locales, todava es importante darse cuenta de que Jess
estableci un patrn de liderazgo masculino en la iglesia cuando nombr a doce
hombres como apstoles. Simplemente no es cierto que las mujeres tengan igualdad
de acceso a todas las oficinas en la iglesia, para Jess, la cabeza de la iglesia, es un
hombre. Y los doce apstoles que se sentarn en doce tronos para juzgar a las doce
tribus de Israel (ver Mat. 19:28), y cuyos nombres estn escritos para siempre en los
cimientos de la ciudad celestial (Apocalipsis 21:14), son todos hombres. Por lo
tanto, no habr modelado eterno de papeles iguales para hombres y mujeres en
todos los niveles de autoridad en la iglesia. Ms bien, hay un patrn de liderazgo

masculino en los papeles de gobierno de la iglesia, un patrn que ser evidente para
todos los creyentes por toda la eternidad.
Una de las objeciones presentadas contra este argumento es la afirmacin de que la
cultura en ese momento no habra permitido a Jess para elegir seis hombres y seis
mujeres como apstoles, o seis equipos de marido y mujer como apstoles, y esta es
la razn por la que no lo hizo. Pero tal objecin impugna la integridad y el coraje de
Jess. Jess no tena miedo de romper las costumbres sociales cuando un principio
moral que estaba en juego: critic a los fariseos pblicamente, curado en sbado,
limpi el templo, habl con una mujer samaritana, coma con publicanos y
pecadores y coma con las manos sin lavar. Si Jess hubiera querido establecer un
principio de igualdad de acceso a la direccin de la iglesia por los hombres y las
mujeres, que sin duda podra haber hecho en el nombramiento de sus apstoles, y l
lo habra hecho, a pesar de oposicin cultural, si hubiera sido el patrn que quera
establecer en su iglesia. Pero lo hizo not.72
Otra objecin a este argumento es decir que, si esto es cierto, entonces slo Judios
puede haber lderes en nuestras iglesias, ya que todos los doce apstoles eran judos
tambin. Pero esta objecin no es convincente porque no reconoce que la iglesia era
totalmente juda en su comienzo. Esto se debi a que era el plan de Dios para traer
la salvacin a travs de los Judios, y esto llev a los doce apstoles judos. Sin
embargo, dentro de las pginas del Nuevo Testamento, vemos que la iglesia pronto
se expandi para incluir a los gentiles (Mateo 28:19;.. Ef 2:16) y gentiles pronto se
convirti en ancianos y lderes de la iglesia del Nuevo Testamento. Un gentil
(Lucas) escribi dos libros del Nuevo Testamento (Lucas y Hechos), y varias
naciones tales como Tito y Epafrodito fueron Pablo asistentes apostlicos y
compaeros de trabajo. De hecho, Dios haba revelado progresivamente desde los
tiempos de Abraham (Gnesis 12: 3; 17: 5) que era su plan, finalmente, para incluir
innumerables gentiles entre su pueblo.
As que el judasmo de los primeros apstoles no es como su masculinidad. La iglesia
comenz como enteramente juda, pero pronto se convirti en judos y gentiles
tambin. Pero la iglesia no comenz todo varn, y slo ms tarde incluye hembras
tambin. Los seguidores de Cristo eran hombres y mujeres desde el principio y los
hombres y las mujeres estuvieron presentes en el comienzo de la iglesia en
Pentecosts. As que esta objecin no es convincente tampoco.
6. La historia del Hombre Enseanza y Liderazgo a travs de la Biblia entera. A veces
los opositores de la vista que se presenta aqu han dicho que se basa nicamente en
un solo texto, 1 Timoteo 2. Varios de los argumentos anteriores han demostrado que
este no es el caso, pero no es un argumento ms que puede hacerse: a lo largo de la
historia de toda la Biblia, desde el Gnesis hasta el Apocalipsis, hay un cuadro
persistente de liderazgo masculino entre el pueblo de Dios. Aunque hay ejemplos
ocasionales de las mujeres que tienen el liderazgo en las posiciones del gobierno,
como la reina (Atala reinaba como nico monarca en 2 Reyes 11: 1-20, pero ella es
apenas un ejemplo a imitar). O juez (nota Dbora en Jueces 4 5), y aunque hubo
ocasiones las mujeres como Dbora y Hulda que eran profetisas (vase Jueces 4-5;
2 Reyes 22: 14-20.), debemos sealar que estos son raras excepciones en

circunstancias inusuales. Se producen en medio de un patrn abrumadora de

liderazgo masculino en la enseanza y la gobernanza, y, como tal, que apenas sirven
como pautas de oficina de la iglesia del Nuevo Testamento. Por otra parte, no hay
un solo ejemplo en toda la Biblia de una mujer haciendo el tipo de congregacin
enseanza de la Biblia que se espera de pastores / ancianos en la iglesia del Nuevo
Testamento. En el Antiguo Testamento fueron los sacerdotes que haban enseando
responsabilidades para el pueblo, y el sacerdocio era exclusivamente masculina; por
otra parte, incluso las mujeres profetas Dbora y Hulda profetizaron solamente en
privado, no en pblico a una congregacin de personas.
7. La historia de la Iglesia. Como se mencion anteriormente, el patrn abrumadora a
travs de toda la historia de la iglesia ha sido que el oficio de pastor / anciano (o su
equivalente) se ha reservado para los hombres. Aunque esto no demuestra de
manera concluyente que tal posicin es correcta, debera darnos motivos para
reflexionar muy seriamente sobre la cuestin antes de que nos apuramos y
declaramos que casi toda la iglesia a lo largo de su historia se ha equivocado en este
asunto.
8. Las objeciones. Numerosos objeciones se han presentado contra la posicin esbozada
aqu, slo unos pocos de los cuales se puede tratar en este punto. Se objeta que el
ministerio debe ser determinado por los regalos, no por el gnero. Pero en respuesta,
hay que decir que los dones espirituales tienen que ser utilizados dentro de las
directrices dadas en la Escritura. El Espritu Santo, que faculta a los dones
espirituales es tambin el Espritu Santo que inspir la Biblia, y que no quiere que
usemos sus dones en la desobediencia a sus palabras.
Otra objecin es que decir que si Dios realmente ha hecho un llamamiento a una mujer
para ser un pastor, que no se debe impedir que acte como una sola. La respuesta a
esta objecin es similar a la dada anteriormente: una reclamacin individual que han
experimentado un llamado de Dios siempre debe ser probada sometindola a las
palabras de Dios en las Escrituras. Si la Biblia ensea que Dios quiere para s solos
hombres llevan la enseanza primaria y responsabilidades de gobierno del
pastorado, a continuacin, de manera implcita la Biblia tambin ensea que Dios
no llama a las mujeres a ser pastores. Sin embargo, hay que aadir que muchas
veces lo que una mujer discierne como un llamado divino al pastorado puede ser de
hecho un llamado al ministerio cristiano de tiempo completo, pero no para ser un
pastor / anciano en una iglesia. De hecho, existen muchas oportunidades para el
ministerio del trabajo a tiempo completo dentro de la iglesia local y en otros
lugares, adems de ser un pastor de enseanza o un ejemplo mayor -por ejemplo, los
puestos del personal de la iglesia en la consejera, ministerios de la mujer, la
educacin cristiana, y los ministerios de los nios, as como los ministerios de
msica y adoracin, ministerios estudiantiles del campus, los ministerios
evangelsticos, ministerios para los pobres, y las responsabilidades administrativas
que no implican el funcionamiento en funcin de la mayor de gobierno sobre toda la
iglesia. Esta lista podra ampliarse, pero el punto es que no hay que hacer
restricciones en la Escritura misma no pone restricciones, pero debemos permitir y

alentar la participacin plena y libre de las mujeres como a los hombres en todas
estas otras reas.
Algunos objetan que el nfasis del Nuevo Testamento es el liderazgo de servicio, por lo
que no deberamos estar tan preocupados por la autoridad, ya que es ms un pagano
que una preocupacin cristiana. Pero esta objecin hace una falsa distincin entre la
servidumbre y la autoridad. Ciertamente, Jess mismo es el modelo de un lder
siervo, pero Jess tambin tiene autoridad-autoridad genial! l es el Seor de
nuestras vidas y el Seor de la iglesia. Por analoga, los ancianos deben seguir el
ejemplo del liderazgo de servicio de Jess (ver 1 Pedro 5: 1-5), pero eso no quiere
decir que deben descuidar gobernar con autoridad cuando la misma Biblia les da
esta responsabilidad (ver 1 Tim 5. :. 17; Hebreos 13:17; 1 Pedro 5: 5).
A veces las personas objetan que, al igual que la iglesia finalmente se dio cuenta de que
la esclavitud estaba mal, por lo que la iglesia de hoy debe reconocer que el liderazgo
masculino est mal y es una tradicin cultural obsoleta que debe ser desechada. Pero
esta objecin no se da cuenta de la diferencia entre la institucin cultural temporal
de la esclavitud, que Dios ciertamente no estableci en la creacin, y la existencia
de una diferencia en los roles entre hombres y mujeres en el matrimonio (y, por
implicacin, en las relaciones dentro de la iglesia) que Dios estableci en la
creacin. Las semillas de la destruccin de la esclavitud fueron sembradas en el
Nuevo Testamento (ver Flm 16; Ef 6:.. 9; Col. 4: 1; 1 Tim. 6: 1-2), pero no hay
semillas para la destruccin del matrimonio, o la destruccin de las diferencias entre
hombres y mujeres ya creado, se siembran en la Biblia. Por otra parte, la objecin
puede dar la vuelta: es probable que un cerrador paralelo a los defensores de los
cristianos de la esclavitud en el siglo XIX se encuentra en las feministas evanglicos
que uso hoy los argumentos de la Biblia para justificar la conformidad a algunas
presiones muy fuertes en la sociedad contempornea ( a favor de la esclavitud a
continuacin, y las mujeres de ser pastores ahora).
A veces se objeta que Priscila y Aquila juntos hablaron a Apolos y "le expusieron el
camino de Dios con mayor precisin" (Hechos 18:26). Esto es cierto, y es prueba
para demostrar que la discusin informal de la Escritura por hombres y mujeres
juntos, en la que hombres y mujeres desempean un papel importante en ayudar a
los otros a entender las Escrituras, es aprobado por el Nuevo Testamento. Una vez
ms, un ejemplo como este nos advierte de no prohibir las actividades que no estn
prohibidas por las Escrituras, sin embargo, no volcar el principio de que la funcin
de gobierno y la enseanza reconocido pblicamente dentro de una iglesia se limita
a los hombres. Priscilla no estaba haciendo nada contrario a esta restriccin.
A veces se objeta que es incompatible para permitir votar a las mujeres en las iglesias
que tienen gobierno congregacional, pero no sirven como ancianos. Pero la
autoridad de la iglesia en su conjunto no es la misma que la autoridad dada a
individuos especficos dentro de la iglesia. Cuando decimos que la congregacin en
su conjunto tiene autoridad, no queremos decir que cada hombre y cada mujer en la
congregacin tiene la autoridad para hablar o actuar en nombre de la congregacin.
Por lo tanto, el gnero, como parte de la personalidad individual, no es
significativamente a la vista en las decisiones de la congregacin corporativos.

Otra forma de expresar esto es decir que la nica pregunta que nos hacemos en esta
seccin es si las mujeres pueden ser agentes dentro de la iglesia, y en concreto si
pueden ser ancianos dentro de la iglesia. En cualquier sistema congregacional donde
los ancianos son elegidos por la congregacin, es evidente para todo el mundo en la
iglesia que los ancianos tienen una especie de autoridad delegada que otros
miembros de la congregacin no tienen-a pesar de que los dems miembros de la
congregacin han votado para estas personas en el primer lugar. Es lo mismo en
todos los sistemas de gobierno donde se electos funcionarios: una vez que el
Presidente de los Estados Unidos o el alcalde de una ciudad es elegido, esa persona
tiene una autoridad delegada sobre las personas que l o ella eligi y es una
autoridad que es mayor que la autoridad de cualquier persona individual que
votaron.
En este punto tambin es oportuno reconocer que Dios ha dado mucho conocimiento y
sabidura a las mujeres como a los hombres, y que las lderes de la iglesia que
descuidan a recurrir a la sabidura que las mujeres han realmente estn actuando
tontamente. Por lo tanto, cualquier grupo de ancianos u otros lderes masculinos que
toman las decisiones que afectan a toda la iglesia con frecuencia deben tener
procedimientos dentro de la iglesia por lo que la sabidura y la visin de otros
miembros de la iglesia, especialmente la sabidura y la visin de las mujeres como a
los hombres, puede ser dibujado sobre como ayuda en la toma de decisiones.
9. Qu pasa con otras oficinas dentro de la Iglesia? Toda la discusin anterior se ha
centrado en la cuestin de si las mujeres deben funcionar como pastores o ancianos
dentro de la iglesia. Pero qu pasa con otras oficinas?
La enseanza bblica sobre la oficina del dicono es mucho menos extensa que la
relacin con la oficina del mayor, y lo que est involucrado en el oficio de dicono
vara considerablemente de iglesia en iglesia. Si diconos son en realidad funcionan
como ancianos y tienen la autoridad de gobierno ms alto dentro de una iglesia
local, entonces los argumentos antes expuestos contra las mujeres que son ancianos
se aplicaran directamente a esta situacin, y se seguira que la Escritura no permite
que las mujeres a ser diconos en este sentido . Por otro lado, si los diconos
simplemente han delegado la responsabilidad administrativa de determinados
aspectos del ministerio de la iglesia, entonces no parece haber ninguna buena razn
para evitar que las mujeres que funciona como diconos. En cuanto a la cuestin de
las mujeres como diconos en 1 Timoteo 3: 8-13, no parece que el presente autor
que este pasaje permite que las mujeres sean diconos en la forma en que los
diconos estn comprendidas en esa situacin, pero hay una diferencia significativa
de punto de vista entre los evanglicos sobre la comprensin de este pasaje, y es
mucho menos claro para nosotros exactamente lo que hicieron los diconos en ese
momento de lo que est claro lo que did.82 ancianos
Con respecto a otras oficinas, como tesorero, por ejemplo, u otros puestos de personal,
como los jvenes ministro o consejera director o ministro de los nios, y as
sucesivamente, la nica pregunta que debe hacerse es si estas oficinas incluyen los
gobernantes y la enseanza de las funciones reservadas a ancianos en el Nuevo
Testamento. Si no, entonces todas estas oficinas estara abierto a las mujeres, as

como a los hombres porque tenemos que tener cuidado de no prohibir lo que el
Nuevo Testamento no prohbe.
PREGUNTAS PARA LA APLICACIN PERSONAL
1. No importa qu tipo de estructura de gobierno de la iglesia que actualmente se
encuentra en, hay formas en las que usted podra ser ms alentador y de apoyo a los
lderes actuales en su iglesia?
2. Si usted es actualmente un oficial en su iglesia, o si algn da le gustara ser uno, es
su patrn de vida de tal manera que a usted le gustara verlo imitado por otros en la
iglesia? Si usted ha tenido un papel en el proceso de seleccin de lderes de la
iglesia, ha tendido a enfatizar los rasgos de carcter y cualidades espirituales
hablaron en la Escritura, o han hecho hincapi en que otros ttulos que el mundo
sera buscar en la seleccin de sus lderes?
3. Cree usted que la estructura de gobierno actual de su iglesia funciona bastante bien?
Como no poda ser mejorado, sin cambiar la filosofa bsica del gobierno de la
iglesia a la que se ha comprometido? Independientemente de si su iglesia tiene
funcionarios que son llamados "ancianos", que son las personas que llevan a cabo
las funciones de los ancianos en su iglesia? Sabe usted si su propio pastor le
gustara ver algunas modificaciones en el gobierno de su iglesia, para que pueda
llevar a cabo su tarea con mayor eficacia?
4. Antes de leer este captulo, cul era su opinin sobre la cuestin de las mujeres en
calidad de la enseanza de los pastores o ancianos en una iglesia? Cmo ha
cambiado tu mirada al captulo, en todo caso? Por qu crees emociones de la gente
son a menudo muy fuerte con respecto a este tema? Puede explicar cmo se siente
personalmente (emocionalmente) sobre la enseanza se presenta en este captulo?
Le parece bien a usted, o no?

/////////////////////////////////////////////////////////////////////////////////////////

3:4 Rules means stands before or manages. his own house: An elder must manage his
own family well. His children must submit to his leadership with reverence or respect.6
3: 4 Reglas significa "est ante" o "maneja". Su propia casa: Un anciano debe administrar
bien su propia familia. Sus nios deben someterse a su liderazgo con reverencia o respeto.
////////////////////////////////////////////////////////////////////////////////////////////////////////////////////
1:6 The ability to manage his own family is a prerequisite for the elder (or bishop or
pastor) who would manage the spiritual family in the church (see 1 Tim. 3:4). This
particular requirement would be difficult to meet without the help of a supportive wife (see
Lev. 21, The Pastors Wife).7
6 Earl D. Radmacher, Ronald Barclay Allen, y H. Wayne House, The Nelson
study Bible : New King James Version (Nashville: T. Nelson Publishers, 1997), 1
Ti 3.4.
7 Inc Thomas Nelson, Womans study Bible . (Nashville: Thomas Nelson, 1997).

1: 6 La capacidad de gestionar su propia familia es un requisito previo para el mayor (u

obispo o pastor), que administrara la familia espiritual en la iglesia (ver 1 Tim. 3: 4). Este
requisito particular sera difcil cumplir sin la ayuda de una esposa de apoyo (ver Lev. 21,
La mujer del pastor).
////////////////////////////////////////////////////////////////////////////////////////////////////

QUALITIES BEFITTING CONGREGATIONAL LEADERS (3:113)

In chapter 3 Paul enumerated the requirements for three groups of leaders within the
churchthe bishop (overseer), deacons, and the women. The qualities he listed are to a
large extent stereotypical and frequently paralleled in the Hellenistic literature. Biographers
like Suetonius described their heroes as having these same characteristics. Many of these
qualities are listed as ideal traits for various sorts of leaders and professionals, such as
military commanders and physicians. They were viewed as standard qualities for good
leaders.
The first leadership group addressed is that of the overseer, or bishop (episcopos).
The nomenclature and function of leaders in the Pastorals is not altogether clear. First
Timothy 5:1725 deals with a group of elders (presbuteroi). The office of elder may or
may not be the same as that of the overseer in chapter 3. Chapter 3 also lists the desirable
qualities for deacons (diakonoi). It is possible that elder was the general term for the
church leadership, and the overseers and deacons were subgroups within the body of
elders. The overseers may have been teaching elders, with the deacons subordinate to
them and responsible for the practical ministries of the church. Since the overseer is
always addressed in the singular in the Pastorals, there may have been only one to a
congregation. He may have fulfilled the same role as the pastor-teacher of Ephesians 4:11
and been roughly equivalent to the pastor of present-day churches.
Many of the qualities expected of the overseers were those generally expected of
respectable leaders in Hellenistic society: above reproach in the community, levelheaded,
respected, self-controlled, not given to heavy drinking. Other qualities may have been more
specific to his duties as a church leader. He was to be hospitable, because he may well have
been responsible for entertaining visiting Christian workers. He was to be noncontentious, a
quality which the false teachers decidedly lacked. Greed seems to have been a particular
problem with the false teachers (1 Tim. 6:310). Paul therefore urged overseers and
deacons alike not to be greedy or lovers of money (vv. 3, 8). He likewise emphasized that
both should be a one-woman man (vv. 2, 12). The meaning of the phrase is anything but
clear. It has been interpreted in at least five different ways.
First, it may mean that these leaders were to be married, to have a wife, not to be single.
Second, it may mean that they were to have only one wife at a time, not to be polygamous.
Third, it could mean that they were not to be divorced. Greek, however, had a word for
divorce, and it is difficult to see why Paul would have used this strange circumlocution in
its place. A fourth possibility is that Paul was referring to those who had only a single wife
for the length of their lifetime, including widowers who never remarried. Being married to
only one husband for their whole life made a woman worthy of special honor in the
Hellenistic world (cp. 1 Tim. 5:9; lit., a one-man woman). Paul may have applied this
special virtue to the male leadership as well. The fifth possibility is that Paul meant a man
who was faithful to his wife, a man of one woman. Prostitution and mistresses were a way
of life for the first-century Greeks. Paul may well have held up the ideal of marital fidelity

for the leaders of Ephesus, a characteristic that would have stood out as an exception and an
example to the surrounding culture.
The overseer was also to be a Christian of some maturity, not a neophyte, not someone
new to the faith and still learning the rudiments. Overseers were to manage their own
families well. The leaders were a model and example for the church. How could they
manage Gods household if their own family life set a poor example? Finally, the
overseer/pastor was to win the respect of the community so as to enhance the witness of the
church to those outside. In a real sense, all of the qualities were essential to that goal.
Basically the same qualities were expected of deacons: they were not to be greedy, not
given to wine, sincere, managing their households well, men of one woman (vv. 8, 12).
Paul added that one should not be allowed to enter the office hastily but should first be
tested and proven (v. 10). His statement that their faithful service procured for them a good
standing (v. 13) may indicate that the diaconate was a stage in attaining a higher level of
service, such as that of overseer.
The reference to the women in verse 11 is tantalizing. It is sandwiched in the middle
of Pauls treatment of the deacons. It could refer to the wives of the deacons. It is just as
possible that it referred to an order of deaconesses. The qualities listed for them are not so
much domestic as leadership traits, the same kind as those laid down for the men.8
CUALIDADES LDERES acorde Congregacional (3: 1-13)
En el captulo 3 Pablo enumer los requisitos para tres grupos de lderes dentro de la
iglesia-el obispo ("supervisor"), diconos, y las "mujeres." Las cualidades que se enumeran
son en gran medida estereotipada y en paralelo con frecuencia en la literatura helenstica.
Los bigrafos como Suetonio describieron sus hroes que tienen estas mismas
caractersticas. Muchas de estas cualidades se enumeran como rasgos ideales para
diferentes tipos de lderes y profesionales, como los comandantes militares y mdicos. Ellos
fueron vistos como cualidades "estndar" para los buenos lderes.
El primer grupo de liderazgo dirigido es el de la "supervisor" o "obispo" (episcopos). La
nomenclatura y la funcin de los lderes de la Pastorales no es del todo claro. Primera de
Timoteo 5: 17-25 se refiere a un grupo de "ancianos" (presbuteroi). El oficio de anciano
puede o no puede ser la misma que la del supervisor en el captulo 3. El captulo 3 tambin
enumera las cualidades deseables para los "diconos" (diakonoi). Es posible que el
"anciano" fue el trmino general para el liderazgo de la iglesia, y los "supervisores" y
"diconos" fueron los subgrupos dentro del cuerpo de ancianos. Los "obispos" pueden
haber sido "ancianos de enseanza", con los diconos subordinados a ellos y responsables
de los ministerios prcticos de la iglesia. Dado que el "supervisor" siempre se aborda en
singular en las Pastorales, que puede haber sido slo una a una congregacin. Es posible
que haya cumplido con el mismo papel que el pastor-maestro de Efesios 4:11 y ha sido ms
o menos equivalente al pastor de las iglesias de hoy en da.
Muchas de las cualidades que se esperan de los obispos fueron los que generalmente se
espera de los lderes respetables de la sociedad helenstica: irreprochable en la comunidad,
sensato, respetado, con dominio propio, no dados a beber en exceso. Otras cualidades
pueden haber sido ms especfico de sus funciones como un lder de la iglesia. l deba ser
hospitalario, porque bien pudo haber sido el responsable de entretener a visitantes obreros
cristianos. l iba a ser no contenciosa, una cualidad que los falsos maestros decididamente
8 John B. Polhill, Paul and his letters (Nashville, TN: Broadman & Holman,
1999), 410412.

carecan. La codicia parece haber sido un problema particular con los falsos maestros (1
Tim. 6: 3-10). Por lo tanto, Pablo inst a obispos y diconos por igual a no ser codicioso o
avaros (vv. 3, 8). l mismo modo destac que ambos deben ser un hombre "de una sola
mujer" (vv. 2, 12). El significado de la frase es todo menos clara. Se ha interpretado en al
menos cinco formas diferentes.
En primer lugar, puede significar que estos lderes iban a casarse, tener una esposa, por
no estar sola. En segundo lugar, puede significar que ellos iban a tener slo una esposa a la
vez, para no ser polgamo. En tercer lugar, podra significar que no se que se divorciaron.
Griega, sin embargo, tena una palabra para el divorcio, y es difcil ver por qu Pablo habra
utilizado este extrao circunloquios en su lugar. Una cuarta posibilidad es que Pablo se
refera a los que tenan una sola esposa por la duracin de su vida, incluyendo viudos que
nunca han vuelto a casar. Estar casada con un solo esposo durante toda su vida hizo una
mujer digna de honor especial en el mundo helenstico (cp 1 Tim 5: 9; lit., un "one-man
woman"..). Pablo pudo haber aplicado esta virtud especial al liderazgo masculino tambin.
La quinta posibilidad es que Pablo quiso decir a un hombre que fue fiel a su esposa, un
hombre de una sola mujer. La prostitucin y amantes eran una forma de vida para los
griegos del siglo primero. Pablo pudo haber mantenido el ideal de la fidelidad conyugal
para los lderes de feso, una caracterstica que habra destacado como una excepcin y un
ejemplo para la cultura circundante.
El supervisor tambin iba a ser un cristiano de cierta madurez, no un nefito, no alguien
nuevo en la fe y todava est aprendiendo los rudimentos. Supervisores deban administrar
bien sus propias familias. Los lderes eran un modelo y ejemplo para la iglesia. Cmo
podan manejar la familia de Dios si su propia vida familiar establece un mal ejemplo? Por
ltimo, el supervisor / pastor era ganar el respeto de la comunidad a fin de mejorar el
testimonio de la iglesia a los que estn fuera. En un sentido real, todas las cualidades eran
esenciales para ese objetivo.
Bsicamente se esperaba que las mismas cualidades de los diconos: no deban ser
codicioso, no dado al vino, sincero, gestionando bien sus hogares, los hombres de una
mujer (vv 8, 12.). Pablo aadi que no se debe permitir entrar en la oficina a toda prisa,
pero primero debe ser probado y comprobado (v. 10). Su declaracin de que su fiel servicio
procur para ellos una buena situacin (v. 13) puede indicar que el diaconado fue una etapa
en la consecucin de un mayor nivel de servicio, como la de supervisor.
La referencia a "las mujeres" en el versculo 11 es tentadora. Se intercala en medio del
tratamiento de Pablo de los diconos. Podra referirse a las esposas de los diconos. Es
igualmente posible que se refera a una orden de diaconisas. Las cualidades enumeradas
para ellos no son tanto domstica como rasgos de liderazgo, del mismo tipo que las
establecidas para los hombres.
////////////////////////////////////////////////////////////////////////////////
3:113 REQUISITOS PARA LOS OFICIALES DE LA IGLESIA

3:17 Requisitos de los obispos

La palabra obispo no debe ser identificada con la funcin de los obispos posteriores. La
idea de un oficio autoritativo tal como se ve en la funcin del obispo a travs de la historia
cristiana no pertenece al pensamiento del NT. Pablo estaba escribiendo a aquellos cuyo

trabajo era supervisar (ver nota de la RVA), pero que no posean una autoridad
independiente. No hay sugerencia de que haba un solo obis po en cada iglesia y
ciertamente ninguna de que un sobreveedor, como sucedi en el caso de los obispos
posteriores, supervisara varias iglesias. Pero por qu Pablo dice fiel es esta palabra (v. 1)?
Ya que parece ser un dicho conocido comnmente, l estaba probablemente usndolo aqu
para subrayar la importancia del oficio de sobreveedores para el beneficio de aquellos que
estaban subestimndolo. Pablo ve el trabajo como una tarea noble.
Tal oficio necesita la clase apropiada de personas para ocuparlo. Debe recordarse que
los primeros cristianos venan de diferentes trasfondos, y esto explica el carcter que parece
elemental de algunos de los requisitos, especialmente el negativo en el v. 3. Hay
condiciones acerca de la vida personal de los candidatos en perspectiva. Un obispo debe ser
sobrio, prudente, decoroso (v. 2). Debe ser irreprensible. Todas estas cualidades deben
esperarse en cualquier cristiano serio pero especialmente en los lderes, porque cualquiera
cuyas cualidades morales y espirituales no lo recomienden ante sus contemporneos no
tendr mucha influencia como ministro, y si la tiene, es probable que sea destructiva.
Adems, la vida domstica de un ministro es igualmente importante; debe ser marido
de una sola mujer (v. 2) y debe tener a sus hijos en sujecin (v. 4). El requisito anterior
excluira cualquier b gamo, pero es mejor interpretar las palabras como una condicin de
que el ministro debe establecer un elevado ejemplo en relaciones matrimoniales. Pablo no
est aqu tratando con el problema de aquellos que eran polgamos antes de llegar a ser
cristianos. Debe reconocerse, sin embargo, que las posiciones de responsabilidad dentro de
la iglesia cristiana requieren personas cuyos ejemplos otros pueden seguir.
El segundo requisito sobre manejar su propia familia es especialmente digno de notarse
ya que Pablo parece ver el hogar como de alguna manera tipi ficando a la iglesia (v. 5). Un
hogar desordenado no ofrece la clase correcta de experiencia para manejar la iglesia. Este
es un principio que a menudo ha sido pasado por alto cuando se toma la decisin de elegir a
un pastor en perspectiva.
En los vv. 6 y 7 se mencionan requisitos adicionales. Un recin convertido est
excluido, por causa de la falta de experiencia cristiana. Es de notar que en la lista similar en
Tito este requisito est omitido, presumiblemente porque la iglesia era tan nueva que
hubiera sido difcil aplicarlo. Donde sea posible es claramente indeseable que a los nuevos
creyentes se les den muchas responsabilidades hasta que estn arraigados. Pablo menciona
especialmente el peligro de la vanagloria Para que no caiga en la condenacin del diablo es
probablemente la mejor manera de tomar las palabras que lit. significan el juicio del
diablo, que podra posiblemente ser el juicio preparado para el diablo. Un nuevo
convertido en una posicin exaltada puede ser tentado a caer en la misma vanagloria que el
diablo.
Otro requisito es tener buen testimonio de los de afuera. Pablo conoce el peligro de
nombrar oficiales a los cuales sus hermanos no respetarn. Se ha hecho mucho dao por
aquellos cuyo vivir inconsistente ha sido observado y criticado por el mundo incrdulo.
Pero qu significa la trampa del diablo? Parece mejor comprenderlo como la trampa que
el diablo tiende a aquellos que viven de acuerdo con su compromiso cristiano, en vez de la
trampa en que el diablo mismo cay, eso es, el orgullo.
3:813 Requisitos de los diconos

Pablo menciona a los diconos junto con los obispos en Fil. 1:1, y es claro que los dos
oficios estaban ntimamente conectados. De veras, la lista de las cualidades deseables
declaradas aqu son parecidas a aquellas para los obispos. Nuevamente, ser dignos del
respeto de otros es de suma importancia, como lo son la sinceridad y las normas morales
generales. Dado que los candidatos para ambos oficios deben ser no dados a mucho vino,
esto sugiere que el beber demasiado vino era un problema entre la gente de Efeso. De
mayor importancia es que los diconos deben ser de una fe sana (v. 9 ), un pun to a menudo
olvidado en el nombramiento de los oficiales cristianos menores. Para Pablo la posicin
teolgica era crucial. La prueba referida en el v. 10 se realizaba presumiblemente por la
asamblea cristiana para asegurarse de que las cuali dades necesarias eran evidentes.
El v. 11 parece ser un interludio, y algunos han sugerido que apunta a una orden de
diaconisas. Aunque una orden as no es imposible, la referencia primaria es a las esposas de
los diconos. Estas deben ser juiciosas y cuidadosas en el hablar para que no agravien el
trabajo de sus esposos. Los restantes requisitos para los diconos tienen un paralelo
estrecho con la seccin que trata de los obispos. Significa la buena reputacin (v. 13) su
testimonio a la vista de la comunidad cristiana, a la de los de afuera o a la de Dios? De
entre estos, el segundo parece el ms indicado, no en el sentido de proveer para la futura
promocin, sino de ejer cer influencia. Esto concuerda mejor con referencia a su seguridad
de la fe.9
//////////////////////////////////////////////////////////////////

1 Timothy 3
The character and qualifications for the local charges of bishops and deacons are next
laid down. Timothy, though not an apostle, had a position superior even to the higher of the
two, and he is here instructed in that which was desirable for each office. The prohibition of
women from the exercise of authority naturally led the way, when their case was fully
disposed of, to the due requisites for such as might desire the good and weighty work of
overseeing the house of God. It is a question of government here, rather than of gifts,
whatever the importance of gifts for the right discharge of the office. Women were
excluded: but all Christian men were not therefore eligible. Certain weighty qualifications,
and circumstances morally clear, were to be sought in such as desired to do this excellent
work.
Hence one sees the mistake such as Calvin make when they talk of ordaining pastors.
For pastors and teachers the apostle treats in Eph. 4:11 as Christs gift for the perfecting
of the saints. Ordination there was where either government or even service in external
things was the object, and the only lawful authority descended from Christ through the
apostles whom He chose (or apostolic delegates, such as Timothy or Titus, specially
commissioned to act for an apostle in this respect) to appoint the bishops or elders and the
deacons.
No doubt apostles hold an unique place. They stand the first in point of gifts (
, 1 Cor. 12; , , Eph. 4); but they were also the chief of appointed authorities with title
to appoint subordinate authorities in the Lords name. Hence they, and they only, are seen in
scripture appointing presbyters and deacons, either directly or through an authorized deputy
9 D.A. Carson et al., Nuevo comentario Bblico : Siglo veintiuno, electronic ed.
(Miami: Sociedades Bb
licas Unidas, 2000), 1 Ti 3.113.

in a given sphere like Titus. Never is such a fact heard of as a presbyter ordaining a
presbyter or a deacon. It destroys the whole principle of authority descending from above
as stated in scripture; but, whatever else may or must go, scripture cannot be broken. (John
10:35).
If we are familiar with scripture, we shall soon learn that evangelists and pastors and
teachers are simply Christs gifts, without question of ordination any more than prophets,
whom none (but fanatics that neglect scripture for their own quasi-divine communications)
would think of ordaining. They are all alike bound to exercise their gift in immediate
responsibility to Him Who gave and sent them for ministerial work, for edifying the body
of the Christ.
Ye men who call for order in this matter, why do you not heed the order of the Lord,
alone recognised in holy writ? Is it that you are so prejudiced as to see nothing but the
traditional order of your own sect? Beware of giving up all principle, and if you know your
own order to be scripturally valueless, of being content with any order, provided it be
human and contrary to Gods word. I am grieved deeply for you, my brethren, if the only
order you decry is that which is solely founded on and formed by obedience to scripture,
alike in what is done or not done. Search and see where you are as to this good work;
search the scriptures whether these things are so. God caused His word to be written that it
might be understood and obeyed.
The Catholic error is the confusion of ministry and rule with priesthood, and this error
is fundamental. It flows from ignorance of the gospel, and is of either Jewish or heathen
extraction; where the living relationship of children reconciled to the God and Father of our
Lord Jesus Christ is unknown. All Christians are priests (Heb. 10:1922; 1 Peter 2:5, 9;
Rev. 1:6). Nor is it a question of words or title only, but of fact. They are brought nigh to
God by Christs blood. Having a great High-priest they are exhorted now to come boldly to
the throne of grace (Heb. 4:16), yea, into the holies by the blood of Jesus, by the way which
He dedicated for us, a new and living way, through the veil. None but a priest of the highest
dignity of old did so, tremblingly and once a year; whereas brethren as such are now free
to do so habitually (Heb. 10:1922). But all Christians are not ministers in the word, only
those to whom the Lord by the Spirit has given the gift: Having gifts then differing
according to the grace that is given to us, whether prophecy (Rom. 12:68).
The Protestant mistake is the confusion of gifts with offices or charges. The gifts were
in association with the body of Christ, as we see wherever they are spoken of. Local
charges are never found mixed up with gifts, though individuals might have both. It was
when Christ ascended on high that He gave gifts, some beyond controversy to lay the
foundation, as the apostles and prophets; others, as evangelists, pastors, and teachers, to
carry out the work in its more ordinary shape. Such is the true source and character of
ministry in the word. For ministry is serving Christ the Lord in the exercise of whatever gift
may have been given for any purpose of His love. Hence, even in its humblest form, it is
essentially in the unity of His body, and not limited to this or that locality: whereas local
charge, which has government for its aim, is based on the possession of qualities chiefly
moral (with or without specific gift in the word) which would give weight in dealing with
conscience, or righteous aptitude in the discharge of external duty.
The importance of this distinction is great because men quite ignore the real
permanence and universal character of gifts, and merge all in the local charges, which have
come to be regarded as inalienable and exclusive fixtures, one of them the minister, the

other (singular or plural) being a subordinate office, and in some places the noviciate to the
higher grade. The truth seen in scripture is that where the assemblies had time to grow up a
little, the apostles used to choose elders or presbyters for the disciples (never the disciples
for themselves); which as clearly shows that there were assemblies which as yet had them
not, and might, as some, never in fact have them, for want of apostolic authority (direct or
indirect) to appoint them: a comforting consideration for those who cleave to scriptural
order and shrink from make-shift, believing that the Lord Who so ordered things is worthy
of all trust, without inventions of our own in default of that order.
Faithful [is] the word: if anyone is eager for oversight, he is desirous of a
good work. The overseer [or bishop] therefore must be irreproachable,
husband of one wife, temperate, sober, orderly, hospitable, apt to teach, not
given to wine, no striker, but gentle, not contentious, not fond of money, one
that ruleth well his own house, having children in subjection with all gravity,
(but if one knoweth not how to rule his own house, how shall he care for
Gods assembly), not a novice lest being puffed up he fall into the devils
charge [or judgment]. But he must also have good testimony from those
without, lest he fall into reproach and a snare of the devil (vers. 17).
Bishopric, or office of a bishop, misleads here; because the modern office, with
which most are familiar, so greatly differs from the primitive reality. For. there were in each
assembly several, with co-ordinate governmental duties of a circumscribed nature, however
valuable and to be honoured in their place. Hence it appears best and wisest, as well as
most consistent, to call the function oversight and the functionary overseer, in
accordance with the Authorized Version of Acts 20:28, where the elders of the Ephesian
assembly (ver. 17), who met the apostle at Miletus, are so designated. There it will be
observed that it is not episcopal rulers of many dioceses or of separate assemblies, still less
the several chiefs! that are styled and called presbyters, because they must have been of the
lower grade to attain the higher. But the elders, or presbyters, are called overseers or
bishops; and this of the single assembly in Ephesus.
What honest man of intelligence can deny that this passage is incompatible with either
Episcopacy, or Presbyterianism, or yet Congregationalism, the three distinctive claimants of
Christendom? For it is death to the minister of the latter two no less than to the prelate
of the former. They are, all of them, manifest inventions since apostolic times, in collision
irreconcilable with the plain facts and the all-important principles of the days when the
divine word regulated those who called on the name of the Lord. And wherein is antiquity
to be accounted of, if it be human? What are they but shades of contending earthenware, a
pretender higher than any of these, the Papacy, being by far the weakest and the worst of all
spiritually, Other scriptures as Acts 14:23; Acts 15; Phil. 1:1; 1 Tim. 5:17; Titus 1 might
readily be enforced in confirmation; but to an upright soul I feel it enough to stand on the
footing of a single passage of Gods word, and so no more is added now. The scripture,
we repeat, cannot be broken (John 10:35).
The formula, Faithful is the word, with which the apostle here opens recurs in this
Epistle, though found but once respectively in the Second to Timothy and in that to Titus.
Here it appears three times; on the first (1:15) and third (4:9) occasions with the suited
addition, and worthy of all acceptation, which could not properly be in the case before us,
any more than in the Second Epistle (2:11), or in that to Titus (3:8).

It is a question of government in the assembly; and faithful is the saying: whoever is

eager for oversight desires a good or honourable work. Moral qualities, not gifts, are the
requisite; and also personal or relative circumstances of good report. Hence to be husband
of one wife was sought as well as a character free from reproach. How many evangelists
God has deigned to bless, who had once been shameless sinners in violence or in
corruption! Not such could the overseer be. Again, if a man had more than one wife, he was
(not to be then refused fellowship; for many a Jew or Gentile so situated might believe the
gospel; but) ineligible to be a holy guardian of order according to God among the saints.
Self-restraint and moderation and modesty or good order were sought in one set over the
rest: else the appeal to others must be undermined by his own shortcomings. It was also of
moment that active love should be proved in hospitality, as well as intelligence or aptitude
to teach, if one were not necessarily a teacher. Yet sitting over wine, and the quarrelsome
character it breeds, could not be tolerated for this work, but a gentle uncontentious spirit,
free from the love of money, and used to rule well his household, with children subject in
all gravity. For there too practical inconsistency would be fatal; and so much the more, as
Gods assembly needs far more care than ones own house.
Further, one newly come to the faith, a novice, was objectionable (not of course for
the exercise of any gift confided by the Lord, but) for this delicate position in dealing with
others, lest being puffed up he fall into the devils charge (or judgment, ).
Condemnation is too strong an expression and not the sense intended. The allusion
appears to be to the remarkable passage in Ezekiel 28:1119, where the king of Tyrus is set
forth in terms which seem to reflect a still more exalted creatures fall through selfcomplacency and self-importance.
The whole is wound up by the demand that he should also have good testimony from
those that are without lest he fall into reproach and a snare of the devil. This of course
has nothing to do with creature vanity or pride, occupied with its own position as compared
with that of others. It points to the danger from an ill reputation; for if not kept in the
presence of God, and how hard is this in having much to do with others! what advantage
the consciousness of that would give to the enemy, both to calumniate and to entangle! For
one in so public and responsible a place, if the report be not good, Satan knows how to
cover him with shame in his desire to avoid hypocrisy, or to lead into at least the semblance
of hypocrisy, if he shrink from shame.
It is not an ordinary saint who suits the serious and honourable work of overseeing; nor
can one be surprised, unless vitiated by ecclesiastical tradition or by the pride of man
unjudged, that an apostle, or a specially qualified apostolic man, is the only one seen in
scripture competent to nominate presbyters. Never was the assembly, whatever the piety or
intelligence of those who made it up, entrusted with a choice so difficult to discharge. Such
are the facts of Gods word; which entirely fall in with the principle that authority does not
come from below, whatever may be the theories of men ancient or modern, but from above.
It is from Christ the Lord, Who not only gives gifts as Head of the church, but is also the
source and channel of all true authority, as has been already noticed.
It is generally assumed that deacons or ministers (as some prefer to translate, in
order to guard from confounding them with the lower or earlier grade of clergy, so familiar
in modern times) answer to the seven (Acts 6:3; Acts 21:8) who served tables in the daily
ministration at Jerusalem. It is true that the seven are not so styled; and that elsewhere
there is no thought of seven deacons. It is also true that in Jerusalem at the first there

prevailed a state of having all things common wholly peculiar to that place and time, which
created the necessity for the apostles to appoint the same, both to allay murmuring of
others, and to allow themselves leisure for continuing steadfastly in prayer and in the
ministry of the word. Admitting however all due to the early form and order in Jerusalem, I
agree with others that substantially the same office is in view. The seven served as
deacons in the circumstances proper to that day; as others served elsewhere in a more
ordinary way. In Jerusalem at least they were chosen by the disciples, and the apostles laid
their hands on them with prayer.
Deacons likewise [must be] grave, not double-tongued, not given to much
wine, not greedy of base gain, holding the mystery of the faith in a pure
conscience. And let these also be first proved, then let them serve as
deacons, being blameless. Women likewise [must be] grave, not slanderers,
sober, faithful in all things. Let deacons be husbands of one wife, conducting
(ruling) [their] children and their houses well, for those who have served
well as deacons gain for themselves a good degree, and great boldness in
faith that is in Christ Jesus (vers. 813).
Manifestly the requirements for the deacons are not so high as those for bishops or
overseers, though there be somewhat in common. Their duties are of a lower character.
Gravity was sought as well as the absence of deceit. These would naturally be required
even in the commonest intercourse of life; and failure in them would bring contempt upon
such an office. For if every Christian is called to walk after Christ, surely not less is a
deacon to reflect His light even in the commonest things he has to do. Again, he must not
be given to much wine, nor be greedy of base gain: either would be ruinous to the due
fulfilment of his functions, and to the confidence which he ought to inspire in others. Far
fuller we have seen to be the demand for the bishop, who must be without reproach,
temperate, sober-minded, orderly, given to hospitality, apt to teach: which are not said of
the deacon save so far as gravity may approach. In this they do strongly meetthat as the
bishop was not to be long (or quarrelsome) over wine, so the deacon was to be not given
to much wine. And as the deacon was not to be greedy of base gain, so the bishop was to
be no lover of money. There is no question of aptness to teach for the deacon as for the
bishop; but even deacons must hold the mystery of the faith in a pure conscience. So indeed
is it binding on every saint; but if laxity were allowed in office-bearers, what could more
stumble the world, grieve the saints, and dishonour the Lord?
It may be worth while to remark that mystery, as it never means what is
unintelligible, so it is never applied to an institution or sacrament. Stewards of the
mysteries of God means those called and responsible for bringing out the special truths of
Christianity. Baptism and the Lords Supper are never so described; and the term cannot be
with propriety predicated of them as rites but at most only of the truths represented by
them. Deacons, however, are not called stewards of the mysteries of God, though they
must hold the mystery of the faith in a pure conscience, that is, the distinctive truth of
Christianity. Of course the Old Testament abides of divine authority for every conscience
and of exceeding value for every Christian. But we have further revelation in the New
Testament, and that of truth wholly unknown to saints before Christ. The mystery of the
faith expresses the truth which had never been revealed before, the general system of that
which is commonly called Christianity beyond what was known of old, though of course

confirming it in the most interesting manner and in the highest degree. That truth deals with
the conscience in the closest way and purges it.
But it is also possible that high truth might be held with habitually low practice. This
could not be in a deacon as it is unworthy of any Christian. He was called to hold the
mystery of the faith in a pure conscience. Others might not be able to judge directly of
the state of his conscience, but an irregular walk is the clearest proof that a mans
conscience cannot be pure. Where that was evident, it was permitted, yea incumbent, to
judge this.
Even here there was to be care in the gradual introduction of deacons to their duties:
and let these also first be proved, then let them serve as deacons, being blameless.
Proving them first might bring out their unfitness for the work; for there are many saints
even, who cannot bear a little brief authority, and that which outwardly raises such soon
exposes to moral degradation. To walk blamelessly in the least of such new duties was no
small testimony of their fitness to serve in all.
Women in the nearest relationship with them are not forgotten. They in like manner
must be grave, not slanderers, sober (temperate), faithful in all things. The duties of their
husbands would give them opportunities of knowing much of a delicate nature; they were
therefore to be both grave and not evil-speakers, sober or temperate, faithful in all things.
None but such could help their husbands aright; those who were otherwise would not only
hinder but lead to constant difficulty and scandal.
Nor was it only that the bishop must be husband of one wife, deacons must be the same.
Polygamy was thus being dealt a death-wound. No matter what might be the qualities and
competency of a Christian, he could not even be a deacon if he had, like many in those
days, more than one wife. This was strictly ruled for all who held office in the assembly,
whatever might be the forbearance of grace whilst the powers that be tolerated things
otherwise.
Further, like the bishops, deacons must rule their children and their houses well. It was
not allowable in those that served even in outward things that disorder should reign among
their children or in their households. The assembly of God is set in this world, till the Lord
come, to manifest His will and to please Him.
But deacons, like the seven, were not tied only to that service which they were
appointed to fulfil; for those who have served well as deacons gain for themselves a good
degree and great boldness in faith which is in Christ Jesus. So we see in both Stephen and
Philip who were of the seven: the one being greatly honoured of God as a teacher of the
truth; the other being largely used to spread the gospel where it had never yet penetrated.
This,was to gain for themselves a good standing, and no one who reads the Holy Spirits
account of their testimony and its effects can doubt their great boldness in faith that is in
Christ Jesus.
The presence of an apostle was an incalculable boon both for founding and for building
up the assembly in any place. But what do we not owe also to his absence? Therefore he
wrote, as here to Timothy, so at other times to this or that assembly, and thus he gave us in a
permanent form the mind of the Spirit as applied to the instructive wants, difficulties, and
dangers of the saints here below.10
10 William Kelly, 1 and 2 Timothy (Galaxie Software, 2005; 2005), 5466.

1 Timoteo 3
El carcter y calificaciones para los cargos locales de obispos y diconos estn junto
establecidas. Timoteo, aunque no un apstol, tena una posicin superior incluso al mayor
de los dos, y que aqu se instruye en lo que era conveniente para cada oficina. La
prohibicin de las mujeres en el ejercicio de la autoridad llev naturalmente el camino,
cuando su caso fue totalmente eliminado, a los requisitos debido a un sentido que pueda
desear el trabajo bien y el peso de la supervisin de la casa de Dios. Es una cuestin de
gobierno aqu, en lugar de los regalos, sea cual sea la importancia de regalos para el
desempeo adecuado del oficio. Se excluyeron las mujeres: pero todos los hombres
cristianos no eran, por lo tanto elegible. Ciertos ttulos de peso, y las circunstancias
moralmente claros, deban buscarse en tales si lo deseas hacer este excelente trabajo.
De ah que uno ve el error como Calvin hacen cuando hablan de "pastores". Para la
ordenacin de "pastores y maestros" las golosinas Apstol en Ef. 04:11 como un don de
Cristo a fin de perfeccionar a los santos. Ordenacin all era donde el gobierno o incluso el
servicio en las cosas externas fue el objeto, y la nica autoridad legtima descendientes de
Cristo a travs de los apstoles que escogi (o delegados apostlicos, como Timoteo o Tito,
especialmente comisionado para actuar en nombre de un apstol en este respeto) de
nombrar los obispos o ancianos y los diconos.
No hay apstoles duda ocupan un lugar nico. Se destacan el primero en el punto de
dones (1 Cor , 12;. ,, Ef. 4); pero tambin eran el jefe de autoridades
designadas con el ttulo de nombrar autoridades subordinadas en el nombre del Seor. De
ah que, y que slo se ven en las Escrituras que se nombra a los presbteros y diconos, ya
sea directamente oa travs de un diputado autorizado en una esfera dada como Tito. Nunca
es un hecho tan escuchado como presbtero ordenar a un presbtero o un dicono. Destruye
todo el principio de autoridad descendente desde arriba como se dice en la Escritura; pero,
cualquier otra cosa que puede o debe ir, Escritura no puede ser quebrantada. (Juan 10:35).
Si estamos familiarizados con las Escrituras, pronto aprendemos que los evangelistas y
pastores y maestros son regalos simplemente de Cristo, sin lugar a dudas de la ordenacin
ms de lo que los profetas, a quien nadie (pero los fanticos que descuidan las Escrituras
por sus propias comunicaciones cuasi divino) pensaran de ordenacin. Son todos iguales
obligados a ejercer su don en la responsabilidad inmediata a Aquel que dio y los envi para
el trabajo ministerial, para la edificacin del cuerpo de Cristo.
Varones que llamar al orden en este asunto, por qu no se presta atencin a la orden del
Seor, solo reconocen en las Sagradas Escrituras? Es que ests tan prejuicios como para
ver nada ms que el orden tradicional de su propia secta? Tenga cuidado de renunciar a
todo principio, y si usted sabe que su propia para ser bblicamente sin valor, de contentarse
con cualquier orden, siempre que sea humana y contrario a la palabra de Dios. Me duele
profundamente por vosotros, hermanos mos, si la nica orden que denuncian es la que se
funda exclusivamente en y form mediante la obediencia a las Escrituras, tanto en lo que se
hace o no se hace. Buscar y ver dnde se encuentra en cuanto a esta buena obra; escudriar
las Escrituras si estas cosas son as. Dios hizo que Su palabra se escriba que podra ser
comprendido y obedecido.
El error Catlica es la confusin de ministerio y gobernar con el sacerdocio, y este error
fundamental. Fluye de la ignorancia del evangelio, y es de cualquiera de origen judo o
pagano; cuando no se conoce la relacin viva de los hijos reconciliados con el Dios y Padre

de nuestro Seor Jesucristo. Todos los cristianos son sacerdotes (Hebreos 10: 19-22; 1
Pedro 2:. 5, 9; Apocalipsis 1: 6). Tampoco es una cuestin de palabras o ttulo solamente,
sino de hecho. Ellos son llevados Acercaos a Dios por la sangre de Cristo. Tener un gran
sumo sacerdote que se exhorta ahora a venir confiadamente al trono de la gracia (. Heb
4:16), s, en el santuario por la sangre de Jesucristo, por el camino que l nos consagr
nuevo y la vida As, a travs del velo. Nadie sino un sacerdote de la ms alta dignidad de
edad lo hizo, temblando y una vez al ao; mientras que los "hermanos" como tal ahora son
libres de hacerlo habitualmente (Heb. 10: 19-22). Pero todos los cristianos no son los
ministros de la palabra, slo aquellos a quienes el Seor por el Espritu ha dado el don:
"Pero teniendo dones que difieren a continuacin, segn la gracia que nos es dada, si el de
profeca ..." (Rom. 12: 6- 8).
El error protestante es la confusin de regalos con oficinas o cargos. Los regalos eran en
asociacin con el cuerpo de Cristo, como lo vemos dondequiera que se habla de. Cargos
locales no se encuentran mezclados con los regalos, aunque los individuos pueden tener
ambas cosas. Fue cuando Cristo ascendi a lo alto, que ha dado dones, algunos ms all de
la controversia para sentar las bases, como los apstoles y profetas; otros, evangelistas,
pastores y maestros, para llevar a cabo la obra en su forma ms comn. Tal es la verdadera
fuente y el carcter de ministerio en la palabra. Para ministerio es servir a Cristo el Seor en
el ejercicio de cualquier regalo puede haber sido dada para cualquier propsito de su amor.
Por lo tanto, incluso en su forma ms humilde, es esencialmente en la unidad de su cuerpo,
y no limitarse a una u otra localidad: mientras carga local, que tiene el gobierno para su
objetivo, se basa en la posesin de cualidades principalmente morales (con o sin don
especfico de la palabra) que dara peso en el trato con la conciencia, o aptitud justos en el
cumplimiento del deber externo.
La importancia de esta distincin es grande porque los hombres bastante ignoran la
permanencia real y el carcter universal de los regalos, y se funden todos en los cargos
locales, que han llegado a ser considerado como accesorios inalienables y exclusivos, uno
de ellos el ministro, el otro (singular o en plural) es una oficina subordinada, y en algunos
lugares el noviciado en el grado superior. La verdad se ve en las Escrituras es que en las
asambleas tenan tiempo para crecer un poco, los apstoles se utiliza para elegir ancianos o
presbteros para los discpulos (nunca los discpulos para s mismos); lo que demuestra tan
claramente que hubo asambleas que todava ellos no tenan, y podra, segn algunos, de
hecho nunca tienen ellos, por falta de autoridad apostlica (directo o indirecto) para
designarlos: una consideracin reconfortante para aquellos que unir a las Escrituras el
orden y la contraccin de la improvisada, en la creencia de que el Seor Quin lo orden las
cosas es digno de toda confianza, sin inventos de nuestra propia en default de ese orden.
"Fiel [es] la palabra: si alguien est ansioso de la supervisin, que est deseoso de un
buen trabajo. El capataz [u obispo] por lo tanto debe ser irreprochable, marido de una sola
mujer, sobrio, sobrio, ordenado, hospitalario, apto para ensear, no dado al vino, no
pendenciero, sino amable, no contencioso, no gustaba de dinero, que se enseorea bien su
casa, que tenga hijos en sujecin con toda honestidad, (pero si uno no sabe gobernar su
propia casa, cmo cuidar de la Asamblea de Dios "), no es un novato porque inflndose
no caiga en cargo del diablo [ o juicio]. Pero tambin debe tener buen testimonio de los que
no, para que no caiga en descrdito y en lazo del diablo "(vers. 1-7).
"Obispado", o "la oficina de un obispo," engaa aqu; porque la oficina moderna, con
los que la mayora son familiares, por lo que difiere enormemente de la realidad primitiva.

Por. haba en cada conjunto de varios, con coordenadas deberes gubernamentales de

carcter circunscrito, por muy valiosas y ser honrados en su lugar. Por lo tanto, mejor y ms
sabio aparece, as como ms consistente, para llamar a la funcin de "supervisin" y el
funcionario "supervisor", de acuerdo con la versin autorizada de Hechos 20:28, donde los
ancianos de la iglesia de feso (ver. 17 ), que se reuni el apstol en Mileto, se lo designa.
All se observa que no es gobernantes episcopales de muchas dicesis o de asambleas
separadas, menos an los varios jefes! que son de estilo y llam a los presbteros, porque
deben haber sido de la calificacin ms baja para alcanzar el ms alto. Pero los ancianos o
presbteros, son llamados "supervisores" u obispos; y esto de la asamblea nica en feso.
Lo honesto hombre de inteligencia se puede negar que este pasaje es incompatible con
cualquiera Episcopado, o presbiterianismo, o an Congregacionalismo, los tres reclamantes
distintivos de la cristiandad? Porque es la muerte "al" ministro de los dos ltimos no menos
que a la "prelado" del primero. Son, todas ellas, las invenciones se manifiestan desde los
tiempos apostlicos, en choque irreconciliable con los simples hechos y los principios de
todos los importantes de la poca en que la palabra divina regulen los que invocaron el
nombre del Seor. Y en donde est la antigedad para ser contabilizada de, si es humano?
Qu son sino sombras de contendientes de barro, un pretendiente ms alto que cualquiera
de estos, el Papado, que es con mucho el ms dbil y lo peor de todo espiritualmente, Otras
escrituras como Hechos 14:23; Hechos 15; Phil. 1: 1; 1 Tim. 05:17; Tito 1 podra
fcilmente ser ejecutada en la confirmacin; sino a un alma recta siento que suficiente para
reposar sobre la base de un solo pasaje de la Palabra de Dios, y para que nadie ms se aade
ahora. "La escritura", repetimos, "no puede ser quebrantada" (Juan 10:35).
La frmula, "Fiel es la palabra", con la que el apstol aqu se abre repite en esta
epstola, aunque se encuentra, pero una vez, respectivamente, en la segunda a Timoteo, y en
que a Tito. Aqu aparece tres veces; en la primera (01:15) y el tercero (4: 9) ocasiones con
la adicin adecuada ", y digna de ser recibida por todos:" que no podra ser correctamente
en el caso que nos ocupa, al igual que en la Segunda Epstola (2: 11), o en que a Tito (3: 8).
Es una cuestin de gobierno en la asamblea; y fiel es el dicho: quien est vido de
supervisin desea un trabajo bueno o honorable. Cualidades morales, no los regalos, son el
requisito; y tambin las circunstancias personales o relativos de buen informe. Por lo tanto
para ser marido de una sola mujer se busc, as como un carcter libre de reproche.
Cuntos evangelistas Dios se ha dignado bendecir, que haba sido pecadores descarados en
la violencia o en la corrupcin! No es as podra ser el supervisor. Una vez ms, si un
hombre tena ms de una esposa, que era (no se neg la comunin; para muchos un Judio o
gentil lo situada podra creer en el evangelio; pero) no elegible para ser un guardin sagrado
de orden segn Dios entre los santos . El autocontrol y la moderacin y modestia o el buen
orden se buscaron en un juego sobre el resto: bien el recurso a los dems debe ser socavada
por sus propios defectos. Tambin del momento en que el amor activo debe ser probado en
la hospitalidad era, as como la inteligencia o aptitud para ensear, si no eran
necesariamente un maestro. Sin embargo, sentado sobre el vino, y el carcter pendenciero
que engendra, no poda ser tolerado por este trabajo, sino un espritu indiscutible suave,
libre del amor al dinero, y se utiliza para gobernar bien su casa, con los nios sujetos en
toda la gravedad. Porque hay inconsistencia demasiado prctico sera fatal; y tanto ms,
cuanto la Asamblea de Dios necesita mucho ms cuidado que la propia casa.
Adems, uno recin llegado a la fe ", un novato," era inaceptable (no, por supuesto, para
el ejercicio de cualquier regalo confiado por el Seor, pero) para esta delicada posicin en

el trato con los dems ", porque inflndose no caiga en cargo del diablo (o juicio, ).
"Condena" es demasiado fuerte una expresin y no el sentido deseado. La alusin parece
ser a la notable pasaje en Ezequiel 28: 11-19, donde el rey de Tiro se expone en trminos
que parecen reflejar la cada de una criatura an ms exaltado a travs de autocomplacencia y auto-importancia.
El conjunto se termin por la demanda que l tambin debe tener buen testimonio de los
que estn fuera, "para que no caiga en descrdito y en lazo del diablo." Por supuesto, esto
no tiene nada que ver con la criatura vanidad u orgullo, ocupado con su propia posicin en
comparacin con la de otros. Seala el peligro de una mala reputacin; porque si no se
mantiene en la presencia de Dios, y lo difcil es esto de tener mucho que ver con los dems!
qu ventaja la conciencia de que dara al enemigo, tanto para calumniar y para enredar!
Por un lado, en lo pblico y responsable un lugar, si el informe no sea bueno, Satans sabe
cmo le cubre de vergenza en su deseo de evitar la hipocresa, o para llevar en al menos la
apariencia de hipocresa, si retrocede ante la vergenza.
No es un santo comn y corriente que se adapte al trabajo serio y honorable de la
supervisin; ni se puede sorprender, a menos viciado por la tradicin eclesistica o por el
orgullo del hombre no juzgada, que un apstol, o un hombre apostlico especialmente
calificada, es el nico que se ve en las Escrituras competente para nombrar a los
presbteros. Nunca fue la asamblea, cualquiera que sea la piedad o la inteligencia de los que
lo invent, encargado de una eleccin tan difcil se descarguen. Tales son los hechos de la
palabra de Dios; que caen en su totalidad con el principio de que la autoridad no viene de
abajo, cualesquiera que sean las teoras de los hombres antiguos o modernos, pero desde
arriba. Es a partir de Cristo, el Seor, que no slo da dones como cabeza de la iglesia, pero
es tambin la fuente y el canal de toda autoridad verdadera, como ya se ha dado cuenta.
En general se supone que los "diconos" o "ministros" (como algunos prefieren
traducir, con el fin de protegerse de confundirlos con la calificacin ms baja o ms
temprano del clero, tan familiar en los tiempos modernos) respuesta a "los siete" (Hechos
6 : 3; Hechos 21: 8) que sirvi tablas en la distribucin diaria en Jerusaln. Es cierto que
"los siete" no estn tan de estilo; y que en otros lugares no hay pensamiento de los "siete"
diconos. Tambin es cierto que en Jerusaln en la primera no se impuso un estado de tener
todas las cosas en comn totalmente peculiar a ese lugar y tiempo, lo que crea la necesidad
de que los apstoles de nombrar a la misma, tanto para disipar murmuracin de los dems,
y se dejan ocio para los constantes en la oracin y en el ministerio de la palabra.
Admitiendo sin embargo todo se debe a la forma temprana y el orden en Jerusaln, estoy de
acuerdo con otros que sustancialmente la misma oficina est a la vista. "Los siete" sirvieron
como diconos en las circunstancias propias de ese da; como otros en otro lugar de una
manera ms normal. En Jerusaln, al menos, que fueron elegidos por los discpulos, y los
apstoles pusieron sus manos sobre ellos con la oracin.
"Los diconos asimismo [debe ser] honestos, sin doblez, no dados a mucho vino, no
codiciosos de ganancias de base, la celebracin del misterio de la fe con limpia conciencia.
Y stos tambin sean primero probaron, y entonces ejerzan el diaconado, siendo intachable.
Las mujeres asimismo [debe ser] honestas, no calumniadoras, sino sobrias, fieles en todo.
Los diconos sean maridos de una sola mujer, la realizacin (gobernantes) [sus] hijos y sus
casas bien, para aquellos que han servido bien como diconos ganancia para s un grado
honroso, y mucha confianza en la fe que es en Cristo Jess "(vers. 8-13).

Manifiestamente los requisitos para los diconos no son tan altas como las de los
obispos o supervisores, aunque no sea algo en comn. Sus funciones son de carcter menor.
La gravedad se busc, as como la ausencia de engao. Estos, naturalmente, sera necesario
incluso en la relacin sexual ms comn de la vida; y el fracaso en ellos traera
menosprecio sobre dicha oficina. Porque si todo cristiano est llamado a caminar despus
de Cristo, seguramente no es menos un dicono para reflejar su luz incluso en las cosas ms
comunes que tiene que hacer. Una vez ms, no se debe dar a mucho vino, ni ser codicioso
de base: o bien sera ruinoso para el debido cumplimiento de sus funciones, y la confianza
que debe inspirar en los dems. Lejos ms completo que hemos visto que la demanda por el
obispo, que debe ser sin reproche, templado, sobrio, ordenado, hospedador, apto para
ensear: que no se dijo del dicono guardar la medida en que la gravedad puede acercarse.
En esto no se renen, que fuertemente como el obispo no iba a ser largo (o pendenciera)
sobre el vino, por lo que el dicono iba a ser "no dados a mucho vino". Y como el dicono
no era para ser codicioso base, por lo que el obispo iba a ser ningn amante del dinero. No
hay duda de aptitud para ensear durante el dicono como para el obispo; pero incluso
diconos deben mantener el misterio de la fe con limpia conciencia. As que de hecho se lo
vincula a todos los santos; pero si la laxitud se permite en la oficina portadores, lo que
podra tropezar ms el mundo, el duelo de los santos, y deshonrar al Seor?
Puede valer la pena remarcar que "misterio", ya que nunca significa lo que es
incomprensible, por lo que nunca se aplica a una institucin o sacramento.
"Administradores de los misterios de Dios" se refiere a los llamados y responsable de llevar
a cabo las verdades especiales del cristianismo. Bautismo y la Cena del Seor son nunca tan
describen; y el trmino no puede ser predicada con propiedad de ellos como los ritos, sino a
lo sumo de las verdades representadas por ellos. Diconos, sin embargo, no son llamados
"guardianes" de los misterios de Dios, a pesar de que deben mantener el misterio de la fe
con limpia conciencia, es decir, la verdad distintiva del cristianismo. Por supuesto el
Antiguo Testamento permanece de la autoridad divina para cada conciencia y de que se
supere el valor para cada cristiano. Pero tenemos ms revelacin en el Nuevo Testamento, y
que de la verdad del todo desconocido para los santos antes de Cristo. "El misterio de la
fe", expresa la verdad que nunca se haba revelado antes, el sistema general de lo que
comnmente se llama el cristianismo ms all de lo que se conoca en la antigedad,
aunque por supuesto que confirma que la manera ms interesante y en el ms alto grado.
Esa verdad se ocupa de la conciencia de la manera ms cercana y purga ella.
Pero tambin es posible que gran verdad podra celebrarse con habitualmente bajo la
prctica. Esto no podra estar en un dicono, ya que es indigno de cualquier cristiano. Fue
llamado para celebrar el misterio de la fe "en una conciencia pura." Otros podran no ser
capaces de juzgar directamente del estado de su conciencia, pero un paseo irregular es la
prueba ms clara de que la conciencia de un hombre no puede ser puro. Cuando eso era
evidente, se le permiti, s incumbe, a juzgar esto.
Incluso en este caso no iba a ser cuidado en la introduccin gradual de los diconos a
sus deberes: Demostrando que primero podra poner de manifiesto su incapacidad para el
trabajo ", y stos tambin sean antes probados, y entonces ejerzan el diaconado, al ser libre
de culpa." porque hay muchos santos, incluso, que no pueden soportar un poco de autoridad
breve, y que lo que plantea hacia el exterior como pronto expone a la degradacin moral.
Para caminar en integridad en lo ms mnimo de esos nuevos deberes no era pequeo
testimonio de su aptitud para servir en absoluto.

Las mujeres en la relacin ms cercana con ellos no se olvidan. Ellos de la misma

manera "deben ser honestas, no calumniadoras, sino sobrias (templados), fieles en todas las
cosas." Los deberes de sus maridos les dara oportunidades de saber mucho de una
naturaleza delicada; eran, por tanto, ser a la vez graves y no lo malo que hablan, sobrios o
templadas, fieles en todas las cosas. Ninguno, pero tal podra ayudar a sus maridos
correctamente; aquellos que fuera de otra manera sera no slo obstaculizar sino conducir a
la dificultad y el escndalo constante.
Tampoco era slo que el obispo debe ser marido de una sola mujer, diconos debe ser el
mismo. La poligamia por lo tanto estaba siendo tratado de una herida mortal. No importa lo
que podra ser las cualidades y competencias de un cristiano, ni siquiera poda ser un
dicono, si lo hubiera hecho, como muchos en esos das, ms de una esposa. Este fue
gobernado estrictamente por todos los que ocup el cargo en la asamblea, cualquiera que
fuese la paciencia de gracia, mientras que "los poderes fcticos" tolerados cosas de otra
manera.
Adems, al igual que los obispos, diconos deben gobernar sus hijos y sus casas. No fue
permitida en los que sirvi incluso en las cosas externas que el trastorno debe reinar entre
sus hijos o en sus hogares. La asamblea de Dios se encuentra en este mundo, hasta que
venga el Seor, para manifestar su voluntad y para complacerlo.
Pero diconos, al igual que los siete, no estaban vinculados nicamente a ese servicio
que fueron nombrados para cumplir; para aquellos que han servido bien como diconos
ganancia para s un grado honroso, y mucha confianza en la fe que es en Cristo Jess. As
que vemos tanto en Esteban y Felipe que eran de los siete: el que est siendo muy honrado
de Dios como maestro de la verdad; la otra est utilizando en gran medida a difundir el
evangelio donde haba pero nunca penetrado. Esto, era ganar para s un grado honroso, y
nadie que lea la cuenta del Espritu Santo de su testimonio y sus efectos pueden dudar de su
mucha confianza en la fe que es en Cristo Jess.
La presencia de un apstol era una bendicin incalculable tanto para la fundacin y para
la construccin de la asamblea, en cualquier lugar. Pero, qu es lo que no debemos
tambin a su ausencia? Por lo tanto, escribi, como en este caso a Timoteo, as que en otras
ocasiones a esta o aquella asamblea, y as nos fue dada en forma permanente la mente del
Espritu como se aplica a la instructiva quiere, dificultades y peligros de los santos aqu
abajo.
//////////////////////////////////////////////////////////////////////////////

F. Orderly Family (vv. 4, 5)

4, 5

He must manage his own family well and see that his children obey him with
proper respect. (If anyone does not know how to manage his own family, how can
he take care of Gods church?)
Once again there is a point of controversy here. Does this verse mean that the elder
must have children, or is Paul simply discussing the typical or normal situation? There are
men today who will not allow themselves to be considered for the office of elder because
they take what Paul says quite literally.
It is certainly true that lessons learned from managing ones own family can affect how
well a man serves as an elder. If a church leader has not displayed leadership in his home,

he will find it difficult to exercise leadership in the church. Many leadership and
interpersonal skills learned in the home will apply to work in the church.
G. Spiritual Maturity (v. 6)
6

He must not be a recent convert, or he may become conceited and fall under the
same judgment as the devil.
The danger of selecting a recent convert to be an elder is quite clear, and the Bible talks
about the issue of pride (being conceited) in numerous places (see Proverbs 11:2; 13:10;
16:18; Romans 12:16). Spiritually mature believers truly know what it means to bear the
responsibility of being an elder. This knowledge will create the humility that a leader needs.
H. Good Reputation (v. 7)
7

He must also have a good reputation with outsiders, so that he will not fall into
disgrace and into the devils trap.
Leaders should be respected. This should be true not just among Christians, but also by
the community as a whole. Can the church really have a good witness if its leaders are
known scoundrels?
The devils trapis probably the sin of pride (note verse 6). It is assumed that the
besetting sin of the devil, the sin that caused him to be cast from Heaven, was pride.

II. Qualifications of Deacons (1 Timothy 3:813)

Another important office in the New Testament church was that of deacon. This comes
from a Greek word that can mean servant in a general sense, but in certain contexts it
refers to a specific office of the church. At some point in the expansion of first-century
Christianity, local churches came to have both elders (or overseers) and deacons (see
Philippians 1:1).
Many students think that the very first deacons are listed in Acts 6:16, although the
specific word deacon does not occur there. Many of the qualifications of a deacon overlap
with the qualifications of an elder, so it will not be necessary to discuss those that are
repeated.
A. Respectable and Sincere (v. 8a)
8a

Deacons, likewise, are to be men worthy of respect, sincere,

An important way for a deacon to become worthy of respect is by conducting himself

with dignity. A godly deacon is also sincere; he is not someone who says one thing to one
person and something completely different to another.
B. Self-controlled (v. 8b)
8b

not indulging in much wine, and not pursuing dishonest gain.

See the previous discussion of verse 3. Although elders have the greater authority,
deacons must meet the same high standards.
C. Having a Pure Conscience (v. 9)

They must keep hold of the deep truths of the faith with a clear conscience.

The deep truths that were a great mystery to those who lived in Old Testament times
have now been more fully revealed as the gospel of Christ (Romans 16:25, 26). What was
once hidden is now made known (Colossians 1:26). Paul desperately wants all believers to
know these truths (Ephesians 3:16). Deacons need to understand these great truths of the
faith and believe them with a clear conscience.
D. Tested (v. 10)
10

They must first be tested; and then if there is nothing against them, let them
serve as deacons.
Some students think that the idea of being tested suggests that an apprenticeship for
deacons is appropriate. Whatever means of testing is used, the end result must be that
nothing is able to be said against potential deaconsthe same requirement for potential
elders (see the comments on verse 2).
E. Family Conduct (vv. 1113)
11

In the same way, their wives are to be women worthy of respect, not malicious
talkers but temperate and trustworthy in everything.
The conduct of a potential deacons wife will reveal the quality of his home life. As
with an elder, a deacon is very unlikely to be able to take care of the church if his home life
is chaotic (see the comments on verse 4 and the comments on the following two verses).
12, 13

A deacon must be the husband of but one wife and must manage his children
and his household well. Those who have served well gain an excellent standing
and great assurance in their faith in Christ Jesus.
Again, the ideas here mirror what Paul has already said about elders in verse 4. After
reminding Timothy that deacons are also to be good husbands and fathers, Paul commends
deacons for their significant work. Does the mention of an excellent standing and great
assurance speak to the deacons being respected in the eyes of God, the eyes of the church,
or the eyes of the community? It could be all three.
We should pause to note that there is nothing in these verses to indicate that the office
of deacon is to be considered some kind of stepping-stone to the office of elder. Some
might remain deacons for the rest of their lives. Each office has a purpose in the church.
The two have different functions, but both are important.11
F. Familia Ordenada (. Vv 4, 5)
4, 5 que gobierne bien su casa y ver que sus hijos le obedezcan con el debido respeto.
(Si alguien no sabe gobernar su propia casa, cmo cuidar de la iglesia de Dios?)
Una vez ms hay un punto de controversia aqu. Significa este versculo que el anciano
debe tener hijos, o est Pablo simplemente discutir la situacin tpica o normal? Hay
hombres de hoy que no permitir a s mismos para ser considerado para el cargo de anciano
porque toman lo que Pablo dice literalmente.
11 Doug Redford, The New Testament church : Acts-Revelation (Cincinnati, OH:
Standard Pub., 2007), 236238.

Es cierto que las lecciones aprendidas de la gestin de la propia familia puede afectar
qu tan bien un hombre sirve como un anciano. Si un lder de la iglesia no ha mostrado
liderazgo en su casa, va a tener dificultades para ejercer el liderazgo en la iglesia. Muchos
liderazgo y habilidades interpersonales aprendidas en el hogar se aplicarn a trabajar en la
iglesia.
G. madurez espiritual (v. 6)
6 No debe ser un recin convertido, o que se vuelva presuntuoso y caiga en la
condenacin del diablo.
El peligro de la seleccin de un converso reciente a ser un anciano es bastante claro, y
la Biblia habla de la cuestin de orgullo (presumiendo) en numerosos lugares (ver
Proverbios 11: 2; 13:10; 16:18; Romanos 12:16 ). Espiritualmente creyentes maduros
realmente saben lo que significa tener la responsabilidad de ser un anciano. Este
conocimiento crear la humildad que necesita un lder.
H. Buena Reputacin (v. 7)
7 Tambin debe tener una buena reputacin con los de afuera, para que no caiga en
descrdito y en lazo del diablo.
Los lderes deben ser respetados. Esto debe ser verdad, no slo entre los cristianos, sino
tambin por la comunidad en su conjunto. Puede la iglesia realmente tiene un buen testigo
si sus lderes son sinvergenzas conocidos?
Trapis del diablo probablemente el pecado de orgullo (nota versculo 6). Se supone que
el pecado dominante del diablo, el pecado que le llev a ser arrojado del Cielo, era el
orgullo.
II. Calificaciones de los diconos (1 Timoteo 3: 8-13)
Otra oficina importante en la iglesia del Nuevo Testamento fue la de dicono. Esto
viene de una palabra griega que puede significar "siervo" en un sentido general, pero en
ciertos contextos se refiere a una oficina especfica de la iglesia. En algn momento de la
expansin del cristianismo del primer siglo, las iglesias locales llegaron a tener dos
ancianos (o supervisores) y diconos (ver Filipenses 1: 1).
Muchos estudiantes piensan que los primeros diconos se enumeran en Hechos 6: 1-6,
aunque la palabra dicono especfica no est presente all. Muchas de las calificaciones de
un solapamiento dicono con los requisitos de un anciano, por lo que no ser necesario
discutir aquellas que se repiten.
A. Respetable y sincero (v. 8 bis)
8a diconos, igualmente, deben ser hombres dignos de respeto, sincero,
Una forma importante de un dicono para ser dignos de respeto es mediante la
realizacin de s mismo con dignidad. Un dicono piadosa tambin es sincero; l no es
alguien que dice una cosa a una persona y algo completamente diferente a otro.
B. Ser controlado por (v. 8b)
8b ... no dados a mucho vino, y no perseguir ganancias deshonestas.
Ver la discusin previa del versculo 3. Aunque los ancianos tienen la mayor autoridad,
diconos deben cumplir con los mismos altos estndares.
C. Tener una conciencia pura (v. 9)
9 Deben guardar las verdades profundas de la fe con limpia conciencia.
Las verdades profundas que eran un gran misterio para los que vivieron en tiempos del
Antiguo Testamento han sido ahora ms plenamente revelado como el evangelio de Cristo
(Romanos 16:25, 26). Lo que antes se oculta ahora dio a conocer (Colosenses 1:26). Pablo

quiere desesperadamente que todos los creyentes saben estas verdades (Efesios 3: 1-6). Los
diconos deben entender estas grandes verdades de la fe y creer con la conciencia tranquila.
D. Probado (v. 10)
10 En primer lugar deben ser probados; y luego, si no hay nada en contra de ellos, que
sirvan como diconos.
Algunos estudiantes piensan que la idea de que se est probando sugiere que un
aprendizaje para los diconos es apropiado. Lo que se utilicen medios de prueba, el
resultado final debe ser que nada es capaz de decir en contra diconos -el potenciales
mismo requisito a los mayores potenciales (ver los comentarios sobre el versculo 2).
Conducta Familia E. (. Vv 11-13)
11 De la misma manera, sus esposas han de ser mujeres dignos de respeto, no
calumniadoras, sino sobrias, fieles en todo.
La conducta de la esposa de un dicono potencial revelar la calidad de su vida en el
hogar. Al igual que con un anciano, es muy poco probable que sea capaz de cuidar de la
iglesia un dicono si su vida en casa es catica (ver los comentarios sobre el versculo 4 y
los comentarios sobre los siguientes dos versos).
12, 13 Un dicono debe ser el marido de una sola mujer, y que gobiernen bien sus hijos
y sus casas. Los que han servido bien ganar un excelente prestigio y gran seguridad en su fe
en Cristo Jess.
Una vez ms, las ideas aqu reflejan lo que Pablo ya ha dicho acerca de los ancianos en
el versculo 4. Despus de recordar a Timoteo que los diconos son tambin para ser buenos
esposos y padres, Pablo elogia diconos por su importante labor. La mencin de un
excelente prestigio y gran seguridad hablar con el dicono de ser respetado en los ojos de
Dios, los ojos de la iglesia, o los ojos de la comunidad? Podra ser las tres cosas.
Deberamos hacer una pausa para observar que no hay nada en estos versos para indicar
que el oficio de dicono debe ser considerado una especie de trampoln para el oficio de
anciano. Algunos podran permanecer diconos durante el resto de sus vidas. Cada oficina
tiene un propsito en la iglesia. Los dos tienen funciones diferentes, pero ambos son
importantes.
////////////////////////////////////////////////////////////////////////////////////

3.4 gobierne quiere decir permanecer delante de o administrar. su casa:

Un anciano debe administrar bien su propia familia. Sus hijos deben someterse a
su liderazgo con honestidad o respeto.
3.5 Si un hombre es incapaz de guiar a su familia, no ser capaz de cuidar de
la iglesia. El traslado desde el gobernar hacia el cuidar enfatiza la ternura de la
funcin pastoral de un anciano en la iglesia.
3.6 nefito quiere decir recientemente plantado. Un anciano no debe ser un
recin convertido. El ser un nuevo creyente podra ponerlo en el peligro de
envanecerse y caer. Tal cada se describe como la condenacin del diablo (Ez
28.11-19).
3.7 buen testimonio: Un anciano debe tener una buena reputacin en la
comunidad (Hch 6.3). Un incrdulo no debera ser capaz de desacreditar o
insultar a un anciano. El buen testimonio del anciano evita el lazo del diablo, o las
trampas de Satans (2 Ti 2.26).
3.8-13 asimismo caractersticas similares se aplican a los diconos, los que
tambin eran ministros en la iglesia. Ellos tenan la responsabilidad especial de

visitar y ministrar a los que estaban en necesidad. Los siete escogidos en Hch 6.36 para asistir a los apstoles en la distribucin del alimento a los pobres pudieron
ser los primeros diconos (Hch 6.2-4).
3.8 Los diconos: Completan una segunda posicin de liderazgo en la
asamblea local. La palabra griega traducida dicono quiere decir sirviente.
Aunque la palabra misma no se usa en Hch 6, los siete hombres piadosos
seleccionados para distribuir el alimento a las viudas parecen ser los precursores
de este oficio y ministerio. Este versculo y Fil 1.1 indican que el oficio de dicono
era un oficio establecido en la primera iglesia. sin doblez: Esta frase habla del
peligro de los chismes, especficamente decirle una cosa a una persona y a otra
persona otra cosa.
3.9 el misterio de la fe es la doctrina clarificada en el v. 16 como la
encarnacin de Dios en la carne. Que el Hijo de Dios se hiciera carne para servir a
la humanidad (Mr 10.43-45) es la encarnacin del servicio.
3.10 prueba: A los diconos se les debe evaluar, observar y aprobar antes de
nombrarlos para el oficio. Su carcter en este proceso debe ser irreprensible o
sin acusacin.
3.11 Las mujeres asimismo: Una frase similar a la del v. 8 parece indicar que
Pablo hablaba de otro oficio en el cuerpo local, las diaconisas. Las mujeres que
servan como diconos (vv. 8-10, 12, 13), servan bajo la supervisin de los
ancianos. Sin embargo, algunos interpretan este versculo como si se refiriera a
las esposas de los diconos y no a un oficio.
3.12, 13 Un doble estmulo se le da a los diconos que sirven bien. Primero,
ellos recibirn un grado honroso, o respeto. Esto se refiere primeramente a una
honra en la congregacin, pero tambin a la recompensa ms grande por el
servicio ante el tribunal de Cristo (Ro 14.10; 1 Co 3.10-15, 2 Co 5.10). Segundo,
ellos desarrollan mucha confianza en la fe. Los siervos fieles desarrollan
seguridad en su caminar cristiano.12
///////////////////////////////////////////////////////////////////////////////////

3:2 Husband of one wife requires the overseers marital faithfulness (see note on Ti 1:6).
Some critics argue that if churches truly demanded that pastoral candidates satisfy all these
criteria, the church would cease to exist due to lack of qualified leadership. This opinion
overlooks the gospels transforming power, which has endowed many potential Christian
leaders with these trait.
How Should a Christian Understand the Role of Government?
by Charles Colson

Christianity is about much more than salvation; it speaks to all of life. Jesus is Lord was
the earliest baptismal confession. Scripture mandates taking dominion and cultivating the
soil (Gn 1) and being salt and light (Mt 5:1316). Abraham Kuyper, former Dutch prime
12 Neuvo comentario ilustrado de la biblia (Nashville: Editorial Caribe, 2003),
1570.

minister and theologian, famously said, There is not a square inch in the whole domain of
human existence over which Christ, who is sovereign over all, does not cry out Mine!
No area of cultural engagement is more important than government and politics: We are
commanded to submit to governing authorities (Rm 13); Jesus Himself said, Give back to
Caesar the things that are Caesars (Mt 22:21). This means Christians must be good
citizens, pay taxes, obey laws, and serve (as called) in government. Augustine argued that
Christians are to be the best citizens: what others do only because the law demands, we do
out of love for God.
Because government is ordained by God to preserve order and do justice, were
instructed to honor the king (1 Pt 2:1317) and pray for those in authority that we might
live peaceful lives (1 Tm 2:115). The only thing worse than bad government is anarchy.
The authorities are established by God, Paul said. Hence, John Calvin accorded the
magistrates office as having one of the most important roles in any societyworking as a
servant for good (Rm 13:4). Its a noble calling for Christians to enter public service.
Contrary to common caricatures of politicians, some of the finest public servants Ive
known are serious believers who live out their faith in office without compromising their
convictions.
The cultural mandate means the church has an important role to play with respect to
political structuresworking for justice, speaking prophetically, and often being the
conscience of society, even when this means persecution, prison, or death, as it did for
many in the confessing church in Nazi Germany. Though there have been times when the
church has failed in this responsibility, thankfully today its at its post, the strongest voice
in American society in defense of life and human rights. The church is also the agency that,
in this age of terrorism, prophetically holds government to the moral boundaries of the just
war tradition (see the article, Does the Bible Support a Just War? p. 995). Though in
America we observe a strict separation of church and state (the state shouldnt establish a
state church or restrict the free exercise of religion), there should never be a separation of
religion and public life. The public square needs religious influence; indeed, the Christian
faith has played a critical role in shaping our institutions. Reformation doctrines such as
sphere sovereignty (government doesnt rule alone; all structuresthe family, the church,
private associationshave ordained responsibilities) and the rule of law made Western
liberal democracy possible. Our Founding Fathers respected the laws of nature and
natures God, recognizing that without a moral consensus resting upon Judeo-Christian
tradition, virtue could not be maintained and self-government would fail. Noted historian
Will Durant wrote that he could find no case in history where a nation survived without a
moral code and no case where that moral code was not informed by religious truth.
But the church must approach its public role with caution and sensitivity. Pastors and
other church leaders, for example, should never make partisan endorsements of candidates
(which can divide our ranks and politicize the faith) or allow themselves to be in the hip
pocket of any political party. That said, the pastor should never hesitate to speak boldly
from the pulpit about pressing moral concerns.
There are clear dangers in dealing with politics. Among my duties as special counsel to
President Nixon was winning the support of special interest groups. I found religious
leaders easily impressed with the trappings of office. And later, watching from the outside, I
saw Christian leaders succumb to these allures. Theres a fine line here. It was wrong when,
for most of the twentieth century, evangelicals stood apart from politics; so too its wrong to
allow ourselves to be married to a political party.

Christians individually and through organizations must engage in the political process,
always preserving their independence and fulfilling the prophetic office (which may mean
calling friends to account). Though Christians are to be the best of citizens, our first loyalty
is not to the kingdom of man but to the kingdom of God.13
3: 2 "marido de una sola mujer" requiere la fidelidad conyugal del capataz (ver nota en
Ti 1: 6). Algunos crticos sostienen que si las iglesias verdaderamente exigieron que los
candidatos pastorales satisfacen todos estos criterios, la Iglesia dejara de existir debido a la
falta de un liderazgo cualificado. Esta opinin pasa por alto poder transformador del
evangelio, que ha dotado a muchos lderes cristianos potenciales con estos rasgos.
Cmo debe un cristiano Entender el papel del gobierno?
por Charles Colson
El cristianismo es mucho ms que la salvacin; que habla de toda la vida. "Jess es el
Seor", fue la primera confesin bautismal. Mandatos bblicos que tienen dominio y
cultivando la tierra (Gn 1) y ser sal y luz (Mt 5: 13-16). Abraham Kuyper, ex primer
ministro y telogo holands, dijo la famosa frase: "No hay ni una pulgada cuadrada en todo
el mbito de la existencia humana sobre la que Cristo, que es soberano sobre todo, no grita
'Mine!'"
Ningn rea de la participacin cultural es ms importante que el gobierno y la poltica:
Se nos manda a presentar a las autoridades (Rm 13) que gobierna; Jess mismo dijo: "Dad
al Csar lo que es del Csar" (Mt 22:21). Esto significa cristianos deben ser buenos
ciudadanos, pagan impuestos, obedecer las leyes, y servir (como se llama) en el gobierno.
Agustn sostuvo que los cristianos han de ser los mejores ciudadanos: lo que otros hacemos
slo porque la ley exige, lo hacemos por amor a Dios.
Porque el gobierno es ordenado por Dios para preservar el orden y hacer justicia,
estamos instruidos para honrar al rey (1 P 2: 13-17) y orar por los que tienen autoridad para
que vivamos una vida pacfica (1 Tm 2: 1-15 ). La nica cosa peor que un mal gobierno es
la anarqua.
Las autoridades estn establecidos por Dios, dijo Pablo. Por lo tanto, Juan Calvino
otorga la oficina del magistrado por tener uno de los papeles ms importantes en cualquier
sociedad trabajadora como un siervo para bien (Rm 13: 4). Es una noble vocacin de los
cristianos a entrar en el servicio pblico. En contra de las caricaturas comunes de los
polticos, algunos de los mejores servidores pblicos que conozco son creyentes serios que
viven su fe en la oficina sin comprometer sus convicciones.
El mandato cultural significa que la iglesia tiene un papel importante que desempear
en lo que respecta a polticas estructuras de trabajo por la justicia, hablando profticamente,
y con frecuencia es la conciencia de la sociedad, incluso cuando esto significa la
persecucin, la crcel o la muerte, como lo fue para muchos en la iglesia confesin en la
Alemania nazi. Aunque ha habido momentos en los que la iglesia ha fracasado en esta
responsabilidad, por suerte hoy en da es en su puesto, la voz ms fuerte en la sociedad
estadounidense en defensa de la vida y los derechos humanos. La iglesia es tambin el
organismo que, en esta era del terrorismo, profticamente sostiene gobierno a los lmites
morales de la tradicin de la guerra justa (vase el artculo, "Apoya la Biblia una guerra
13 Ted Cabal et al., The Apologetics Study Bible: Real Questions, Straight
Answers, Stronger Faith (Nashville, TN: Holman Bible Publishers, 2007), 1802
1803.

justa?", P. 995). Aunque en Estados Unidos se observa una separacin estricta entre Iglesia
y Estado (el Estado no debe establecer una iglesia estatal o restringir el libre ejercicio de la
religin), nunca debe haber una separacin de la religin y la vida pblica. La plaza pblica
necesita la influencia religiosa; de hecho, la fe cristiana ha jugado un papel fundamental en
la conformacin de nuestras instituciones. Hicieron posible la democracia liberal occidental
y el Estado de Derecho; doctrinas de la Reforma como la soberana de las esferas (todas las
estructuras: la familia, la iglesia, las responsabilidades privadas asociaciones han ordenado
Gobierno no descarta solos). Nuestros Padres Fundadores respeten las "leyes de la
naturaleza y el Dios de la naturaleza", reconociendo que sin un consenso moral que
descansa sobre la tradicin judeo-cristiana, la virtud no podra mantenerse y autogobierno
sera un fracaso. El destacado historiador Will Durant escribi que l pudo encontrar ningn
caso en la historia en una nacin sobrevivi sin un cdigo moral y ningn caso en el que el
cdigo moral no fue informado por la verdad religiosa.
Pero la Iglesia debe acercarse a su funcin pblica con cautela y sensibilidad. Los
pastores y otros lderes de la iglesia, por ejemplo, nunca deberan hacer endosos partidarios
de los candidatos (que pueden dividir a nuestras filas y politizar la fe) o dejarse en el
bolsillo trasero de cualquier partido poltico. Dicho esto, el pastor nunca debe dudar en
hablar con denuedo desde el plpito acerca presionando preocupaciones morales.
Hay peligros claras en el trato con la poltica. Entre mis funciones como asesor especial
del presidente Nixon fue ganando el apoyo de grupos de intereses especiales. Encontr
lderes religiosos fcilmente impresionados con las trampas de la oficina. Y ms tarde,
mirando desde afuera, vi a los lderes cristianos sucumben a estos encantos. Hay una lnea
muy fina aqu. Fue un error cuando, por la mayor parte del siglo XX, los evanglicos
quedaron al margen de la poltica; tambin lo que est mal dejarnos casado con un partido
poltico.
Cristianos por separado como mediante organizaciones deben participar en el proceso
poltico, preservando siempre su independencia y el cumplimiento de la funcin proftica
(que puede significar llamar a los amigos para tener en cuenta). Aunque los cristianos han
de ser el mejor de los ciudadanos, nuestra primera lealtad no es el reino del hombre, sino
que el reino de Dios.

///////////////////////////////////////////////////////////////////////////////////
3. The Deportment for the Office (I Timothy 3:27)
The qualifications for a bishop are many. Paul cites the moral and character
qualifications which are the most important qualifications. Pastors need training and college
and seminary are not to be disrespected, but all the training in the world will not make up
for lack of character, for without character no man can properly fulfill his call as a pastor.
Mandate for the deportment. A bishop then must be blameless (I Timothy 3:2).
Blameless actually introduces all the qualifications. It is not part of the many
qualifications but is the heading under which all the qualifications are listed. Blameless
does not mean sinless, but it means the bishop must not be guilty of defective character in
the items of character listed required for the office.
Marriage and the deportment. The husband of one wife (I Timothy 3:2). This rules
out divorce. Three highly respected Greek sources (Alford, Expositors and Vincent) even

say this means no marriage after the wife dies. Marital fidelity is vital if a man is to be a
spiritual leader.
Moderation and the deportment. Vigilant (I Timothy 3:2). This word means to be
moderate, temperate. It speaks of one who does not go to extremes in doctrine and conduct
one who does not get carried away with the latest doctrinal fad.
Manliness and the deportment. Sober (I Timothy 3:2). The bishop is to be serious
and earnest about his work. He is not a joker or flippant or childish about life but shows
manliness instead.
Methodicalness and the deportment. Good behavior (I Timothy 3:2). These two
words refer to the order of a mans life; that is, he is to be orderly and organized otherwise
he will not be a good leader.
Mercy and the deportment. Hospitality (I Timothy 3:2). Wuest sums up the duty of
this word in a threefold way. The bishop is to open his home to the persecuted, to the
visiting preachers, and for services of the church when necessary.
Message and the deportment. Apt to teach (I Timothy 3:2). This does not mean one
inclined to teach but one who is skilled to teach. If the pastor cannot teach the Word of God
well, he needs to be replaced, for the message of the Word is so very important and needs
proclaiming with skill. Those in the pastorate who cannot proclaim the message well may
not even be called to be in the ministry, for when God calls, He enables.
Merriment and the deportment. Not given to wine (I Timothy 3:3). The bishop is
not to be a drinker or boozer. When in the Navy, we noted that one of the biggest drunks on
the Navy base was often the Catholic priest. This only encouraged the sailors to more
intoxication.
Maliciousness and the deportment. No striker (I Timothy 3:3). The bishop is not to
be pugnacious and settle disputes with his fists.
Mischief and the deportment. Not greedy (I Timothy 3:3). These words describe
one who is so eager for material gain that he does mischief to others in order to get that
gain. This is the typical way of the world, but is not to be the way of Gods preachers.
Meekness and the deportment. Patient (I Timothy 3:3). A pastor needs patience in
the way people treat him and in the way people react to his ministry. The pastor/bishop will
be sorely tried again and again.
Meanness and the deportment. Not a brawler (I Timothy 3:3). This character
requirement is related to no striker. The pastor must not be contentious and quarrelsome
and enforce his arguments by physical fisticuffs.
Money and the deportment. Not covetous (I Timothy 3:3). This character
requirement is related to the not greedy of filthy lucre requirement. The pastor must have
his interests in spiritual matters more than material matters. Some pastors need to get out of
the used car business.
Managing and the deportment. One that ruleth well his own house, having his
children in subjection with all gravity; for if a man know not how to rule his own house,
how shall he take care of the church of God? (I Timothy 3:4,5). If you cannot manage
your own home, how can you manage something far greater, such as the church. He that
is faithful in that which is least is faithful also in much; and he that is unjust [unfaithful] in
the least is unjust [unfaithful] also in much (Luke 16:10) is the principle here. If you fail
in that which is least, you will really fail in that which is much.
Maturity and the deportment. Not a novice, lest being lifted up with pride he fall
into the condemnation of the devil (I Timothy 3:6). A novice refers to a new convert. A

pastor must have maturity in the faith which is something a new convert does not have.
Some saints are too immature, though they have been saved for sometime, to be a leader of
any kind in the church. Give these people a church office and they get puffed up with pride
every time.
Manners and the deportment. He must have a good report of them which are
without, lest he fall into reproach and the snare of the devil (I Timothy 3:7). Those that are
without are the unsaved outside the church. The world may not and seldom does agree
with a godly pastor, but his manners ought to be the kind that causes the world to respect
him anyway. How he does business in the world and how he behaves in the world will not
be unnoticed by the world. Poor manners will bring a bad reproach on the pastor/bishop,
and it can ruin his Christian ministry and testimony.
B. THE DEACON IN THE CHURCH
I Timothy 3:813
Another office in the church is that of a deacon. Paul gives some pretty tough qualifications
for this office, toofar tougher than most churches do.
1. The Rank of a Deacon (I Timothy 3:8)
The meaning of the word deacons (I Timothy 3:8) is simply servant. In church
administration the title of deacon is generally given to those charged with the temporal
welfare of the church organization. The first deacons in the early church were in charge of
distributing material help to the needy in the church (Acts 6). Deacons are to work under
the bishop or pastor. They are to answer to him, not he to answer to them as is the case in
some churches. They are basically to help the bishop/pastor do his job. We believe such
offices as church treasurer, clerk, Sunday School superintendent and the like are offices that
reflect the deacon office.
2. The Requirements for a Deacon (I Timothy 3:812)
The requirements for a deacons are listed here by Paul. They cover much of the same
area as those qualifications for the bishop although they are not as many as for the bishop.
Form and the requirements. Likewise must the deacons be grave (I Timothy 3:8).
Dignity, reverence, and maturity are involved here.
Falseness and the requirements. Not doubletongued (I Timothy 3:8). A
doubletongued person is a liar; he is not truthful but adjusts his speech to his situation.
Fruit of the vine and the requirements. Not given to much wine (I Timothy 3:8).
Neither the bishop or the deacon were to be given to boozing. Drink and spiritual devotion
and leadership do not go hand in hand.
Filthy lucre and the requirements. Not greedy of filthy lucre (I Timothy 3:8). As
with the bishop, so the deacon is not to have his passions set inordinately upon money.
Faith and the requirements. Holding the mystery of the faith in a pure conscience
(I Timothy 3:9). A deacon must be steadfast in the faith and practice it faithfully. A pure
conscience says a deacon must not be a hypocrite.
Fitness and the requirements. Let these also first be proved; then let them use the
office of a deacon (I Timothy 3:10). A man is not to be appointed a deacon until he has
proven by his life that he is a faithful Christian, one who can be trusted to have high
character in the discharge of his office.
Faultlessness and the requirements. Being found blameless (I Timothy 3:10). This
is not sinless perfection but is a life that is exemplary.

 Females and the requirements. The deacons wives are part the picture, too. Their
wives [must] be grave, not slanderers, sober, faithful in all things (I Timothy 3:11). First,
the character of the wife. The character of the deacons wife is to be very noble. She is to
have dignity (grave), not defaming (not slanderers), deliberate (sober means to be
calm, controlled), and dependable (faithful in all things). Second, the continuation with
the wife. Let the deacons be the husbands of one wife (I Timothy 3:12). Like the bishop,
the deacon is to be faithful in marriage, no divorce is permitted. Many churches are now
ignoring the divorce restrictionthe morals in churches are so bad now that few in the
church are not divorced.
Family and the requirements. Ruling their children and their own houses well (I
Timothy 3:12). Like the bishop, if the deacon cannot fulfill his responsibilities in his own
home, he certainly should not be permitted to take a position of high responsibility in the
church.
3. The Reward for the Deacon (I Timothy 3:13)
Paul encourages the deacons by the promise of a reward.
The performance for the reward. They that have used the office of a deacon well (I
Timothy 3:13). The reward is not a welfare program aid. In order to obtain the reward you
must perform well. Many today want rewards without performance, and they want
recognition without achievement. It does not work that way with the Lord. You earn your
reward; it is not given to you without a good performance.
The particulars of the reward. Purchase [obtain] to themselves a good degree, and
great boldness in the faith (I Timothy 3:13). The reward is twofold. First, a good
standing. Good degree. This hints at promotion. Many deacons who have performed well
have often moved on to higher church office such as becoming a pastor in some church.
Second, a good spirituality. Great boldness in the faith. Christ said, Take my yoke upon
you, and learn of me (Matthew 11:29). Serving the Lord offers opportunity to learn more
of Christ, to grow spiritually. Those who do their job well as a deacon will experience this
spiritual growth.14
3. El la Conducta para la Oficina (I Timoteo 3: 2-7)
Los requisitos para un obispo son muchas. Pablo cita las calificaciones morales y de
carcter que son las cualidades ms importantes. Los pastores necesitan formacin y la
universidad y el seminario no deben ser irrespetado, pero todo el entrenamiento en el
mundo no van a compensar la falta de carcter, porque sin carcter nadie puede cumplir
adecuadamente su llamado como pastor.
Mandato para el porte. "Un obispo sea irreprensible" (I Timoteo 3: 2). "Inocente" en
realidad introduce todas las calificaciones. No es parte de los muchos ttulos, pero es el
ttulo bajo el cual se enumeran todas las calificaciones. "Inocente" no significa sin pecado,
sino que significa que el obispo no debe ser culpable de carcter defectuoso de los
elementos de carcter enumerado requeridos para la oficina.
El matrimonio y la conducta. "El marido de una sola mujer" (I Timoteo 3: 2). Esto
descarta divorcio. Tres fuentes griegas de gran prestigio (Alford, Expositores y Vicente),
incluso dicen que esto significa que no hay matrimonio despus de la esposa muere. La
fidelidad marital es vital si un hombre es ser un lder espiritual.
14 John Butler, Analytical Bible Expositor: Galatians-Philemon (Clinton, IA: LBC
Publications, 2009), 321326.

 La moderacin y la conducta. "Vigilant" (I Timoteo 3: 2). Esta palabra significa ser

moderado, templado. Se habla de que no se va a los extremos en la doctrina y conducta que
no se deje llevar por la ltima moda doctrinal.
Masculinidad y la conducta. "Sober" (I Timoteo 3: 2). El obispo es ser serio y sincero
acerca de su trabajo. l no es un comodn o frvolo o infantil acerca de la vida, pero
muestra la hombra en su lugar.
methodicalness y de la conducta. "La buena conducta" (I Timoteo 3: 2). Estas dos
palabras se refieren al fin de la vida de un hombre; es decir, ha de ser ordenada y
organizada de otro modo que no ser un buen lder.
La misericordia y la conducta. "Hospitalidad" (I Timoteo 3: 2). Wuest resume el deber
de esta palabra en una forma triple. El obispo es abrir su casa a los perseguidos, a los
predicadores que visitan, y para los servicios de la iglesia cuando sea necesario.
Mensaje y de la conducta. "Apto para ensear" (I Timoteo 3: 2). Esto no significa que
uno inclinado a ensear, sino que es hbil para ensear. Si el pastor no puede ensear la
Palabra de Dios as, tiene que ser reemplazado, por el mensaje de la Palabra es tan muy
importante y debe proclamar con habilidad. Los que estn en el pastorado que no pueden
proclamar as el mensaje no puede ser incluso llamados a ser en el ministerio, porque
cuando Dios llama, l permite.
Alegra y de la conducta. "No dado al vino" (I Timoteo 3: 3). El obispo no es ser un
bebedor o Boozer. Cuando en la Marina, se observ que uno de los mayores borrachos en la
base naval fue a menudo el sacerdote catlico. Esto slo se anim a los marineros para ms
intoxicacin.
malicia y la conducta. "Sin el delantero" (I Timoteo 3: 3). El obispo no es ser agresivo
y resolver los conflictos con los puos.
Travesura y de la conducta. "No codicioso" (I Timoteo 3: 3). Estas palabras describen
aquel que est tan ansioso por ganancia material que lo hace mal a los dems con el fin de
conseguir que la ganancia. Esta es la forma tpica del mundo, pero no es la forma de los
predicadores de Dios.
La mansedumbre y la conducta. "Paciente" (I Timoteo 3: 3). Un pastor necesita la
paciencia en la forma de lo tratan como en la forma de reaccionar a su ministerio. El
pastor / obispo echaremos mucho de lo intent de nuevo y otra vez.
La mezquindad y la conducta. "No es un luchador" (I Timoteo 3: 3). Este requisito
personaje est relacionado con "no pendenciero." El pastor no debe ser contencioso y
pendenciero e imponer sus argumentos por los puetazos fsicas.
El dinero y la conducta. "No codicioso" (I Timoteo 3: 3). Este requisito personaje est
relacionado con el "no codicioso de sucio lucro" requisito. El pastor debe tener sus
intereses en asuntos espirituales ms que los asuntos materiales. Algunos pastores tienen
que salir del negocio de automviles usados.
gestin y el comportamiento. "Que gobierne bien su casa, que tenga a sus hijos en
sujecin con toda honestidad; porque si un hombre que no sabe gobernar su propia casa,
cmo cuidar de la iglesia de Dios "(I Timoteo 3: 4,5)?. Si usted no puede manejar su
propia casa, cmo se puede gestionar algo mucho ms grande, como la iglesia. "El que es
fiel en lo que es menos, es fiel tambin en lo mucho; y el que es injusto [infieles] en lo ms
mnimo es injusta [infieles] tambin en lo ms "(Lucas 16:10) es el principio aqu. Si fallas
en lo que es menos importante, que realmente va a fallar en lo que es mucho.
La madurez y la conducta. "No es un nefito, no sea levantado con orgullo caiga en la
condenacin del diablo" (I Timoteo 3: 6). Un "novato" se refiere a un nuevo converso. Un

pastor debe tener la madurez en la fe, que es algo que un nuevo convertido no tiene.
Algunos santos son demasiado inmaduros, a pesar de que se han salvado por algn tiempo,
para ser un lder de cualquier tipo en la iglesia. Dar a estas personas una oficina de la
iglesia y se les hincharon de orgullo cada vez.
Los modales y la conducta. "l debe tener buen testimonio de los de afuera, para que
no caiga en descrdito y en lazo del diablo" (I Timoteo 3: 7). Los que son "sin" son los no
salvos fuera de la iglesia. El mundo no y rara vez puede no estar de acuerdo con un pastor
piadoso, pero sus modales debera ser el tipo que hace que el mundo que respetarlo todos
modos. Cmo se hace negocios en el mundo y cmo se comporta en el mundo no va a
pasar desapercibido por el mundo. Malos modales traern un mal reproche sobre el pastor /
obispo, y puede arruinar su ministerio y el testimonio cristiano.
B. EL dicono en la iglesia
I Timoteo 3: 8-13
Otra oficina en la iglesia es la de un dicono. Pablo da algunos requisitos muy difciles
para este cargo, tambin, mucho ms dura que la mayora de las iglesias hacen.
1. El rango de un dicono (I Timoteo 3: 8)
El significado de la palabra "diconos" (I Timoteo 3: 8) es simplemente ". Siervo" en la
administracin de la iglesia, el ttulo de "dicono" se da generalmente a los encargados del
bienestar temporal de la organizacin de la iglesia. Los primeros diconos en la iglesia
primitiva estaban a cargo de la distribucin de material de ayuda a los necesitados en la
iglesia (Hechos 6). Los diconos son para trabajar bajo el obispo o pastor. Han de responder
a l, no l para responder a ellos como es el caso de algunas iglesias. Ellos son,
bsicamente, para ayudar al obispo / pastor hacer su trabajo. Creemos que este tipo de
oficinas como tesorero de la iglesia, oficinista, superintendente de escuela dominical y
similares son oficinas que reflejan la oficina dicono.
2. Los requisitos para un dicono (I Timoteo 3: 8-12)
Los requisitos para un diconos se enumeran aqu por Pablo. Ellos cubren gran parte de
la misma zona que los requisitos para el obispo, aunque no son tantos como para el obispo.
Forma y los requisitos. "Los diconos asimismo deben ser honestos" (I Timoteo 3: 8).
Dignidad, la reverencia y la madurez estn involucrados aqu.
La falsedad y los requisitos. "Sin doblez" (I Timoteo 3: 8). Una persona doblez es un
mentiroso; l no es veraz, pero se adapta su discurso a su situacin.
Fruto de la vid y los requisitos. "No dados a mucho vino" (I Timoteo 3: 8). Ni el
obispo o el dicono fueron que debe darse a emborrachar. Bebida y devocin espiritual y
liderazgo no van de la mano.
Filthy lucre y los requisitos. "No codicioso de ganancias deshonestas" (I Timoteo 3:
8). Al igual que con el obispo, por lo que el dicono no es tener sus pasiones establecer
excesivamente en el dinero.
La fe y los requisitos. "La celebracin del misterio de la fe con limpia conciencia" (I
Timoteo 3: 9). Un dicono debe ser firmes en la fe y practicarla fielmente. Un "conciencia
pura", dice un dicono no debe ser un hipcrita.
Fitness y los requisitos. "Que estos tambin sean antes probados; a continuacin, dejar
que ellos usan el oficio de dicono "(I Timoteo 3:10). Un hombre no debe ser nombrado
dicono hasta que ha demostrado por su vida que l es un cristiano fiel, el que se puede
confiar para tener alta consideracin en el desempeo de su cargo.
impecabilidad y los requisitos. "Si son irreprensibles" (I Timoteo 3:10). Esta no es la
perfeccin sin pecado, pero es una vida que es ejemplar.

 Las mujeres y los requisitos. Las esposas de los diconos son parte de la imagen,
tambin. "Sus esposas [deben] ser honestas, no calumniadoras, sino sobrias, fieles en todo"
(I Timoteo 3:11). En primer lugar, el carcter de la mujer. El personaje de la esposa del
dicono es ser muy noble. Ella es tener dignidad ("grave"), no difamar ("no
calumniadoras"), deliberada ("sobria" significa estar tranquilo, controlado) y fiable ("fiel en
todas las cosas"). En segundo lugar, la continuacin con la esposa. "Que los diconos sean
maridos de una sola mujer" (I Timoteo 3:12). Al igual que el obispo, el dicono es ser fiel
en el matrimonio, no se permite el divorcio. Muchas iglesias estn haciendo caso omiso de
los divorcios de restriccin-la moral en las iglesias estn tan mal ahora que pocos en la
iglesia no estn divorciados.
La familia y los requisitos. "Gobiernen bien sus hijos y sus casas" (I Timoteo 3:12). Al
igual que el obispo, si el dicono no puede cumplir con sus responsabilidades en su propia
casa, que sin duda no debe ser autorizado a tomar una posicin de alta responsabilidad en la
iglesia.
3. La recompensa para el Dicono (I Timoteo 3:13)
Pablo anima a los diconos por la promesa de una recompensa.
El rendimiento de la recompensa. "Los que han utilizado el oficio de dicono as" (I
Timoteo 3:13). La recompensa no es una ayuda de programa de bienestar. Con el fin de
obtener la recompensa debe funcionar bien. Muchos hoy en da quieren recompensas sin
rendimiento, y quieren reconocimiento sin logros. No funciona de esa manera con el Seor.
Usted gana su recompensa; no se le da a usted sin una buena actuacin.
Los datos de la recompensa. "Compra de [obtener] para s un grado honroso, y mucha
confianza en la fe" (I Timoteo 3:13). La recompensa es doble. En primer lugar, una buena
situacin. "Buen punto." Esto apunta a la promocin. Muchos diconos que han obtenido
buenos resultados se han trasladado a menudo a un cargo ms alto de la iglesia, tales como
convertirse en un pastor de alguna iglesia. En segundo lugar, una buena espiritualidad. "Un
gran confianza en la fe." Cristo dijo: "Llevad mi yugo sobre vosotros, y aprended de m"
(Mateo 11:29). Sirviendo al Seor ofrece la oportunidad de aprender ms de Cristo, para
crecer espiritualmente. Los que lo hacen bien su trabajo como dicono experimentarn este
crecimiento espiritual.
//////////////////////////////////////////////////////////////////////////////////
45 The final three stated qualifications are developed in greater length. The first concerns
the relationship of an overseer to his familyhe must be one who can manage his own
family well. His children must be obedient and respectful. This implies that the overseer
would normally be a married man. Paul follows this up with the logical statement that if
one cannot manage his own house, he should not be expected to take proper care of a local
congregation. It is an argument from the lesser to the greater.
6 The overseer must not be a recent convert (GK 3745), for there is the danger that such a
person might become conceited (GK 5605) or puffed up with pride. When this happens,
the person will fall under the same judgment as the devil. We believe that only God is
uncreated, that he created all life, and that he pronounced everything he created as good.
Satan was therefore created by God as a good creature. At some time in history he fell, and
the cause of his fall was pride. All proud people are subject to the same judgment as he is
(see Rev 20:10).

7 The fifteenth and last qualification of an overseer is that he must have a good reputation
with outsiders. When a leader in the church has a bad reputation in the community, it often
brings irreparable damage to the local congregation and indeed to the entire cause of Christ.
Moreover, a church leader must have a good reputation so that he will not fall into
disgrace and into the devils trap. Most commentators feel that this phrase means the trap
that the devil lays for unsuspecting Christians (cf. a similar expression in 2Ti 2:26).
Pauls careful concern for the right choice of leaders in the church and the extensive
qualifications listed here should serve as guidelines for those who are charged with the
responsibility of such selection today.
E. Deacons (3:813)

8 Paul now moves to the qualification for deacons. The word deacon (GK 1356) often
means servant, and it is used that way many times in the Gospels. Specifically, it was
used by various writers of that period for those who wait on tables. This leads us to Ac 6.
The apostles as overseers of the church in Jerusalem did not have time to take care of the
material needs of the poorer members, such as the widows (cf. Ac 6:2, where the verb form
of this word is used). So the church chose seven men to assume this responsibility, while
the apostles gave their attention to public prayer and the ministry of the word (v.4).
Although the term deacon is not used in this connection, it would seem that these men were
the forerunners of the deacons in the church. The term is first used in a technical sense in
Php 1:1, and it probably means those who supervised material affairs of the church.
Paul says that the deacons, like the overseers, are to be worthy of respect (GK 4948;
cf. 2:2; 3:4). This word combines the ideas of gravity and dignity.
Second, they are to be sincere (lit., not double-tongued; GK 1474). This adjective
has the idea of saying something twice, with the bad connotation of saying one thing to one
person and something else to another.
The third qualification is not indulging in much wine (a longer and stronger
expression than that found in v.3).
Next is not pursuing dishonest gain (GK 153). This is understandable for people
charged with handling money to give to the poor.
9 Fifth, deacons must have a grasp of the deep truths [lit., mystery; GK 3696] of the
faith. The faith must be taken in an objective sense, referring to the truths of the
Christian religion, rather than as subjective, having to do with ones personal faith in Christ.
This letter has a strong emphasis on a pure conscience as well as a pure faith (cf. 1:5, 19).
A clear conscience is one that has been cleansed by the blood of Christ (Heb 10:22) and
does not offend God or other people (Ac 24:16).
10 Deacons must first be tested (GK 1507). This verb has three stages: (1) to test, (2) to
prove by testing; and (3) to approve as the result of testing. Perhaps all three are in mind
here. Before being accepted to serve as deacons, prospective deacons had to prove
themselves beyond reproach before the community.
11 In the Greek language the same word is used for woman and wife (GK 1222). Since
this word is found here for their wives, there are three possible interpretations as to what
group Paul is talking about. (1) These women were the wives of the deacons, though the
word their is missing in Greek. (2) Another possibility is that Paul is speaking of women

in general; the context of vv.812 would seem to rule this out. (3) The third choice is a
reference to deaconesses, of whom Phoebe (Ro 16:1) is an example. We know that there
were deaconesses in the church in later centuries, but whether such an order existed in the
first century is debatable.
We are inclined to favor the idea that the reference is to their wives. Paul talks about
the qualifications of the deacons in vv.810 and again in vv.1213. It would seem natural to
assume that he is talking about their wives in v.11. What he says that these women is that,
whoever they are, they must, in the same way as the deacons, be worthy of respect (cf.
v.8).
They are also not to be malicious talkers (GK 1333), i.e., those who slander other
people. This note was a needed warning in the early church and is still needed today.
On temperate, see the comment on v.2. Both husbands and wives were have this
virtue.
Trustworthy in everything is a comprehensive requirement. Church workers must not
be lax in taking care of their assigned duties.
12 Now Paul returns to the specific qualifications of deacons. Like an overseer (v.2), a
deacon must be the husband of one wife, and he must also manage his children and his
household well (cf. v.4, where household [GK 3875] is translated family).
13 Those who serve well in their assigned duties in the church gain for themselves an
excellent standing. They should be able to maintain great respect in the eyes of the church
as well as in Gods sight. Likewise, great assurance [GK 4244] relates to confidence both
before God and before other people.15
4-5 Los ltimos tres salvedades que consten se desarrollan con mayor longitud. La primera
se refiere a la relacin de un supervisor a su familia, l debe ser uno que puede "administrar
bien su propia familia." Sus hijos deben ser obedientes y respetuosos. Esto implica que el
supervisor normalmente sera un hombre casado. Pablo sigue esto con la declaracin lgico
que si uno no puede gobernar su propia casa, no debera esperarse que tener buen cuidado
de una congregacin local. Es un argumento de la menor a la mayor.
6 El supervisor no debe ser "un converso reciente" (GK 3745), pues no hay el peligro de
que una persona podra "llegar a ser vanidoso" (GK 5605) o hinchado de orgullo. Cuando
esto sucede, la persona va a "caer en la condenacin del diablo." Creemos que slo Dios es
increado, que cre toda la vida, y que pronunci todo lo creado como "bueno". Por lo tanto,
Satans fue creado por Dios como una buena criatura. En algn momento de la historia se
cay, y la causa de su cada fue el orgullo. Todas las personas orgullosas estn sujetos a un
mismo parecer como l (ver Apocalipsis 20:10).
7 La calificacin decimoquinto y ltimo de un supervisor es que l debe "tener una buena
reputacin con los de afuera." Cuando un lder en la iglesia tiene una mala reputacin en la
comunidad, a menudo trae un dao irreparable a la congregacin local y de hecho a la
totalidad causa de Cristo. Por otra parte, un lder de la iglesia debe tener una buena
reputacin ", para que no caiga en descrdito y en lazo del diablo." La mayora de los
15 Kenneth L Barker, Expositors Bible Commentary (Abridged) (Grand Rapids,
MI: Zondervan Publishing House, 1994), 899900.

comentaristas consideran que esta frase significa la trampa que el diablo pone a los
cristianos desprevenidos (cf. una expresin similar en 2 Tim 2:26).
Cuidado preocupacin de Pablo por la eleccin correcta de los lderes de la iglesia y los
extensos requisitos enumerados aqu debe servir de gua para aquellos que estn acusados
de la responsabilidad de dicha seleccin hoy.
E. Diconos (3: 8-13)
8 Pablo se mueve ahora a la calificacin de "diconos". La palabra "dicono" (GK 1356) a
menudo significa "siervo", y se utiliza de esa manera muchas veces en los Evangelios. En
concreto, fue utilizado por varios escritores de la poca para los que esperan en las mesas.
Esto nos lleva a Ac 6. Los apstoles como supervisores de la iglesia en Jerusaln no tuvo
tiempo para cuidar de las necesidades materiales de los miembros ms pobres, como las
viudas (ver Hech 6: 2, donde la forma verbal de esta palabra se usa). As que la iglesia
escogi a siete hombres para asumir esta responsabilidad, mientras que los apstoles dieron
su atencin a "la oracin y al ministerio de la palabra" pblico (v.4). Aunque el trmino
dicono no se utiliza en este sentido, parece que estos hombres fueron los precursores de
los diconos en la iglesia. El trmino se utiliz por primera vez en un sentido tcnico en Fil
1: 1, y probablemente significa que aquellos que supervis los asuntos materiales de la
iglesia.
Pablo dice que los diconos, como los supervisores, han de ser "digno de respeto" (GK
4948; cf. 2: 2, 3, 4). Esta palabra combina las ideas de la gravedad y de la dignidad.
En segundo lugar, han de ser "sincero" (literalmente, "sin doblez"; GK 1.474). Este adjetivo
tiene la idea de decir algo dos veces, con la mala connotacin de decir una cosa a una
persona y otra cosa a otra.
La tercera clasificacin es "no dados a mucho vino" (una expresin ms larga y ms fuerte
que la que se encuentra en la versin 3).
Siguiente es "no perseguir ganancias deshonestas" (GK 153). Esto es comprensible para las
personas encargadas de manejar el dinero para dar a los pobres.
9 En quinto lugar, los diconos deben tener una comprensin de "las verdades profundas
[lit.," misterio "; GK 3696] de la fe. "" La fe "se debe tomar en un sentido objetivo, en
referencia a las verdades de la religin cristiana, y no como subjetiva, que tiene que ver con
la propia fe personal en Cristo. Esta carta tiene un fuerte nfasis en una "conciencia" pura,
as como una fe pura (cf. 1: 5, 19). A "la conciencia tranquila" es uno que ha sido limpiado
por la sangre de Cristo (Hebreos 10:22) y no ofender a Dios o de otras personas (Hch
24:16).
10 Los diconos "primero debe ser probado" (GK 1507). Este verbo tiene tres etapas: (1)
para poner a prueba, (2) para demostrar mediante pruebas; y (3) para aprobar como el
resultado de la prueba. Tal vez los tres estn en mente aqu. Antes de ser aceptado para
servir como diconos, los futuros diconos tenan que demostrar su vala irreprochable ante
la comunidad.

11 En el idioma griego la misma palabra se utiliza para la "mujer" y "esposa" (GK 1222).
Dado que esta palabra se encuentra aqu por "sus mujeres", hay tres interpretaciones
posibles en cuanto a qu grupo Pablo est hablando. (1) Estas mujeres eran las esposas de
los diconos, aunque la palabra "su" falta en griego. (2) Otra posibilidad es que Pablo est
hablando de las mujeres en general; el contexto de vv.8-12 parecera descartar esta
posibilidad. (3) La tercera opcin es una referencia a las diaconisas, de los cuales Phoebe
(Ro 16: 1) es un ejemplo. Sabemos que haba diaconisas en la iglesia en los siglos
posteriores, pero si exista tal orden en el siglo primero es discutible.
Nos inclinamos a favor de la idea de que la referencia es a "sus mujeres". Pablo habla de las
calificaciones de los diconos en vv.8-10 y otra vez en vv.12-13. Parece natural suponer
que l est hablando de sus esposas en v.11. Lo que l dice que estas mujeres es que, sean
quienes sean, deben, "de la misma manera", como los diconos, ser "digno de respeto" (cf.
v.8).
Son tambin no ser "calumniadoras" (GK 1333), es decir, los que calumnian a otras
personas. Esta nota fue una advertencia necesaria en la iglesia primitiva y todava se
necesita hoy en da.
En "templado", vase el comentario de la versin 2. Ambos esposos y esposas se tienen esta
virtud.
"Digno de confianza en todo lo que" es un requisito integral. Trabajadores de la Iglesia no
deben ser negligentes en el cuidado de sus deberes asignados.
12 Ahora Pablo vuelve a los requisitos especficos de los diconos. Al igual que un
supervisor (v.2), un dicono debe ser marido de una sola mujer, y que tambin debe
"gestionar sus hijos ya su casa as" (cf. v.4, donde "hogar" [GK 3875] se traduce " familia").
13 Los que sirven bien en sus funciones asignadas en el aumento de la iglesia por s
mismos "una excelente reputacin." Ellos deben ser capaces de mantener un gran respeto a
los ojos de la iglesia, as como en los ojos de Dios. Del mismo modo, "gran seguridad [GK
4244]" se refiere a la confianza tanto ante Dios y ante los dems.
/////////////////////////////////////////////////////////////////////////////////////////////
CHURCH LEADERSHIP (3:113)
3:17. Continuing his instructions on how the church should conduct itself, Paul turned to
the matter of leadership. Paul said that church leadership is a noble task. Here Paul
described the qualifications for those who aspire such leadership.
The term overseer, one of several terms used for church leaders, was used to refer to
the presiding officials in civic or religious organizations. Here it refers to those who
provided leadership for local congregations, rather than leaders over a group of churches,
such as the office of episcopal bishop developed in the second century. The term elder
and overseer are used interchangeably in Acts 20:17, 28; Titus 1:57; and 1 Peter 5:15.
These leaders are to teach the Scriptures (1 Tim. 3:2; 5:17), and to provide direction and

administration for the church (3:5; 5:17), to shepherd the flock of God (Acts 20:28), and to
guard the church from error (Acts 20:2831).
An overseer must be a person of noble character. These leaders should be respected by
other members of the church and by those outside the church. The overseer must be above
reproach, should conform to a high view of sexual morality, should be able to discipline the
family, should not be a new Christian, and should not be under the domination of strong
drink. Only a person of excellent character should serve as an overseer (1 Tim. 3:17).
3:813. Then Paul moves to discuss the qualification of deacons. The qualifications for
deacons are virtually the same as those for elders. Generally the service of deacons (the
word means one who serves) was meant to free the overseers to give full attention to prayer
and the ministry of the Word (see Acts 6:24). The two church offices mentioned in the
New Testament are overseer and deacon (see Phil. 1:1). Before being elected as deacons
they should have experience in church work (1 Tim. 3:810, 1213)
First Timothy 3:11 applies the same qualifications for women. The Greek for the phrase
wives simply means the women and therefore could refer to deacons wives or less
likely to female deacons (see Rom. 16:1).16
Liderazgo de la iglesia (3: 1-13)
3: 1-7. Siguiendo sus instrucciones acerca de cmo la iglesia debe conducirse, Paul
volvi a la cuestin de liderazgo. Pablo dijo que el liderazgo de la iglesia es una tarea
noble. Aqu Pablo describe los requisitos para aquellos que aspiran tal liderazgo.
El trmino "supervisor", uno de los varios trminos usados para los lderes de la iglesia,
se utiliza para referirse a los funcionarios que presiden en organizaciones cvicas o
religiosas. Aqu se refiere a los que proporciona el liderazgo para las congregaciones
locales, en lugar de los lderes de ms de un grupo de iglesias, como la oficina del obispo
episcopal desarrollado en el siglo II. El trmino "anciano" y "supervisor" se utilizan
indistintamente en Hechos 20:17, 28; Tito 1: 5-7; y 1 Pedro 5: 1-5. Estos lderes deben
ensear las Escrituras (1 Tim. 3: 2; 5:17), y para proveer direccin y administracin de la
iglesia (3: 5; 05:17), para apacentar la grey de Dios (Hechos 20:28 ), y para proteger a la
iglesia de error (Hechos 20: 28-31).
Un supervisor debe ser una persona de carcter noble. Estos lderes deben ser
respetados por otros miembros de la iglesia y por los que estn fuera de la iglesia. El
supervisor debe ser intachable, debe ajustarse a un alto concepto de la moral sexual, debe
ser capaz de disciplinar a la familia, no debe ser un cristiano nuevo, y no debe estar bajo el
dominio de la sidra. Slo una persona de excelente carcter debe servir como un capataz (1
Tim. 3: 1-7).
3: 8-13. Entonces Pablo se mueve para discutir la calificacin de los diconos. Los
requisitos para los diconos son prcticamente las mismas que las de los mayores. En
general el servicio de los diconos (la palabra significa el que sirve) estaba destinado a
liberar a los supervisores de prestar plena atencin a la oracin y al ministerio de la Palabra
(Hechos 6: 2-4). Las dos oficinas de la iglesia mencionados en el Nuevo Testamento son
16 David S. Dockery, The Pauline Letters, en Holman concise Bible
commentary: simple, straightforward commentary on every book of the Bible,
ed. David S. Dockery (Nashville, TN: Broadman & Holman Publishers, 1998),
605.

supervisor y el dicono (ver Fil. 1: 1). Antes de ser elegido como diconos deben tener
experiencia en el trabajo de la iglesia (1 Tim. 3: 8-10, 12-13)
Primera de Timoteo 3:11 se aplica los mismos requisitos para las mujeres. El griego
para la frase "esposas" significa simplemente "las mujeres" y por lo tanto puede referirse a
mujeres diconos o menos probable que las mujeres diconos (ver Rom. 16: 1).
////////////////////////////////////////////////////////////////////////////////////////////
IV. RESPONSIBILITY IN THE CHURCH (3:116)
i. The overseer (3:17)
Having enjoined upon Timothy the responsibility of ensuring that the prayer-life of the
church is ordered aright and that public worship is conducted with propriety, Paul proceeds
to advise him concerning those upon whom responsible office in the church will devolve.
Another trustworthy saying introduces this section, though some early expositors attach it
to the statement which precedes it (see NEB footnote).
In the light of the fact that the common, present-day meaning of the word bishop bears
no relation to the position Paul envisages when he refers to episkopoi, it seems regrettable
that not only the RSV but also the majority of other recent translations have adhered to it.
The NIV gives more accurately overseer, but even this is not without certain ecclesiastical
overtones. The idea underlying the word is that of a guardian, superintendent or leader.
Instead of being an overseer a stricter translation might provide us with the expression
overseership or with such a phrase as spiritual supervision and leadership. Even so, the
interpretation based on the omission of the word office should not be so weighted as to
imply that it is the task which is all-important, and that formal recognition and
acknowledged leadership may be ignored. That such were officially appointed, known,
respected and obeyed is clear from such passages as 5:17; 1 Th. 5:12, 13; Heb. 13:17; Ac.
20:17. Quite obviously Paul is not commending an aspirant guilty of unworthy selfseeking, but rather one who is moved by a true desire for the welfare of Gods people. The
thought in mind is surely that one who desires to serve in this capacity, sets his heart upon a
noble task. The responsibility involved is onerous, but its fulfilment highly satisfying.
The rest of the paragraph (vv. 27) is concerned with standards of character and
conduct which should mark the overseer; any lack of these would disqualify for leadership
in the church. It is clear that his life in the church cannot be considered as independent of
his personal and domestic life. He must be known to be pure in conduct, disciplined in
habits, balanced in outlook, and free from those sins that mark the society and the age in
which he lives. It is improbable that Paul had polygamy in mind in using the expression the
husband of but one wife. Perhaps he deemed it advisable to recommend to men
responsible for setting an example of strict personal discipline, that they refrain from
remarriage on the death of a partner. For today, the phrase might be allowed a wider
application, against a precipitate or injudicious remarriage. Further, if the elder enjoys the
privilege of parenthood then his home life should have provided him with a training ground
for the exercise of that fatherly care which he will be required to show towards the
believers. Recent converts are deemed unsuitable for this task; it has its perils for which
they would be ill-equipped. His reputation must stand high with outsiders; otherwise he
will prove an easy prey to Satans subtlety. The mention of disgrace possibly suggests that
failure in this respect might occasion slander on the part of the slanderer (RSVmg.) Thus
Paul gives a picture of the true leader. These verses must not be turned into a hard,

uncompromising list of legal requirements; they are those spiritual and moral standards
which God sets before any who would take up service for Him.
ii. The deacon (3:813)
The word diakonos, found some thirty times in the NT, is customarily translated either
servant or minister, and denotes one engaged in rendering some particular service. It is used
to describe domestic servants, civil rulers, preachers and teachers, and in a general way to
denote Christians engaged in work for their Lord or for each other. This has led many to the
conclusion that Paul is not alluding to a specific group within the church, but to all who are
active in Christian service of one form or another. On the other hand, the fact that the
paragraph follows immediately the one relating to overseers certainly implies that the cases
are parallel and that these deacons have recognized functions. Support for this view might
also be adduced from Phil. 1:1 where Paul sends greetings to all the saints in Christ Jesus
at Philippi, with the overseers and deacons, which, apart from the passage under
consideration, is the only place where the NIV translates diakonos by deacons, though it
should be noted that in Rom. 16:1 mg Phoebe is described as a deaconess of the church in
Cenchreae. Somewhat surprisingly the seven appointed to serve tables (Ac. 6) are not
designated by this term.
The very vagueness which obtains in connection with this matter may be taken as
indicative of the latitude to be enjoyed, and accorded to others, in the ordering of church
life. Whether the deacons be taken as a distinct class upon which devolves the
responsibility of attending to those matters, administrative and financial, delegated to them
or as those who in a general way serve Christ and His Church, the requirements outlined in
these verses are equally apposite. In addition to the demand for moral and spiritual qualities
similar to those set down for elders, Paul adds three things: (a) the desirability of
submitting the deacon to a period of probation (10); (b) the need for the women who
contribute to the service of the church to measure up to certain standards of character and
behaviour (11); (c) the beneficial results accruing to the one who faithfully discharges his
tasks as a deacon. This anticipates the possibility that some not called to leadership might
view the work of a deacon with disdain (13).17
IV. RESPONSABILIDAD EN LA IGLESIA (3: 1-16)
yo. El supervisor (3: 1-7)
Despus de haber ordenado a Timoteo la responsabilidad de asegurar que la vida de
oracin de la iglesia se ordena correctamente y que el culto pblico se lleva a cabo con
propiedad, Pablo procede a asesorarlo en relacin con aquellos sobre quienes la oficina
responsable de la iglesia delegar. Otro 'digno de crdito' introduce esta seccin, aunque
algunos expositores primeros adjuntarlo a la declaracin que le precede (vase la nota
NEB).
A la luz del hecho de que el, actual sentido comn de la palabra "obispo" no guarda
relacin con la posicin de Pablo contempla cuando se refiere a episkopoi, parece
lamentable que no slo la RSV, sino tambin la mayora de las otras traducciones recientes
se han adherido a ella. La NVI da supervisor con ms precisin, pero incluso esto no deja
de tener ciertas connotaciones eclesisticas. La idea que subyace en la palabra es la de un
17 F. F. Bruce, New International Bible commentary (Grand Rapids, MI:
Zondervan Publishing House, 1979), 14781479.

tutor, superintendente o lder. En lugar de ser un supervisor traduccin estricta podra

proporcionarnos la 'overseership' expresin o con una frase como "supervisin espiritual y
liderazgo". Aun as, la interpretacin basada en la omisin de la oficina de la palabra no
debe ser tan ponderado como dar a entender que se trata de la tarea que es de suma
importancia, y que el reconocimiento formal y liderazgo reconocido puede ser ignorada.
Que tal fueron nombrados oficialmente, conocido, respetado y obedecido se desprende de
pasajes como 5:17; 1 Tes. 05:12, 13; He. 13:17; C.A. 20:17. Es bastante obvio que Pablo no
est elogiando un aspirante culpable de egosmo indigno, sino que se mueve por un
verdadero deseo por el bienestar del pueblo de Dios. El pensamiento en mente es sin duda
que aquel que desea servir en esta capacidad, pone su corazn en una tarea noble. La
responsabilidad que implica es onerosa, pero su cumplimiento altamente satisfactorio.
(. Vv 2-7) El resto del prrafo se refiere a las normas de carcter y la conducta que debe
marcar el supervisor; cualquier falta de stos descalificara para el liderazgo en la iglesia.
Est claro que su vida en la iglesia no puede ser considerado como independiente de su vida
personal y domstico. l debe ser conocida por ser puros de conducta, disciplina en los
hbitos, equilibrado en perspectiva, y libres de esos pecados que marcan la sociedad y la
edad en la que vive. Es improbable que Pablo tuvo la poligamia en cuenta en el uso de la
expresin el marido de una sola mujer. Tal vez considere conveniente recomendar a los
hombres encargados de dar el ejemplo de una estricta disciplina personal, que se abstengan
de volver a casarse por la muerte de un compaero. Para hoy, la frase podra permitir una
aplicacin ms amplia, en contra de un precipitado o un nuevo matrimonio imprudente.
Adems, si el anciano goza del privilegio de ser padres luego su vida en el hogar debera
haberle provisto de un campo de entrenamiento para el ejercicio de ese cuidado paternal
que se requerir para mostrar hacia los creyentes. Conversos recientes se consideran
inadecuados para esta tarea; tiene sus peligros para los que estaran mal equipados. Su
reputacin debe estar alta con extraos; de lo contrario, resultar en una presa fcil de la
sutileza de Satans. La mencin de la desgracia posiblemente sugiere que el fracaso en este
sentido podra ocasionar calumnias por parte de la "calumniador" (RSVmg.) As, Pablo da
una imagen del verdadero lder. Estos versos no deben convertirse en una lista inflexible
duro de los requisitos legales; son esas normas espirituales y morales que Dios pone delante
de cualquiera que se tome el servicio para l.
ii. El dicono (3: 8-13)
La palabra diakonos, encontraron una treintena de veces en el Nuevo Testamento, se
traduce habitualmente ya sea siervo o ministro, y denota un solo dedica a prestar algn
servicio en particular. Se utiliza para describir el servicio domstico, los gobernantes
civiles, predicadores y maestros, y de una manera general para referirse a los cristianos que
participan en el trabajo de su Seor, o uno para el otro. Esto ha llevado a muchos a la
conclusin de que Pablo no est aludiendo a un grupo especfico dentro de la iglesia, sino
para todos los que estn activos en el servicio cristiano de una forma u otra. Por otro lado,
el hecho de que el prrafo sigue inmediatamente a la una relativa a supervisores ciertamente
implica que los casos son paralelos y que estos diconos han reconocido funciones. El
apoyo a este punto de vista tambin podra aducirse de Phil. 1: 1 donde Pablo enva saludos
a 'todos los santos en Cristo Jess en Filipos, con los obispos y diconos ", que, adems del
pasaje bajo consideracin, es el nico lugar donde la NVI traduce diakonos por' diconos ',
a pesar de que Cabe sealar que en Rom. 16: 1 mg Phoebe se describe como "una diaconisa
de la iglesia en Cencrea". Sorprendentemente los siete nombrados 'para servir a las mesas
"(. Ac 6) no se designan con este trmino.

La misma vaguedad que obtiene en relacin con este asunto puede ser tomado como
indicativo de la latitud para ser disfrutado, y reconocen a quienes, en el ordenamiento de la
vida de la iglesia. Ya sea que los diconos pueden tomar como una clase distinta sobre la
que recae la responsabilidad de atender a esos asuntos, administrativos y financieros,
delegadas o como aquellos que de una manera general sirven a Cristo y su Iglesia, los
requisitos sealados en estos versculos son igualmente apropiado . Adems de la demanda
de las cualidades morales y espirituales similares a las establecidas para los ancianos, Pablo
aade tres cosas: (a) la oportunidad de presentar el dicono a un perodo de prueba (10); (b)
la necesidad de que las mujeres que contribuyen al servicio de la Iglesia a la altura de
ciertas normas de carcter y comportamiento (11); (c) los resultados beneficiosos
resultantes para el que desempea sus tareas fielmente como dicono. Esto anticipa la
posibilidad de que no un llamado al liderazgo podra ver el trabajo de un dicono con
desdn (13).
///////////////////////////////////////////////////////////////////////////////////////

Looking at leaders
3:112

There is no doubting the importance of good leadership. Men who can shepherd
Gods people in a Christ-like way bring great stability to a local church, while those
who abuse their position can inflict terrible damage. Sadly, the latter was happening
in Ephesus.

hen Paul last met the elders, he gave them a stark warning: I know that after my

departure fierce wolves will come in among you, not sparing the flock; and from among
your own selves will arise men speaking twisted things, to draw away the disciples after
them (Acts 20:2930, italics mine).
In the New Testament a wolf symbolizes someone who brings false teaching and leads
people astray. Some of these wolves were elders who had strayed from the truth. So, in his
letter to Timothy, Paul reaffirms the standards God requires for leaders in the local church.

The story so far

It is important that we do not see this as just a set of instructions on how to identify and
appoint new leaders. Along with chapter 2, these verses lead up to the climax of this section
of the letter, found in chapter 3:1416, which is a challenge for people to conduct
themselves in the local church (or the household of God) in a way that promotes the good
news rather than discredits it.

In chapter 2 Paul tells Timothy what needs to be done in order to bring the church in
Ephesus back into line with the message of salvation. The men need to stop quarrelling.
The women ought not to adopt fashions that send the wrong kind of message but must dress
in a way that reflects their intention to live for God. The church must pray for the salvation
of all kinds of people because God wants to save such. In chapter 3 Paul tells Timothy that
if this is going to happen, there will need to be a radical overhaul of the churchs leadership.
The men who have wandered from the truth and led others astray must be replaced with
men of integrity who can lead the church in its mission to take the good news to the world.

Two kinds of leaders

There are two words used to refer to leaders in this chapter: overseers and deacons. In the
New Testament the word overseer is interchangeable with the word elder. The
distinction between them is best understood as follows: elder describes the man for who
he isa mature Christian who is in a position of leadership in a local churchand
overseer describes what he doesthe Greek word means that he watches over Gods
people. Peter uses it in this way when he tells elders to shepherd the flock of God that is
among you, exercising oversight (1 Peter 5:2).
Deacon literally means servant. In letters such as Philippians and Ephesians, Paul
refers to the elders and deacons, which indicates that a deacon held a recognized office.
There is an overlap in most of the qualities required for people holding these two
offices. The greatest difference is that, although a deacon must keep hold of the deep truths
of the faith with a clear conscience (v. 9, NIV), only an overseer is required to have the
ability to teach (v. 2). There has been a lot written about the difference between these two
offices, but we shall make one simple distinction: overseers/elders watch over and lead the
local church and teach the Word of God, while deacons work alongside them so that the
elders can exercise their ministry effectively. This is the pattern set out in Acts 6 when
seven men, full of the Spirit and of wisdom (v. 3), were appointed to take some practical
tasks over from the apostles to enable them to devote [themselves] to prayer and to the
ministry of the Word (Acts 6:4).
There are two lists, one with respect to overseers and the other with respect to deacons.
But when closely examined, it is obvious that there are elements which are common to
both. Some Bible commentators say that they are similar to lists of virtues that existed in
the Greek-speaking world at the time the letter was written. This is likely because Paul is
concerned about the witness of the local church in the community in which it is placed. He
uses these lists to tell the church in Ephesus that it must not have leaders whose domestic
life is in a shambles, who quarrel with one another, are the scandal of the neighbourhood
and who drink too much wine. The church must develop new leaders who are men of
integrity.

The importance of incentive

Although Christian leadership is a huge responsibility and a lonely task, Paul makes it clear
that it is a price worth paying. In verse 1 he draws on another of the trustworthy sayings,
saying that if anyone aspires to the office of overseer, he desires a noble task. The word
aspires is the translation of a word which describes someone who is taking specific steps
towards a goal he has in mind and the word desires refers to the passion that drives him.

Paul is not talking about someone who might like to be a leader because of the status it
brings, but about a man who has a conviction that God has called him to this noble task.
Similarly, deacons are told that those who serve well gain a good standing for
themselves and also great confidence in the faith that is in Christ Jesus (v. 13). This does
not mean that a persons social standing improves when he takes up the office. Rather, it
means that if he fulfils his responsibilities conscientiously, he will have restored the
reputation of the church in the community, and the work he has done will have enabled him
to grow in his own Christian life.
I have been a pastor for a long time and in my experience there seem to be two types of
leaders: those who see their responsibilities as a privilege and enjoy serving the church,
considering the blessings to outweigh the difficulties, and those who see their duties as a
burden. The latter cannot see past the difficulties, and the blessings of the work seem to
evade them. There seems to be a shortage of new leaders in local churches. Perhaps one of
the problems is that pastors, like me, have not provided the right kind of incentive. Peter
gives a powerful motivation to elders with these words: When the chief Shepherd appears,
you will receive the unfading crown of glory (1 Peter 5:4). This will put the most intense
difficulties into perspective.

Spiritual maturity
There have been times when a person has approached me discreetly after a service and
pointed out whom he or she thinks would make a good leader. My heart has sunk! The
person concerned is usually capable and articulate but he is a strong, natural leader rather
than someone who would make a good spiritual leader. It is important that men of the right
calibre are identified. Before anything else, it must be beyond doubt that the men who are
being considered for the role are mature Christians. Paul says that an overseer must not be
a recent convert, or he may fall into the condemnation of the devil (v. 6). The phrase
recent convert is translated from a word that was often used to describe a seedling that did
not have very deep roots and could easily be pulled out of the ground. While it would be
normal for a new Christian not to have much depth, the reality is that a lot of people who
have been in the faith for some years still have no depth. If they were to become elders,
they would face the same dangers as a new convert and fall into the condemnation of the
devil.
On the positive side, people should be encouraged to grow in their faith so that more
men will be able to take up the challenge of leadership. This is going to involve those who
have been Christians for some years in investing the time to help these men to have a
stronger grasp of Gods Word and to equip them to serve him more effectively.

The importance of integrity

Pastor and author Kent Hughes said, Christian ministry is all about character. Lose your
character and you lose your ministry. Many of the leaders in Ephesus had neglected this
and had brought shame upon the good news and the name of Christ. That is why Paul says
that an overseer must be well thought of by outsiders, so that he may not fall into disgrace,
into a snare of the devil (v. 7). No one should be able to point the finger of accusation at a
leader justly because of serious inconsistencies in his life. Therefore, Paul lists the qualities
that must be evident in the life of an overseer and a deacon.

 HE MUST HAVE A STRONG MARRIAGE. An overseer must be the husband of one wife
(3:2). Literally, this means that he must be a one woman man, being faithful to his wife
and devoted to her. If a leaders marriage is unstable, the cracks will soon appear and Satan
will exploit them.
HE MUST BE SELF-DISCIPLINED. The words sober-minded, self-controlled, and
respectable (v. 2) all relate to self-discipline. A man who cannot control his own drives
will not be able to lead other people because his desires may get the better of him and
undermine his work.
HE MUST BE ABLE TO RELATE TO PEOPLE. This is reflected in the word hospitable (v. 2)
which means a love for strangers. People who come into contact with the Christian
community should be able to feel comfortable when speaking to him, asking questions or
seeking help.
HE MUST NOT ABUSE ALCOHOL. An overseer must not be a drunkard (v. 3). This can be
a deadly tool in Satans hands and bring shame upon the church and reproach to the good
news.
HE MUST HAVE INTEGRITY IN HIS RELATIONSHIPS. In verse 3 we are told that he should
not be violent. The word Paul uses here describes a bully. Sadly, we have all known leaders
who act in this way, throwing their weight around instead of shepherding Gods people.
Instead, he must be gentle and not quarrelsome. This does not mean that he wont
correct and rebuke people but it will be done in the right way (see 2 Timothy 2:2425).
HE MUST NOT BE A LOVER OF MONEY. Jesus said, You cannot serve God and money
(Matt. 6:24). If a man is working every available hour to finance an extravagant lifestyle,
his sights are set on this world and he wont be qualified to lead people who belong to the
kingdom of heaven.
HE MUST HAVE AN ORDERLY HOME. He must manage his own household well, with all
dignity keeping his children submissive, for if someone does not know how to manage his
own household, how will he care for Gods church? (vv. 45). The emphasis in these
verses is on a mans leadership skills in his own home and his ability to keep his children
under control. Manage is all about leading and giving a sense of direction. If this cannot
be exercised at home, how can he expect to lead the local church? The word Paul uses for
children describes what we would call minors. Many good pastors and elders have led
their families well but have found that one of their children has grown up and rejected the
faith he or she was brought up in. However, that does not disqualify these men from
leadership because these verses describe a man who cannot keep his children under control
while they are growing up.

Should an overseer be a teacher?

As has already been stated, the greatest difference between a deacon and an overseer is that
an overseer must be able to teach (v. 2). This does not mean that a man who meets all the
other criteria but does not have the gift of teaching cannot be an elder. The ability to teach
that Paul talks about here is one which will enable an elder to apply Gods Word to
situations that people in the local church find themselves in, to the end that Gods people
may be led into a greater understanding of his ways. Alexander Strauch describes it in this
way: An elder must be able to open his Bible and exhort and encourage others from it. He
must be able to discern false doctrine and refute it with the Scriptures. This was urgently
needed among the Christians in Ephesus!

FOR FURTHER STUDY

1. Look up the qualities for elders listed in Titus 1:59. What do these add to those given in
1 Timothy?
2. In Acts 20:1738 Paul speaks to the elders in Ephesus for the last time. How does he use
his own aims and experience as a model for them to follow? What does he warn them
about? How is this reflected in the problems that Timothy has to tackle?
3. Peter calls on elders to shepherd the flock of God. (See 1 Peter 5:15.) In what ways
will the example of Jesus help them to do so? (See John 10:118.) According to Peter, what
should motivate men who are called to leadership? What should they avoid?
TO THINK ABOUT AND DISCUSS

1. How can existing leaders in local churches identify and train potential leaders?
2. In what ways is a Christian leader different from a secular leader or manager? Often
strong, natural leaders are perceived to be future elders. How should the existing leaders
discern whether or not these men have the spiritual qualities for the role?
3. What can members of a local church do to make their leaders task easier? (See Heb.
13:17.) What is the extent of the authority that an elder is given? What safeguards are given
in the Bible so that it is not abuse18
En cuanto a los lderes
3: 1-12
No hay duda de la importancia de un buen liderazgo. Los hombres que puede la gente
'pastor' de Dios en una forma semejante a Cristo aportan gran estabilidad a una iglesia
local, mientras que los que abusan de su posicin puede infligir un dao terrible.
Tristemente, este ltimo estaba sucediendo en feso.
Cuando Pablo se reuni el pasado los ancianos, les dio una severa advertencia: "Yo s que
despus de mi partida, vendrn lobos feroces entre vosotros que no perdonarn al rebao; Y
de vosotros mismos se levantarn hombres que hablen cosas perversas para arrastrar a los
discpulos tras ellos "(Hechos 20: 29-30, cursivas mas).
En el Nuevo Testamento un lobo simboliza a alguien que trae la enseanza falsa y lleva a la
gente por mal camino. Algunos de estos "lobos eran ancianos que haban desviado de la
verdad. As, en su carta a Timoteo, Pablo reafirma las normas que Dios requiere de lderes
en la iglesia local.
La historia hasta ahora
Es importante que no vemos esto como un conjunto de instrucciones sobre cmo identificar
y nombrar a nuevos lderes. Junto con el captulo 2, estos versos llevan hasta el clmax de
18 Simon J. Robinson, Opening up 1 Timothy (Leominster: Day One
Publications, 2004), 5261.

esta seccin de la carta, que se encuentra en el captulo 3: 14-16, que es un reto para las
personas se comporten de la iglesia local (o "la casa de Dios ') de una manera que
promueva la buena noticia y no desacredita l.
En el captulo 2, Pablo le dice a Timoteo lo que hay que hacer con el fin de llevar a la
iglesia en feso de nuevo en lnea con el mensaje de salvacin. Los hombres tienen que
dejar de pelear. Las mujeres no deben adoptar las modas que envan el tipo equivocado de
mensaje, pero deben vestir de una manera que refleja su intencin de vivir para Dios. La
iglesia debe orar por la salvacin de todo tipo de personas porque Dios quiere salvar tales.
En el captulo 3, Pablo le dice a Timoteo que si esto va a suceder, no tendr que haber una
reforma radical del liderazgo de la iglesia. Los hombres que se han desviado de la verdad y
otros extraviado deben ser reemplazados por hombres de integridad que pueden conducir a
la iglesia en su misin de llevar las buenas nuevas al mundo.
Hay dos tipos de lderes
Hay dos palabras que se usan para referirse a los lderes en este captulo: obispos y
diconos. En el Nuevo Testamento la palabra 'supervisor' es intercambiable con la palabra
"anciano". La distincin entre ellos se entiende mejor como sigue: 'anciano' describe al
hombre por quien es-un cristiano maduro que est en una posicin de liderazgo en una
iglesia local, y 'supervisor' describe lo que l hace, la palabra griega que significa que que
"vigila" el pueblo de Dios. Pedro usa de esta manera cuando le dice a los ancianos a
"apacentar la grey de Dios que est entre vosotros, velando" (1 Pedro 5: 2).
'Deacon' significa literalmente 'siervo'. En las cartas, como Filipenses y Efesios, Pablo se
refiere a "los ancianos y diconos", que indica que un dicono celebr una oficina
reconocida.
Hay una superposicin en la mayora de las cualidades exigidas para las personas que
llevan a cabo estas dos oficinas. La mayor diferencia es que, a pesar de un dicono "debe
mantener la suspensin de las verdades profundas de la fe con limpia conciencia" (v. 9,
NVI), se requiere nicamente un supervisor para tener la capacidad de ensear (v. 2). Se ha
escrito mucho sobre la diferencia entre estas dos oficinas, pero vamos a hacer una
distincin simple: supervisores / ancianos vigilan y dirigir la iglesia local y ensear la
Palabra de Dios, mientras que los diconos trabajan junto a ellos para que los ancianos
puedan ejercer su ministerio eficaz. Este es el modelo que figura en Hechos 6, cuando siete
hombres, llena de Espritu y de sabidura" (v. 3), fueron designados para tomar algunas
tareas prcticas relevo de los apstoles para que puedan "dedicar [s] a la oracin y en el
ministerio de la Palabra "(Hechos 6: 4).
Hay dos listas, una con respecto a los supervisores y el otro con respecto a los diconos.
Pero cuando se examinan de cerca, es obvio que hay elementos que son comunes a ambos.
Algunos comentaristas de la Biblia dicen que son similares a las listas de virtudes que
existan en el mundo de habla griega en el momento de la carta fue escrita. Esto es
probablemente debido a que Pablo est preocupado por el testimonio de la iglesia local en
la comunidad en la que se coloca. l usa estas listas para contar la iglesia en feso que no
debe tener lderes cuya vida domstica est en un caos, que pelean entre s, son el escndalo
del barrio y que beben demasiado vino. La iglesia debe desarrollar nuevos lderes que son
hombres ntegros.

La importancia de incentivo
Aunque el liderazgo cristiano es una gran responsabilidad y una tarea solitaria, Pablo deja
claro que es un precio vale la pena pagar. En el versculo 1 se basa en otro de los "dichos de
confianza ', diciendo que" si alguno aspira al cargo de obispo, desea una noble tarea . La
palabra "aspira" es la traduccin de una palabra que describe a alguien que est dando
pasos concretos hacia un objetivo que tiene en mente y la palabra 'deseos' se refiere a la
pasin que lo impulsa. Pablo no est hablando de alguien que podra gustara ser un lder
debido a la situacin que trae, sino de un hombre que tiene la conviccin de que Dios lo ha
llamado a esta "noble tarea". Del mismo modo, los diconos se les dice que "los que sirven
bien ... ganar una buena situacin para ellos y tambin una gran confianza en la fe que es en
Cristo Jess" (v. 13). Esto no significa que la posicin social de una persona mejora cuando
se enfrente a la oficina. Ms bien, significa que si cumple con sus responsabilidades a
conciencia, habr restaurado la reputacin de la iglesia en la comunidad, y el trabajo que ha
hecho le habr permitido crecer en su vida cristiana.
He sido pastor durante mucho tiempo y en mi experiencia parece que hay dos tipos de
lderes: los que ven a sus responsabilidades como un privilegio y disfrutan de servicio de la
Iglesia, teniendo en cuenta las bendiciones para compensar las dificultades, y los que ven
sus funciones como una carga. Este ltimo no puede ver ms all de las dificultades, y las
bendiciones de la obra parecen evadirlos. Parece que hay una escasez de nuevos lderes en
las iglesias locales. Quizs uno de los problemas es que los pastores, como yo, no han
proporcionado el tipo de incentivo. Pedro da una poderosa motivacin para ancianos con
estas palabras: "Cuando aparezca el Prncipe de los pastores, vosotros recibiris la corona
incorruptible de gloria" (1 Pedro 5: 4). Esto pondr las ms intensas dificultades en
perspectiva.
La madurez espiritual
Ha habido momentos en los que una persona me ha acercado con discrecin despus de un
servicio y ha recordado que l o ella piensa que sera un buen lder. Mi corazn se ha
hundido! La persona en cuestin suele ser capaz y elocuente, pero l es un lder fuerte,
natural en lugar de alguien que sera un buen lder espiritual. Es importante que se
identifican los hombres de la talla correcta. Antes que nada, debe ser sin lugar a dudas que
los hombres que estn siendo considerados para el papel son cristianos maduros. Pablo dice
que un capataz 'no debe ser un recin convertido, no sea que ... caer en la condenacin del
diablo "(v. 6). La frase "reciente converso 'se traduce de una palabra que a menudo se
utiliza para describir una planta de semillero que no tena races muy profundas y
fcilmente podra ser sacado de la tierra. Aunque sera normal que un nuevo cristiano no
tiene mucha profundidad, la realidad es que una gran cantidad de personas que han estado
en la fe desde hace algunos aos an no tienen profundidad. Si fueran a ser ancianos, ellos
se enfrentan a los mismos peligros como un nuevo converso y caen en 'la condenacin del
diablo'.
En el lado positivo, las personas deben ser alentados a crecer en su fe para que ms
hombres sern capaces de asumir el reto del liderazgo. Esto va a implicar a los que han sido
cristianos desde hace algunos aos en invertir el tiempo para ayudar a estos hombres a tener

una comprensin ms fuerte de la Palabra de Dios y equiparlos para servirle con ms

eficacia.
La importancia de la integridad
Pastor y autor Kent Hughes dijo: "el ministerio cristiano tiene que ver con el carcter.
Pierde tu personaje y usted pierde su ministerio. "Muchos de los lderes en feso haba
olvidado esto y haba trado vergenza a las buenas noticias y el nombre de Cristo. Es por
eso que Pablo dice que un capataz 'debe ser bien pensado por extraos, por lo que no puede
caer en desgracia, en un lazo del diablo "(v. 7). Nadie debe ser capaz de sealar con el dedo
acusador a un lder con justicia debido a las inconsistencias graves en su vida. Por lo tanto,
Pablo enumera las cualidades que deben ser evidentes en la vida de un capataz y un
dicono.
Debe de haber un matrimonio fuerte. Un supervisor debe ser "el marido de una sola
mujer" (3: 2). Literalmente, esto significa que debe ser "una mujer del hombre, siendo fiel a
su esposa y dedicado a ella. Si el matrimonio de un lder es inestable, las grietas pronto
aparecen y Satans se explotarlos.
SE DEBE SER-disciplinado. 'Sobria de mente "," dominio propio "y" respetable "(v. 2)
Las palabras todas se refieren a la autodisciplina. Un hombre que no puede controlar sus
propias unidades no podr dar lugar a otras personas porque sus deseos pueden sacar lo
mejor de l y socavar su trabajo.
Debe ser capaz de relacionarse con la gente. Esto se refleja en la palabra "hospitalaria" (v.
2), que significa "el amor por los extraos '. Las personas que entran en contacto con la
comunidad cristiana debe ser capaz de sentirse cmodo al hablar con l, hacer preguntas o
buscar ayuda.
No debe el abuso del alcohol. Un supervisor no debe ser "un borracho" (v. 3). Esto puede
ser una herramienta mortal en manos de Satans y una vergenza para la iglesia y el
reproche a las buenas nuevas.
SE DEBE TENER LA INTEGRIDAD EN SUS RELACIONES. En el versculo 3 nos
dice que l no debe ser violenta. La palabra que Pablo usa aqu describe un matn. Lderes
Lamentablemente, todos hemos conocido que actan de esta manera, lanzando su peso
alrededor de su lugar de apacentar al pueblo de Dios. En su lugar, debe ser "suave" y "no
pendenciero '. Esto no quiere decir que l no las personas correctas y asombro, pero se har
de la manera correcta (ver 2 Timoteo 2: 24-25).
No debe ser 'amigo del dinero'. Jess dijo: "No podis servir a Dios y al dinero" (. Mateo
6:24). Si un hombre est trabajando todas las horas disponibles para financiar un estilo de
vida extravagante, sus miras estn puestas en este mundo y que no estarn capacitados para
llevar a las personas que pertenecen al reino de los cielos.
Debe de haber un hogar ordenado. "Que gobierne bien su casa, con toda la dignidad de
mantenimiento de sus hijos sumisos, por si alguien no sabe gobernar su propia casa, cmo
cuidar de la iglesia de Dios?" (Vv. 4-5). El nfasis en estos versculos es en las habilidades
de liderazgo de un hombre en su propia casa y su capacidad para mantener a sus hijos en
sujecin. 'Administrar' es todo acerca de liderar y dar un sentido de direccin. Si esto no se

puede ejercer en casa, cmo puede esperar para dirigir la iglesia local? La palabra que usa
Pablo para los nios describe lo que llamaramos 'menores'. Muchos buenos pastores y
ancianos han llevado sus familias bien pero han encontrado que uno de sus hijos ha crecido
y ha rechazado la fe que l o ella fue criada en. Sin embargo, eso no descalifica a estos
hombres de liderazgo debido a que estos versculos describen a un hombre que no pueden
mantener a sus hijos bajo control mientras estn creciendo.
En caso de que un capataz ser un maestro?
Como ya se ha dicho, la mayor diferencia entre un dicono y un supervisor es que un
supervisor debe ser "apto para ensear" (v. 2). Esto no quiere decir que un hombre que
cumple con todos los otros criterios, pero no tiene el don de la enseanza no puede ser un
anciano. La capacidad de ensear que Pablo habla aqu es uno que permitir a un anciano
para aplicar la Palabra de Dios a las situaciones que la gente en la iglesia local se
encuentran en, a fin de que el pueblo de Dios pueden ser conducidos a una mayor
comprensin de sus caminos. Alexander Strauch lo describe de esta manera: "Un anciano
debe ser capaz de abrir su Biblia y exhortar y animar a otros de la misma. l debe ser capaz
de discernir la falsa doctrina y refutar con las Escrituras. "Esto se necesitaba con urgencia
entre los cristianos de feso!
PARA ESTUDIO ADICIONAL
1. Busque las cualidades de los ancianos que figuran en Tito 1: 5-9. Qu hacen estos se
suman a los que figuran en 1 Timoteo?
2. En Hechos 20: 17-38 Pablo habla a los ancianos de feso por ltima vez. Cmo se usan
sus propios objetivos y la experiencia como modelo para ellos seguir? Qu les advierten
sobre? Cmo se refleja esto en los problemas que Timoteo tiene que hacer frente?
3. Pedro exhorta a los ancianos a "pastorear el rebao de Dios '. (Vase 1 Pedro 5: 1-5.)
De qu manera ser el ejemplo de Jess les ayudar a hacerlo? (Vase Juan 10:. 1-18) De
acuerdo con Peter, lo que debe motivar a los hombres que son llamados al liderazgo? Qu
deben evitar?
PARA PENSAR Y DISCUTIR
1. Cmo pueden los lderes existentes en las iglesias locales identificar y capacitar a los
lderes potenciales?
2. De qu manera es un lder cristiano diferente de un lder secular o gerente? A menudo,
los lderes fuertes y naturales son percibidos como los ancianos del futuro. Cmo deben
los lderes existentes discernir si estos hombres tienen las cualidades espirituales para el
papel?
3. Qu pueden los miembros de una iglesia local hacer para que la tarea de sus lderes ms
fcil? (Ver Heb. 13:17.) Cul es el alcance de la autoridad que se le da un anciano? Qu
garantas se dan en la Biblia de modo que no es el abuso
//////////////////////////////////////////////////////////////////////////////

He must manage his own family well (3:4). Household management was the subject of a
number of treatises in antiquity, including Xenophons famous Socratic essay, the
Oeconomicus (Greek for household management). In Xenophons essay, the husband
instructs his fourteen-year-old bride (the average age for marriage among Greek and
Roman girls was fourteen to sixteen) on her vital role in managing the household resources,
including the care and supervision of household slaves, while he supervised the gathering
of produce from the farms. Because of the presence of slaves and freedmen in an average
ancient household, management of sometimes large households could be demanding. An
inscription from Philadelphia regulating a household cult evidences a large ancient
household and its management (see accompanying box).
An Ancient Household Cult
We possess an inscription from Philadelphia in Lydia (Rev. 3:713) from the late second to early
first century B.C., which regulated a household cult in a private household. Each household in
antiquity typically had its own private cult in addition to members participation in public or in
other private cults. In this inscription, we find the head of the house managing the details of his
households behavior and cult practices. The text reads as follows (the word oikos is Greek for
household or house):
May Good Fortune Prevail. For health and common salvation and the finest reputation
the ordinances given to Dionysius in his sleep were written up, giving access into his
oikos to men and women, free people and slaves. When coming into this oikos let men
and women, free people and slaves, swear by all the gods neither to know nor make use
wittingly of any deceit against a man or a woman, neither poison harmful to men nor
harmful spells. They are not themselves to make use of a love potion, abortifacient,
contraceptive, or any other thing fatal to children; nor are they to recommend it to, nor
connive at it with another. They are not to refrain in any respect from being wellintentioned towards this oikos. If anyone performs or plots any of these things, they are
neither to put up with it nor keep silent, but expose it and defend themselves. Apart from
his own wife, a man is not to have sexual relations with another married woman, whether
free or slave, nor with a boy nor a virgin girl; nor shall he recommend it to another. A
free woman is to be chaste and shall not know the bed of, nor have sexual intercourse
with, another man except her own husband. But if she does have such knowledge, such a
woman is not chaste, but defiled and full of endemic pollution, and unworthy to
reverence this god whose holy things these are that have been set up. She is not to be
present at the sacrifices, nor to strike against (?) the purifications and cleansings (?), nor
to see the mysteries being performed. But if she does any of these things from the time
the ordinances have come on to this inscription, she shall have evil curses from the gods
for disregarding these ordinances.

Deacons, likewise (3:810, 1213). The qualifications for deacons are similar to those
for overseers. Both are to be self-controlled, free from avarice, monogamous, good
managers of their households, and so forth. The primary difference seems to be that the
overseer must be able to teach (3:2), though both officers must have a firm grasp on
Christian doctrine (3:9; cf. Titus 1:9). In both cases, the behavior of church office-holders
must be above reproach for the sake of the churchs health, the testimony of the church
before the world, and their own consciences before the Lord.

In the same way, their wives (3:11). Paul inserts the statement in 3:11 in the middle of
his specification of deacon qualifications. The NIV translates: In the same way, [their]
wives are to be women worthy of respect (emphasis added; their is not in the Greek
original). In the margin, however, the NIV translators provide an alternative: deaconesses
for their wives. The key word in the Greek text is gynaikes (where we get gynecology),
which is the ordinary word for either women (e.g., 1 Tim. 5:2) or, in many contexts,
wives (e.g., Eph. 5:22). The two renderings represent the two main interpretations of this
verse.
The first view, represented in the NIV main text, takes the women here as wives of
the deacons, since Pauls statement in 3:11 is imbedded in the midst of his discussion of
male deacons qualifications (e.g., husband of one wife). It does seem odd that the wives of
a church officer must also have certain qualifications if they themselves do not serve in the
office. And we must ask why deacons wives have to be respectable, temperate, etc., but the
wives of overseers go unmentioned. This leads to the second view.
The interpretation of 3:11 represented in the NIV margin translation (deaconesses)
takes the gynaikes here as female deacons alongside males. This would explain why Paul
mentions them in the middle of his list of deacon qualifications. The absence of a reference
to women in the overseer section is now explicable (cf. 2:915). Paul is not legislating
the qualifications for the wives of church officers in 3:11, but of female deacons. If this is
so, why then didnt Paul simply clear up matters by saying deaconesses in 3:11 instead of
the more ambiguous women? The answer is that Greek did not have a separate word for
deaconess at that time. The same Greek word diakonos (from which we get deacon in
English) was used to refer to either male or female deacons (accompanied by either the
masculine or feminine article to express the gender of the noun when required). In other
words, Paul had no real choice, so his use of women was as clear as anything to designate
women deacons.
In either case, Paul specifies a high ethical standard for the women of 3:11, similar to
the standards for overseers and deacons. The behavior code in 3:113 is not different from
the ethical requirement for any Christian, but church officers should particularly exemplify
these high qualities for the sake of Gods household (3:15), even though they enjoy
immunity from casual charges of wrongdoing (5:19).
Deaconesses in Early Church History
In A.D. 110, Pliny the Younger reported to the Emperor Trajan that he has examined Christians in
his province of Bithynia (a Roman province north of Ephesus) to discover the nature of their
presumed criminal activities and only found a harmless cult. He continues, This made me decide
it was all the more necessary to extract the truth by torture from two slave-women [ancillae],
whom they call deaconesses [ministrae]. We should note: (1) These women were slaves, and it
was customary for Roman officials to interrogate slaves (but not others) under torture; (2) the
women were called deaconesses by the Christians (Latin ministrae is the equivalent of Greek
diakonoi). In other words, this seems to be an official title, not a generic reference to their being
servants of some sort, since we already know them to have been slaves (ancillae). Hence,
this suggests that the church had female deacons within forty or fifty years of the writing of 1
Timothyperhaps women like Phoebe, a servant [diakonos] of the church in Cenchrea (Rom.
16:1).19
19 Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary:
Romans to Philemon., vol. 3 (Grand Rapids, MI: Zondervan, 2002), 459462.

Debe gobernar bien su propia familia (3: 4). La gestin de la casa era el tema de una serie
de tratados en la antigedad, incluyendo el famoso ensayo socrtico de Jenofonte, el
Econmico (del griego "administracin del hogar"). En el ensayo de Jenofonte, el marido
instruye a sus catorce aos de edad, la novia (la media de edad para el matrimonio entre
las nias griegas y romanas era catorce o diecisis) en su papel vital en el manejo de los
recursos del hogar, incluido el cuidado y la supervisin de los esclavos de la casa,
mientras que supervis la recoleccin de productos de las granjas. Debido a la presencia
de los esclavos y libertos en una casa antigua promedio, la gestin de los hogares a veces
grandes podra ser exigente. Una inscripcin de Filadelfia regular un culto del hogar
evidencia una gran casa antigua y su gestin (ver cuadro adjunto).
Un hogar culto antiguo
Contamos con una inscripcin de Filadelfia en Lidia (Apocalipsis 3: 7-13) desde finales
del segundo a principios del primer siglo antes de Cristo, que regula un culto casa en un
hogar privado. Cada hogar en la antigedad por lo general tena su propio culto privado,
adems de la participacin de los miembros en pblico o en otros cultos privados. En esta
inscripcin, nos encontramos con el jefe de la casa de la gestin de los detalles de las
prcticas de comportamiento y de culto de su hogar. El texto dice lo siguiente (la palabra
oikos griego significa "hogar" o "casa"):
Que la buena fortuna Prevail. Para la salud y la salvacin comn y la mejor reputacin de
las ordenanzas dadas a Dionisio en su sueo fueron redactados, que da acceso en su oikos
a hombres y mujeres, las personas libres y esclavos. ... Al entrar en este oikos dejar que
los hombres y las mujeres, las personas libres y esclavos, juro por todos los dioses ni
saber ni hacer uso a sabiendas de cualquier engao en contra de un hombre o una mujer,
ni veneno daino para los hombres ni los hechizos dainos. Ellos mismos no hacer uso de
un filtro de amor, abortivos, anticonceptivos, o cualquier otra cosa fatal para los nios
son; ni son para recomendar a, ni cmplice de ella con otro. No han de abstenerse en
cualquier aspecto de ser bien intencionado hacia este oikos. Si alguien realiza o traza
alguna de estas cosas, no son ni a aguantar ni guardar silencio, pero lo exponga y
defenderse. Adems de su propia esposa, un hombre no es tener relaciones sexuales con
otra mujer casada, ya sea libre o esclavo, ni con un nio ni una chica virgen; ni se le
recomendara a otros. ... Una mujer libre es ser casto y no conocer la cama de, ni tener
relaciones sexuales con otro hombre, excepto su propio marido. Pero si ella tiene ese
conocimiento, esa mujer no es casto, pero contaminado y lleno de contaminacin
endmica, e indigna a reverenciar este dios cuya cosas santa son que se han establecido.
Ella no quiere estar presente en los sacrificios, ni de huelga contra (?) Las purificaciones
y limpiezas (?), Ni para ver los misterios que se realizan. Pero si lo hace cualquiera de
estas cosas desde el momento en las ordenanzas han llegado a esta inscripcin, se tendr
maldiciones del mal de los dioses por ignorar estas ordenanzas.
Los diconos, igualmente ... (3: 8-10, 12-13). Los requisitos para los diconos son
similares a aquellos para los supervisores. Ambos son para ser auto-controlado, libre de
avaricia, mongamas, buenos gestores de sus hogares, y as sucesivamente. La principal
diferencia parece ser que el supervisor debe ser "apto para ensear" (3: 2), aunque ambos
oficiales deben tener un control firme sobre la doctrina cristiana (3: 9; cf. Tito 1: 9). En
ambos casos, el comportamiento de las iglesias titulares de cargos debe ser intachable por
el bien de la salud de la iglesia, el testimonio de la Iglesia ante el mundo, y su propia

conciencia ante el Seor.

De la misma manera, sus esposas ... (3:11). Pablo inserta la declaracin en 3:11 en medio
de su especificacin de las cualificaciones dicono. La NVI traduce: "De la misma
manera, [sus] esposas deben ser mujeres dignos de respeto ..." (el subrayado es mo; "su"
no est en el original griego). En el margen, sin embargo, los traductores de la NVI
proporcionan una alternativa: ". Sus esposas" "diaconisas" por la palabra clave en el texto
griego es gynaikes (donde conseguimos ginecologa), que es la palabra ordinaria, ya sea
para "mujeres" (por ejemplo, ., 1 Tim 5: 2) o, en muchos contextos, "esposas" (por
ejemplo, Efesios 5:22).. Las dos representaciones representan las dos interpretaciones
principales de este versculo.
El primer punto de vista, representada en el texto principal NVI, toma las "mujeres" aqu
como "esposas" de los diconos, ya que la declaracin de Pablo en 03:11 est incrustada
en medio de su discusin de las cualificaciones diconos masculinos (por ejemplo,
esposo de una sola mujer). No parecer extrao que las esposas de un oficial de la iglesia
tambin deben tener ciertos requisitos si ellos mismos no sirven en la oficina. Y hay que
preguntarse por qu las esposas diconos tienen que ser respetable, templado, etc., pero
las esposas de los supervisores van mencionar. Esto conduce a la segunda vista.
La interpretacin de las 03:11 representado en la traduccin margen NVI ("diaconisas")
toma los gynaikes aqu como diconos femeninos junto a los hombres. Esto explicara
por qu Pablo los menciona en el medio de su lista de las cualificaciones dicono. La
ausencia de una referencia a las "mujeres" en la seccin de supervisor es ahora explicable
(2: 9-15). Pablo no est legislando las calificaciones para las esposas de los oficiales de la
iglesia en 3:11, pero de los diconos femeninos. Si esto es as, por qu entonces no
Pablo simplemente aclarar cuestiones diciendo diaconisas en 03:11 en lugar de las
"mujeres" ms ambiguos? La respuesta es que el griego no tena una palabra
independiente para "diaconisa" en ese momento. Las mismas diakonos palabra griega (de
donde obtenemos "dicono" en Ingls) se utiliz para referirse a los "diconos", ya sea
hombre o mujer (acompaadas ya sea por el artculo masculino o femenino para expresar
el gnero del sustantivo cuando sea necesario). En otras palabras, Pablo no tena ninguna
opcin real, por lo que su uso de "mujeres" era tan clara como cualquier cosa para
designar a mujeres diconos.
En cualquier caso, Pablo especifica un alto estndar tico para las mujeres de 03:11,
similar a los estndares para obispos y diconos. El cdigo de conducta en 3: 1-13 no es
diferente de la exigencia tica para cualquier cristiano, pero los oficiales de la iglesia
debe particularmente ejemplificar estas cualidades elevadas por el bien de "la casa de
Dios" (3:15), a pesar de que gozan de inmunidad de casual acusaciones de mala conducta
(5:19).
diaconisas en Early Historia de la Iglesia
En el ao 110, Plinio el Joven inform al emperador Trajano que ha examinado los
cristianos en su provincia de Bitinia (una provincia romana al norte de feso) para
descubrir la naturaleza de sus presuntas actividades criminales y slo encontr un culto
inofensivo. Y contina: "Esto me hizo decidir que era ms necesario para extraer la
verdad por la tortura de dos esclavas mujeres [ancillae], a quien llaman diaconisas
[ministrae]." Debemos tener en cuenta: (1) Estas mujeres eran esclavos, y era costumbre
que los oficiales romanos para interrogar esclavos (pero no otros) bajo tortura; (2) las
mujeres fueron llamados "diaconisas" por los cristianos (Amrica ministrae es el

equivalente de diakonoi griego). En otras palabras, esto parece ser un ttulo oficial, no
una referencia genrica a su ser "siervos" de algn tipo, puesto que ya sabemos que han
sido "esclavos" (ancillae). Por lo tanto, esto sugiere que la iglesia tena diconos
femeninos dentro de cuarenta o cincuenta aos de la escritura de 1 Timoteo-tal vez las
mujeres como Phoebe, "un siervo [diakonos] de la iglesia en Cencrea" (Rom. 16: 1).
//////////////////////////////////////////////////////////////////////////////
4.] (This positive requisite again seems to spring out of the negative ones which have
preceded, and especially out of . The negatives are again resumed below with
) presiding well over his own house (, as contrasted with the church of
God below, , in its wide acceptation, household, including all its members), having
children (not keeping (or having) his children ( ), as E. V. and Conyb. The
emphatic position of , besides its anarthrousness, should have prevented this mistake:
cf. also Tit. 1:6, , , ...) in subjection (i.e. who are
in subjection) with all gravity (reverent modesty, see ch. 2:2. These words are best
applied to the children, not to the head of the house, which acceptance of them rather
belongs to the rendering impugned above. It is the of the children, the result of
his , which is to prove that he knows how to preside over his own house,not his
own in governing them: the matter of fact, that he has children who are in
subjection to him in all gravity,not his own keeping or endeavouring to keep them so.
Want of success in ruling at home, not want of will to rule, would disqualify him for ruling
the church. So that the distinction is an important one): but (contrast, as in ch. 2:12, to the
suppressed but imagined opposite case) if any man knows not (the use of here is
perfectly regular: see Ellicotts note) how to preside over his own house (shews, by his
children being insubordinate, that he has no skill in domestic government), how shall he
(this future includes how can he, but goes beyond itappealing, not to the mans power,
which conditions his success, but to the resulting matter of fact, which will be sure to
substantiate his failure) take charge of (so Plato, Gorg. p. 520 a:
) the church of God ( ,
; Thdrt. See the idea
followed out popularly in Chrys.)?
6.] (the negative characteristics are resumed) not a novice (
, , . , ,
, Thdrt. So Chr. (), Thl. (). An objection has
been raised to this precept by Schleierm., that it could hardly find place in the apostolic
church, where all were . Matthies answers, that in Crete this might be so, and
therefore such a precept would be out of place in the Epistle to Titus, but the Ephesian
church had been many years established. But De W. rejoins to this, that the precepts are
perfectly general, not of particular application. The real reply is to be found, partly by
narrowing the range of , partly in assigning a later date to these Epistles than is
commonly held. The case here contemplated is that of one very recently converted. To
ordain such a person to the ministry would, for the reason here assigned, be most
unadvisable. But we cannot imagine that such period need be extended at the most to more
than three or four years, in cases of men of full age who became Christians; and surely such
a condition might be fulfilled in any of the Pauline churches, supposing this Epistle to bear
any thing like the date which I have assigned to it in the Prolegg. ch. vii. ii.), lest being

besotted with pride (from , smoke, steam, and hence metaphorically, the pother
which a mans pride raises about him so that he cannot see himself or others as they are. So
, , Marc. Antonin. ii. 17:
, Plut. Mor. (p. 580 c. Palm. Lex.) Hence
, which is used only in this metaphorical sense, to be thus blinded or bewildered
with pride or self-conceit. So , Strabo xv. p. 686,
, Lucian, Necyom. 12. See numerous other examples in Palm and Rosts Lex.,
from whence the above are taken) he fall into the judgment of the devil (these last words
ore ambiguous. Is (1) the genitive objective (as Rom. 3:8), the judgment into
which the devil fell,or (2) the genitive subjective, the judgment which is wrought by the
devil? (1) is held by Chrys. ( ,
), Thdrt. ( ), Thl., e., Pel., Calv. (in
eandem cum diabolo condemnationem ruat. See below under (2)), Beza, Est., Grot. (id
est, pna qualis diabolo evenit, qui de clo dejectus est, 2 Pet. 2:4, nempe ob superbiam,
Sir. 10:13), Beng., Wolf (reprsentato diaboli exemplo), Heinr., Heydenreich, Mack, De
W., Wiesinger, al.: and by Ellicott. (2) by Ambr. (apparently: Satanas prcipitat eum),
Heumann, Matthies (if a Christian church-overseer allowed himself to be involved in a
charge of pride, the adversary (in concreto living men, his instruments) might by it have
reason as well for the accusation of the individual as for inculpation of the congregation, cf.
ch. 5:14, Eph. 4:27, cited by Huther), Calv. (as an alternative: activam significationem
non rejicio, fore ut diabolo causam sui accusandi prbeat. He adds, sed verior
Chrysostomi opinio), Bezn (altern.), Huther.
It is hardly worth while recounting under this head, the views of those who take
for a slanderer, inasmuch as never occurs in this sense in the N. T.
(on , adjective, in this sense, see below, ver. 11). This is done in both verses 6 and
7, by Luther (Lsterer), Rosenm., Michaelis, Wegseh., Flatt: in verse 6 and not in verse 7,
by Erasm., Mosheim, al.
In deciding between the above, one question must first be answered: are we obliged to
preserve the same character of the genitive in verses 6 and 7? because, if so, we must
manifestly take (2): for ( .) (see below) cannot bear any
other meaning than the (reproach and) snare which the devil lays. This question must be
answered, not by any mere consideration of uniformity, but by careful enquiry into the
import of the substantive . I conceive we cannot understand it here otherwise than as a
condemnatory sentence. The word is a vox media; , sch. Suppl.
392: but the dread here expressed of falling into it necessarily confines it to its adverse
sense. This being so, Bengels remark is noticeable:diabolus potest opprobrium inferre,
judicium non potest: non enim judicat, sed judicatur. To this Huther answers, that we must
not consider the of the devil as necessarily parallel with Gods , any more than
with mans on his neighbour. To understand, he continues, the , we
must compare Eph. 2:2, where the devil is called
: so that whatever the world does to the reproach (zur Schmach) of Christs
Church, is the doing of the spirit that works in the world, viz. of the devil. But surely this
reply is quite inadequate to justify the use of the decisive : and Huther himself has, by
suggesting reproach, evaded the real question, and taken refuge in the unquestioned
meaning of the next verse. He goes on to say, that only by understanding this of a deed of
the Prince of the antichristian world, can we clearly establish a connexion with the
following verse, pointed out as it is by . But this is still more objectionable:

disjoins the two particulars, and introduces the latter as a separate and additional matter.
From the use of the decisive word , I infer that it cannot be an act of the adversary
which is here spoken of, but an act in which . Then as
to uniformity with ver. 7, I should not be disposed to make much account of it. For one who
so loved similarity of external phrase, even where different meanings were to be conveyed,
as St. Paul, to use the genitives in and in these
different meanings, is surely nothing which need cause surprise. is common
to both: the devils condemnation, and the devils snare, are both alike alien from the
Christian, in whom, as in his divine Master, the adversary should find nothing, and with
whom he should have nothing in common. The is in fact but the
consummation of that state into which the is the introduction. I
therefore unhesitatingly adopt (1)the condemnation into which Satan fell through the
same blinding effect of pride).
7.] Moreover (, bringing in the contrast of addition; more than this, , the
addition itself of a new particular) he must have a good testimony (reff.) from those
without (lit. those from without: the unusual - (reff.) being added as harmonizing with
the , the testimony coming from without), lest he fall into (a question arises which
must be answered before we can render the following words. Does (1) stand
alone, into reproach, and the snare of the devil, or is it (2) to be joined with as
belonging to ? For (1), which is the view of Thl., Est., Wolf, Heyden., Huther,
Wiesinger, al. (and Ellic. doubtfully), it is alleged, that is separated from
by . But this alone cannot decide the matter. The Apostle may have intended
to write merely . Then in adding , we may
well conceive that he would keep . . for uniformity with the preceding verse, and
also not to throw . into an unnatural prominence, as would be done by placing it
before . We must then decide on other grounds. Wiesinger, seeing that the
, if these are to be taken together, must come immediately from
, objects, that he doubts whether any where the devil is said facere per se that which
he facit per alterum. But surely 1 John 3:8 is a case in point:
, . ,
,and indeed Eph. 2:2,
. Huther supports this view by ch. 5:14: but I am unable to see how that
verse touches the question: for whether the belong to . or not, it clearly
must come in either case from . One consideration in favour of this view has not
been alleged:that seems, from 2 Tim. 2:26, to be a familiar phrase
with the Apostle, and therefore less likely to be joined with another governing substantive.
For (2), we have Thdrt. ( .
, ,
, ,
), al.,Bengel (diabolus potest antistiti malis
testimoniis laboranti plurimum excitare molesti, per se et per homines calumniatores),
De W., al. The chief grounds for this view are, (a) grammaticalthat the is not repeated
before . I am not sure, whether we are right in applying such strict rules to these
Pastoral Epistles: but the consideration cannot but have some weight. (b) contextualthat
the Apostle would hardly have alleged the mere as a matter of
sufficient importance to be parallel with . . This latter, I own,
inclines me to adopt (2), but I would not by any means speak strongly in repudiation of the

other) the reproach and the snare of the devil (reff. This latter is usually taken as
meaning, the danger of relapse (cf. Thdrt. cited above): so Calv.: ne infami expositus,
perfrict frontis esse incipiat, tantoque majore licentia se prostituat ad omnem nequitiam:
quod est diaboli plagis se irretire. Quid enim spei restat ubi nullus est peccati pudor? Grot.
gives it a different turn: ne contumeliis notatus qurat se ulcisci. These, and many other
references, may well be contained in the expression, and we need not, I think, be at the
pains precisely to specify any one direction which the evil would take. Such an ones steps
would be shackledhis freedom hamperedhis temper irritatedhis character lostand
the natural result would be a fall from his place, to the detriment not of himself only, but of
the Church of Christ).
813.] Precepts regarding deacons and deaconesses (see below on ver. 11).
8.] The construction continues from the precedingthe being in the Apostles
mind as governing the accusatives.
In like manner (the seems introduced by the similarity of character,not
merely to mark an additional particular) the deacons (mentioned as a class, besides here,
only Phil. 1:1, where, as here, they follow the . Phbe, Rom. 16:1, is a
of the church at Cenchrea. The term or its cognates occur in a vaguer sense, but still
indicating a special office, in Rom. 12:7: 1 Pet. 4:11. The connexion of the ecclesiastical
deacons with the seven appointed in Acts 6. is very doubtful: see Chrysostoms and e.s
testimony, distinguishing them, in note there. But that the ecclesiastical order sprung out of
similar necessities, and had for its field of work similar objects, can hardly be doubted. See
Suicer, : Winer, Realw.: Neander, Pfl. u. Leit. i. p. 54 note) (must be) grave, not
of double speech (= , Prov. 11:13 (Ellic. adds , Eurip. Orest. 890), not
quite as Thl. . , but rather as Thdrt. (and Thl., additional),
, ), not addicted (applying themselves, reff.) to
much wine (= , Tit. 2:3), not greedy of gain (hardly, as E.
V., to be doubly rendered,greedy of filthy lucre,so also Thdrt.,
. . It would appear from Tit. 1:11,
, that all is which is set before
a man as a by-end in his work for God: so likewise in 1 Pet. 5:2,
nor with a view to gain, such gain being necessarily base when
thus sought. This particular of the deacons character assumes special importance, if we
connect it with the collecting and distributing alms. Cyprian, Ep. 54 (12 ad Corn. Pap. 1,
Migne, Patr. Gr. vol. iii. p. 797), stigmatizes the deacon Felicissimus as pecuni
commisssibi fraudator) holding the mystery of the (or their) faith (that great objective
truth which man of himself knows not, but which the Spirit of God reveals to the faithful:
cf. Rom. 16:25 f.: 1 Cor. 2:710: and even Him who in fact is that mystery, the great object
of all faith: see note on ver. 16, . That expression makes it
probable that is here to be taken subjectively: the, or their, faith: the
apprehension which appropriates to them the contents of Gods revelation of Christ. That
revelation of the Person of Christ, their faiths , they are to hold. See Ellic.s
note) in pure conscience (see reff. and ch. 1:19. From those passages it appears, that we
must not give the words a special application to their official life as deacons, but understand
them of earnestness and singleness of Christian character:being in heart persuaded of the
truth of that divine mystery which they profess to have apprehended by faith).
10.] And moreover (the introduces a cautionthe slight contrast of a necessary
addition to their mere present character. On this force of , see Hartung, i. 182:

Ellic., here. There is no connexion in with the former requirements regarding

) let these (who answer, in their candidateship for the diaconate, to the above
character) be put to the proof first (viz. with regard to their blamelessness of life, cf.
. below: e.g. by testimonials, and publication of their intention to offer
themselves: but no formal way is specified, only the reality insisted on), then let them act
as deacons (or, minister: but more probably here in the narrower technical sense, as in reff.
(?) Not be made deacons, as Conyb.: the word is of their act in the office, not of their
reception of it, which is of course understood in the background), if they are (found by the
to be) irreproachable.
11.] (The) women in like manner (who are these? Are they (1) women who were to
serve as deacons,deaconesses?or (2) wives of the deacons?or (3) wives of the
deacons and overseers?or (4) women in general? I conceive we may dismiss (4) at once,
for Chrys.s reason: ;
(3) upheld by Calv., Est., Calov., and Mack, may for the same reason, seeing that he
returns to again in ver. 12, be characterized as extremely improbable,(2) has
found many supporters among modern Commentators: Luth., Beza, Beng. (who strangely
adds, pendet ab habentes ver. 9), Rosenm., Heinr., Huther, Conyb., al., and E. V. But it has
against it (a) the omission of all expressed reference to the deacons, such as might be given
by , or by : (b) the expression of , by which the themselves
were introduced, and which seems to mark a new ecclesiastical class: (c) the introduction of
the injunction respecting the deacons, , as a new particular,
which would hardly be if their wives had been mentioned before: (d) the circumstance,
connected with the mention of Phbe as of the church at Cenchrea in Rom. 16:1,
that unless these are deaconesses, there would be among these injunctions no mention of an
important class of persons employed as officers of the church. We come thus to consider
(1), that these are deaconesses,ministr, as Pliny calls them in his letter to
Trajan (see note on Rom. 16:1). In this view the ancients are, as far as I know, unanimous.
Of the moderns, it is held by Grot., Mosh., Mich., De W., Wiesinger, Ellicott. It is alleged
against it(a) that thus the return to the , verse 12, would be harsh, or, as Conyb.
on that view, the verse is most unnaturally interpolated in the midst of the discussion
concerning the deacons. But the ready answer to this is found in Chrys.s view of verse 12,
that under , and their household duties, he comprehends in fact both sexes under
one: : (b) that the existence of
deaconesses as an order in the ministry is after all not so clear. To this it might be answered,
that even were they no where else mentioned, the present passage stands on its own
grounds; and if it seemed from the context that such persons were indicated here, we should
reason from this to the fact of their existence, not from the absence of other mention to their
non-indication here. I decide then for (1): that these women are deaconesses) (must be)
grave, not slanderers (corresponds to in the males, being the vice to which
the female sex is more addicted. Cf. Eurip. Phn. 298 ff.,
, | , | |
, .
in this sense (reff.) is peculiar in N. T. to these Epistles), sober (see on ver. 2,
corresponding to ), faithful in all things (corresponds to
: trusty in the distribution of the alms committed to them, and in all other
ministrations).

12.] General directions respecting those in the diaconate (of both sexes, the female
being included in the male, see Chrys. cited above), with regard to their domestic condition
and duties, as above (verses 4, 5) respecting the episcopate. Let the deacons be husbands
of one wife (see on this above, ver. 2), ruling well over children (the emphatic position of
the anarthrous , as above ver. 4, makes it probable that the having children to rule is
to be considered as a qualification. sec Tit. 1:6, note. Chrys. gives a curious and
characteristic reason for the precept: ,
) and their own houses.20
4.] (Este requisito positivo parece de nuevo para saltar de los negativos que han
precedido, y especialmente de . Los negativos se reanudan de nuevo a
continuacin con ) que preside ms de su propia casa (, en contraste con
la iglesia de Dios a continuacin, , en su amplia acepcin, 'hogar', incluyendo todos
sus miembros), tener hijos (no 'mantenimiento (o tener) sus hijos "( ), como
EV y Conyb. La posicin enftica de , adems de su anarthrousness, debera haber
evitado este error: vase tambin Tit. 1: 6, - , , ...)
en sujecin (es decir, que estn en sujecin) con toda honestidad (' modestia reverente, "ver
cap. 2:. 2 Estas palabras se aplican mejor a los nios, no al jefe de la casa, que la aceptacin
de ellos y no pertenece a la prestacin impugnada arriba Es la de los hijos, el
resultado. de su , que es demostrar que sabe cmo presidir su propia casa, -no su
propia en el gobierno de ellos: la cuestin de hecho, que no tiene nios que estn
en sujecin a l en toda la gravedad, -no su propia conservacin o tratando de mantenerlos
as. Quieres del xito en el poder en el pas, no quiere de voluntad para gobernar, se le
descalifica para gobernar la iglesia. As que la distincin es muy importante.): Pero
(contraste, como en el captulo 02:12, para el caso contrario suprimida pero imaginado) si
alguno no sabe (el uso de aqu es perfectamente regular: vase la nota de Ellicott)
cmo presidir su propia casa (hace ver, por sus hijos siendo insubordinado, que no tiene
ninguna habilidad en el gobierno nacional), cmo l (este futuro incluye 'cmo puede l,'
sino que va ms all de ella, atractivo, no al hombre poder, lo que condiciona su xito, pero
a la materia que resulta de hecho, que ser seguro para justificar su fracaso) hacerse cargo
de la (as Platn, Gorg p 520 a:.. ) la
iglesia de Dios ( ,
;. Thdrt Ver la idea sigui fuera popularmente en Chrys.)?
6.] (las caractersticas negativas se reanudan) no es un novato (
, , . , ,
, Thdrt. As Chr. (), Thl . (). Una objecin se
ha planteado a este precepto por Schleierm., que apenas pudo encontrar lugar en la iglesia
apostlica, donde todos eran . respuestas Matthies, que en Creta esto podra ser
as, y por lo tanto un precepto como lo hara estar fuera de lugar en la Epstola a Tito, pero
la iglesia de Efeso haba sido muchos aos establecido. Pero De W. reincorpora a esto, que
los preceptos son perfectamente en general, no de una aplicacin particular. La verdadera
respuesta se encuentra, en parte por la reduccin de la gama de , en parte, en la
asignacin de una fecha posterior a estas epstolas que se lleva a cabo habitualmente. El
caso que aqu se contempla es el de uno convertida hace muy poco. Para ordenar a una
20 Henry Alford, Alfords Greek Testament: an exegetical and critical
commentary, vol. 3 (Bellingham, WA: Logos Research Systems, Inc., 2010),
323328.

persona al ministerio que, por la razn que aqu asignada, ser ms . desaconsejable Pero no
podemos imaginar que ese plazo es necesario que se extender a lo sumo a ms de tres o
cuatro aos, en los casos de los hombres mayores de edad que lleg a ser cristianos; y
seguramente tal condicin se cumpliese en ninguna de las iglesias paulinas, suponiendo
esta epstola de soportar cualquier cosa como la fecha que he asignado a l en el Prolegg.
ch. vii. ii.), No sea que embrutecido con orgullo (de , humo, vapor, y por lo tanto,
metafricamente, el bullicio que el orgullo de un hombre levanta sobre l, para que l no
puede verse a s mismo oa los dems como son. As , , Marc
Antonin ii 17:..... ,
Plut Mor (.... p 580 c palma Lex) Por lo tanto , que se utiliza slo en este sentido
metafrico, para ser por lo tanto cegado o desconcertado con orgullo o vanidad. As
, Estrabn xv. p. 686, - , Lucian,
Necyom. 12. Ver otros numerosos ejemplos en Palm y Lex de Rost., de donde el
anteriormente se toman) no caiga en juicio del diablo (. estas ltimas palabras mineral
ambigua Es (1) el genitivo objetivo:, sentencia en la que el diablo cay, '- o
((como Romanos 3 8.) 2) lo subjetivo genitivo, sentencia que est forjado por el diablo?"
(1) est en manos de Chrys (. ,
), Thdrt. ( ), Thl., OEE., Pel., Calv. ('en
eandem cum dibolo condemnationem ruat.' Vase ms adelante en (2)), Beza, Est., Grot.
('id est, nulla Qualis dibolo evenit, qui de Coelo dejectus est, 2 Pedro 2:.. 4, superbiam ob
nempe, Sir 10:13'), Beng, Wolf ('reprsentato diaboli exemplo'), Heinr,.. Heydenreich,
Mack, De W., Wiesinger, al .: y por Ellicott. (2) por Ambr. (al parecer: 'Satanas prcipitat
eum'), Heumann, Matthies ("si una iglesia-superintendente cristiano se permiti participar
en un cargo de orgullo, el adversario (en hombres vivos Concreto, sus instrumentos) podra
por ella tienen razn tambin para la acusacin de la persona como para la inculpacin de la
congregacin, cf. cap. 5:14, Ef. 4:27, "citado por Huther), Calv. (como alternativa: ".
activam significationem no rejicio, tanto ut dibolo causam sui accusandi prbeat" Y
aade: "sed verior Chrysostomi opinio"), BEZN (altern.), Huther.
Es apenas vale la pena relatar por este concepto, los puntos de vista de aquellos que
toman para un calumniador, por cuanto Nunca ocurre en este
sentido en el NT (en , adjetivo, en este sentido, vase ms adelante, ver. 11 ). Esto
se hace en ambos versculos 6 y 7, por Lutero (Lsterer), Rosenm, Michaelis, Wegseh,
Flatt:.. En el versculo 6 y no en el versculo 7, por ERASM, Mosheim, al..
Al decidir entre lo anterior, una pregunta primero deben ser contestadas: estamos
obligados a preservar el mismo carcter del genitivo en los versculos 6 y 7? porque, de ser
as, hay que tener manifiestamente (2): for (. ) (ver ms
abajo) no puede soportar ningn otro significado que '. el (reproche y) trampa que el diablo
pone' Esta pregunta debe ser respondida , no por la mera consideracin de la uniformidad,
sino por una cuidadosa investigacin sobre la importacin del sustantiva. Concibo
que no podemos entender aqu de otra manera que como una sentencia condenatoria. La
palabra es un medio de comunicacin vox; , Aesch. Suppl. 392: pero
el temor expresado aqu de caer en confina necesariamente a su sentido adverso. Siendo
esto as, el comentario de Bengel es notable: - ". Diabolus oprobio potest inferre, judicium
non potest: non enim judicat, judicatur sed" Con este Huther responde, que no debemos
considerar la del diablo como necesariamente paralela a de Dios, ms que con
el hombre de su vecino. "Para entender", contina, "la , debemos
comparar Ef. 2: 2, en el que se llama diablo

: para que todo lo que el mundo hace al reproche (zur Schmach) de la Iglesia de
Cristo, es el hacer del espritu que trabaja en el mundo, a saber: . . del diablo "Pero seguro
que esta respuesta es totalmente insuficiente para justificar el uso de la decisiva: y l
mismo ha Huther, sugiriendo 'reproche,' eludido la pregunta real, y se han refugiado en el
sentido incuestionable de la siguiente verso. l va a decir, que slo mediante la
comprensin de este de un hecho del prncipe del mundo anticristiana, podemos establecer
claramente una relacin con el verso siguiente, sealado como est por . Pero esto es an
ms cuestionable: disjoins las dos menciones, e introduce este ltimo como una
cuestin independiente y adicional. Desde el uso de la palabra decisiva , deduzco que
no puede ser un acto del adversario que se habla aqu, sino un acto en el que
. Entonces, como a la uniformidad con ver. 7, que no se deben tirar
a tener mucho en cuenta. Para quien tanto am similitud de expresin externa, aun cuando
diferentes significados fueron a transportar, como St. Paul, a utilizar los genitivos en
y en estos diferentes significados, es sin duda nada de lo
que necesita causa sorpresa. es comn a ambos: la condenacin del diablo, y
la trampa del diablo, son a la vez ajena por igual de la cristiana, en la que, como en su
divino Maestro, el adversario debe encontrar nada, y con el que no debera tener nada en
comn. El es, de hecho, pero la consumacin de ese estado en el que el
es la introduccin. Por lo tanto, adopto sin vacilar (1): la condena a la
que Satans cay por el mismo efecto cegador de orgullo).
7.] Por otra parte (, con lo que en el contraste de la adicin; 'ms que esto, "... , la
propia incorporacin de una nueva en particular) es necesario que tenga buen testimonio
(Reff.) De los que no (literalmente' los de sin:. '(. Reff) la - inusual que se aade como
armonizando con el , el testimonio viene' desde afuera '), que no caiga en (surge una
pregunta que debe ser respondida antes de que podamos hacer las siguientes palabras Hace
(1) autolimpiante, 'en descrdito y en lazo del diablo,' o se (2), que se uni con
como pertenecientes a ? Para (1), que es la opinin de Thl., Est., Wolf,
Heyden., Huther, Wiesinger, al. (y Ellic. dudosamente), se alega, que se separa
de por . Pero esto por s solo no puede decidir el asunto. El apstol puede
haber tenido la intencin de escribir simplemente .
Luego, en adicin , bien podemos concebir que l mantendra . .
uniformidad con el versculo anterior, y tambin no tirar . en un protagonismo
poco natural, como se hara colocndolo antes . Por tanto, debemos decidir por otros
motivos. Wiesinger, viendo que el , si stos han de ser tomados en
conjunto, debe venir inmediatamente de , objetos, que duda si alguna donde se
dice que el diablo facere per se lo que l Facit por alterum. Pero sin duda 1 Juan 3: 8 es un
ejemplo de ello: , '
. , , -y de
hecho Efe. 2: 2, . Huther apoya este
punto de vista por ch. 05:14: pero soy incapaz de ver la forma en que el versculo toca la
pregunta: por si el pertenecen a . o no, est claro que debe entrar en
cualquiera de los casos de . Una consideracin a favor de este punto de vista no se
ha alegado: -es parece, desde 2 Tim. 02:26, para ser una frase familiar
con el Apstol, y por lo tanto menos probable que se uni con otro gobernante sustantiva.
Para (2), tenemos Thdrt. ( '
, ,
, ,

 .), al,. - Bengel ("Diabolus potest antistiti Malis

testimoniis Laboranti plurimum excitare molesti, per se et per homines calumniatores"),
De W., al. Los principales motivos de esta vista son, (a) gramatical-que el no se repite
antes . No estoy seguro, si estamos en lo correcto en la aplicacin de esas normas
estrictas para estas Epstolas Pastorales: pero la cuenta no puedo, pero tienen algo de peso.
(b) de contexto, que el Apstol difcilmente habra supuesto la mera
como un asunto de suficiente importancia para ser paralelo con .
. Este ltimo, que tengo, me inclina a adoptar (2), pero no me de ninguna
manera hablar con fuerza en repudio a la otra) el descrdito y en lazo del diablo (Reff. Esta
ltima se suele tomar en el sentido, el peligro de recada (cf. Thdrt antes citada.): por lo
Calv .: "ne infami expositus, perfrict frontis esse incipiat, tantoque majore licentia se
prostituat ad omnem nequitiam:. quod est diaboli plagis se irretire Quid enim spei restat ubi
nullus est peccati pudor ?. "Grot le da un giro diferente: 'ne contumeliis notatus qurat se
ulcisci." Estas y otras muchas referencias, as pueden estar contenidos en la expresin, y no
necesitan, creo, estar en los dolores, precisamente, para especificar cualquier una direccin
que tomara el mal. Esas medidas de un uno estara encadenado-su libertad obstaculizadoestribos irritaba-su personaje pierde y el resultado natural sera una cada de su lugar, en
detrimento no de s mismo solamente, sino de la Iglesia de Cristo).
8.13.] Preceptos con respecto a los diconos y diaconisas (vase ms adelante en ver.
11).
8.] La construccin contina desde el-el anterior estar en la mente del apstol
como rige los acusativos.
De la misma manera (la parece introdujo por la similitud de carcter, -no slo
para marcar un especial adicional) los diconos (mencionado como una clase, adems de
aqu, solamente Phil 1:. 1, en el que, como en este caso, que siguen el . Phoebe,
Rom. 16: 1, es un de la iglesia en Cencrea El trmino o sus afines se producen en
un sentido ms vago, pero todava indica una oficina especial, en Romanos 12:.. 7: 1 Pedro
4:11.. La conexin de los diconos eclesisticas con los siete nombrados en Hechos 6. Es
muy dudoso: Vea el testimonio de Crisstomo y de OEE, distinguindolos, en la nota all,
pero que la orden eclesistica surgido de necesidades similares, y tena por su campo.. de
trabajar objetos similares, casi no se puede dudar Ver Suicer, :.. Winer, Realw .:
Neander, Pfl u Leit IP 54 nota) (debe ser) la tumba, no de doble discurso (= ,
Prov 11...: 13 (Ellic. agrega , Eurip.. Orest 890), no es tan Thl.
. , sino ms bien como Thdrt, , ). (y
Thl., extra), no adictos (aplicando a s mismos, Reff.) a mucho vino (=
, Tit. 2:... 3), no codicioso de ganancias (casi, como EV, que pasarn a ser
doblemente, - codicioso de ganancias deshonestas, '- por lo que tambin Thdrt,
Al parecer, de . Tit 1:11
, que todos es que tenemos por
delante un hombre como un fin por su obra de Dios: lo mismo en 1 Pedro 5:. 2,
- ... ... 'ni con el objetivo de ganar ", dicha ganancia
sea necesariamente base cuando tanto buscaba. Esta particular de carcter los diconos'
asume especial importancia, si nos conectamos con la recogida y limosnas de distribucin.
Cipriano, Ep. 54 (12 ad maz. Pap. 1, Migne, Patr. Gr. vol. III. p. 797), estigmatiza el
dicono Felicsimo como 'Pecuniae commisssibi fraudator') la celebracin del misterio de
la (o el) fe (esa gran verdad objetiva que hombre de s mismo no sabe, pero que el Espritu
de Dios se revela a los fieles:.. cf. Rom 16:25 f .: 1 Corintios 2: 7-10: e incluso aquel que,

de hecho, es ese misterio, el gran objeto de toda la fe: vea nota en ver. 16,
. Esa expresin hace probable que est aqu para ser tomado forma
subjetiva: la, o de su fe: la aprehensin que se apropia de ellas el contenido de la revelacin
de Cristo de Dios. Esa revelacin de la Persona de Cristo, de su fe, son de
sujetar. Ver Ellic de. La nota) en conciencia pura (ver Reff. Y cap. Uno y diecinueve
minutos. A partir de esos pasajes que aparece, que no hay que dar a las palabras una
aplicacin especial a su vida oficial como diconos, pero entenderlos de seriedad y
sencillez de carcter cristiano: -siendo en el corazn convenci de la verdad de ese misterio
divino que profesan pretendo haberlo ya alcanzado por la fe).
10.] Y por otra parte (el introduce una advertencia: el ligero cambio de un
complemento necesario a su mero carcter actual en esta fuerza de ... , ver Hartung, i
182:... Ellic, aqu hay ninguna conexin en. ... con los anteriores requisitos relativos
) permiten a stas (que responden, en su candidateship para el diaconado, al
carcter anterior) se sometern a una prueba primero (es decir. con respecto a su
inculpabilidad de la vida, cf. . abajo: por ejemplo, mediante testimonios, y la
publicacin de su intencin de ofrecer a s mismos, pero no se especifica de manera formal,
slo la realidad insisti en), entonces que ellos actan como diconos (o, ministro: pero ms
probablemente aqu en el sentido tcnico estricto, como en Reff. (?) 'diconos se hagan,' No
es como Conyb .: la palabra es de su acto en la oficina, no de su recepcin de la misma, que
es por supuesto comprendido en el fondo), si son (que se encuentra por el ser)
irreprochable.
11.] (Los) mujeres en la misma manera (que es esto? Son (1) las mujeres que iban a
servir como diconos, -deaconesses? -o (2) esposas de los diconos? -o (3) esposas de los
diconos ?? y supervisores -o (4) mujeres en general que conciben podemos descartar (4) a
la vez, por Chrys de razn:..
;-( 3) confirmada por Calv, .... Este, Calov y Mack, puede, por el mismo motivo,
al ver que l vuelve a nuevamente en el versculo 12, se caracteriza por ser
extremadamente improbable, - (2), ha encontrado muchos partidarios entre los
comentaristas modernos: Luth, Beza, Beng. (quien curiosamente agrega, 'habentes ab
Pendet ver. 9'), Rosenm., Heinr., Huther, Conyb., al., y EV pero tiene en contra de ella (a) la
omisin de toda referencia expresa a los diconos , como podra darse por , o : (b)
la expresin de , por el cual el mismos se introdujeron y que parece
marcar una nueva clase eclesistica: (c) la introduccin de la medida cautelar el respeto de
los diconos , , como un nuevo especial, que difcilmente
sera si sus mujeres haban sido mencionados antes: (d) la circunstancia, conectado con la
mencin de Phoebe como de la iglesia en Cencrea en Rom. 16: 1, que a menos
que se trata de diaconisas, habra entre estos mandatos ninguna mencin de una clase
importante de trabajadores por cuenta ajena como oficiales de la iglesia. Llegamos as a
considerar (1), que estos son diaconisas, -ministr, como Plinio los llama en su
carta a Trajano (ver nota en Rom. 16: 1). En este punto de vista los antiguos son, hasta
donde yo s, unnime. De los modernos, que est en manos de Grot., Mosh., Mich., De W.,
Wiesinger, Ellicott. Se alega en contra de IT (a) que as el retorno a la , versculo
12, sera dura, o, como Conyb. "En ese punto de vista, el verso es ms antinatural
interpolado en medio de la discusin acerca de los diconos." Pero la respuesta preparada
para esto se encuentra en Chrys de. Vista del versculo 12, que bajo , y sus tareas
domsticas, que encierra en realidad ambos sexos menores de un:
: (b) que la existencia de las diaconisas como un orden en el

ministerio no es, despus de todo tan claro. A esto se puede responder, que incluso eran que
en ningn otro lugar mencionado, este pasaje se coloca en su propio terreno; y si pareca
por el contexto que dichas personas fueron indicados aqu, debemos razonar a partir de esto
al hecho de su existencia, no de la ausencia de otra mencin de su no indica aqu. Decido
entonces de (1): que estas mujeres son diaconisas) (debe ser) honestas, no calumniadoras
(corresponde a en los machos, siendo el vicio a la que el sexo femenino es ms
adicto Cfr Eurip PHOEN 298... ff, , |. '
, | | ,
.
en este sentido (. Reff) es peculiar en NT para estas epstolas), sobrio (ver en
el versculo 2, que corresponde a ), fiel en todas las cosas
(corresponde a :. confianza en la distribucin de las limosnas
comprometido con ellos, y en todos los dems ministraciones).
12.] direcciones generales respetando los del diaconado (de ambos sexos, la hembra que
se incluyen en el macho, ver Chrys. Antes citada), en relacin con su condicin domstica y
deberes, como el anterior (versculos 4, 5) respetando el episcopado . Los diconos sean
maridos de una sola mujer (ver en esta arriba, ver. 2), en el poder ms de los nios (la
posicin enftica del sin artculo, como el anterior ver. 4, hace probable que los que
tienen los nios para descartar es ser considerada como una calificacin seg Tit 1:.... 6, nota
Chrys da una razn curioso y caracterstico para el precepto:
, ) y sus propias casas.
////////////////////////////////////////////////////////////////////////////////////////////////////////
1.The pastor must rule well (3:4a)
The pastor must be one that ruleth well his own house. The verb (proistamenon)
means to stand before. He stands before, not above. He presides over the affairs of the
family. He thus is a manager, a governor, an administrator, or a director. He stands before
his wife and children to lead and guide them, not to shout authoritarian decrees at them.
A pastor must rule well (kals). The method is as important as the action. His
management should be beautiful and excellent. The present tense of the verb indicates that
his administration should constantly be of superior quality. The members of the church
should want to have families like his.
2. The pastor must parent well (3:4b)
If a pastor has children, his relationship to his children must be examined. A childless
husband is no more disqualified from the office than is a single male candidate. The
children (tekna) are those who have not yet attained adulthood (Gal. 4:13). The qualities
of children who are married or who are single, responsible adults should not affect the
candidates eligibility for the office.
Three features of the pastors fatherhood are presented. First, his control of his children
must be constant. The present tense of the verb having (echonta) stresses the habit of his
life.
Second, the children must be in subjection (en hupotagi). The children must yield to
the headship of their father just as the wife submits to her husband (2:11). Paul wrote

elsewhere that a pastor should have faithful children not accused of riot or unruly (Titus
1:6). The children must be believers who are not insubordinate.
Third, the pastor must parent with all gravity (meta pass semnottos). This
prepositional phrase probably refers to the father rather than the children. It is a
characteristic of adults that should be manifested by deacons (3:8), the wives of deacons
(3:11), and aged men (Titus 2:2). Believers should live with such honest dignity (2:2) and
should think upon honest things (Phil. 4:8; same word). The pastoral candidate must obey
the general command to parents: Provoke not your children to wrath: but bring them up in
the nurture and admonition of the Lord (Eph. 6:4; cf. Col. 3:21).
3. The pastor must care for the church (3:5)
The logic of this parenthetical question is unrefutable: For if a man know not how to
rule his own house, how shall he take care of the church of God? The answer is obvious. It
is impossible for a poor father to become a good pastor. It is possible for a good father to
become a poor pastor, but only good fathers can qualify for the position of spiritual
leadership.
The verb take care (epimelsetai) is used elsewhere only of the good Samaritan and
the innkeeper who both met the needs of the injured pilgrim (Luke 10:3435).
E. Spiritual Qualifications (3:67)
The next two qualities deal with the issues of time and impact. Both qualifications
involve experience in spiritual growth and outreach.
1. Mature believer (3:6)
The pastor must not be a novice (neophuton). The Greek term, transliterated into
English as neophyte, literally means a new plant. In the parable of the wheat and the
tares, God planted seed that sprang up as wheat. In its early stages of growth, the wheat
could hardly be distinguished from the tares that Satan had sown in the same field (Matt.
13:2430, 3643). The separation of the two had to wait until both had grown to maturity at
harvest time. In like manner, a pastoral candidate must not be a new convert. He must give
evidence of spiritual growth and maturity.
Two dangers for a premature appointment to a position of leadership are given. First,
the pastor could be lifted up with pride (tuphtheis). This term is based upon the concept
of smoke that comes from a smoldering fire (tuphomai; cf. Matt. 12:20). The imagery is
that the influence of an exalted position can put such a cloud of smoke around a persons
spiritual eyes that he cannot see himself for what he really is. Elsewhere, the same word is
seen as the adjectives proud (6:4) and highminded (2 Tim. 3:4). Just as smoke rises
rapidly only to lose its heat, so pride gives a false sense of altitude.
Second, the pastor could fall into the condemnation of the devil. He will receive the
same judgment (krima) Satan experienced. When God originally created the angels, He
assigned to Lucifer the position of hovering over the throne of God (Ezek. 28:14). Lucifer
was thus marked by beauty, wisdom, brightness, and positional importance (Ezek. 28:17).
He received this status immediately after his creation by God. He became so impressed
with himself and his position that he subsequently, in his sin of pride, sought to be like God

(Ezek. 28:15; Isa. 14:1214). For this sin, he was removed from his position, became Satan,
and was cast down in shame and embarrassment (Ezek. 28:17; Isa. 14:1517). In like
manner, the prestige of the pastoral office could so overwhelm a new convert that he could
easily become proud and eventually fall from his spiritual leadership.
2. Good reputation (3:7)
The pastor must have a good report of them which are without. The unsaved must
bear witness (marturian; report) that the qualities Paul listed are truly observable by
them. The phrase them which are without (tn exthen) definitely refers to the unsaved
who are outside of Christ having no hope, and without God in the world (Eph. 2:12; cf. 1
Cor. 5:1213; Col. 4:5; 1 Thess. 4:12). The report comes from (apo; of) them. What the
candidate says about himself, what the church sees, and what the unsaved report should all
agree.
Two problems will emerge if a person becomes a pastor apart from a good report from
the lost. First, he could fall into reproach (oneidismon). Reproaches are verbal
accusations hurled at another. They can be either justifiable criticism of wrongdoing (Matt.
11:20; Mark 16:14) or unjustifiable, hateful remarks spoken by enemies. In the latter sense,
Jesus Christ was reproached or upbraided both during His life and at His death (Mark
15:32; Rom. 15:3). When believers live for Christ, they will suffer the same reproach (Matt.
5:11; 1 Peter 4:14). The problem addressed in this verse, however, is a justifiable criticism
of the pastors life by an unsaved man who knew something that the church did not.
Second, the pastor could fall into the snare of the devil. Satan could use a fault,
unknown to the saved but known to the lost, as a snare (pagida) or a trap in the future
ministry of the pastor (6:9; 2 Tim. 2:26). A love of money could become that hidden snare
(6:9).
As accurately as possible, the wise congregation must judge the qualifications of the
candidate and try to ascertain whether he will act as consistently in the future as he has in
the past. The church therefore should guard against hasty promotions of unproved
candidates (cf. 5:22).
Questions for Discussion
1. What is proper preparation for the office of pastor? Is college necessary? seminary?
internship?
2. How can a pastoral candidate determine whether his desire for that office is genuine?
How can others detect that desire within him?
3. Do all sexual sins disqualify a pastoral candidate or a pastor? What about those
committed before salvation?
4. How can the gift of teaching be detected? How can it be developed?
5. Since no believer is perfect, how can any candidate be blameless?
6. Should a pastor resign if his teen-age children become unruly? if they are addicted to
drugs or in trouble with the law?
7. How long should a person be saved before he qualifies as a pastoral candidate? How
can maturity be detected?

6
The Deacons and the Church
1 Timothy 3:816
A local church consists of saints, bishops, and deacons (Phil. 1:1). The qualifications of
the bishop have just been discussed (3:17). In this section, Paul set forth the requirements
for the position of deacon (3:813) and the purpose of the entire church (3:1416).
I. THE QUALIFICATIONS OF A DEACON (3:813)
The transitional conjunction likewise (hsauts) points back to the original verb
must be (3:2). It is necessary for deacons to be possessors of basic qualities of spiritual
leadership, just as the pastors are.
The deacons (diakonous) are those officers selected by the church to assist the
bishop-pastor-elder. They should relieve the pastors of lesser responsibilities so that the
pastors are able to devote more time and energy to prayer and to preaching (Acts 6:4). The
office probably originated out of a need created by the rapid numerical growth of the
church at Jerusalem (Acts 6:17). At that time, the Greeks murmured because some of their
widows were being neglected in the daily ministration (diakonia; Acts 6:1). In recognition
of the problem, the apostles exclaimed, It is not reason that we should leave the word of
God, and serve [diakonein] tables. Wherefore, brethren, look ye out among you seven men
of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this
business (Acts 6:23). Seven men were then selected. Although the official title deacon
was not ascribed to them, two related words in the passage describe their responsibilities.
The qualifications for the office of deacon are high (Acts 6:3; 1 Tim. 3:813). When the
apostolic era ended, the local churches had to use these guidelines to choose their deacons.
Just as the first deacons relieved the apostles of mundane cares, so the deacons gradually
relieved the pastor of those responsibilities that could be assumed by lay members.
The Greek word diakonos and its derivatives are used in a non-technical sense for a
general ministry. Angels ministered to Christ at His temptation (Matt. 4:11), and they also
serve believers (Heb. 1:14). Women ministered by giving financial assistance to the
apostolic group (Mark 15:41). Preparing dinner was a ministry (Matt. 8:15). Christ
ministred by giving His life on the cross (Matt. 20:28). Phebe was a female servant, a
deaconess of the church at Cenchrea (Rom. 16:1). It is debatable whether she had an
official position within the church or simply served in a general sense. Some scholars have
suggested that the wives of the deacons served as deaconesses (3:11). Paul regarded himself
and Apollos as ministers of the Word and of the church (1 Cor. 3:5; Col. 1:23, 25).
The derivation of the word deacon is interesting. It is a compound word, based upon
dia (through) and konis (dust). The imagery suggests a man who moves quickly to
perform his tasks and who creates a trail of dust by his haste. Deacons, therefore, must be
dependable servants of the church and faithful assistants to the pastor.
A. Personal Qualifications (3:810)

These prerequisites are similar to those for the bishop. The fact that these church
officers worked closely together would necessitate the sameness of moral background.
Seven qualities are mentioned.
1. Grave
In the pagan world, the adjective grave (semnous) was applied to the gods. It also
described their worshipers, who maintained a godlike majesty. Biblical usage, however,
points to that which is ethically worthy of respect, stately, and dignified. A believer, in his
conscious awareness of God, will manifest a seriousness of mind, character, and purpose.
This word did not have the modern connotation of an austere or unbending spirit.
Gravity should mark all Christians (2:2; Phil. 4:8; Titus 2:2, 7) and especially the
church officers (3:4, 8, 11).
2. Truthful
A deacon must not be doubletongued. The term literally means divided words
(dilogous). He must be careful with his tongue, the most difficult member of the body to
control (James 3:111). Since the deacon had close contact with both the bishop and the
church members, he could not speak one thing to the pastor and the opposite to the people.
He could not give two groups two different ideas about the same thing. He could not say
one thing and mean something else. His yea must remain a yea and never be turned into a
nay (2 Cor. 1:1819). He could not be a gossip.
3. Self-controlled
A deacon must not be given to much wine. The verb (prosechontas) means to hold
toward, to attach oneself to, or to be addicted to. In this epistle, it is translated
elsewhere as giving heed (1:4; 4:1) and give attendance (4:13). As the deacons went
into the homes of believers, they would naturally be offered a drink of wine mixed with
water. They could hardly refuse this expression of hospitality. In such situations, they must
exercise self-control in the amount of their intake. They had to reject overindulgence.
4. Financially content
A deacon must not be greedy of filthy lucre. This quality should also mark the bishop
(3:3; Titus 1:7; 1 Peter 5:2). The compound term (aischrokerdeis) is made up of the word
gain (kerdos; Phil. 1:21; 3:7) and the word shame (aischron; 1 Cor. 11:6; 14:35; Eph.
5:12). A deacon must not use his office for shameful gain. The original deacons were
involved in the distribution of goods and money to needy widows (Acts 6:17). Later in
this epistle, Paul discussed the financial care of the widows, which was administered by the
deacons (5:9, 16). In such a position of trust and confidence, it would be easy for a deacon
to be tempted to steal from the church funds even as Judas Iscariot stole from the apostolic
fund (John 12:6). The prior life of a candidate must exhibit a proper, biblical attitude
toward money.

5. Orthodox
A deacon must be biblically sound in both belief and behavior. First, his doctrinal
orthodoxy is described in the phrase holding the mystery of the faith. The participle
holding (echontas) stresses constant, active steadfastness. He therefore must be
committed to the fundamentals of the faith which he thoroughly understands. His defense
of the truth, however, does not imply that he must also have the gift of teaching. The phrase
the mystery of the faith is synonymous with the phrase the mystery of godliness (3:16).
The word mystery (mustrion) is based on an ancient term that conveyed the idea of
shutting the mouth. The biblical use implies that what was once silent is now vocal.
Scriptural mysteries are divine truths unknown and unspoken by men in past ages, but now
proclaimed and understood by yielded believers (1 Cor. 2:7; 15:51). The mystery is the
faith, the divinely revealed program of redemption centered in the death and resurrection of
Jesus Christ and administered in this age through the church (Rom. 16:2526; Eph. 3:9
11). Although a sinner must appropriate the benefits of redemption by individual faith, the
phrase the faith (ts pistes) points to the body of evangelical truth that forms the
bedrock of orthodox Christianity. All believers must contend for the faith which was once
delivered unto the saints (Jude 3; italics added).
Second, a deacons moral orthodoxy is seen in the descriptive phrase a pure
conscience. A pure conscience is one that has been cleansed through regeneration and that
remains clean by daily obedience to the word of Christ (John 13:10; 15:3). The adjectives
pure and clean are translations of the same term (katharos). The combination of a pure
heart, a good conscience, and an unhypocritical faith will produce a pure conscience (1:5).
The commitment of the deacons should follow the example of Timothy (1:19).
6. Proven
A deacon must be a tested, approved individual. The imperative (let these also first be
proved) shows that the entire church must apply certain qualifying tests to the candidate.
He must be proved by others; he does not approve himself. The verb (dokimazesthsan)
was used of assaying ore to prove the genuineness and quality of the precious metal. This
moral and doctrinal observation was to be an ongoing process. An initial examination must
be followed by subsequent scrutiny. Paul used the same concept in discussing the divine
evaluation of his apostolic office: But as we were allowed [same word; past tense] of God
to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which
trieth [same word; present tense] our hearts (1 Thess. 2:4). The human and the divine
examination of a candidate for the office of deacon should coincide.
The logical connective (then) shows that approval precedes service. The lengthy
phrase (let them use the office of a deacon) is actually the translation of a single Greek
word (diakoneitsan).
7. Blameless
This adjective blameless (anegkltoi) is different from the other word also rendered
as blameless (anepilmpton; 3:2). It is a compound word that literally means not called
in. It is a legal term that is used elsewhere to describe the believers justified position
before God (1 Cor. 1:8; Col. 1:22). No charge of condemnation can ever be brought against

the believer in the court of divine justice. It is the answer to Pauls rhetorical question,
Who shall lay any thing to the charge [same word stem] of Gods elect? It is God that
justifieth (Rom. 8:33).
In the same manner, both deacons and bishops must be blameless (3:10; Titus 1:67). In
the courtroom of human evaluation, no proven charge of doctrinal or moral error should be
laid against them. There naturally will be occasions when others disagree with them, but
they must be innocent of all wrongdoing.
B. Family Qualifications (3:1112)
There is some disagreement over the interpretation of the term wives. The Greek
word (gunaikas) can also be translated as women. Two major views have emerged. First,
some scholars believe that this verse gives the qualifications of a deaconess, a female
church officer who is the counterpart of the male deacon. Several arguments cited for this
position include the identification of Phebe as a servant [diakonon] of the church which is
at Cenchrea (Rom. 16:1); the use of the logical connective even so to introduce a new
official group; the lack of qualifications listed for the wife of the bishop; and no use of the
possessive pronoun (their).
The second interpretation views the women as the wives of the deacons. This seems to
be the more plausible interpretation, for the following reasons. The discussion about the
male deacon continues after this verse (3:1213). If Paul introduced a new church office of
deaconess, then he would have ended his list of qualifications for a deacon before that. It is
possible that the pastor grew up within the church, served in various capacities (including
the office of deacon), and eventually became the main administrative officer. Thus, the
qualifications of a pastors wife would have been seen earlier in his life. Paul could have
created the feminine word diakon for a distinctive female church officer. Phebe ministered
to the church in a nontechnical sense (cf. Matt. 8:15; Mark 15:41).
The closeness of husband and wife would demand that both be godly and blameless in
order to have an effective ministry. Since the office of deacon was created to meet a special
need, then a local church has the autonomous right to create the position of deaconess to
serve a distinctive purpose. The role of the woman in this office, however, must not violate
the principles of male headship discussed earlier in the epistle (2:1115).
1. Godly wives (3:11)
Four virtues are mentioned. First, the wife must be grave (semnas). She must
manifest a serious attitude in religious, family, and personal relationships. Such dignity and
sobriety should mark all believers, including pastors and deacons (2:2; 3:4, 8). She must
have control over her motivations.
Second, the wife must not be a slanderer, a person who harms others with malicious
gossip. She must neither lie nor bear false witness. The term literally means not an
accuser, a person who casts a false charge through another. This word (diabolous), in the
singular, always is translated as the devil, a title for Satan (Matt. 4:1; Rev. 20:10). In the
plural, it describes those who participate in character assassination (2 Tim. 3:3; Titus 2:3). A
deacons wife must not be a she-devil. She must have control over her tongue (Prov.
31:26).

Third, the wife must be sober (nphalious). She must be spiritually alert and sensitive
to the inroads of moral and doctrinal error (cf. 3:2; Titus 2:2). The term does not apply to
the subject of drinking alcoholic beverages.
Fourth, the wife must be faithful in all things. She must be dependable and
trustworthy. Her husband, children, and church can count on her to do what she promised.
2. Marital fidelity (3:12a)
Deacons must be the husbands of one wife. Literally, the phrase reads one-woman
men (mias gunaikos andres). They have the same marital qualifications as the pastor does
(3:2). They must have only one living wife; thus, they cannot be divorced and remarried.
3. Family ruler (3:12b)
In his family leadership, a deacon must exercise the same control as the pastor does
(3:4). He must rule or stand before (proistamenoi) his children and his house well. The
latter designation includes slaves and other family members. As he administers the affairs
of the home, he must deserve the respect of his family. The adverb well (kals) stresses
observable spiritual goodness that is beautiful to the witness.21
1. El pastor debe gobernar bien (3: 4a)
El pastor debe ser "uno que gobierne bien su casa." El verbo (proistamenon) significa
"estar en pie delante." l est delante, no por encima. l preside sobre los negocios de la
familia. l por lo tanto es un gerente, un gobernador, un administrador o un director. l est
delante de su esposa e hijos para dirigir y guiar a ellos, no gritan decretos autoritarios en
ellos.
Un pastor debe gobernar "as" (kalos). El mtodo es tan importante como la accin. Su
gestin debe ser hermosa y excelente. El tiempo presente del verbo indica que su
administracin debe estar constantemente de calidad superior. Los miembros de la iglesia
deben querer tener familias como la suya.
2. El padre pastor debe tambin (3: 4b)
Si un pastor tiene hijos, su relacin con sus hijos debe ser examinada. Un marido sin
hijos no es ms descalificado de la oficina que es un solo candidato masculino. Los "hijos"
(Tekna) son aquellos que an no han alcanzado la edad adulta (Gl. 4: 1-3). Las cualidades
de los nios que estn casadas o que son, los adultos responsables individuales no deben
afectar la elegibilidad del candidato para el cargo.
Se presentan tres caractersticas de la paternidad del pastor. En primer lugar, su control
de sus hijos debe ser constante. El tiempo presente del verbo "haber" (echonta) hace
hincapi en el hbito de su vida.

21 Robert Gromacki Dr., Stand True to the Charge: An Exposition of I Timothy

(The Woodlands, TX: Kress Christian Publications, 2002), 8495.

En segundo lugar, los nios deben ser "sujetas" (es hupotagi). Los nios deben ceder el
paso a la jefatura de su padre al igual que la esposa se somete a su marido (02:11). Pablo
escribi en otra parte que un pastor debe tener "hijos creyentes que no estn acusados de
disolucin ni de rebelda" (Tito 1: 6). Los hijos deben ser creyentes que no son
insubordinados.
Tercero, el pastor debe matriz "con toda honestidad" (Pases meta semnottos). Esta
frase preposicional probablemente se refiere al padre en lugar de los nios. Es una
caracterstica de los adultos que deben ser manifestadas por los diconos (3: 8), las esposas
de los diconos (3:11), y hombres de edad (Tito 2: 2). Los creyentes deben vivir con tanta
dignidad honesta (2: 2) y debe pensar en las cosas "honestos" (Fil. 4: 8; misma palabra). El
candidato pastoral debe obedecer al mando general a los padres: "no provoca a sus hijos a
la ira; sino criadlos en disciplina y amonestacin del Seor" (Ef. 6: 4; cf. Col. 3:21).
3. El pastor debe cuidar de la iglesia (3: 5)
La lgica de esta cuestin entre parntesis es irrefutable: "Porque si un hombre que no
sabe gobernar su propia casa, cmo cuidar de la iglesia de Dios?" La respuesta es obvia.
Es imposible que un pobre padre para convertirse en un buen pastor. Es posible que un
buen padre para convertirse en un pobre pastor, pero slo los buenos padres puede calificar
para la posicin de liderazgo espiritual.
El verbo "tener cuidado" (epimelsetai) se utiliza en otro lugar solamente del buen
samaritano y el posadero que cumplan simultneamente las necesidades de los peregrinos
heridos (Lucas 10: 34-35).
E. Requisitos Espirituales (3: 6-7)
Las siguientes dos cualidades se ocupan de los problemas de tiempo y de impacto.
Ambas calificaciones implican experiencia en el crecimiento espiritual y la divulgacin.
1. creyente maduro (3: 6)
El pastor no debe ser un "novato" (neophuton). El trmino griego, transcrito en Ingls
como "nefito", significa literalmente un "nueva planta". En la parbola del trigo y la
cizaa, Dios plant la semilla que surgi como el trigo. En sus primeras etapas de
crecimiento, el trigo apenas poda distinguirse de la cizaa que Satans haba sembrado en
el mismo campo (Mat. 13: 24-30, 36-43). La separacin de los dos tena que esperar hasta
que ambos haban llegado a la madurez en el momento de la cosecha. De la misma manera,
un candidato pastoral no debe ser un recin convertido. l debe dar evidencia de
crecimiento y madurez espiritual.
Se dan dos peligros para una cita prematuro una posicin de liderazgo. En primer lugar,
el pastor podra ser "levantado con orgullo" (tuphtheis). Este trmino se basa en el
concepto de humo que viene de un fuego ardiente (tuphomai;. Mateo 12:20). La imaginera
es que la influencia de una posicin exaltada puede poner una nube de humo alrededor de
los ojos espirituales de una persona de tal manera que no puede verse a s mismo por lo que
realmente es. En otros lugares, la misma palabra se ve como los adjetivos "orgullosos": (. 2
Timoteo 3: 4) (6 4) y "infatuados". Del mismo modo que el humo se eleva rpidamente,
slo para perder su calor, por lo que "el orgullo da una falsa sensacin de altura."

En segundo lugar, el pastor podra "caer en la condenacin del diablo." l recibir el

mismo juicio (krima) Satans experiment. Cuando Dios cre originalmente los ngeles, le
asigna a la posicin de Lucifer se cierne sobre el trono de Dios (. Ezequiel 28:14). Lucifer
fue tanto marcado por la belleza, la sabidura, el brillo y posicional importancia (. Ezequiel
28:17). Recibi este estado inmediatamente despus de su creacin por Dios. Lleg a ser
tan impresionado con l y su posicin de que posteriormente, en su pecado de orgullo, trat
de ser como Dios (Ezequiel 28:15; Isa. 14: 12-14.). Por este pecado, fue destituido de su
cargo, se convirti en Satans, y fue echado por tierra en la vergenza y la vergenza
(Ezequiel 28:17; Isa. 14: 15-17.). De la misma manera, el prestigio del oficio pastoral
hacerlo podra abrumar a un nuevo converso que poda convertirse fcilmente en orgullosos
y, finalmente, caer de su liderazgo espiritual.
2. Buena reputacin (3: 7)
El pastor debe tener "un buen testimonio de los de afuera." El que no son salvos deben
dar testimonio (marturian; "informe") que las cualidades Pablo enumerados son
verdaderamente observable por ellos. La frase "los de afuera" (exthen Ton) sin duda se
refiere a los no salvos que estn fuera de Cristo "sin esperanza y sin Dios en el mundo" (Ef
2:12; cf. 1 Cor 5:.. 12- 13; Col. 4: 5; 1 Tesalonicenses 4:12).. El informe viene de (apo;
"de") ellos. Lo que el candidato dice acerca de s mismo, lo que ve la iglesia, y lo que el
informe no guardado todos deben estar de acuerdo.
Dos problemas surgirn si una persona se convierte en un pastor, aparte de un buen
informe de los perdidos. En primer lugar, podra caer en "reproche" (oneidismon).
Reproches son acusaciones verbales lanzados contra otra. Pueden ser crtica justificada de
irregularidades (Mateo 11:20;. Marcos 16:14) o injustificables observaciones, odiosos
hablados por los enemigos. En este ltimo sentido, Jesucristo fue reprochado o reproch
tanto durante su vida y en su muerte (Marcos 15:32; Rom. 15: 3). Cuando los creyentes
viven para Cristo, sufrirn el mismo reproche (Mateo 05:11;. 1 Pedro 4:14). El problema
abordado en este versculo, sin embargo, es una crtica justificada de la vida del pastor por
un hombre no salvo que saba algo que la iglesia no lo hizo.
En segundo lugar, el pastor podra caer en "la trampa del diablo." Satans podra utilizar
un fallo, desconocido para los salvados, pero se sabe que los perdidos, como (pagida)
"trampa" o una trampa en el futuro ministerio del pastor ( 6: 9; 2 Tim 2:26).. Un amor por
el dinero que podra convertirse en trampa oculta (6: 9).
Con la mayor precisin posible, la congregacin sabio debe juzgar las calificaciones del
candidato y tratar de determinar si va a actuar como coherente en el futuro como lo ha
hecho en el pasado. Por tanto, la iglesia debe protegerse de promociones apresuradas de los
candidatos no probadas (cf. 5:22).
Preguntas para la discusin
1. Cul es la preparacin adecuada para el cargo de pastor? Es la universidad es
necesario? seminario? internado?
2. Cmo puede un candidato pastoral determinar si su deseo de que la oficina es
genuino? Cmo pueden los dems detectar que deseo dentro de l?

3. Todos los pecados sexuales descalificar a un candidato pastoral o un pastor? Qu

pasa con los cometidos antes de la salvacin?
4. Cmo se puede detectar el don de la enseanza? Cmo puede ser desarrollado?
5. Dado que ningn creyente es perfecto, cmo puede un candidato sea sin culpa?
6. En caso de un pastor renunciar si sus hijos adolescentes se vuelven ingobernables? si
son adictos a las drogas o problemas con la ley?
7. Cunto tiempo debe una persona ser salvo antes de que l califica como un
candidato pastoral? Cmo se puede detectar la madurez?
6
Los diconos y la Iglesia
1 Timoteo 3: 8-16
Una iglesia local se compone de los santos, obispos y diconos (Fil. 1: 1). Solo se han
discutido las calificaciones del obispo (3: 1-7). En esta seccin, Pablo establece los
requisitos para el cargo de dicono (3: 8-13) y el propsito de toda la iglesia (3: 14-16).
I. LAS CALIFICACIONES de un dicono (3: 8-13)
La conjuncin de transicin "lo mismo" (hsauts) remite al verbo original, "debe ser"
(3: 2). Es necesario que los diconos sean poseedores de cualidades bsicas del liderazgo
espiritual, al igual que los pastores son.
Los "diconos" (diakonous) son los oficiales seleccionados por la iglesia para asistir al
obispo-pastor-anciano. Ellos deberan aliviar los pastores de responsabilidades menores
para que los pastores son capaces de dedicar ms tiempo y energa a la oracin ya la
predicacin (Hechos 6: 4). La oficina probablemente se origin por la necesidad creada por
el rpido crecimiento numrico de la iglesia en Jerusaln (Hechos 6: 1-7). En ese momento,
los griegos murmuraban porque algunos de sus viudas eran desatendidas en la distribucin
diaria (diacona; Hechos 6: 1). En reconocimiento del problema, los apstoles exclamaron:
"No es justo que nosotros dejemos la palabra de Dios, y servir [diakonein] tablas. Por lo
cual, hermanos, de entre vosotros a siete varones de buen testimonio, llenos del Espritu
Santo y de sabidura, a quienes encarguemos de este negocio "(Hechos 6: 2-3). A
continuacin, se seleccionaron siete hombres. Aunque el dicono ttulo oficial no fue
atribuida a ellos, dos palabras relacionadas en el paso describen sus responsabilidades.
Los requisitos para el oficio de dicono son altos (Hechos 6: 3; 1 Timoteo 3: 8-13.).
Cuando termin la era apostlica, las iglesias locales tuvieron que utilizar estas pautas para
elegir a sus diconos. As como los primeros diconos alivian los apstoles de
preocupaciones mundanas, por lo que los diconos aliviados gradualmente el pastor de esas
responsabilidades que podran ser asumidas por miembros laicos.
Los griegos diakonos palabra y sus derivados se utilizan en un sentido no tcnico para
un ministerio general. Los ngeles ministraron a Cristo en su tentacin (. Matt 04:11), y
tambin sirven creyentes (. Heb 1:14). Mujeres ministrado al dar asistencia financiera al

grupo apostlico (Marcos 15:41). Preparando la cena fue un ministerio (. Matt 08:15).
Cristo ministred al dar su vida en la cruz (. Mateo 20:28). Febe era una sirvienta, una
diaconisa de la iglesia en Cencrea (Ro. 16: 1). Es discutible si ella tena una posicin oficial
dentro de la iglesia o simplemente sirve en un sentido general. Algunos eruditos han
sugerido que las esposas de los diconos servan como diaconisas (3:11). Pablo consideraba
a s mismo ya Apolos como ministros de la Palabra y de la iglesia (1 Cor. 3: 5; Col. 1:23
25).
La derivacin de la palabra dicono es interesante. Es una palabra compuesta, basada en
dia ("a") y Konis ("polvo"). La imagen sugiere un hombre que se mueve rpidamente para
llevar a cabo sus tareas y que crea un rastro de polvo por su prisa. Los diconos, por lo
tanto, deben ser servidores confiables de la Iglesia y fieles asistentes al pastor.
A. Calificaciones Personales (3: 8-10)
Estos requisitos son similares a los del obispo. El hecho de que estos oficiales de la
iglesia trabajaron en estrecha colaboracin requerira la uniformidad de fondo moral. Se
mencionan siete cualidades.
1. Tumba
En el mundo pagano, el adjetivo "grave" (semnous) se aplic a los dioses. Tambin
describe sus adoradores, que mantuvieron una majestad divina. El uso bblico, sin embargo,
apunta a lo que es ticamente digna de respeto, majestuosa y digna. Un creyente, en su
conciencia consciente de Dios, se manifestar una seriedad de la mente, el carcter y
propsito. Esta palabra no tena la connotacin moderna de un espritu austero o inflexible.
La gravedad debe marcar todos los cristianos (2: 2; Fil. 4: 8; Tito 2: 2, 7), y sobre todo
los oficiales de la iglesia (3: 4, 8, 11).
2. Veraz
Un dicono no debe ser "doblez". El trmino significa literalmente "palabras divididas"
(dilogous). Se debe tener cuidado con la lengua, la ms difcil de miembro del cuerpo de
controlar (Santiago 3: 1-11). Desde el dicono tuvo estrecho contacto tanto con el obispo y
los miembros de la iglesia, que no poda hablar una cosa es el pastor y lo opuesto a la gente.
No poda dar dos grupos de dos ideas diferentes sobre la misma cosa. No poda decir una
cosa y decir otra cosa. Su s debe seguir siendo un s y nunca se convirti en un voto en
contra (2 Cor. 1: 18-19). No poda ser un chisme.
3. Auto-controlado
Un dicono no debe ser "dado a mucho vino." El verbo (prosechontas) significa
"sostener hacia" "para adjuntar a s mismo a" o "ser adicto a." En esta epstola, se traduce
en otros lugares como "dar atencin "(1: 4; 4: 1) y" dar asistencia "(04:13). Como los
diconos fueron a las casas de los creyentes, que, naturalmente, se les ofrecera una copa de
vino mezclado con agua. Apenas podan rechazar esta expresin de la hospitalidad. En tales
situaciones, deben ejercer el autocontrol en la cantidad de su ingesta. Ellos tuvieron que
rechazar los excesos.

4. Financieramente contenido
Un dicono no debe ser "codicioso de ganancias deshonestas." Esta calidad tambin
debe marcar el obispo (3: 3; Tito 1: 7; 1 Pedro 5: 2). El trmino compuesto (aischrokerdeis)
se compone de la palabra "ganancia" (kerdos; Filipenses 1:21; 3: 7.) Y la palabra
"vergenza" (aischron; 1 Cor. 11: 6; 14:35; Ef. 5:12). Un dicono no debe utilizar su cargo
para obtener beneficios vergonzoso. Los diconos originales estaban involucrados en la
distribucin de bienes y dinero para las viudas necesitadas (Hechos 6: 1-7). Ms adelante
en esta epstola, Pablo discute el cuidado financiero de las viudas, que fue administrado por
los diconos (5: 9, 16). En una posicin de confianza tal, sera fcil para un dicono a tener
la tentacin de robar de los fondos de la iglesia aun cuando Judas Iscariote rob del fondo
apostlica (Juan 12: 6). La vida antes de un candidato debe mostrar una actitud apropiada,
bblica hacia el dinero.
5. ortodoxa
Un dicono debe ser bblicamente sonido tanto en las creencias y el comportamiento.
En primer lugar, su ortodoxia doctrinal se describe en la frase "la celebracin del misterio
de la fe." El participio "holding" (echontas) subraya constante, constancia activa. Por lo
tanto, debe estar comprometido con los fundamentos de la fe que l entiende
completamente. Su defensa de la verdad, sin embargo, no implica que l tambin debe tener
el don de la enseanza. La frase "el misterio de la fe" es sinnimo de la frase "el misterio de
la piedad" (03:16). La palabra "misterio" (musterion) se basa en un antiguo trmino que
transmite la idea de cerrar la boca. El uso bblico implica que "lo que fue en silencio ahora
es vocal." Misterios bblicos son verdades divinas desconocida y silenciosa por los hombres
en pocas pasadas, pero ahora proclamado y comprendido por los creyentes cedidos (1
Corintios 2: 7; 15:51.). El misterio es la fe, el programa divinamente revelado de redencin
centrada en la muerte y resurreccin de Jesucristo y se administra de esta edad a travs de
la iglesia (Romanos 16:.. 25-26; Efesios 3: 9-11). Aunque un pecador debe apropiarse de
los beneficios de la redencin por la fe individual, la frase "la fe" (tes pisteos) apunta a que
el cuerpo de la verdad evanglica que forma la base del cristianismo ortodoxo. Todos los
creyentes deben "contender por la fe que ha sido una vez dada a los santos" (Judas 3; la
cursiva es nuestra).
En segundo lugar, la ortodoxia moral de un dicono se ve en la frase descriptiva Una
conciencia pura es uno que ha sido limpiado a travs de la regeneracin y que se mantiene
limpio por la obediencia diaria a la palabra de Cristo (Juan 13:10; 15 "una conciencia
pura.": 3 ). Los adjetivos puras y limpias que arroja el mismo trmino (katharos). La
combinacin de un corazn puro, una buena conciencia y una fe sin hipocresa producir
una conciencia pura (1: 5). El compromiso de los diconos debe seguir el ejemplo de
Timoteo (1:19).
6. Probado
Un dicono debe ser un individuo aprobado probado. El imperativo ("deje que estos
tambin sean antes probados") muestra que toda la iglesia debe aplicar ciertas pruebas
clasificatorias para el candidato. l debe ser probada por otros; l no aprueba a s mismo. El
verbo (dokimazesthsan) se utiliz de mineral de ensayar para probar la autenticidad y la
calidad del metal precioso. Esta observacin moral y doctrinal iba a ser un proceso

continuo. Un examen inicial debe ser seguido por la posterior escrutinio. Pablo us el
mismo concepto en la discusin de la evaluacin divina de su ministerio apostlico: "Pero a
medida que se les permiti [misma palabra; pasado] de Dios para que se nos confiase el
evangelio, as hablamos; los hombres no como para agradar, pero Dios, que prueba [misma
palabra; presente] nuestros corazones "(1 Tes. 2: 4). El examen divina de un candidato para
el cargo de dicono humana y deben coincidir.
El conectivo lgico ("despus") muestra que la aprobacin precede servicio. La larga
frase ("vamos a usar el oficio de dicono") es en realidad la traduccin de una palabra
griega (diakoneitsan).
7. Blameless
Este adjetivo "libre de culpa" (anegkltoi) es diferente de la otra palabra tambin
traducido como "libre de culpa" (anepilmpton; 3: 2). Es una palabra compuesta que,
literalmente, significa que es un trmino legal que se utiliza en otros lugares para describir
la posicin justificada del creyente ante Dios "no llam." (1 Corintios 1: 8; Col. 1:22.). No
hay cargo de condena nunca se puede poner en contra del creyente en el tribunal de la
justicia divina. Es la respuesta a la pregunta retrica de Pablo: "Quin pondr cualquier
cosa a la carga [misma palabra madre] de los elegidos de Dios? Dios es el que justifica "(.
Rom 08:33).
De la misma manera, los dos diconos y obispos deben ser irreprensible (3:10; Tito 1:
6-7). En la sala del tribunal de evaluacin humana, sin costo comprobado de error doctrinal
o moral se debe colocar en su contra. Hay, naturalmente, habr ocasiones en las que los
dems no estn de acuerdo con ellos, pero deben ser inocente de todo delito.
Calificaciones B. Familia (3: 11-12)
Hay un cierto desacuerdo sobre la interpretacin del trmino "esposas". La palabra
griega (gunaikas) tambin se puede traducir como "mujeres". Dos importantes puntos de
vista han surgido. En primer lugar, algunos estudiosos creen que este versculo da las
calificaciones de una diaconisa, un oficial de la iglesia mujer que es la contraparte del
dicono masculina. Varios argumentos citados para este puesto incluyen la identificacin de
Febe como "un siervo [diakonon] de la iglesia que est en Cencrea" (Rom. 16: 1); el uso del
conector lgico ", incluso por lo que" la introduccin de un nuevo grupo de oficiales; la
falta de ttulos que figuran para la esposa del obispo; y no uso del pronombre posesivo
("su").
La segunda interpretacin ve a las mujeres como las esposas de los diconos. Esto
parece ser la interpretacin ms plausible, por las siguientes razones. La discusin sobre el
dicono varn contina despus de este versculo (3: 12-13). Si Pablo introdujo una nueva
oficina de la iglesia de diaconisa, entonces l habra terminado su lista de calificaciones
para un dicono antes de eso. Es posible que el pastor se cri dentro de la iglesia, sirvi en
varias capacidades (incluyendo el cargo de dicono), y con el tiempo se convirti en el
principal funcionario administrativo. Por lo tanto, las calificaciones de la esposa de un
pastor habra sido visto antes en su vida. Pablo pudo haber creado la palabra diakon
femenino para un oficial de la iglesia femenina distintivo. Phebe ministr a la iglesia en un
sentido no tcnico (ver Mt. 08:15;. Mar. 15:41).

La cercana de los esposos exigira que tanto la piedad y sin mancha a fin de tener un
ministerio efectivo. Desde la oficina del dicono fue creado para satisfacer una necesidad
especial, entonces una iglesia local tiene el derecho autnomo a crear el cargo de diaconisa
para servir un propsito distintivo. El papel de la mujer en este cargo, sin embargo, no debe
violar los principios de la supremaca masculina discutidos anteriormente en la epstola (2:
11-15).
1. esposas piadosas (3:11)
Se mencionan cuatro virtudes. En primer lugar, la mujer debe ser "graves" (semnas).
Ella debe manifestar una actitud seria en religiosa, la familia y las relaciones personales.
Tal dignidad y sobriedad deben marcar todos los creyentes, incluyendo pastores y diconos
(2: 2; 3: 4, 8). Ella debe tener control sobre sus motivaciones.
En segundo lugar, la mujer no debe ser un calumniador, una persona que daa a los
dems con el chisme malicioso. Ella no debe estar ni falso testimonio. El trmino significa
literalmente "no un acusador," una persona que proyecta una acusacin falsa a travs de
otro. Esta palabra (diabolous), en singular, siempre se traduce como "el diablo", un ttulo
para Satans (Mateo 4:. 1; Rev. 20:10). En el plural, describe aquellos que participan en la
difamacin (2 Tim 3: 3; Tito 2: 3.). La esposa de un dicono no debe ser un "diablesa." Ella
debe tener control sobre su lengua (Prov. 31:26).
En tercer lugar, la mujer debe ser "sobrios" (nphalious). Ella debe estar espiritualmente
alerta y sensible a las incursiones de error moral y doctrinal (cf. 3: 2; Tito 2: 2). El trmino
no se aplica al tema del consumo de bebidas alcohlicas.
En cuarto lugar, la mujer debe ser "fiel en todas las cosas." Ella debe ser fiable y de
confianza. Su esposo, hijos, y la iglesia pueden contar con ella para hacer lo que prometi.
2. fidelidad civil (3: 12a)
Los diconos deben ser "maridos de una sola mujer." Literalmente, la frase dice "de una
sola mujer los hombres" (mias gunaikos andres). Tienen las mismas calificaciones maritales
como el pastor hace (3: 2). Deben tener una sola esposa viviente; por lo tanto, no pueden
ser divorciados vueltos a casar.
3. gobernante Familia (3: 12b)
En su liderazgo familiar, un dicono debe ejercer el mismo control que el pastor hace
(3: 4). l debe "gobernar" o "estar delante" (proistamenoi) a sus hijos ya su casa tambin.
Esta ltima designacin incluye los esclavos y los otros miembros de la familia. A medida
que administra los asuntos de la casa, que debe merecer el respeto de su familia. El
adverbio "as" (kalos) hace hincapi en la bondad espiritual observable que es hermoso para
el testigo
////////////////////////////////////////////////////////////////////////////////////////////////////////

THE ETHICAL CHARACTER OF A LEADER

1 Timothy 3:113

fter giving instructions for the churchs worship, Paul turns his attention to the subject

of the ministryspecifically, the offices of overseer (3:17) and deacon (3:813)offering

a checklist of the qualities and characteristics that the church should look for in its leaders.
Little attention is given to their duties. It would be impossible to create a job description for
either office based on 1 Timothy 3. That in itself makes a significant statement about
Christian leadership: integrity and spiritual maturity are more important than ability,
although both are essential. For the called, gifts and graces go hand-in-hand, but the Bible
places much more emphasis on being grace-full than on being gifted.
In Pauls profile of these two ministerial offices, many of the required qualities overlap.
Probably not much notice should be taken of any differences. The two have distinct duties,
but excellence is the common standard for the spiritual, social, and moral qualifications of
any Christian leader. In its leadersclergy or lay, regardless of rank or positionthe
church dares not settle for less.
REQUIREMENTS FOR OVERSEERS AND DEACONS
Requirement

Overseer

Deacon

Above reproach/clear
conscience

3:2

3:9

Husband of one wife

3:2

3:12

Temperate

3:2

3:8

Self-controlled

3:2

Respectable

3:2

Hospitable

3:2

Able to teach

3:2

Not given to drunkenness

3:3

Not violent but gentle

3:3

Not quarrelsome

3:3

Not a lover of money

3:3

Manages his own family well

3:4

3:12

3:45

3:12

Sees that his children obey

3:8

3:8

him
Not a recent convert

3:6

Has good reputation with

outsiders

3:7

Sincere

3:8

Not pursuing dishonest gain

3:8

Tested

3:10

Keeps hold of deep truths

3:9

1. THE OFFICE OF OVERSEER 3:17

Another trustworthy saying appears to introduce Pauls discussion of leadership
positions in chapter 3; however, some believe this saying belongs to the paragraph on
womens roles, which closes chapter 2. Chapter and verse divisions in the Bible are not part
of the original text and are not inspired. Pauls letter to Timothy was written as our letters
are written, in one continuous flow from greeting to closing. The current chapter and verse
divisions were not added until 1551, so its entirely possible that what appears to be the
opening thought of chapter 3 may actually be the final thought of chapter 2. The
trustworthy saying formula can follow as well as precede the quotation it is intended to
highlight (see Titus 3:8), and some commentators think this one does precisely that.
Grammatically, it is possible that the saying could be linked to 1 Timothy 2.
Stylistically, its unlikely. The statement that church ministry is noble work might not be the
most quotable one in Scripture, but Pauls puzzling reference to women being saved
through childbearing (2:15) is too cryptic to carry the weight of a trustworthy saying. Paul
probably attached the familiar formula to 3:1 to indicate the high esteem in which the office
of overseer should be held; perhaps it wasnt so highly regarded in those days. In a society
hostile to the church, leaders in particular are exposed to persecution. And isnt the gift of
administration ranked toward the bottom of the list in 1 Cor. 12:28, below other more
spiritual gifts? If the Ephesians followed that logic, Paul might have been trying to elevate
the offices of church leadership in the eyes of his readers and attract better candidates to
those positions.
On the other hand, its possible that Ephesus needed no persuasion. Paul may have been
simply reinforcing an already popular opinion with an already popular proverb: If anyone
sets his heart on being an overseer, he desires a noble task.
LEADERSHIP STAGE ONE: A PASTORAL COMMITTEE

The Greek term for overseer is episkopos, which traditionally has been translated
bishop. Our word episcopal, which denotes a system of church government that uses
bishops, is derived from that root. It was not until after the New Testament era, though, that

a single episkopos assumed personal and individual authority over a congregation, and, still
later, over several congregations in the same geographical area (a diocese). When Paul
wrote to Timothy, there apparently was not a single pastor or bishop per church but a
governing board of overseers in each congregation, assisted in ministry by the deacons (1
Tim. 3:813). The arrangement was similar to the organization of the Jewish communities
from which most Christians had come. Every Jewish synagogue was ruled by its council of
elders, a tradition that was said to date back to the seventy elders appointed by Moses in
Num. 11:1617, 2425. In the New Testament, the term overseer is synonymous with
elder. The Greek word for elder is presbuteros, from which we derive the terms presbyter
and presbyterian. When Paul addresses the leaders of this same Ephesian church in Acts 20,
they are referred to interchangeably as elders (20:17) and overseers (20:28). Similarly, Paul
writes of overseers in 1 Timothy 3 and of elders in 1 Timothy 5, both in the context of
directing the churchs affairs (3:5, 5:17). He also seems to equate elders and overseers in
Titus 1:5, 7. Apparently, these are two titles for the same officeelder being a reference to
the leaders age and experience and overseer a reference to the leaders responsibility or
function. A first-century church would have been pastored by several such elders or
overseers.
LEADERSHIP STAGE TWO: A SINGLE OVERSEER

By the beginning of the second century, however, a new system gained acceptance on
the ecclesiastical scene. In place of a pastoral board, a single overseer was set over his
fellow elders as first-among-equals and was charged with oversight of the entire
congregation. Properly concerned about the problems of heresy and disunity in the church
the same kind of problems Timothy faced in Ephesusleaders like Ignatius of Antioch
elevated the role of this single overseer to paramount importance. On his way to martyrdom
in Rome in A.D. 107, Ignatius wrote seven letters to sister congregations, offering a simple
but potentially far-reaching prescription for the ills of the church: obey the (one) bishop.
But the rise of this powerful monarchical bishop came a generation after 1 Timothy was
written. Since its difficult for a modern reader not to think of that kind of bishop when
reading the term, overseer is a less misleading translation of episkopos.
Timothy was not an overseer; however, he was an apostolic delegate, reporting directly
to Paul. As such, he had authority beyond that of the overseers/elders and was considered
the pastor of the Ephesian congregation, overseeing its overseers. He had the power to
appoint and ordain overseers/elders (1 Tim. 5:22), as Paul and Barnabas had appointed
elders in all the churches they had planted on their first missionary journey (Acts 14:23; see
also Titus 1:5). Remember that 1 Tim. 3:113 is addressed to Timothy, not to the church.
We are not told anything about the role of the church in the selection of its leaders.
Two observations may be made at this point.
First, the New Testament does not distinguish between the roles of the clergy and laity
as clearly as we do; those separate classifications developed more fully later. But some
distinction is implied in the very existence of the office of overseer/elder. That certainly
doesnt imply the superiority of the one status over the other. It is merely a distinction of
spiritual function. In the apostolic era, as in the subsequent history of the church, some
were called to spiritual leadership and had the gifts, authority, and responsibilities required
to perform it. All Christians are ministers in that all are servants, but some Christians, from

Pauls day to the present, have been called to the ministry, a specialized leadership role
within the church.
Second, there has also always been a diversity of ministry roles. As an apostle, Paul had
an itinerant ministry; prophets and evangelists traveled also. But the overseers and deacons
Timothy was to appoint were stationary, serving a single congregation.
CREDENTIALS OF OVERSEERS

From the Didache, a manual of church practice dating from around the turn of the first
century, come these words: [Choose] overseers and deacons who are worthy of the Lord.
Thats the theme of 1 Timothy 3 where Paul lists fourteen criteria for determining the
suitability of overseers (vv. 27) and eight for deacons (vv. 810; 1213), along with four
for the women (v. 11). These qualities are the credentials for Christian leadership. The
noble task of overseer requires not noble birth or rank but noble character; likewise for the
men and women serving in support ministries (v. 8, v. 11). James Stalker writes, The prime
qualification for the ministry is goodness. Timothy is to screen candidates carefully for
behaviors that exemplify Christian character and integrity.
The overseer must be above reproach. Writers who wonder that the standards in this
chapter arent higher should revisit the very first one. It sets the tone for the rest of the list;
all of the others should be read as areas in which the leader is to be blameless. Taken by
themselves, many of the other expectations do seem elementary; surely all Christians
should practice self-control and beware the lure of money, for example. But Paul is saying
that leaders should be above reproach in their self-control and that they should have an
attitude toward money that not even their critics can fault. Leaders arent held to new
spiritual principles, but they are held to greater accountability in the principles common to
us all. Qualifications two through fourteen appear in no apparent order, but there is a reason
this one heads the list. In every sphere of an overseers life, this sets a standard of spiritual
excellence.
The remaining qualifications may be examined topically.
In the Home. In the home an overseer must be a faithful spouse and a good parent.
Much debate surrounds the requirement that he be the husband of but one wife. This
should not be taken simply as the prohibition of polygamy; that would have been
unnecessary because the church would have considered such a lifestyle scandalous for any
Christian, not just for leaders. Nor can it be seen as a requirement that overseers be married,
although some have taken it that way. Jesus wasnt married, and neither, apparently, was
Paul (see 1 Cor. 7:8). If an unmarried man is disqualified on the basis of 1 Tim. 3:2, would
a childless man be disqualified on the basis of v. 4? And if the question is merely marriage
versus singleness, why the stress on one wife?
There is wide support for the theory that Paul was thinking of remarriageeither a
second marriage after a divorce, where the innocent party would ordinarily be free to marry
again, or even a remarriage after the death of a first wife. According to this view,
remarriage was prohibited not for all Christians but for leaders (including deacons; see
3:12) as evidence of extraordinary spiritual discipline. Its true that remaining single after
divorce or the death of a spouse was considered praiseworthy by some in first-century
society, and its true also that Paul himself had previously advocated singleness (1 Cor. 7:8
9). In 1 Timothy, however, Paul nearly insists that younger widows remarry (5:14), which is
interesting because widows are held to the same marital standard as overseers. They are to

be, according to the literal translation of 5:9, the wife of one husband. Why would Paul
encourage young widows to remarry if that were less spiritual than remaining single,
especially if it also would disqualify them from inclusion on the list of honored widows?
The fourth and final option for interpreting Pauls instruction on marriage is preferred:
it means that a leader must practice fidelity within marriage. The New English Bible
translates it this way: faithful to one wife. Curiously, the New International Version
doesnt translate the instruction that way in the passage on overseers but does in the section
on widowsfaithful to her husband (1 Tim. 5:9)even though the structure of the two
passages is similar in the original language. Robert Anderson puts it more colloquially: an
overseer must be a one-woman kind of man. This interpretation gives strong support to
marriage and family without introducing the kind of ascetic regulation for which Paul
criticizes the false teachers (see 4:13).
In his emphasis on sexual morality and marital faithfulness for ministers, Paul sounds a
timely, and timeless, warning. Nothing less than being above reproach will do.
Interestingly enough, the debate over women in ministry in chapter 2 spills over into
chapter 3. Many opponents of the ordination of women contend that the list of
qualifications applies only to males since an elder must be the husband of one wife.
Churches that turn women away from the pastoral office, however, seldom forbid single
men (who are not husbands, v. 2) or men without children (v. 4) from entering the ministry.
Pauls assumptions are not necessarily Pauls requirements. (The translation of 3:1 shared
by the King James and New King James Versions is particularly restrictive. It reads If a
man when the Greek pronoun means anyone.)
As a parent, the overseer must manage his own family well (v. 4). The same verb is
used here of the family and in 5:17 of the church. The comparison is intentional, for if
anyone does not know how to manage his own family, how can he take care of Gods
church, which in the same chapter is called Gods household (3:15)? Scripture is filled
with parallels between the home and the church, and in a Quaker phrase, the family is the
little church (ecclesiola). Its not surprising, then, that Paul holds up the familynot
synagogue experience or civic leadershipas the pattern for church leadership. That
involves discipline, of course; the overseer must see that his children obey him. But the
word that the New International Version translates with proper respect is best understood
as applying to the attitude of the parent. In his loving faithfulness to spouse and his
measured discipline of children, the overseer must be above reproach. Leadership in the
family of God requires it.
In the Inner Life. The overseer must be above reproach in the way he manages himself.
He must be temperate, developing a lifestyle of moderation in his habits and appetites.
Synonyms include clearheaded and sobermindedable to avoid excess and find balance in
every area of life. Temperance is usually associated with the consumption of alcohol, but
since that vice is specified further down the list, the focus here is on moderation in other
things, from eating to spending.
Closely associated with temperance is the requirement to be self-controlled. Many
Christians would be surprised to hear that the Bible says more about self-control, selfdiscipline, and self-sacrifice than it does about self-esteem and self-fulfillment. A leader
who lacks self-control is a leader incapable of leading himself.
Not given to drunkenness is an inelegant item in a list of qualifications for Christian
leadership, but Paul evidently had reason to be embarrassingly blunt. We might suppose

that some things would go without saying, but moral and spiritual decline set in when the
church allows things that need to be stated openly to go without saying.
Not a lover of money also might seem an unnecessary stipulation for someone in the
ministry, where salaries seldom rival the pay for comparable work in the marketplace. But
this issue is important enough to be mentioned six times in the Pastoral Epistles (see also
3:8, 6:910, 6:1219, 2 Tim. 3:2, Titus 1:7). Paul knew that even those on a small income
can love money. This is an especially appropriate warning for overseers, who would
manage the churchs funds.
Pauls point is clear: the minister must be above reproach in the private world of his
inner life.
In the Church. In the church, too, the standard for a leader is moral, ethical, and
spiritual excellence. To say that an overseer must be respectable (1 Tim. 3:2) seems to be a
bland and unexceptional statement; over time that word has lost much of its strength and
impact. Some translations suggest the word dignified, which at first glance doesnt look like
much of an improvement. But there is a dignity to the ministry that is rooted in the nobility
of the task (3:1). That dignity is always at risk of being lost because the best motives are
sometimes coupled with the worst judgment. Gimmicks and glitter might draw a crowd, but
they wont win a world. Consider the word respectable in this sense: in his words and in his
work, the overseer must do nothing to lessen respect for the church and its leaders.
Paul told the Roman Christians to practice hospitality (Rom. 12:13). Hospitality is a
Christian virtue (compare 1 Tim. 5:10; Heb. 13:2; 1 Pet. 4:9), so an overseer should be
hospitable, modeling this grace for the congregation. In a day when inns were seldom safe
and never reliable, an overseer would be called upon to play host to traveling Christians. In
times of peace, the overseers home might be used as a place of worship; in times of
persecution, he might need to provide a refuge for the scattered flock. Today our
circumstances are different, but a spirit of hospitality still strengthens churches and
encourages believers.
Not all overseers were teachers (1 Tim. 5:17), but all should be able to teach. Quite
apart from the formal settings of the pulpit or classroom, a leader will teach in dozens of
informal wayswhen counseling, for example, or meeting with small groups, or discipling
new believers. Each setting represents a divine encounter with the Master Teacher and
contributes to creating a biblically and theologically literate congregation.
An overseer must not be abusive (given to violence) but must be gentle (v. 3). An
extended passage in the fourth-century Apostolic Canons sheds light on the problem: A
bishop, elder, or deacon who strikes believers when they sin or unbelievers when they do
wrong, desiring by such means to terrify them, we command to be deposed; for nowhere
has the Lord taught us to do such things. On the contrary, when he was reviled, he did not
revile in return; when he suffered, he did not threaten.
A combative nature is out of place for an overseer not only in action but also in attitude.
An overseer is not quarrelsome, contentious, or argumentative, even with the most
aggravating sheep in the flock.
One very practical requirement for an overseer is that he must not be a new convert
(in v. 6). Apparently, our age is not the first in which churches have been tempted to put
new believers at risk by rushing them into leadership positions. The reasons may be many:
the church is short-handed, the new Christian is gifted, and, in the case of celebrity
converts, can generate lots of attention to the cause. But whatever the reasons, the risk is
greater. He may become conceited and fall under the same judgment as the devil, who

also fell because of pride. Discipleship before leadership is the New Testament sequence
for the development of new converts. We ignore it at our peril and theirs.
In Society. Finally, Paul looks past the church to the world. The overseer must be above
reproach in society. He must also have a good reputation with outsiders (v. 7), which is
no easy assignment. As a new religion on the world scene, Christianity had to be careful of
its reputation. Pauls caution was well placed. Already, rumors and misinformation about
the faith had spread among the population, and Roman society was eager to believe the
worst about this new sect. Christians were thought to be cannibals because they ate their
Lords body and drank His blood; they were considered atheists because they did not
believe in the gods of Rome; they were seen as cowards because they wouldnt fight in the
Roman army (which required inductees to worship Caesar). Perhaps worse, these Christians
spoke ominously of a world destroyed by fire. The emperor Nero made good use of this last
misrepresentation of Christian teaching when he blamed Christians for the fire that swept
through Rome in A.D. 64.
Despite opposition and persecutionor perhaps because of itPaul thought the
reputation of the church worth defending. As leaders, overseers would constitute the first
line of that defense. Obviously, there is no guarantee that a Christian leader will not be lied
about or libeled; godliness is no guarantee against malicious slander. But overseers could so
live that when a lie was told, those outside the church would not believe it. The fact that the
church survived three centuries of persecution is strong evidence that these early leaders
did exactly that.
2. THE OFFICE OF DEACON 3:813
Like bishop, the term deacon is a familiar one, and its easy to read the New Testament
with a preconceived definition in mind. That can be misleading for two reasons.
First, the Greek word diakonos doesnt always indicate the office of deacon. A literal
rendering of diakonos would be servant or minister, and in the New Testament, the word is
used in a general, non-technical sense more often than not. Paul uses the word in that
general sense referring to himself (Col. 1:25, for example) and Timothy (1 Tim. 4:6),
among others. In 1 Timothy 3, its obvious that Paul is writing about a specific category of
ministers called deacons; in some other passages, that is not so clear.
Second, it is important to realize that the office of deacon developed over time, as did
every aspect of church government. Acts 6:17 is often identified as the origin of the office
of deacon. In Acts 6 the early church created a category of practical ministry to meet the
physical, financial, and social needs of believers while freeing the apostles for the ministry
of the Word and prayer. Judging from the activities of both Stephen and Philip, two of the
seven chosen for that ministry, there was also room in their commission for the spiritual
activities of preaching, evangelizing, and baptizing. The deacons mentioned in Pauls first
letter to Timothy (1 Tim. 3:813) and to the church at Philippi (Phil. 1:1) are mentioned in
connection with overseers/elders, and the responsibilities of those deacons had been
modified from those assigned to the seven deacons in Acts.
The role of the deacon has continued to evolve in different ways in different
denominations. In some denominations ordination as a deacon is one step toward ordination
as a priest or minister; in others, deacons are not professional ministers but constitute a lay
order of ministers with sub-pastoral and administrative duties. In both cases, deacons find

their roots in the New Testament diaconate, but neither is an exact replica of that early
office.
CRITERIA FOR SERVICE

The qualifications for New Testament deacons closely parallel those for overseers.
Several of the criteria are repeated or re-stated in slightly different words. Like overseers,
deacons must be above reproach (people of a clear conscience with nothing against them,
vv. 910). Like overseers, they are to be respectable (worthy of respect), not given to
drunkenness (not indulging in much wine), faithful to their spouses (the husband of but
one wife), and strong leaders at home (manages his children and his household well).
Overseers must not be lovers of money; deacons must not pursue dishonest gain.
Overseers must not be new converts; deacons must know and hold the deep truths of the
faith and must first be tested.
Differences in the lists relate more to function than to character. The description of
deacons does not mention teaching, and there is no indication that hospitality is an essential
condition of their effective service. No specific reference is made to their reputation with
outsiders, perhaps because the scrutiny of unbelievers would more likely be focused on the
primary, rather than the secondary, level of Christian leadership. There is one additional
quality expected: a deacon must be sincere (literally, not double-tongued), saying the
same to one as he does to another. Positioned as they were between pastor and people,
deacons would have special need to show one face and speak with one tongue to all.
A WORD TO WOMEN

Women in support ministries are addressed in v. 11. This new category of service is
addressed beginning with the same verbal connector used at the start of the deacons list. It
is translated likewise in v. 8 and in the same way in v. 11, but the Greek word is the same.
Again, the lists overlap considerably. But there is a question as to whether Paul refers here
to the wives of deacons (as the New International Version has it) or to women deacons (as it
is rendered in the New Revised Standard Version).
The Greek word Paul used means women. The translators of the New International
Version render it wives and add the possessive pronoun their because they judged that that
was Pauls meaning. Yet if that is what he meant, there are several more obvious Greek
constructions he could have used to convey it. Instead, Paul wrote simply women.
J. N. D. Kelly raises an additional question: if these are the qualities necessary in a
deacons wife, why are there none mentioned for the wife of an overseer, who would be
even more influential in the congregation? It is most likely that Paul intended to address
women who were serving as deacons, like Phoebe in Rom. 16:1.
Along with their male counterparts, these female servants of the church must meet the
high standard of authentic leadershipmoral respectability, temperate lifestyles,
trustworthy character, and a Christian tongue.
The rewards for both men and women in support ministries are spiritual in nature. They
will gain an excellent standing before God and the congregation and great assurance in
their faith in Christ Jesus. What better remuneration for leaders committed to what has
been called administryadministration as ministry?

These verses open a window on the shape of ministry in the first-century church. More
than any other part of the New Testament, Pauls pastoral letters deal with the organization
of the church, and all three major types of church governmentepiscopal, presbyterian,
and congregationalhave taken at least some of their inspiration from these pages. Still,
details are tantalizingly few. There is no biblical blueprint here or elsewhere in Scripture for
any single ecclesiastical system. Not one of our contemporary forms of church government
springs wholly from the pages of the book of Acts or the epistles, nor is it necessary that it
should. The shape of the church is variable; the soul of the church is essential.
Appropriately, then, it is the moral integrity and ethical authenticity of church leaders that
stand at the center of Pauls words to Timothy.

TYPES OF CHURCH GOVERNMENT

Type
Episcopal

Presbyterian

Congregation
al

Leadership

Authority

Clergy

Examples

Consensus/
Autonomy

Hierarchy
Based on Appointed by
Roman
outside the hierarchy and
bishops
Catholic
local church,
church
Anglican/Epis
local authority tradition,
copal Free
vested in the catechisms/cre
Methodist
ministers.
eds
United
Methodist

High
Consensus

Shared
Based on
Elected by
Wesleyan,
leadership denominationa congregation, Nazarene,
between those l Articles of
subject to Christian and
inside (church
Faith;
approval of Missionary
board) and
autonomy
authority
Alliance,
outside
within the
outside the Presbyterian
(bishop or
broader
local church
superintendent parameters of
) the church official church
doctrine.

Moderate
Consensus

Hierarchy
Based on
Elected by Independent,
inside the
doctrinal
congregation
Baptist,
church, local consensus
United
authority established by
Churches of
vested in the the individual
Christ,
laity
church
Disciples of
Christ

Low
Consensus

Low
Autonomy

Moderate
Autonomy

High
Autonomy

Those leaders may be called overseers, bishops, presbyters, elders, pastors, ministers,
priests, deacons, superintendents, or directors. They may be clergy or lay. Yet whatever the
title or status, the standard is spiritual excellence. If leaders in the church are not spiritual

leaders above all other things, they have missed the point of 1 Timothy 3 and failed the test
of true leadership.22
El carcter tico de un lder
1 Timoteo 3: 1-13
Despus de dar instrucciones para la adoracin de la iglesia, Pablo vuelve su atencin al
tema del ministerio, especficamente, las oficinas del supervisor (3: 1-7) y el dicono (3: 813) -ofreciendo una lista de las cualidades y caractersticas que la iglesia debe buscar en sus
lderes. Se presta poca atencin a sus funciones. Sera imposible crear una descripcin de
trabajo, ya sea para la oficina basado en 1 Timoteo 3. Eso en s mismo hace una declaracin
significativa sobre el liderazgo cristiano: la integridad y la madurez espiritual es ms
importante que la capacidad, aunque ambos son esenciales. Para el llamado, dones y gracias
van mano a mano, pero los lugares bblicos mucho ms nfasis en ser lleno de gracia que al
ser regalado.
En el perfil de Pablo de estas dos oficinas ministeriales, muchas de las cualidades
requeridas superponen. Probablemente no mucho aviso se debe tomar de cualquier
diferencia. Los dos tienen funciones distintas, pero la excelencia es la norma comn para
las calificaciones espirituales, sociales y morales de cualquier lder cristiano. En su lderes
clrigos o laicos, independientemente de su rango o posicin de la iglesia se atreve a no
conformarse con menos.
REQUISITOS PARA obispos y diconos

Requisito
Capataz
Dicono

Irreprochable / conciencia tranquila

3: 2
3: 9

El marido de una sola mujer

3: 2
03:12
22 Robert Black y Ronald McClung, 1 & 2 Timothy, Titus, Philemon: a
commentary for bible students (Indianapolis, IN: Wesleyan Publishing House,
2004), 6780.

Templado
3: 2
3: 8

Con control automtico

3: 2

Respetable
3: 2
3: 8

Hospitalario
3: 2

Capaz de ensear
3: 2

No dado al vino
3: 3
3: 8

No violenta pero suave

3: 3

No pendenciero
3: 3

No es un amante del dinero

3: 3

Maneja bien su propia familia

3: 4
03:12

Ve que sus hijos le obedecen

3: 4-5
03:12

No es un converso reciente
3: 6

Tiene buena reputacin con los forasteros

3: 7

Sincero

3: 8

No perseguir ganancias deshonestas

3: 8

Probado

03:10

Mantiene el asimiento de verdades profundas

3: 9

1. LA OFICINA DEL SUPERVISOR 3: 1-7

Otra Palabra fiel aparece para introducir la discusin de Pablo de las posiciones de
liderazgo en el captulo 3; Sin embargo, algunos creen que esta palabra pertenece al prrafo
sobre la funcin de la mujer, que se cierra el captulo 2. pelos y seales las divisiones en la
Biblia no son parte del texto original y no se inspiran. La carta de Pablo a Timoteo fue
escrito como nuestras cartas son escritas, en un flujo continuo de saludo al cierre. Las
divisiones de captulos y versculos actuales no se aadieron hasta 1551, as que es muy
posible que lo que parece ser el pensamiento de la apertura del captulo 3 en realidad puede
ser la reflexin final del captulo 2. La frmula "Palabra fiel" puede seguir as como
preceden al la cita se pretende poner de relieve (ver Tito 3: 8), y algunos comentaristas
creen que ste hace precisamente eso.
Gramatical, es posible que el dicho podra estar vinculado a 1 Timoteo 2.
Estilsticamente, es poco probable. La afirmacin de que el ministerio de la iglesia es un
trabajo noble podra no ser el ms citable en las Escrituras, pero desconcertante referencia
de Pablo a las mujeres de ser salvos a travs de la maternidad (2:15) es demasiado crptico
para soportar el peso de la Palabra fiel. Pablo probablemente asociada la frmula familiar a
3: 1 para indicar la alta estima en que la oficina del supervisor debe mantenerse; tal vez no
era tan altamente considerada en esos das. En una sociedad hostil a la iglesia, los lderes en
particular, estn expuestos a la persecucin. Y no es el don de administracin clasificado
hacia la parte inferior de la lista en 1 Cor. 12:28, por debajo de otros regalos "ms
espiritual"? Si los Efesios sigui esa lgica, Pablo podra haber estado tratando de elevar a
las oficinas de la direccin de la iglesia a los ojos de sus lectores y atraer a los mejores
candidatos a esos cargos.

Por otro lado, es posible que feso necesita ninguna persuasin. Pablo pudo haber sido
simplemente reforzando una opinin ya popular con un proverbio ya popular: Si alguien
pone su corazn ser obispo, desea una noble tarea.
LIDERAZGO ETAPA UNO: UN COMIT DE PASTORAL
El trmino griego para supervisor es episkopos, que tradicionalmente ha sido traducida
obispo. Nuestra episcopal palabra, lo que denota un sistema de gobierno de la iglesia que
utiliza obispos, se deriva de la raz. No fue hasta despus de la era del Nuevo Testamento,
sin embargo, que una sola episkopos asumieron autoridad personal e individual a travs de
una congregacin, y, ms tarde an, en varias congregaciones en la misma zona geogrfica
(una dicesis). Cuando Pablo escribi a Timoteo, hay al parecer, no haba un solo pastor u
obispo por la iglesia, pero una junta directiva de supervisores en cada congregacin, con la
asistencia en el ministerio de los diconos (1 Tim. 3: 8-13). La disposicin era similar a la
organizacin de las comunidades judas de la que la mayora de los cristianos haban
venido. Cada sinagoga juda fue gobernado por su consejo de ancianos, una tradicin que se
dice que se remontan a los setenta ancianos nombrados por Moiss en Num. 11: 16-17, 2425. En el Nuevo Testamento, el trmino supervisor es sinnimo de mayor. La palabra griega
para anciano es presbuteros, de la que se derivan los trminos presbtero y presbiteriana.
Cuando Pablo se dirige a los lderes de esta misma iglesia de feso en Hechos 20, se les
conoce indistintamente como ancianos (20:17) y supervisores (20:28). Del mismo modo,
Pablo escribe de obispos en 1 Timoteo 3 y de los ancianos en 1 Timoteo 5, tanto en el
contexto de dirigir los asuntos de la iglesia (3: 5, 05:17). Tambin parece equiparar
ancianos y supervisores en Tito 1: 5, 7. Al parecer, se trata de dos ttulos para el ejercicio
mayor de ser una referencia a la edad del lder y experiencia y supervisor de una referencia
a la responsabilidad o funcin del lder mismo. Una iglesia del primer siglo habra sido
pastoreada por varios de esos ancianos o supervisores.
LIDERAZGO ETAPA DOS: A SUPERVISOR SOLA
A comienzos del siglo II, sin embargo, un nuevo sistema gan la aceptacin en la
escena eclesistica. En lugar de un tablero de pastoral, un solo supervisor se estableci por
encima de sus compaeros ancianos como primero entre iguales y fue acusado de
supervisin de toda la congregacin. Correctamente preocupado por los problemas de la
hereja y la desunin en la iglesia-el mismo tipo de problemas Timoteo enfrent en fesolderes como Ignacio de Antioqua elevado el papel de este nico supervisor de suma
importancia. En su camino hacia el martirio en Roma en el ao 107, Ignacio escribi siete
cartas a las congregaciones hermanas, que ofrece una receta sencilla pero potencialmente
de largo alcance para los males de la iglesia: obedecer a la (una) obispo.
Pero el auge de este poderoso obispo monrquico lleg una generacin despus de 1
Timoteo fue escrito. Ya que es difcil para un lector moderno no pensar en ese tipo de
obispo al leer el trmino, supervisor es una traduccin menos engaosa de episkopos.
Timoteo no era un capataz; sin embargo, l era un delegado apostlico, reportando
directamente a Paul. Como tal, no tena autoridad ms all de la de los supervisores /
ancianos y fue considerado como el pastor de la congregacin de feso, la supervisin de
sus supervisores. l tena el poder de nombrar y ordenar supervisores / ancianos (1 Tim
5:22.), Como Pablo y Bernab constituyeron ancianos en todas las iglesias que haban

plantado en su primer viaje misionero (Hechos 14:23; vase tambin Tito 1: 5). Recuerde
que 1 Tim. 3: 1-13 se dirige a Timoteo, no a la iglesia. No se nos dice nada sobre el papel
de la iglesia en la seleccin de sus lderes.
Dos observaciones se pueden hacer en este momento.
En primer lugar, el Nuevo Testamento no hace distincin entre las funciones de los
clrigos y laicos con tanta claridad como lo hacemos; esas clasificaciones separadas
desarrollaron ms a fondo ms adelante. Pero alguna distincin est implcito en la
existencia misma de la oficina del supervisor / anciano. Eso ciertamente no implica la
superioridad del estado de uno sobre el otro. No es ms que una distincin de la funcin
espiritual. En la era apostlica, como en la posterior historia de la iglesia, algunos fueron
llamados al liderazgo espiritual y tena el regalo, la autoridad y responsabilidades
necesarios para llevarla a cabo. Todos los cristianos son ministros en que todos son siervos,
pero algunos cristianos, desde los das de Pablo hasta el presente, han sido llamados a "el
ministerio", una funcin especializada de liderazgo dentro de la iglesia.
En segundo lugar, se ha producido tambin siempre ha sido una diversidad de funciones
ministeriales. Como un apstol, Pablo tena un ministerio itinerante; profetas y evangelistas
viajaron tambin. Pero los obispos y diconos Timoteo fue nombrar eran estacionaria,
sirviendo una sola congregacin.
CREDENCIALES DE SUPERVISORES
Desde la Didaj, un manual de prctica de la iglesia que data de alrededor de la vuelta
del siglo, ven estas palabras: ". [Elegir] obispos y diconos que son dignos del Seor" Ese
es el tema de 1 Timoteo 3, donde Pablo enumera catorce criterios para determinar la
idoneidad de los supervisores (vv 2-7.) y ocho para los diconos (versculos 8-10; 12-13.),
junto con cuatro para "las mujeres" (v. 11). Estas cualidades son las credenciales de
liderazgo cristiano. La noble tarea de supervisor requiere no noble cuna o rango, sino
carcter noble; lo mismo para los hombres y mujeres que sirven en los ministerios de apoyo
(v. 8, v. 11). James acosador escribe: "La calificacin principal del ministerio es la bondad."
Timoteo es seleccionar candidatos cuidadosamente para comportamientos que ejemplifican
el carcter y la integridad cristiana.
El supervisor debe estar por encima de cualquier reproche. Escritores que se preguntan
que las normas de este captulo no son ms altos deben revisar el primero de todos. Se
establece el tono para el resto de la lista; todos los dems deben leerse como reas en las
que el lder es ser libre de culpa. Tomado por s mismas, muchas de las otras expectativas
hacen parecer elemental; Seguramente todos los cristianos deben practicar el autocontrol y
cuidado con la tentacin del dinero, por ejemplo. Pero Pablo est diciendo que los lderes
deben ser irreprochables en su autocontrol y que deben tener una actitud hacia el dinero que
ni siquiera sus crticos pueden criticar. Los lderes no se llevan a cabo a los nuevos
principios espirituales, sino que se llevan a cabo a una mayor rendicin de cuentas en los
principios comunes a todos nosotros. Calificaciones dos a catorce aparecen en ningn orden
aparente, pero hay una razn ste encabeza la lista. En todas las esferas de la vida de un
capataz, esto establece un estndar de excelencia espiritual.
Las calificaciones restantes podrn ser examinados por va tpica.

En la casa. En el hogar un supervisor debe ser un esposo fiel y un buen padre. Gran
parte del debate rodea el requisito de que sea el marido de una sola mujer. Esto no debe ser
tomado simplemente como la prohibicin de la poligamia; eso habra sido innecesaria
porque la iglesia habra considerado un estilo de vida tan escandaloso para cualquier
cristiano, no slo para los lderes. Tampoco puede ser visto como un requisito de que los
supervisores de casarse, aunque algunos han tomado de esa manera. Jess no estaba casado,
y tampoco, al parecer, era Pablo (ver 1 Cor. 7: 8). Si un hombre soltero es descalificado
sobre la base de 1 Tim. 3: 2, sera un hombre sin hijos descalificado sobre la base de 4 v.? Y
si la pregunta no es ms que el matrimonio frente a la soltera, por qu la presin sobre
una sola mujer?
Existe un amplio apoyo a la teora de que Pablo estaba pensando en volver a casarse, ya
sea un segundo matrimonio despus de un divorcio, en la parte inocente normalmente sera
libre para casarse de nuevo, o incluso un nuevo matrimonio despus de la muerte de una
primera esposa. De acuerdo con este punto de vista, el nuevo matrimonio estaba prohibido
no para todos los cristianos, sino para los lderes (incluyendo diconos; vase 03:12) como
prueba de la extraordinaria disciplina espiritual. Es cierto que queda sola despus del
divorcio o la muerte de un cnyuge se consider digno de alabanza por algunos en la
sociedad del siglo primero, y es cierto tambin que el propio Pablo haba defendido con
anterioridad la soltera (1 Cor. 7: 8-9). En 1 Timoteo, sin embargo, Pablo casi insiste en que
las viudas ms jvenes se vuelven a casar (05:14), lo cual es interesante porque las viudas
se mantienen al mismo nivel civil como supervisores. Han de ser, segn la traduccin literal
de 5: ". La esposa de un marido" 9, Por qu Pablo fomentar las viudas jvenes a casarse de
nuevo si fuera menos espiritual de permanecer sola, especialmente si tambin sera
descalificar a ellos desde su inclusin en la lista de las viudas de honor?
La cuarta y ltima opcin para la interpretacin de la instruccin de Pablo sobre el
matrimonio es preferido: significa que un lder debe practicar la fidelidad dentro del
matrimonio. La Nueva Biblia Ingls traduce de esta manera: ". Fiel a una sola mujer"
Curiosamente, la Nueva Versin Internacional no se traduce la instruccin de esa manera en
el pasaje de los supervisores, pero lo hace en el apartado de widows- "fiel a su marido" ( . 1
Tim 5: 9) -aunque la estructura de los dos pasajes es similar en el idioma original. Robert
Anderson pone ms coloquialmente: ". Una especie de una mujer del hombre" un
supervisor debe estar Esta interpretacin da un fuerte apoyo al matrimonio y la familia sin
introducir el tipo de regulacin asctica para el que Pablo critica a los falsos maestros (ver
4: 1- 3).
En su nfasis en la moral sexual y la fidelidad conyugal para los ministros, Pablo suena
una oportuna y atemporal, la advertencia. Nada menos que ser "irreprochable" va a hacer.
Curiosamente, el debate sobre las mujeres en el ministerio en el captulo 2 se derrama
en el captulo 3. Muchos opositores de la ordenacin de las mujeres sostienen que la lista de
ttulos se aplica slo a los varones, ya que un anciano debe ser "marido de una sola mujer."
Las iglesias que convertir a las mujeres fuera de la oficina pastoral, sin embargo, rara vez se
prohben los hombres individuales (que no son esposos, v. 2) o los hombres sin hijos (v. 4)
entren en el ministerio. Supuestos de Pablo no son necesariamente los requisitos de Pablo.
(La traduccin de 3: 1 compartido por las versiones King James y New King James es

particularmente restrictiva Dice as: "Si un hombre ..." cuando el pronombre griego
significa cualquiera..)
Como padre de familia, el supervisor debe gestionar bien su casa (v. 4). El mismo verbo
se usa aqu de la familia y de 5:17 de la iglesia. La comparacin es intencional, por si
alguien no sabe gobernar su propia casa, cmo cuidar de la iglesia de Dios, que en el
mismo captulo que se llama la casa de Dios (3:15)? Escritura est llena de paralelismos
entre la casa y la iglesia, y en una frase Quaker, la familia es "la pequea iglesia"
(ecclesiola). No es de extraar, entonces, que Pablo sostiene la experiencia familiar no
sinagoga o liderazgo como cvica el patrn de liderazgo de la iglesia. Eso implica
disciplina, por supuesto; el supervisor debe ver que sus hijos le obedezcan. Pero la palabra
que la Nueva Versin Internacional traduce con el debido respeto se entiende mejor que se
aplica a la actitud de los padres. En su amorosa fidelidad al cnyuge y su disciplina medida
de los nios, el supervisor debe estar por encima de cualquier reproche. El liderazgo en la
familia de Dios requiere.
En la vida interna. El supervisor debe ser irreprochable en la forma en que maneja a s
mismo. l debe ser templado, el desarrollo de un estilo de vida de la moderacin en sus
hbitos y apetitos. Los sinnimos incluyen lcido y soberminded-capaz de evitar el exceso
y encontrar el equilibrio en todas las reas de la vida. Templanza se suele asociar con el
consumo de alcohol, pero desde que se especifica que el vicio ms abajo en la lista, el foco
aqu est en la moderacin en otras cosas, de comer al gasto.
Estrechamente relacionado con la templanza es el requisito para ser auto-controlado.
Muchos cristianos se sorprenderan al saber que la Biblia dice ms sobre el autocontrol,
autodisciplina, y el sacrificio que sobre la autoestima y autorrealizacin. Un lder que
carece de auto-control es un lder incapaz de dirigir l mismo.
No es dado a la embriaguez es un elemento poco elegante en una lista de requisitos para
el liderazgo cristiano, pero Pablo evidentemente tena razn para estar vergonzosamente
contundente. Podramos suponer que algunas cosas podran ser evidente, pero la decadencia
moral y espiritual ambientada en cuando la iglesia permite que las cosas que necesitan ser
declarado abiertamente que "ir sin decir."
No es un amante del dinero tambin podra parecer una estipulacin innecesaria para
alguien en el ministerio, donde los salarios rara vez compiten con la remuneracin por un
trabajo comparable en el mercado. Pero este tema es lo suficientemente importante como
para ser mencionado seis veces en las Epstolas Pastorales (vase tambin 3: 8, 6: 9-10, 6:
12-19, 2 Tim. 3: 2, Tito 1: 7). Pablo saba que incluso aquellos con un ingreso pequeo
puede amar el dinero. Esta es una advertencia especialmente apropiado para los
supervisores, quienes administrar los fondos de la iglesia.
El punto de Pablo es clara: el ministro debe ser irreprochable en el mundo privado de su
vida interior.
En la iglesia. En la iglesia, tambin, el estndar para un lder es la excelencia moral,
tico y espiritual. Decir que un supervisor debe ser respetable: parece ser una declaracin
sosa y nada excepcional; (1 Tim 3 2.) con el tiempo esa palabra ha perdido gran parte de su
fuerza e impacto. Algunas traducciones sugieren la palabra digna, que a primera vista no se

ve como una gran mejora. Pero hay una dignidad al ministerio que tiene sus races en la
nobleza de la tarea (3: 1). Esa dignidad es siempre en riesgo de perderse debido a que los
mejores motivos a veces se acoplan con el peor juicio. Trucos y brillo podran atraer a una
multitud, pero no van a ganar un mundial. Considere la palabra respetable en este sentido:
en sus palabras y en su obra, el supervisor debe hacer nada para disminuir el respeto a la
iglesia y sus lderes.
Pablo dijo a los cristianos de Roma a "hospitalidad prctica." (Romanos 12:13). La
hospitalidad es una virtud cristiana (cf. 1 Tim 5:10; Hebreos 13:.. 2; 1 Pedro 4: 9.), Por lo
que un supervisor debe ser hospitalario, modelando esta gracia para la congregacin. En un
da en posadas eran rara vez seguro y confiable que nunca, un supervisor podra ser llamado
a la sede de viajar cristianos. En tiempos de paz, la casa del capataz podra ser utilizado
como un lugar de culto; en tiempos de persecucin, que podra necesitar para proporcionar
un refugio para el rebao disperso. Hoy las circunstancias son diferentes, sino un espritu de
hospitalidad an fortalece iglesias y alienta a los creyentes.
No todos los obispos eran maestros (1 Tim. 5:17), pero todos deben ser capaces de
ensear. Al margen de los ajustes formales del plpito o en el aula, un lder ensear en
docenas de maneras informales-cuando se asesora, por ejemplo, o una reunin con grupos
pequeos o discipular a los nuevos creyentes. Cada ajuste representa un encuentro divino
con el Maestro de maestros y contribuye a la creacin de una congregacin bblica y
teolgicamente alfabetizada.
Un supervisor no debe ser abusivo (dado a la violencia), sino que debe ser suave (v. 3).
Un pasaje extendida en el siglo cuarto Cnones Apostlicos arroja luz sobre el problema:
"Un obispo, presbtero o dicono que golpea a los creyentes cuando pecan o incrdulos
cuando lo hacen mal desear por los medios para hacerlos temblar, nos mandan, al ser
depuesto ; para los tiene donde el Seor nos ense a hacer tales cosas. Por el contrario,
cuando le maldecan, no responda con maldicin; cuando padeca, no amenazaba ".
Un carcter combativo est fuera de lugar para un supervisor no slo en la accin, sino
tambin en la actitud. Un supervisor no es pendenciero, contencioso o argumentativo,
incluso con las ovejas ms agravante en el rebao.
Un requisito muy prctico para un supervisor es que no debe ser un nuevo convertido
(en el v. 6). Al parecer, nuestra edad no es el primero en el que las iglesias se han visto
tentados a poner nuevos creyentes en riesgo acometiendo ellos en posiciones de liderazgo.
Las razones pueden ser muchas: la iglesia est en inferioridad numrica, el nuevo cristiano
es dotado, y, en el caso de los conversos de la celebridad, puede generar mucha atencin a
la causa. Pero cualesquiera que sean las razones, el riesgo es mayor. Que se vuelva
presuntuoso y caiga en la condenacin del diablo, que tambin cay por orgullo.
Discipulado antes de liderazgo es la secuencia del Nuevo Testamento para el desarrollo de
los nuevos conversos. Lo ignoramos a nuestro propio riesgo y el de ellos.
En sociedad. Finalmente, Pablo mira ms all de la iglesia al mundo. El supervisor debe
ser irreprochable en la sociedad. Tambin debe tener una buena reputacin con los de
afuera (v. 7), lo cual no es tarea fcil. Como una nueva religin en la escena mundial, el
cristianismo tena que tener cuidado de su reputacin. Cuidado de Pablo estaba bien
situado. Ya, los rumores y la desinformacin acerca de la fe se haba extendido entre la

poblacin y la sociedad romana estaba ansioso por creer lo peor sobre esta nueva secta. Los
cristianos se pensaba que eran canbales porque comieron su cuerpo del Seor y beban su
sangre; eran considerados ateos porque no crean en los dioses de Roma; eran vistos como
cobardes porque no quisieron luchar en el ejrcito romano (que requiere inducidos a adorar
a Csar). Tal vez es peor, estos cristianos hablaron ominosamente de un mundo destruido
por el fuego. El emperador Nern hizo un buen uso de esta ltima tergiversacin de la
doctrina cristiana cuando culp a los cristianos por el incendio que asol Roma en el ao
64.
A pesar de la oposicin y la persecucin, o quiz debido a ella-Paul pens que la
reputacin de la iglesia vale la pena defender. Como lderes, supervisores constituiran la
primera lnea de esa defensa. Obviamente, no hay ninguna garanta de que un lder cristiano
no se minti sobre o difamado; la piedad no es garanta contra la calumnia maliciosa. Pero
supervisores podran vivir de tal manera que cuando se le dijo una mentira, los que estn
fuera de la iglesia no lo creera. El hecho de que la iglesia sobrevivi tres siglos de
persecucin es una fuerte evidencia de que estos primeros lderes hicieron exactamente eso.
2. LA OFICINA DE DEACON 3: 8-13
Como obispo, el trmino dicono es familiar, y es fcil de leer el Nuevo Testamento con
una definicin preconcebida en mente. Eso puede ser engaosa por dos razones.
En primer lugar, los griegos diakonos palabra no siempre indican el oficio de dicono.
Una representacin literal de diakonos sera siervo o ministro, y en el Nuevo Testamento, la
palabra se utiliza en un sentido general, no tcnico, ms de las veces. Pablo usa la palabra
en ese sentido general que se refiere a s mismo (Col. 01:25, por ejemplo) y Timoteo (1
Tim. 4: 6), entre otros. En 1 Timoteo 3, es obvio que Pablo est escribiendo sobre una
categora especfica de los ministros llamados diconos; en algunos otros pasajes, que no es
tan claro.
En segundo lugar, es importante darse cuenta de que el oficio de dicono desarrolla con
el tiempo, al igual que todos los aspectos de gobierno de la iglesia. Hechos 6: 1-7 se
identifica a menudo como el origen de la oficina del dicono. En Hechos 6 la iglesia
primitiva creado una categora de ministerio prctico para satisfacer las necesidades fsicas,
financieras y sociales de los creyentes, mientras que la liberacin de los apstoles para el
ministerio de la Palabra y la oracin. A juzgar por las actividades tanto de Esteban y Felipe,
dos de los siete elegidos para ese ministerio, tambin hubo espacio en su comisin para las
actividades espirituales de predicar, evangelizar y bautizar. Los diconos se mencionan en
la primera carta de Pablo a Timoteo (1 Tim. 3: 8-13) y de la iglesia de Filipos (Fil. 1: 1) se
mencionan en relacin con supervisores / ancianos, y las responsabilidades de los diconos
haban sido modificados de los asignados a los siete diconos en Hechos.
El papel del dicono ha seguido evolucionando de diferentes maneras en diferentes
denominaciones. En algunas denominaciones ordenacin como dicono es un paso hacia la
ordenacin como sacerdote o ministro; en otros, los diconos no son ministros
profesionales, sino que constituyen un orden laico de ministros con deberes sub-pastorales
y administrativas. En ambos casos, los diconos tienen sus races en el diaconado Nuevo
Testamento, pero tampoco es una rplica exacta de esa oficina temprano.

CRITERIOS DE SERVICIO
Los requisitos para los diconos del Nuevo Testamento son muy similares a aquellos
para los supervisores. Varios de los criterios se repiten o re-expresadas en palabras
ligeramente diferentes. Como obispos, diconos deben ser irreprochables (gente de la
conciencia tranquila sin nada en contra de ellos, vv. 9-10). Como supervisores, estn siendo
respetable (digno de respeto), no se dan a la bebida (no dados a mucho vino), fieles a sus
cnyuges (el marido de una sola mujer), y lderes fuertes en casa (gestiona sus hijos ya su
as hogar). Supervisores no deben ser avaros; diconos no deben perseguir ganancias
deshonestas. Supervisores no deben ser nuevos conversos; diconos deben conocer y
sostener las verdades profundas de la fe y deben primero ser probado.
Las diferencias en las listas se relacionan ms con funcin que la de carcter. La
descripcin de los diconos no menciona la enseanza, y no hay ninguna indicacin de que
la hospitalidad es una condicin esencial de su servicio eficaz. No se hace referencia
especfica a su reputacin con los de afuera, tal vez porque el escrutinio de los incrdulos
ms probable que se centr en la primaria, en lugar de la secundaria, el nivel de liderazgo
cristiano. Hay una cualidad adicional esperada: un dicono debe ser sincero (literalmente,
"sin doblez"), diciendo lo mismo a uno como l lo hace a otro. Posicionados como lo
fueron entre el pastor y la gente, diconos tendran necesidad especial para mostrar una cara
y hablar con una sola lengua para todos.
UNA PALABRA PARA MUJERES
Las mujeres en los ministerios de apoyo se abordan en el v. 11. Esta nueva categora de
servicio est dirigido empezando con el mismo conector verbal utilizado en el inicio de la
lista de los diconos. Se traduce asimismo en el v. 8 y de la misma manera en el v. 11, pero
la palabra griega es el mismo. Una vez ms, las listas se superponen considerablemente.
Pero hay una cuestin de si Pablo se refiere aqu a las esposas de los diconos (como la
Nueva Versin Internacional lo tiene) o para las mujeres diconos (como se hizo en la New
Revised Standard Version).
La palabra griega que Pablo us significa que las mujeres. Los traductores de la Nueva
Versin Internacional la hacen esposas y aadir el pronombre posesivo su porque juzgaron
que ese era el significado de Pablo. Sin embargo, si eso es lo que quera decir, hay varias
construcciones griegas ms obvias de que pudiera haber utilizado para transmitirlo. En
cambio, Pablo escribi simplemente "mujeres".
JND Kelly plantea otra pregunta: si estas son las cualidades necesarias en la esposa de
un dicono, por qu hay ninguno menciona a la esposa de un capataz, que sera an ms
influyente en la congregacin? Lo ms probable es que Pablo pretende abordar las mujeres
que servan como diconos, como Phoebe en Rom. 16: 1.
Junto con sus homlogos masculinos, estas siervas de la iglesia deben cumplir con el
alto nivel de liderazgo moral autntica respetabilidad, estilos de vida templadas, carcter
digno de confianza, y una lengua cristiana.
Las recompensas para los hombres y las mujeres en los ministerios de apoyo son de
naturaleza espiritual. Ellos obtendrn una excelente posicin delante de Dios y de la

congregacin y gran seguridad en su fe en Cristo Jess. Qu mejor remuneracin por

lderes comprometidos con lo que se ha llamado -Administracin "administry" como
ministerio?
Estos versos abren una ventana en la forma de ministerio en la iglesia del primer siglo.
Ms que cualquier otra parte del Nuevo Testamento, cartas pastorales de Pablo se ocupan
de la organizacin de la iglesia, y los tres tipos principales de la iglesia gobierno episcopal,
presbiteriano y congregacional-han tomado por lo menos una parte de su inspiracin de
estas pginas. Sin embargo, los detalles son tentadoramente pocos. No existe un modelo
bblico aqu o en otra parte de la Escritura para cualquier sistema eclesistico sola. Ni una
sola de nuestras formas contemporneas de gobierno de la iglesia brota ntegramente con
cargo a las pginas del libro de los Hechos o las epstolas, ni es necesario que lo que
debera. La forma de la iglesia es variable; el alma de la Iglesia es esencial.
Apropiadamente, entonces, es la integridad moral y la autenticidad tica de lderes de la
iglesia que se interponen en el centro de las palabras de Pablo a Timoteo.
TIPOS DE GOBIERNO DE LA IGLESIA

Escribe
Liderazgo
Autoridad
Clero
Ejemplos
Consenso / Autonoma

Episcopal
Jerarqua fuera de la iglesia local, la autoridad local recae en los ministros.
Sobre la base de la jerarqua y la Tradicin de la Iglesia, catecismos / credos
Nombrado por obispos
Romano Catlica Anglicana / Episcopal Metodista Libre Metodista Unida
Alto Consenso
Bajo Autonoma

presbiteriano
El liderazgo compartido entre los de adentro (junta de la iglesia) y fuera (obispo o
superintendente) la iglesia

Sobre la base de los artculos de la denominacin de la Fe; autonoma dentro de los

parmetros ms amplios de la doctrina oficial de la iglesia.
Elegido por la congregacin, sujeto a la aprobacin de la autoridad fuera de la iglesia
local
Wesleyan, Nazareno, Alianza Cristiana y Misionera, Presbiteriana
Consenso Moderado
Autonoma Moderado

Congregacional
Jerarqua dentro de la iglesia, la autoridad local recae en los laicos
Con base en el consenso doctrinal establecido por la iglesia individual
Elegido por la congregacin
Bautista, Estados Iglesias de Cristo, Discpulos de Cristo Independientes,
Bajo Consenso
Alta Autonoma

Esos lderes pueden ser convocadas por obispos, obispos, presbteros, ancianos,
pastores, ministros, sacerdotes, diconos, superintendentes o directores. Pueden ser clrigos
o laicos. Sin embargo, cualquiera que sea el ttulo o el estado, el estndar es la excelencia
espiritual. Si los lderes de la iglesia no son los lderes espirituales por encima de todas las
otras cosas, han perdido el punto de 1 Timoteo 3 y fallado en la prueba de un verdadero
liderazgo.
//////////////////////////////////////////////////////////////////////////////////////////////////////

Manages his own family well

In 3:45, Paul not only states a quality an overseer must have, that is, he must manage his
own family well, but also gives an example to illustrate what he means by it, and then gives
a reason why it is important that an overseer model good parenting.
The word translated as family in the TNIV is a Greek word that referred to a
household. The household in New Testament times was broader than the immediate family
and included servants and relatives. However, the emphasis on children in the example
which follows suggests that Paul is focusing on the family as composed of a
husband/father, wife/mother, and children. It would also include any other children who are
under the overseers care. In Africa today, many families include children who were not
born into the family but who have come into it because their birth parents died of AIDS or
in some other disaster. Such children are also members of the household.

Paul illustrates what it means to manage a family well by saying that the overseer must
see that his children obey him, and he must do so in a manner worthy of full respect (3:4).
Parents then faced similar problems to those we face when raising our children!
How should we apply this requirement in our churches today? Given the translation of
this phrase in the NIV as see that his children obey him with proper respect, should
pastors be expected to resign if some of their children rebel?144 It seems that this
requirement must be understood in conjunction with the clear teaching of Scripture that
everyone, including pastors children, has to decide whether to accept or reject the truths
they have been taught. Looked at this way, the focus is not so much on what the children
have chosen as on what their father and mother have done. Will those around say, in spite
of all their parents nurturing and teaching, the children have chosen to disobey, or will
they say, no wonder the children are not obedient to the word since there has clearly been
a lack of teaching. The general principle set out in Proverbs 22:6 indicates that we can
expect that in the majority of cases where teaching has been done well, it will bear fruit in
the childrens lives. But even a child who has been taught well can rebel.
Although Paul elsewhere exhorts wives to submit to their husbands (Col 3:18), he does
not mention their obedience here. This may not have been an issue in Ephesus. Moreover, it
is likely that anyone appointed as an overseer will have a wife who supports his
management of the home and his ministry.
The reason why ones home life is relevant when seeking any leadership position (see
also 1 Tim 3:12 and Titus 1:6) is that those who can lead their own families well
demonstrate managerial ability that they can also use in the church family. Those who are
unable to perform well in the smaller sphere are not qualified to perform similar duties in
the larger sphere of the church.
The juxtaposition of the verbs manage and take care of in 3:5 gives a clue to the type of
management that Paul has in mind. As pointed out in relation to the requirement that
overseers not be violent, overseers are not to be the type of people who rule as dictators,
beating and terrorizing the members of their household. Parents who emphasize punishment
with little attention to nurture fail the child and the community. Their children learn only
that when they are caught doing wrong, they are punished. Rather, overseers are to care for
and protect their families and exercise loving leadership, nurturing the good in the child, as
well as punishing what is bad. Children raised in this way will learn to do what is right not
from fear of punishment but because they recognize it as promoting their own good. A
church led by someone with this attitude will be characterized by loving concern for all the
members.

Not a recent convert

Using a gardening metaphor, Paul insists that an overseer should not be newly planted.
What he means is that an overseer should not be a new believer but should be someone
with deeply rooted faith. Paul does not mention this requirement when he compiles his
similar list for Titus, possibly because the church in Crete was still so young that there was
no one in it who was not a recent convert. But the church in Ephesus had been in existence
for at least ten years by the time Paul wrote this letter, and so this instruction was realistic
for them.
One good reason for insisting that overseers were not recent converts was that Gentile
converts needed time to learn more about the faith they had accepted, including its ethical

content. Jewish converts would also have needed time to move away from the legalism they
had known and accept the freedom that comes with grace. But these were not the main
reasons that Paul mentioned: he said that the reason for this requirement was that a new
believer may easily become conceited if appointed to such an important office and fall
under the same judgment as the devil (3:6).
Commentators are not certain exactly what is meant by the last part of that phrase. They
suggest three main possibilities:
The pride of new converts will eventually cause them to receive the same condemnation
that the devil received. In other words, their pride will lead to their being expelled from
Gods presence, just as the devil was expelled from heaven when he became proud and
rebelled against God.

The pride of new converts will provide an opportunity for the devil to attack them and
accuse them.

The pride of new converts will lay them open to attack by one of those people to be
found in every community, whose delight is to find fault with the demeanour and
conduct of anyone professing a strict rule of life. In this interpretation, the Greek word
diabolos is given its literal translation as slanderer, and the one doing the slandering
is assumed to be another human being.

Good reputation with outsiders

In the Pastoral Epistles, overseers are shown to have three spheres of responsibility: the
family, the church in which they serve, and the world (society in general). An overseer must
be a successful leader in all three spheres and must enjoy the respect of others in the dayto-day business of life.
The church is surrounded by a non-believing society that watches everything it does.
Overseers with a bad reputation are a stumbling block to the gospel, for they will give
outsiders a negative image of the church and its leaders (3:7). The outsiders will then be
unwilling to listen to the message of the gospel proclaimed by the overseer, and the devil
will rejoice that another Christian leader has fallen into his trap. We must never forget that
the devil is a hunter who will use any means to catch his prey and hinder the Lords work.
At almost every mission station in Africa you can find someone who, over the years,
has strongly resisted coming to saving faith in the Lord Jesus Christ. When asked why, they
often say something to the effect that they have not seen Christianity demonstrated by the
people of the mission station. Unfortunately, the same observation can be made about many
churches. It underlines the importance of earning the respect of those outside the church by
living what we preachlove, fairness, and righteousness.

Questions for Discussion

1. Which of the required qualities for a leader would it be easiest for you to meet? Which
would you find more difficult?

2. Is the leadership of the church in Africa above reproach? Drawing on your own
observations and experience, identify examples of behaviour that meets the
requirements for Christian leaders and behaviour that falls below the standards.
3. What role can you and your church play to correct the problems you have identified?

UNIT 9
1 TIMOTHY 3:813

THE ROLE OF A DEACON

Many African homesteads include at least two buildingsa larger one referred to as the
main house, and a smaller one serving as a kitchen. The main house is where members of
the family eat and sleep, watch television, listen to the radio, hold family meetings, and so
on. It is decorated with things like family pictures and is where flowers are placed on the
table. The smaller building that contains the kitchen receives far less attention. It has only
one main function: meal preparation. Yet, the kitchen is just as important as the main house.
If the food that comes from the kitchen is contaminated, it will cause serious problems for
everyone in the main house.
The main house and the kitchen may have different functions but they were built for the
same purposeto provide for the needs of the family. The same may be said of the
different leadership positions in the church. Some leaders focus on the spiritual nurture of
believers while others focus on providing for their material needs. But all of them are
united by their shared desire to build the kingdom of God.
In New Testament times, spiritual nurture and teaching was done by elders or overseers,
while deacons made sure that the other needs of the church and its members were met (Acts
6). Today, the terms elder and deacon are often used as if they are interchangeable. But
what is important is not the term we use but that all the needs of believers and the ministry
are met.
The qualifications that Paul presents at this point in the letter apply to the people whose
primary duty is the general welfare of the church and its members. Paul discusses what
qualifies someone to be a deacon, how deacons should be appointed, and the rewards of
serving well.

Qualifications of Deacons
Six of the eight qualities required of a deacon are almost identical with the requirements for
overseers. The only two that are not found in the overseers list are sincere (3:8) and
keeping hold of the deep truths of the faith (3:9). The qualifications are so similar because
Pauls focus is not on the duties associated with each office but on the character of the

person holding the office. All church workers should be expected to be of generally similar
character, with only a few special characteristics directly associated with particular offices.
The comments on the qualities expected of deacons will be brief because most of these
qualities have already been dealt with in the previous unit.

Worthy of respect is similar to the requirement that an overseer be respectable. The

word can also mean noble, worthy, esteemed and serious.154 Kelly describes it
as an adjective which covers at once inward temper and outward bearing.

Sincere could be more literally translated not double-tongued. Sincere people do not
say one thing to one person and a different thing to the next person. They are not
gossips.157 Barclay comments, In going from house to house, and in dealing with those
who needed charity, deacons had to be completely straight. Again and again, they would
be tempted to evade issues by a little timely hypocrisy and smooth speaking. But those
who would do the work of the Christian church must be honest and direct.

Not indulging in much wine is related to the requirement that an overseer is not given
to drunkenness. The Greek word translated indulging has the meaning of occupying
oneself with something to the point of addiction. The same term is used to refer to the
false teachers preoccupation with myths and endless genealogies (1 Tim 1:4), to
those who will abandon the faith and follow deceiving spirits (1 Tim 4:1), and in the
instructions to Timothy to devote himself to the Scriptures (1 Tim 4:13).

Not pursuing dishonest gain is closely related to the requirement that an overseer must
not love money, but probably goes beyond it. It may refer simply to how a deacon earns
a living, making the point that it must be done in an ethical way and not involve any
questionable dealings. In practical terms, this means that a deacon who is a business
person must not hoard items until prices increase in order to get double profit, or hike
fares on taxis or buses because it is a holiday and people are desperate for transport.
The person who meets this qualification is the one who offers fair and honest service to
others. But Paul is probably referring to more than just honesty at work, for the
deacons responsibilities to the church also involved taking care of church finances and
distributing alms to the poor. They would thus have been exposed to the temptation to
use the churchs money to feather their own nests. Pauls point is that deacons need to
be above making money on the side with no questions asked.161

Keeping hold of the deep truths of the faith with a clear conscience is not paralleled by
any requirement for overseers, which is strange as we would expect it to apply to them
above all. Paul may have assumed that this knowledge of the faith could be taken for
granted in those appointed as overseers. When it comes to deacons, some may be
tempted to assume that matters of faith are less important because deacons work
involves practical rather than spiritual matters. Paul stresses that this is not the case.
Deacons must also be committed to the deep truths of the faith, that is, they must not
only have the faith that makes them believers, but must also demonstrate an ongoing
commitment to sound doctrine.163 They must hold this faith with a clear conscience,
that is, with no pretence, but with sincerity that is backed up by holy living.

Must be faithful to his wife is the same requirement as for overseers (3:2).

Must manage his children and his household well. This corresponds to the requirement
that an overseer must manage his own family well and see that his children obey him,
and he must do so in a manner worthy of full respect (3:4).

Appointment of Deacons
Before anyone can serve as a deacon, they must first be tested (3:10). The NASB gives a
slightly more accurate translation of the original Greek when it says, these men must also
first be tested. The also in this translation suggests that just as the overseer had to pass
certain tests before being appointed, so did the deacon.165 Once again, Paul is emphasizing
that deacons are not exempt from scrutiny just because they deal mainly with practical
matters.
The question that arises is, how were they tested? Some commentators suggest that they
had to pass some sort of formal examination, at which the candidates background,
reputation, and adherence to the mystery of the gospel would be checked. This test would
probably have been followed by some type of probation period before a deacon was
confirmed in the office. Those who take this position argue that the problems in Ephesus
would have made such a test essential. Timothy and the overseer (if one had already been
appointed) would have been the examiners.
Others, however, argue that the testing does not refer to any formal examination of the
candidates for deaconate, either by Timothy or the officers of the church, so much as to the
general verdict of the community concerning their life and conversation. We know that
from the very early days, the character of those appointed to serve in the church was
carefully scrutinized (Acts 6:16). The parallel between 3:7a and 3:10b also suggests that
the test was simply determining that the candidates had a good reputation in the
community.
The requirement that there be nothing against them is better translated as if they are
beyond reproach, as in the NASB. This means blameless or irreproachable169 and is
synonymous with the above reproach that summarized the list of qualities of overseers in
3:2.

The Reward for Good Service

Paul gives deacons an incentive to carry out their responsibilities when he speaks of the
reward for those who have served well (3:13). The tense of the verb indicates that the
reward is not given before the service is done, nor necessarily while it is being done, but
only after it has been done. Service always precedes reward.
Church officials quite often express their discontent about what is termed lack of
recognition. (They tend to do this far more often than they encourage each other to give
the best possible service.) Unfortunately, the complaints are sometimes self-serving, with
leaders demanding a reward despite giving poor service. Pauls principle is that those who
serve well will be rewarded well and vice versa.
The reward for good service is not financial but rather an excellent standing, a phrase
that reminds us of the noble task in 3:1. The Greek word translated standing means
step or position, and can also be used figuratively to mean advancement in ones career
or a rise in status. Paul may thus be speaking of a promotion, with a deacon who has served

well being promoted to an overseer. Or he may mean that such deacons will grow closer to
God or that their service will result in their developing a strong bond with the godly leader
who is the overseer. Yet another possible meaning, and one that is widely supported by
commentators, is that the deacons influence, usefulness and opportunities within the
community will grow. Deacons may not be very well known when they are first appointed,
but as they serve faithfully, trust grows, and with greater trust comes greater influence.173
The second reward for faithful service is great assurance in their faith in Christ Jesus.
The word translated assurance can also mean confidence. The sphere in which they
experience this confidence is in their faith, and the one in whom they have faith is Christ
Jesus. But before whom do they experience this confidence? Is it before God, so that, as
Barrett says, The good deacon has not only a good standing with men, but a free and
confident approach to God? Or is this confidence before other people? Mounce says, The
meaning here is that deacons who serve well will be bold in their faith and have courage to
express what they believe.175 Or is it actually a combination of both these views, so that as
Kelly says, faithful deacons will be conscious of an increasing boldness in proclaiming the
gospel and of an ever-deepening confidence in their approach to God.
Faith, as used here, seems to be primarily the deacons personal trust in Christ, rather
than the body of truth that was referred to in 3:9, although, as Hultgren says, they gain a
sense of certainty in the truth of the Christian faith. The deacons personal faith in Christ is
the basis for this confidence. It is not self-confidence. It is an assurance that does not lose
sight of Gods grace, which enables them to serve. Deacons do not lose sight of what Christ
has done in and for them.

Women Deacons
In the NIV translation of 3:11, Paul speaks of their wives. But the word their has been
added by the translators. And the word translated wives could equally well be translated
as women. There has thus been considerable debate about whom exactly Paul is talking
about. Some commentators assume, like the NIV translators, that Paul is talking about
deacons wives.178 Others argue that there were women who served as deaconesses. While it
is impossible to be dogmatic on the point, the fact that their is omitted and the lack of
corresponding instructions for elders wives provides grounds for assuming that Paul is
talking about a group of women leaders, equivalent to deaconesses. That the existence of
such a group is within the spirit of the New Testaments teaching is evident from Pauls
description of Phoebe as a deacon in Romans 16:1 (see NIV footnote and NRSV). The
primary meaning of the Greek word from which deacon derives is service. It is used for
Marys service (diakoneo) to Jesus in John 12:2. That is why translations such as the NIV
and NASB can refer to Phoebe in Romans 16:1 as a servant rather than as a deacon. It is
possible that one key responsibility of female deacons was to make sure that the general
needs of female believers were met.
Paul lists four qualifications for these women:

Worthy of respect. This is identical to the requirement for deacons discussed in the
commentary on 3:8.

Not malicious talkers. This corresponds to the requirement that deacons must be
sincere, or not double-tongued (NASB) in 3:8. The Greek word translated as

malicious is actually diabolos, which is often used to refer to the devil. But in the
Pastoral Epistles, it refers to humans on at least three occasions (1 Tim 3:11; 2 Tim 3:3;
Titus 2:3). By using it, Paul is making the point that those who spread gossip or speak
evil of others are actually doing the devils work, for the devil delights in making
malicious accusations and causing trouble between people.

Temperate. In general terms, this qualification corresponds to the requirement that

overseers and deacons should not drink to excess (3:3, 8). However, it also suggests that
the woman should be both temperate in her use of alcohol and clear-minded in her
judgements.181

Trustworthy in everything. She is to be the type of person who is faithful in everything

she does.

Concluding Observations
When Paul writes to Timothy about matters of leadership, he does not focus on what a
leader should be doing but on the leaders character. When both the teachers of the word
(elders) and the managers meeting everyday needs (deacons and deaconesses) maintain
consistency between what is taught and how general business is run, the enemy has no
room for an attack on the gospel. In fact, the false teacher is silenced or at least made very
ineffective.
Yet the leaders duties probably did affect Pauls choice of which particular qualities to
mention for each group, for the characteristics Paul mentions are in many ways the opposite
of those displayed by the false leaders Timothy was to oppose. Whereas the deacons (and,
by implication, the overseers) are to have a clear understanding of the deep truths of the
faith (3:9), the false teachers were spreading false doctrines (1:3). The false teachers
enjoyed controversy (1:4), but true leaders are not to be quarrelsome (3:3). The false
teachers saw godliness as means of financial gain (6:5b), but leaders are not to be lovers of
money (3:3b). The false teachers were wreckers of their consciences (1:19b), but leaders
are to have clear consciences (3:9b). In compiling his list of characteristics, Paul is not
writing to correct faults in the church leaders but rather to encourage them to continue on
the right course in order to avoid becoming like the false teachers.
In sum, regardless of whether one is serving Gods church as an overseer, a deacon, or a
deaconess (or a deacons wife), ones life must support and not detract from the cause of the
gospel.

Questions for Discussion

1. A man looking for a wife might be told, Women from that homestead make good
wives. Or he might be warned against looking for a wife in a different homestead:
Dont marry a woman from there; they are not good wives. A woman might be given
similar advice about a man. The reputation of the homestead was based on how people
there had been seen to behave. In the same way, the reputation of the Christian church is
affected by the behaviour of overseers, deacons and members. What qualities of the
church of Christ in Africa would lead an outsider to give it a positive evaluation? What

qualities could result in a negative evaluation? What qualities do you think would
attract others to come to the church?
2. When Africans offered a traditional sacrifice, the animal offered not only had to be
healthy but also had to come from the herd of someone with a good reputation. The
elder asked to make the offering also had to be more than just an old man, he had to be
someone who was recognized as living in a way that was pleasing to the traditional
gods. In what specific ways do you see the same principles being applied in Pauls list
of the qualities required of church leaders? Has the church in Africa today taken these
principles seriously when choosing its leaders? Take time to discuss each response to
this question, and draw on examples from your own experiences or observation.
3. List ten things you think Paul would include in this list if he was writing to the pastors
and deacons in your church today. Beside each item in your list, indicate how it is
related to what Paul says to Timothy (and the Ephesians) in this passage. (For example,
The married pastor should take his or her spouse along when doing pastoral
visitationbased on Pauls instruction that an overseer should be above reproach.)23
Maneja bien su propia familia
En 3: 4-5, Pablo no slo afirma una cualidad un supervisor debe tener, es decir, que debe
gestionar bien su casa, sino que tambin da un ejemplo para ilustrar lo que quiere decir
con ella y, a continuacin, da una razn por la cual es importante que un modelo
supervisor buena crianza.
La palabra traducida como "familia" de la NVI es una palabra griega que se refiere a un
hogar. La casa en la poca del Nuevo Testamento era ms amplia que la familia
inmediata y sirvientes y familiares incluidos. Sin embargo, el nfasis en los nios en el
ejemplo que sigue sugiere que Pablo se est centrando en la familia como compuesta de
un marido / padre, esposa / madre y los nios. Tambin incluira a otros nios que estn
bajo el cuidado del capataz. En frica hoy en da, muchas familias incluyen a los nios
que no nacieron en la familia, pero que haya entrado en ella porque sus padres
biolgicos murieron de SIDA o en algn otro desastre. Estos nios tambin son
miembros de la familia.
Pablo ilustra lo que significa administrar una familia bien al decir que el supervisor debe
ver que sus hijos le obedezcan, y debe hacerlo de una manera digna de pleno respeto (3:
4). Los padres entonces enfrentaban problemas similares a los que nos enfrentamos en
la crianza de nuestros hijos!
Cmo debemos aplicar este requisito en nuestras iglesias hoy en da? Dada la traduccin
de esta frase en la NIV como "ven que sus hijos le obedezcan con el debido respeto", se
debe esperar a los pastores a dimitir si algunos de sus hijos se rebelan? 144 Parece que
este requisito debe entenderse en conjuncin con la clara enseanza de la Escritura que
todo el mundo, incluyendo a los nios pastores, tiene que decidir si acepta o rechaza las
verdades que se han enseado. Visto de esta manera, el enfoque no es tanto en lo que
23 Samuel Ngewa, 1 & 2 Timothy and Titus (Grand Rapids, MI: HippoBooks,
2009), 6778.

los nios han elegido como en lo que su padre y su madre han hecho. Aquellos
alrededor de decir, "a pesar de la crianza y la enseanza todos sus padres, los nios han
elegido a desobedecer", o van a decir, "no es de extraar que los nios no son
obedientes a la palabra" ya que no ha sido claramente una falta de enseanza. El
principio general establecido en Proverbios 22: 6 indica que podemos esperar que en la
mayora de los casos en los que la enseanza se ha hecho bien, que dar sus frutos en la
vida de los nios. Pero incluso un nio que ha sido enseado bien puede rebelarse.
Aunque Pablo exhorta a otras partes esposas a someterse a sus maridos (Col 3:18), l no
menciona su obediencia aqu. Esto no pudo haber sido un problema en feso. Por otra
parte, es probable que cualquier persona designada como supervisor tendr una esposa
que apoya su manejo de la casa y su ministerio.
La razn por la propia vida en el hogar es relevante en la bsqueda de cualquier posicin de
liderazgo (ver tambin 1 Tim 3:12 y Tito 1: 6) es que los que pueden llevar sus propias
familias as demostrar capacidad de gestin que tambin pueden utilizar en la familia de
la iglesia. Los que no son capaces de realizar bien en la esfera ms pequea no estn
calificados para realizar tareas similares en el mbito ms amplio de la iglesia.
La yuxtaposicin de los verbos administrar y cuidar en 3: 5 da una pista sobre el tipo de
gestin que Pablo tiene en mente. Como se ha sealado en relacin con el requisito de
que no sea violenta supervisores, capataces no deben ser el tipo de personas que
gobiernan como dictadores, golpear y aterrorizar a los miembros de su hogar. Los
padres que hacen hincapi en el castigo con poca atencin a nutrir fallan el nio y la
comunidad. Sus hijos aprenden solamente que cuando son sorprendidos haciendo mal,
son castigados. Ms bien, los supervisores han de cuidar y proteger a sus familias y
ejercer un liderazgo amoroso, nutriendo el bien en el nio, as como castigar a lo que es
malo. Los nios criados de esta manera aprendern a hacer lo correcto no por miedo al
castigo, sino porque reconocerla como la promocin de su propio bien. Una iglesia
dirigido por alguien con esta actitud se caracteriza por una entraable atencin para
todos los miembros.
No es un converso reciente
Usando una metfora de jardinera, Pablo insiste en que un supervisor no debe ser "recin
plantado". Lo que quiere decir es que un supervisor no debe ser un nuevo creyente, pero
debe ser alguien con una fe profundamente arraigada. Pablo no menciona este requisito
cuando compila su lista similar a Tito, posiblemente porque la iglesia en Creta era
todava tan joven que no haba nadie en ella que no era un recin convertido. Pero la
iglesia en feso haba estado en existencia por lo menos diez aos en el momento en
que Pablo escribi esta carta, y as esta instruccin era realista para ellos.
Una buena razn para insistir en que los supervisores no eran conversos recientes fue que
los gentiles conversos necesita tiempo para aprender ms sobre la fe que haban
aceptado, incluyendo su contenido tico. Judos conversos tambin habran necesitado
tiempo para alejarse del legalismo que haban conocido y aceptar la libertad que viene
con la gracia. Pero estas no fueron las principales razones por las que Pablo menciona:
dijo que la razn de este requisito era que un nuevo creyente puede convertirse

fcilmente vanidoso si se ha nombrado a una oficina tan importante y caer bajo el

mismo juicio que el diablo (3: 6).
Los comentaristas no estn seguros exactamente lo que se quiere decir con la ltima parte
de la frase. Ellos sugieren tres posibilidades principales:
El orgullo de los nuevos convertidos con el tiempo hacer que se reciba la misma
condenacin que el diablo recibi. En otras palabras, su orgullo dar lugar a su ser
expulsado de la presencia de Dios, al igual que el demonio fue expulsado del cielo
cuando se convirti en orgulloso y se rebel contra Dios.
El orgullo de los nuevos conversos ser una oportunidad para el diablo para atacarlos y
acusarlos.
El orgullo de los nuevos conversos sentar abiertos a los ataques de "una de esas personas
que se encuentran en todas las comunidades, cuya alegra es encontrar faltas en el
comportamiento y la conducta de cualquier persona que profesa una regla estricta de la
vida". En esta interpretacin, los griegos diabolos palabra se le da su traduccin literal
como "calumniador", y el que hace la difamacin se supone que es otro ser humano.
Buena reputacin con los forasteros
En las Epstolas Pastorales, supervisores se demuestra que tienen tres esferas de
responsabilidad: la familia, la iglesia en la que sirven, y el mundo (la sociedad en
general). Un supervisor debe ser un lder exitoso en las tres esferas y debe disfrutar de
"el respeto de los dems en el negocio del da a da de la vida".
La iglesia est rodeada por una sociedad no creer que vigila todo lo que hace. Supervisores
con una mala reputacin son un escndalo para el evangelio, porque ellos darn
forasteros una imagen negativa de la iglesia y sus lderes (3: 7). Los forasteros entonces
no estar dispuestos a escuchar el mensaje del evangelio proclamado por el supervisor, y
el diablo se alegrarn de que otro lder cristiano ha cado en su trampa. No debemos
olvidar nunca que el diablo es un cazador que va a utilizar cualquier medio para atrapar
a su presa y obstaculizar la obra del Seor.
En casi cada estacin misionera en frica se puede encontrar a alguien que, con los aos, se
ha resistido firmemente venir a la fe salvadora en el Seor Jesucristo. Cuando se le
pregunt por qu, a menudo dicen algo en el sentido de que no han visto el cristianismo
demostrada por la gente de la estacin de la misin. Por desgracia, la misma
observacin puede hacerse de muchas iglesias. Subraya la importancia de ganarse el
respeto de aquellos fuera de la iglesia al vivir lo que predicamos el amor, la justicia y la
rectitud.
Preguntas para la discusin
1. Cul de las cualidades necesarias para un lder sera ms fcil para que conozcas?
Cul usted encontrar ms difcil?
2. Es el liderazgo de la Iglesia en frica irreprochable? Sobre la base de sus propias
observaciones y experiencias, identificar ejemplos de comportamiento que cumple con

los requisitos para los lderes cristianos y el comportamiento que cae por debajo de los
estndares.
3. Qu papel puede usted y su iglesia jugar para corregir los problemas que ha
identificado?
UNIDAD 9
1 Timoteo 3: 8-13
EL PAPEL DE UN DEACON
Muchas granjas africanas incluyen al menos dos edificios-uno ms grande que se hace
referencia como la casa principal y una ms pequea que sirve de cocina. La casa
principal es que los miembros de la familia de comer y dormir, ver la televisin,
escuchar la radio, celebrar reuniones familiares, y as sucesivamente. Est decorado con
cosas como fotos de la familia y es donde las flores se colocan sobre la mesa. El
edificio ms pequeo que contiene la cocina recibe mucha menos atencin. Tiene slo
una funcin principal: la preparacin de comidas. Sin embargo, la cocina es tan
importante como la casa principal. Si la comida que viene de la cocina est
contaminada, causar graves problemas a todos en la casa principal.
La casa principal y la cocina pueden tener diferentes funciones pero fueron construidos con
el mismo propsito, para atender las necesidades de la familia. Lo mismo puede decirse
de las diferentes posiciones de liderazgo en la iglesia. Algunos lderes se centran en la
nutricin espiritual de los creyentes, mientras que otros se centran en proveer a sus
necesidades materiales. Pero todos ellos estn unidos por el deseo comn de construir el
reino de Dios.
En los tiempos del Nuevo Testamento, nutricin espiritual y la enseanza hecho por
ancianos o supervisores, mientras que los diconos se aseguraron de que se cumplan
las otras necesidades de la iglesia y sus miembros (Hechos 6). Hoy en da, los trminos
anciano y dicono se utilizan a menudo como si fueran intercambiables. Pero lo
importante no es el trmino que utilizamos pero eso se cumplan todas las necesidades
de los creyentes y el ministerio.
Las calificaciones que Pablo presenta en este punto en la carta se aplican a las personas
cuyo deber principal es el bienestar general de la iglesia y sus miembros. Pablo habla de
lo que califica a alguien para ser un dicono, cmo deben ser nombrados diconos, y las
recompensas de servir bien.
Calificaciones de los diconos
Seis de las ocho cualidades requeridas de un dicono son casi idnticos a los requisitos para
los supervisores. Los nicos dos que no se encuentran en la lista de los obispos "son
sinceros (3: 8) y mantener el asimiento de las verdades profundas de la fe (3: 9). Las
calificaciones son tan similares porque el enfoque de Pablo no est en las tareas que
corresponden a cada oficina, sino en el carcter de la persona que ocupe el cargo. Todos
los trabajadores de la iglesia se debe esperar a ser de carcter general similares, con slo

unas pocas caractersticas especiales asociadas directamente con las oficinas

particulares.
Los comentarios sobre las cualidades que se esperan de los diconos sern breves, porque
la mayora de estas cualidades ya han sido tratados en la unidad anterior.
Digno de respeto es similar a la exigencia de que un supervisor sea "respetable". La
palabra tambin puede significar "noble", "digno", "estimado" y "grave" 0.154 Kelly lo
describe como "un adjetivo que cubre a la vez hacia adentro y hacia afuera
temperamento teniendo".
Sincero podra ser ms literalmente traducido "sin doblez". Gente sincera no dicen "una
cosa a una persona y una cosa diferente a la siguiente persona". No estn gossips.157
comentarios Barclay, "Al ir de casa en casa, y en el trato con los que necesitaban
caridad, diconos tuvieron que ser completamente recta. Una y otra vez, estaran
tentados a eludir los problemas por un poco de hipocresa oportuna y de habla suave.
Pero los que hacer el trabajo de la iglesia cristiana debe ser honesto y directo ".
No dados a mucho vino se relaciona con el requisito de que "no est dado a la
embriaguez" un supervisor. La palabra griega traducida como "caer" tiene el significado
de "ocupar uno mismo con algo hasta el punto de adiccin". El mismo trmino se utiliza
para referirse a la preocupacin de los falsos maestros con "mitos y genealogas
interminables" (1 Tim 1: 4), a los que "abandonar la fe, escuchando a espritus
engaadores" (1 Timoteo 4: 1), y en las instrucciones a Timoteo para dedicarse a las
Escrituras (1 Timoteo 4:13).
No perseguir ganancias deshonestas est estrechamente relacionada con el requisito de
que un supervisor no debe amar el dinero, pero probablemente va ms all de ella.
Puede referirse simplemente a cmo un dicono se gana la vida, por lo que el punto de
que hay que hacerlo de una manera tica y no implica ningn trato cuestionables. En
trminos prcticos, esto significa que un dicono que es una persona de negocios no
debe acaparar artculos hasta que los precios aumentan con el fin de obtener el beneficio
doble, o tarifas alza en taxis o autobuses, ya que es un da de fiesta y la gente est
desesperada para el transporte. La persona que cumpla con esta calificacin es el que
ofrece un servicio justo y honesto con los dems. Pero Pablo se refiere probablemente a
algo ms que la honestidad en el trabajo, de las responsabilidades de los diconos de la
iglesia tambin implic el cuidado de finanzas de la iglesia y la distribucin de limosnas
a los pobres. Ellos por lo tanto han sido expuestos a la tentacin de utilizar el dinero de
la iglesia para emplumar sus propios nidos. El punto de Pablo es que los diconos deben
estar por encima de "hacer dinero en el lado sin hacer preguntas" 0.161
bodega Conservacin de las verdades profundas de la fe con limpia conciencia no es
paralela a cualquier requerimiento de los supervisores, lo cual es extrao como era de
esperar que se aplique a ellos por encima de todo. Pablo pudo haber asumido que podra
tomarse este conocimiento de la fe por sentado en los designados como supervisores.
Cuando se trata de los diconos, algunos pueden tener la tentacin de suponer que los
asuntos de fe son menos importantes porque el trabajo diconos 'implica ms prctico
que los asuntos espirituales. Paul hace hincapi en que esto no es el caso. Los diconos
asimismo deben estar comprometidos con las "verdades profundas de la fe", es decir,

que no slo deben tener la fe que los creyentes hace, pero tambin deben demostrar un
compromiso continuo sonar doctrine.163 Ellos deben tener esta fe "con un conciencia
limpia ", es decir, sin ninguna pretensin, pero con sinceridad que est respaldado por
una vida santa.
Debe ser fiel a su esposa es el mismo requisito que para los supervisores (3: 2).
Debe manejar sus hijos ya su casa tambin. Esto corresponde a la exigencia de que un
supervisor "debe gestionar bien su casa y ver que sus hijos le obedecen, y debe hacerlo
de una manera digna de pleno respeto" (3: 4).
Nombramiento de Diconos
Antes de que nadie puede servir como dicono, primero deben ser probadas (03:10). La
NVI da una traduccin ligeramente ms precisa del original griego cuando dice, "estos
hombres tambin deben primero ser probados". El "tambin" en esta traduccin sugiere
que as como el supervisor tena que pasar ciertas pruebas antes de ser nombrado,
tambin lo hizo la deacon.165 Una vez ms, Pablo est haciendo hincapi en que los
diconos no estn exentos de escrutinio simplemente porque tienen que ver
principalmente con cuestiones prcticas.
La pregunta que surge es, cmo se lo prob? Algunos comentaristas sugieren que tenan
que pasar una especie de examen formal, en la que "el candidato de fondo, la
reputacin, y la adhesin al misterio del evangelio seran revisados". Esta prueba
probablemente habra sido seguido por algn tipo de perodo de prueba antes de un
dicono fue confirmado en el cargo. Los que toman esta posicin argumentan que los
problemas en Efeso habran hecho una prueba tan esencial. Timoteo y el supervisor (si
ya haban sido nombrados) habran sido los examinadores.
Otros, sin embargo, argumentan que la prueba "no se refiere a ningn examen formal de los
candidatos para el diaconado, ya sea por Timothy o los oficiales de la Iglesia, tanto en
cuanto al veredicto general de la comunidad con respecto a su vida y conversacin".
Sabemos que desde los primeros das, el carcter de los designados para servir en la
iglesia fue analizado cuidadosamente (Hechos 6: 1-6). El paralelo entre 3: 7a y 3: 10b
tambin sugiere que la prueba fue simplemente la determinacin de que los candidatos
tenan una buena reputacin en la comunidad.
El requisito de que no sea nada en contra de ellos se traduce mejor como "si son
irreprochables", como en el RV. Esto significa "sin culpa" o "irreprochable" 169 y es
sinnimo de la "irreprochable" que resume la lista de cualidades de supervisores en 3:
2.
La recompensa por un buen servicio
Pablo da diconos un incentivo para llevar a cabo sus responsabilidades cuando habla de la
recompensa para aquellos que han servido bien (3:13). El tiempo del verbo indica que
no se le da la recompensa antes de realizar el servicio, ni necesariamente, mientras que
se est haciendo, pero slo despus de que se ha hecho. El servicio siempre precede
recompensa.

Funcionarios de la iglesia muy a menudo expresan su descontento por lo que se denomina

"falta de reconocimiento". (Ellos tienden a hacer esto mucho ms a menudo de lo que
animan unos a otros para dar el mejor servicio posible.) Desafortunadamente, las quejas
son a veces egostas, con lderes exigir una recompensa a pesar de dar un mal servicio.
Principio de Pablo es que los que sirven bien sern recompensados bien y viceversa.
La recompensa por un buen servicio no es financiera, sino ms bien un excelente pie, una
frase que nos recuerda la "noble tarea" en 3: 1. La palabra griega traducida como "de
pie" significa "paso" o "posicin", y tambin se puede utilizar en sentido figurado en el
sentido de avance en la carrera de uno o un aumento en el estado. Pablo puede as estar
hablando de una promocin, con un dicono que ha bien servido de ser promovido a un
supervisor. O puede significar que estos diconos crecern ms cerca de Dios o que su
servicio se traducir en su desarrollo de un fuerte vnculo con el lder piadoso que es el
supervisor. Sin embargo, otro significado posible, y uno que es ampliamente apoyado
por los comentaristas, es que del dicono influencia, utilidad y oportunidades dentro de
la comunidad crecern. Los diconos pueden no ser muy conocidos cuando son
nombrados primero, pero ya que sirven fielmente, la confianza crece, y con mayor
confianza viene mayor influence.173
El segundo premio por el servicio fiel es una gran seguridad en su fe en Cristo Jess. La
palabra traducida como "garanta" tambin puede significar "la confianza". El mbito
en el que experimentan esta confianza es "en su fe", y el de los que tienen fe es "Cristo
Jess". Pero ante quien no experimentan esta confianza? Es ante Dios, para que, como
dice Barrett, "La buena dicono no slo tiene una buena relacin con los hombres, pero
un enfoque libre y confiada a Dios"? O se trata de confianza ante las dems personas?
Mounce dice: "El significado aqu es que los diconos que sirven as ser valiente en su
fe y tener el coraje de expresar lo que creen." 175 O es en realidad una combinacin de
estos dos puntos de vista, para que como dice Kelly, diconos fieles " ser consciente de
una audacia cada vez mayor en la proclamacin del evangelio y de una confianza cada
vez ms profunda en su acercamiento a Dios ".
"La fe", como se usa aqu, parece ser principalmente la confianza personal del dicono en
Cristo, ms que el cuerpo de la verdad que se hace referencia en el 3: 9, aunque, como
dice Hultgren, "que adquieren un sentido de certeza en la verdad de la fe cristiana ". Fe
personal del dicono en Cristo es la base de esta confianza. No es confianza en s
mismo. Es una garanta de que no se pierda de vista la gracia de Dios, lo que les permite
servir. Los diconos no pierden de vista lo que Cristo ha hecho en y para ellos.
Mujeres Diconos
En la traduccin de la NVI de 3:11, Pablo habla de "sus mujeres". Pero la palabra "su" se ha
aadido por los traductores. Y la palabra traducida como "esposas" bien podra
igualmente ser traducido como mujeres. Ha habido por lo tanto un considerable debate
sobre quin exactamente Pablo est hablando. Algunos comentaristas asumen, al igual
que los traductores de la NVI, que Pablo est hablando de diconos wives.178 Otros
argumentan que haba mujeres que servan como diaconisas. Si bien es imposible ser
dogmtico sobre el punto, el hecho de que "su" se omite y la falta de instrucciones
correspondientes para las esposas de ancianos proporciona motivos para suponer que

Pablo est hablando de un grupo de mujeres lderes, equivalente a diaconisas. Que la

existencia de un grupo de este tipo est dentro del espritu de la enseanza del Nuevo
Testamento es evidente a partir de la descripcin de Pablo de Phoebe como "dicono"
en Romanos 16: 1 (NVI ver nota al pie y NVI). El significado primario de la palabra
griega de la cual "dicono" deriva es "servicio". Se utiliza para el servicio de Mara
(diakoneo) a Jess en Juan 12: 2. Es por ello que las traducciones como la NIV y NASB
pueden referirse a Phoebe en Romanos 16: 1 como un "siervo" en lugar de como un
"dicono". Es posible que una responsabilidad clave de los diconos femeninos era
asegurarse de que se cumplen las necesidades generales de los creyentes femeninos.
Pablo enumera cuatro calificaciones para estas mujeres:
Digno de respeto. Esto es idntico a la exigencia de los diconos discutidos en el
comentario 3: 8.
no calumniadoras. Esto corresponde a la exigencia de que los diconos deben ser sinceros,
o "no-doble lengua" (NVI) en 3: 8. La palabra griega traducida como "maliciosa" es en
realidad diabolos, que se utiliza a menudo para referirse al diablo. Pero en las Epstolas
Pastorales, se refiere a los seres humanos por lo menos en tres ocasiones (1 Tim 3:11; 2
Timoteo 3: 3; Tito 2: 3). Mediante su uso, Pablo est haciendo el punto de que los que
difunden chismes o hablar mal de los dems estn haciendo realmente el trabajo del
diablo, para las delicias del diablo en hacer acusaciones maliciosas y causando
problemas entre las personas.

Templado. En trminos generales, esta calificacin corresponde a la exigencia de que

obispos y diconos no deben beber en exceso (3: 3, 8). Sin embargo, tambin sugiere
que la mujer debe ser a la vez "moderado en su consumo de alcohol y de mente clara en
sus juicios" .181

Confianza en todo. Ella va a ser el tipo de persona que es fiel en todo lo que hace.
Observaciones finales
Cuando Pablo escribe a Timoteo acerca de cuestiones de liderazgo, que no se centra en lo
que un lder debe hacer, sino en el carcter del lder. Cuando tanto los maestros de la
palabra (ancianos) y los administradores de satisfacer las necesidades de todos los das
(diconos y diaconisas) mantienen la coherencia entre lo que se ensea y cmo los
negocios en general se ejecuta, el enemigo no tiene espacio para un ataque contra el
Evangelio. De hecho, el falso maestro es silenciado o al menos hizo muy ineficaz.
Sin embargo, los deberes de los lderes probablemente afectaron la eleccin de Pablo de
que cualidades en particular mencionar para cada grupo, por las caractersticas Pablo
menciona son en muchos sentidos lo opuesto a las mostradas por los falsos lderes
Timoteo era oponerse. Considerando que los diconos (y, por implicacin, los
supervisores) deben tener una clara comprensin de "las verdades profundas de la fe"
(3: 9), los falsos maestros estaban difundiendo "falsas doctrinas" (1: 3). Los falsos
maestros disfrutaron de controversia (1: 4), pero los verdaderos lderes no deben ser
contencioso (3: 3). Los falsos maestros vean la piedad como fuente de ganancia
financiera (6: 5b), pero los lderes no deben ser avaros (3: 3b). Los falsos maestros eran

demoledores de su conciencia (1: 19b), pero los lderes deben tener la conciencia
tranquila (3: 9b). Al compilar su lista de caractersticas, Pablo no est escribiendo para
corregir defectos en los lderes de la iglesia sino para animarles a continuar en el
camino correcto para evitar llegar a ser como los falsos maestros.
En suma, independientemente de si uno est sirviendo la iglesia de Dios como un capataz,
un dicono o diaconisa (o la esposa de un dicono), la vida de uno debe apoyar y no en
detrimento de la causa del Evangelio.
Preguntas para la discusin
1. Un hombre en busca de una esposa podra ser contada, "Las mujeres de esa casa a tomar
buenas esposas". O podra ser advertido en contra en busca de una esposa en una granja
diferente: "No te cases con una mujer de all; no son buenas esposas ". Una mujer puede
dar un consejo similar acerca de un hombre. La reputacin de la granja se bas en cmo
la gente all haban visto comportarse. De la misma manera, la reputacin de la iglesia
cristiana se ve afectada por el comportamiento de los obispos, diconos y miembros.
Qu cualidades de la iglesia de Cristo en frica llevara un extrao para darle una
evaluacin positiva? Qu cualidades podra dar lugar a una evaluacin negativa? Qu
cualidades crees que atraer a otros a venir a la iglesia?
2. Cuando los africanos ofreci un sacrificio tradicional, el animal ofrecido no slo tena
que ser saludable, pero tambin tena que venir de la manada de alguien con una buena
reputacin. El anciano le pidi que hiciera la ofrenda tambin tena que ser algo ms
que un anciano, que tena que ser alguien que fue reconocido como vivir de una manera
que era agradable a los dioses tradicionales. De qu manera especfica qu ves los
mismos principios que se aplican en la lista de Pablo de las cualidades requeridas de los
lderes de la iglesia? La Iglesia en frica hoy se ha tomado estos principios en serio la
hora de elegir a sus lderes? Tmese el tiempo para discutir cada una respuesta a esta
pregunta, y se basan en ejemplos de sus propias experiencias o de observacin.
3. Lista de las diez cosas que usted piensa Pablo incluira en esta lista si estaba escribiendo
a los pastores y diconos en su iglesia hoy. Al lado de cada elemento de la lista, indicar
cmo se relaciona con lo que Pablo dice a Timoteo (y los Efesios) en este pasaje. (Por
ejemplo, "El pastor casado debe tomar su cnyuge junto al hacer la visita pastoral"
-basada en la instruccin de Pablo de que un supervisor debe estar por encima de
cualquier reproche.)
////////////////////////////////////////////////////////////////////////////////////////
3:4 He must manage. The Greek term prostamenon [4291A, 4613] is placed by Louw and
Nida in the semantic domain of guide (L&N 36.1) or active in helping (L&N 35.12).
his own family. Lit., his own household. The Greco-Roman household was larger than
todays nuclear family. The average household included two or more slaves, parents,
children, relatives, and visitors. Guides his own household well is perhaps a better fit.
having children who respect and obey him. Lit., treating submissive children with full
respect. This applies to the fathers handling of his children. The NLT omits the Greek
phrase meta pass (with full [3326/3956, 3552/4246]) and makes the subject children.

The Greek does not support this rendering. The participle echonta (which provides the
subject) is masculine singular: he [the father] holds, while tekna (children) is a neuter
plural. For children to be the subject, the participle would need to be a neuter plural as
well.
obey him. Lit., children in submission or submissive children. The Greek phrase en
hupotag [5293A, 5717] modifies tekna. There is no direct object him. The Greek word
hupotag denotes a voluntary waiving of ones own interests in the interests of another (not
the NLT obey, which denotes a forced, required response). Paul does not employ a word
for minor children (paidia). tekna in the culture of the day included adult children. The
Greek meta pass semnottos assumes that the children were adults. Submission (of the
child) and respectful treatment (of the father) were cultural expectations of the relationship
regardless of age. See L&N, LSJ, and BAGD.
3:5 cannot manage. This is better translated cannot lead or cannot guide (see note on
3:4).
take care of Gods church. The Greek term encompasses the roles of curator, nurse, and
other caregivers. See L&N 35.12.
3:6 elder is better translated overseer. See note on 3:1.
new believer. Lit., neophyte (neophuton [3504, 3745]), that is, the recently converted.
because he might become proud. He here refers back to the leader. The verb tuphtheis
[5187, 5605] is literally being wrapped in smoke or mist, beclouded. Figuratively it
means to be puffed up or arrogant from a sense of ones own importance (cf. 2 Tim 3:4).
the devil would cause him to fall. This takes the genitive of the devil as the subject and
omits the term judgment. The better fit is the alternative in the footnote: He might fall
into the same judgment as the devil. Devil in Greek means slandererone given to
malicious gossip.
3:7 must speak well of him. Lit., he must have an attractive or winsome testimony
among nonbelievers.
so that he will not be disgraced and fall into the devils trap. Lit., so that he not fall into
the shame and trap of the devil. The genitive could be possessivethe devils trap. But
the devil could also be the objectthe shame and trap that the devil experienced. The
latter is how most translators take it. The Greek term oneidismon [3680, 3944] (disgrace)
means to speak disparagingly of a person and so discredit the gospel. Trap translates a
Greek word (pagida [3803, 4075]) that typically referred to an object that snared birds.
COMMENTARY

Paul turns next to the topic of leadership qualifications. The shift is not totally unexpected
since leadership credentials follow quite naturally from a consideration of the appropriate
demeanor of those who lead in public prayer. But the attention he gives to this subject
brings us back to the overall problem of false teaching and highlights its impact on the
Ephesian church. Leaders had continued to sin (5:1920), two leaders had been disciplined

(1:20), and others had stepped down so that there was a need for new leadership (5:22).
Pauls focus on the Christian character and lifestyle of leaders is suggestive of the inroads
made by the false teachers. Their teaching against marriage, their speculative mindset, and
their ability to ruin whole households (4:3; 2 Tim 3:6; Titus 1:11) account for Pauls stress
on leaders who are faithful in marriage, good household managers, strong in conviction,
discerning of sound teaching, and able to instruct. Congregational jealousy, in-fighting,
slander, and intrigue (6:4) explain his insistence that leaders be temperate, dignified, selfcontrolled, and above reproach and not be inclined to brawl, bully, gossip, drink too much,
or be quick tempered. The false teachers greedy motives and exploitative behavior (6:10;
Titus 1:11) shed light on Pauls call for leaders not to be new believers, materialistic, or
domineering. It also explains Pauls requirement that they undergo a period of testing
before assuming leadership responsibilities.
Overseer is the first of two leadership roles with which Paul deals. The NLT is
virtually alone in translating the Greek term episkopos [1985, 2176] as elder instead of
overseer. These were quite distinct roles in Greco-Roman society. In Jesus day, elders
were found in the Sanhedrin (chief priests, scribes, and elders; Mark 8:31; 11:27; 14:43,
53; 15:1) and in the local governing councils (e.g., Luke 7:3; cf. Ruth 4:2, 9). Elders in
Pauls day were the equivalent of civil servants. In Greece, elder was the title given to the
presiding magistrate, while in Egypt, an elder was an elected official of the village council
(cf. Mark 11:27; Luke 7:3). Alternatively, the title overseer was given to a community
official in charge of public funds and properties (cf. Erastus in Rom 16:23) or to the
administrator of a large household or estate (Luke 12:42). This makes the translation
bishop (KJV, Phillips, RSV, NRSV, NEB, REB) equally poor, assuming the later
development of an episcopal polity. (See overseer and elder in DJG, DPL, DLNTD.)
The Christian episkopos has a pastoral aspect. The Greek verb episkope means to
watch over or look after those in ones care. It is used of Gods renewed concern for his
people (Luke 7:16; Acts 15:14), of caring for the needy of society (the sick, the prisoner,
the widow, and the orphan; Matt 25:36, 43; Jas 1:27), and of the care given the newly
founded churches in Galatia (Acts 15:36). Overseers are shepherds of Gods people. Their
job is to keep watch over and pay close attention to the flock (1 Pet 5:2). In carrying out
this role they are to follow the example of Christ, who is the preeminent Shepherd and
Overseer (1 Pet 2:25, NIV).
Paul singles out overseer as a distinct responsibility at Ephesus. He does much the
same at Philippi in addressing his letter to the overseers and deacons of the church (Phil
1:1, NIV). Overseer, however, does not yet designate the ecclesial office that it becomes
in later centuries (contra NLTs honorable position; 3:1). Passages such as Hebrews
12:1415 make it a responsibility of the whole congregation: Look after each other so that
none of you fails to receive the grace of God. In Matthew 25:43, caring for those in need
becomes the basis for Christs acceptance or rejection of us on his return. For this reason, it
is a role to which believers should aspire or engage in with intense devotion (oregetai).
To aspire to be an overseer is to devote oneself to a beautiful work or a noble task. The
emphasis is on the doing (i.e., a task) and not the being (i.e., a position). Our people,
Paul states, must learn to do good (Titus 3:14).
The specific duties of an overseer are not spelled out. Instead, Paul targets
qualifications. They are not qualifications, however, of which todays society would
immediately think. There is no mention of education or degrees, no talk of job experience,

and no request for formal references. Instead, the key issues are character, family, and
lifestyle.
Character. Paul lists four characteristics for overseers: They are to be above reproach
(3:2), to be fair-minded (3:3), to have a good reputation with non-Christians (3:7), and not
to be a recent convert (3:6). To be above reproach (3:2) was a constant concern of Pauls.
There should be nothing in the leaders life that someone inside or outside the church can
exploit to that persons discredit. Pastors are held to the same standard. Timothy was
commanded to live in such a way that no one could criticize him and thereby discredit the
gospel (6:14).
Overseers are also to be fair-minded in their judgments (NLT, gentle; see note on
3:3). All believers are expected to be fair-minded, especially toward those outside the
church (Phil 4:5; Titus 3:2). But this is even more necessary for church leaders. Moderation
is a disposition that characterized Pauls own leadership style (2 Cor 10:1). Overseers
should likewise be people whom those outside the church speak well of (3:7). Their lives
should be a winsome testimony to the nonbeliever (see note on 3:7). It is probably for this
reason that Paul says that an overseer should not be a new believer (neophyte) to the
faith (3:6). Pride goeth before a fall is the voice of experience, not that of the neophyte.
Praise from others can lead to an exaggerated sense of ones own self-importance (2 Tim
3:4). The devil uses our pride as a trap. One of his strategies is to keep us ignorant and
biblically illiterate, while letting us think we know it all. This seems to be what happened at
the Ephesian church. False teachers intruded, claiming to be know-it-alls about the law,
when, in fact, they had no idea what they were talking about (1:37). In so doing they fall
into the devils trap (v. 7). As a hunter prepares his snares, so the devil does the same for
unsuspecting leaders.
To be in the public eye holds another dangernamely, the possibility of being
disgraced (3:7). To have ones character questioned is to lose credibility. It can cause
irreparable damage to ones testimony and so land one in the devils trap of shaming and
disgracing the gospel. Paul used various terms for the believers adversary. Twice in this
passage he appropriately calls him diabolos ([1228/A, 1333]; NLT, devil), meaning
slanderer or defamer of character. It points to his activity of being constantly on the
lookout for something at which he can point a finger. We do well not to underestimate his
power and reach. As the god of this age (2 Cor 4:4, NIV) and the ruler of the kingdom
of the air (Eph 2:2, NIV), he can destroy what is physical (1 Cor 5:5), cause unrelenting
pain (2 Cor 12:7), masquerade as an angel of light (2 Cor 11:1314), and empower his
servants to do likewiseeven to the extent of performing all manner of miracles, signs, and
wonders (2 Thess 2:9). This is why Paul strongly urged all believers to put on all of Gods
armor so that you will be able to stand firm against all strategies of the devil (Eph 6:11).
Family. Paul also listed three family qualifications. Each overseer must be faithful to his
wife (3:2), manage his own family well, and have submissive children (3:45). A more
literal rendering of the first requirement is the husband of one wife. It is difficult to
determine exactly what Paul meant by this. He may have meant one over against
multiple wives, whether serial or coinciding. But polygamy was not an accepted practice
among the Greeks and Romans to whom Paul ministered. Not divorced is to be a better
fit. Divorce was as rampant in that day as in ours. Yet Paul counseled believers to let their
unbelieving spouse go if they wanted to leave (1 Cor 7:1216). He also counseled those

previously married to remain unmarried for full-time service to the Lord (1 Cor 7:8, 40).
Married only once fits the Greco-Roman ideal of univera (once married). The
inscription is a common one on tombstones. But it is difficult to understand why this would
be a qualification for leadership (see Belleville 2000:9294; Dixon, 1992:6197).
Although the expression faithful to his wife is commonly thought to make the role of
overseer an exclusively male one, the standard is not exclusively so. It also is a
qualification of widowed leaders (faithful to her husband, 5:9). It is present in the
qualifications for male deacons (3:12) but oddly absent from the list for female deacons
(3:11). It could be that women leaders were largely drawn from the ranks of those who had
never married. First Corinthians 7 certainly attests to the presence of virgins in the
congregation (vv. 3638). But the imperial edicts of that day mandated marriage, and the
social maneuvering and contractual character of the institution suggest that the pool of
virgins was a small and youthful one (Dixon 1992:6197). Another possibility is that
marital faithfulness was a greater challenge for the husband in that society. In a Greek city
like Ephesus, where men were the primary initiators in matters of divorce and philandering,
Paul could have considered a husbands faithfulness to be a critical part of his Christian
witness. Men were also more prone to practice physical punishment and violencehence,
Pauls acknowledgment that the wife might feel compelled to leave her husband (1 Cor
7:1011) and his command that fathers should not embitter (Col 3:21; NLT, aggravate) or
exasperate their children (Eph 6:4; NLT, provoke).
Overseers are also to be good caregivers of the familythat is, they should manage the
family well. To manage is not to administrate but to provide assistance and guidance.
Paul says, if a man cannot manage his own household, how can he take care of Gods
church? (3:5). To take care of is to provide for the need at hand. The Samaritan took the
battered man to an inn where he took care of him (Luke 10:34). Paul was allowed to go
ashore to visit with friends so they could provide for his needs (Acts 27:3). James
Murdocks translation (1852) reads, if he knoweth not how to guide his own house well,
how can he guide the church of God. Elsewhere, prostnai is grouped with the spiritual
gifts of giving generously and showing kindness (Rom 12:8), and a related noun is used of
patronage and protection (Rom 16:12). It is common to construe the overseers role as an
authoritarian and hierarchical one. But there is a world of difference between the parent
who cares well for his family and the one who merely manages his household.
Additionally, an overseer is supposed to treat his children with respect. Greek syntax
suggests that respect is descriptive of the overseers behavior toward his children and not
the childs (see note on 3:4). In this case, the sense would be in line with the terms usage
elsewhere and translated with dignity. It refers to the how of parenting. The overseer
needs to be someone who not only leads his household well but does it with dignity. The
overseer is not to be someone who is prone to fly off the handle, explode in anger, or be
heavy-handed. Paul hints of the latter in Ephesians 6:4, when he warns fathers, Do not
provoke your children to anger by the way you treat them. Rather, bring them up with the
discipline and instruction that comes from the Lord. Dignified treatment is also required of
male and female deacons (3:8, 11), the elderly (Titus 2:2), pastors (Titus 2:7), and the
community of believers as a whole (2:2).
Paul also expects that children of overseers be submissive (NLT, obey). Rather than a
forced action on the part of someone in a subordinate position, the nuance is more that of a
voluntary waiving of self-interest for the common good. Pauls reference to submissive
behavior recalls his instructions to children at Ephesus and in the Lycus Valley churches:

Honor your father and mother. This is the first of the Ten Commandments that ends with
a promise: Things will go well for you, and you will have a long life on the earth (Eph
6:23). It is significant that the Old Testament commandment has honor rather than
obey. There is a vast difference between merely obeying someone and honoring them.
Obedience is something required; honor is something earned through fair and evenhanded
treatment of others.
Further, an overseer must enjoy having guests in the home (3:2). Hospitality is
recognized as a gift of the Spirit in both the Pauline (Rom 12:1213) and Petrine (1 Pet 4:9)
churches. From its beginning, the church cultivated hospitality, thereby distinguishing it
from the rugged individualism and popular stoic philosophy of the surrounding culture. The
shortage of housing for travelers (which Mary and Joseph experienced firsthand) and the
familiarity attached to communal meals made the Christian practice a noticeable one.
Hospitality surfaces in the list of qualifications for overseers in the 10-year-old Ephesian
church (3:2) and in the newly planted Cretan church (Titus 1:8). It lends support to the
theory that the first-century overseers were those who opened up their house as a meeting
place for the local church (e.g., Rom 16:5; Col 4:15; 1 Cor 16:19; Phlm 1:12; see Giles
1991:41).
Finally, an overseer must be apt to teach (3:2). Aptitude is different from gifting. Paul
is not saying that one must possess a teaching gift to be an overseer (Rom 12:7). It is
competency that is in viewable to teach. The need for leaders to be competent teachers
makes distinct sense in the context of false teaching, especially because they [false
teachers] are turning whole families away from the truth by their false teaching (Titus
1:11). The ability to refute false teaching would be an urgent need given the current inroads
made at Ephesus. The call is to teach these truths to other trustworthy people who will be
able to teach [NLT, pass them on to] others (2 Tim 2:2). Pauls concern for the teaching
of sound doctrine and holding to the apostolic tradition appears as well in qualifications for
deacons (committed to the mystery of the faith now revealed, 3:9), pastors (2 Tim 2:2),
and future leaders (2 Tim 2:24). The words teach, teaching, and teacher appear 16
times in the Pastorals. The emphasis is quite practical. The concern for teaching sound
doctrine is with a view to show[ing] those who oppose it where they are wrong (Titus
1:9).
Christian Lifestyle. The vast majority of qualifications for overseers pertain to their
Christian lifestyle. Overseers must exercise self-control, live wisely, and have a good
reputation (3:2). They must not love money, be violent, be quarrelsome, or be a
heavy drinker (3:3; lit., addicted to wine). To exercise self-control can also be
translated as be clearheaded (3:2, 11; Titus 2:2). The Greek term referred to someone who
could be counted on to be sober and temperate. A clear head is closely linked in Pauls
list with the need to live wisely and have a good reputation. To live wisely (3:2; Titus
1:8; 2:2; 2:5) has to do with allowing ones mind to guide ones body. It is not to be
controlled by ones desires, lusts, and passions. The disciplined mind is able to curb desires
and control lustful thoughts and passions. To have a good reputation is to behave in
accordance with what society deems as upstanding and respectable conduct for its citizens
(2:9).
In order to remain clearheaded, live wisely, and remain upstanding, the overseer must
not be given to excesses such as drunkenness, brawling, or greed. Paul did not prohibit
drinking the wine of that day. Indeed, he told Timothy that a little wine on a regular basis

can promote healthdrink a little wine for the sake of your stomach (5:23). One can
assume from this that wine was used for medicinal purposesthe least of which was to kill
the bacteria in the water supply. Pauls concern was not with drinking a little but in
excessnot addicted to wine. The same case holds true for the overseer of an established
church (3:3) and of a newly planted church (Titus 1:7). A habit of getting drunk is coupled
by Paul with disreputable public behaviorbullying (NLT, violent) and fighting (NLT,
quarrelsome). The Greek word translated violent refers to a person who is overly
pugnaciousa bully. Quarrelsome is related to a word rendered elsewhere in the NLT as
battles or fights (2 Cor 7:5; 2 Tim 2:23; Titus 3:9; Jas 4:1). Someone who is easily
disgruntled and prone to angry outbursts is not a good candidate for church leadership. Paul
added that the overseer should not love money (3:3). Greed is what motivated the false
teachers (6:5). Paul calls the love of money the root of all kinds of evil (6:10; see
commentary).
Some qualifications such as not brawling pertain more readily to men than to women.
Others apply more readily to women. Respectability (2:9; NLT, modest) was a
requirement of women who led in prayer (see commentary on 2:810), hospitable was a
condition for widowed leaders (5:10), and good household management was the job of
the woman in Greco-Roman culture (5:14). In fact, the term used for the leadership role of
the woman in the home is oikodespoteinto be the household master (5:14). Still other
qualifications apply to both genders. Leaders (regardless of gender) must be a faithful
spouse (3:2, 12; 5:9). They must both be clearheaded (3:2, 11; NLT, exercise selfcontrol). Children are called to submit themselves equally to fathers and mothers (Eph 6:1;
Col 3:20). Drunkenness is a charge that appears to have been leveled at both women and
men in the Corinthian congregation (1 Cor 11:2022). To be above reproach requires that
every believer be a person of moderation, self-controlled, spoken well of, and not loving
money (e.g., 5:7, 10; Titus 2:5, 12; 3:2).

H. Leadership Credentials for Deacons (3:813)

NOTES

3:8 In the same way. This ties the qualifications for deacons to those for overseers.
deacons. The Greek word diakonein [1247, 1354] (cf. the verb form, which originally
meant to wait on tables) is used more broadly in the NT as to serve. Stephen, Philip,
Procorus, Nicanor, Timon, Parmenas, and Nicolas (the Seven) were asked to assume a
servant role during the Jerusalem Churchs early years (Acts 6:17). In Greco-Roman
culture, the diakonos was an attendant or official in a temple or religious guild (Inscr.
Magn. 109 [c. AD 100]; IG9(1).486 [Acarnania, 2nd1st century BC], 4.774.12 [Troezen,
3rd century BC]: fem., CIG3037 [Metropolis in Lydia]).
well respected. A requirement of both male and female deacons (3:8, 11). The Greek word
semnos [4586, 4948] describes someone whose behavior (versus opinions) inspires respect.
have integrity. Lit., not two-tongued, that is, speaking out of both sides of ones mouth.
must not be heavy drinkers. Lit., not devoted to much wine.

dishonest with money. The Greek word aischrokerdeis [146, 153] (base covetousness) has
to do with an insatiable appetite for wealth (L&N 25.26)
3:9 committed to the mystery of the faith now revealed. In the Greek this is likely an
epexegetic genitive, giving the content of the mysterynamely, faith. The faith points to
a concrete body of teaching commonly referred to as the kerygma (or Gospel
proclamation). The Apostles Creed is one such example. Mystery (mustrion [3466,
3696]) can mean secret (that is, something hidden or not divulged) or mysterious in
character (that is, difficult to understand or comprehend). The NLTs addition of now
revealed puts it in the former category.
and must live with a clear conscience. The words and must live in the NLT add a
secondary thought that obscures the singular idea of holding to the mystery of the faith with
a clear conscience. In short, a deacon is to have a clear conscience about what he believes.
3:10 let them be closely examined. Lit., let them prove themselves, or let them be
approved (dokimazesthsan [1381, 1507]). The Greek term implies a period of testing
with a view to proving a persons moral suitability.
If they pass the test. Lit., if they remain blameless (anenkltoi ontes [410, 441],
blameless). The idea is let them [deacons] be approved first and only then serve
assuming they remain blameless in the process.
3:11 In the same way. This indicates that Paul was now dealing with qualifications for
women deacons.
their wives. The NLT mg rendering, women deacons, is better. While the Greek gun
[1135, 1222] can mean woman or wife, the form here, gunaikas, lacks the possessive
pronoun required for their women or wives. Also, the qualifications for women
deacons duplicate those for men (3:810). The lack of the Greek article with a plural noun
emphasizes the whole, that is, women deacons as a group. See the commentary.
wives. While the Greek gun [1135, 1222] can mean woman or wife, there was no
feminine form of deacon during Pauls day. So this would be the only way one could
refer to a female deacon. The feminine form diakonissa does not appear in Christian
literature until about the time of the Nicean Council in AD 325.
respected. A requirement of both women and men (3:8, 11; see note on 3:8).
slander. Lit., slanderers (diabolous [1228/A, 1333]). It is the equivalent of the doubletongued [1351, 1474]) prohibition for male deacons (v. 8).
exercise self-control. Lit., sober, abstinent. In Pauls day nphalios [3524, 3767] had to
do with a disciplined intake of alcohol.
faithful. The noun pistis [4103, 4412] without the article emphasizes life rather than
doctrine. See Blass 1961:270(2), 275.
3:12 faithful to his wife. Lit., the husband of one wife. The NLT mg gives the
alternatives must have only one wife (i.e., monogamous) and must be married only
once (univera). See note on 3:2.

manage his children and household well. As in 3:5, the Greek term prostamai [4291/A,
4613] means to lead or to guide (contra NLT, manage). Louw and Nida place
prostamai in the semantic domain of a guide (L&N 36.1) or active in helping (L&N
35.12). Household is more accurate than family; in Greco-Roman times, the household
was larger than the nuclear family (see note on 3:4).24
3: 4 Que gobierne. El trmino prostamenon griega [4291A, 4613] se coloca por Louw y
Nida en el dominio semntico de "gua" (L & N 36.1) o "activo para ayudar" (L & N
35.12).
su propia familia. Lit., "su propia casa". La familia greco-romana era ms grande que la
familia nuclear de hoy. El hogar promedio incluye dos o ms esclavos, padres, hijos,
familiares y visitantes. "Guas de bien su casa" es tal vez un mejor ajuste.
tener hijos que respetan y obedecen ... l. Lit., "el tratamiento de nios sumisos con pleno
respeto." Esto se aplica a la manipulacin del padre de sus hijos. La NVI omite los griegos
PASES frase meta ("con plena" [3326/3956, 3552/4246]) y hace que los sujetos "nios." El
griego no soporta esta prestacin. El echonta participio (que proporciona el tema) es
masculino singular: "l [el padre] sostiene", mientras que Tekna (nios) es un plural neutro.
Por "nios" sean objeto, el participio tendra que ser un plural neutro tambin.
obedecerle. Lit., "los nios de la sumisin" o "hijos sumisos". La frase griega en hupotag
[5293A, 5717] modifica TEKNA. No hay objeto directo "l." La palabra griega hupotag
denota una renuncia voluntaria de los propios intereses de los intereses de otro (no la NLT
"obedecer", lo que denota una respuesta requerida forzada). Pablo no emplea una palabra
para los nios menores (Paidia). TEKNA en la cultura de la jornada incluy hijos adultos.
Los Pases meta griegos semnottos asume que los nios eran adultos. Sumisin (del nio) y
el tratamiento respetuoso (del padre) eran las expectativas culturales de la relacin
independientemente de su edad. Ver L & N, LSJ y BAGD.
3: 5 no puede manejar. Esto se traduce mejor "no puede conducir" o "no se puede guiar"
(vase la nota 3: 4).
cuidar de la iglesia de Dios. El trmino griego abarca las funciones de comisario,
enfermera y otros cuidadores. Ver L & N 35.12.
3: 6 anciano se traduce mejor "supervisor". Ver nota el 3: 1.
nuevo creyente. Lit., "nefito" (neophuton [3504, 3745]), es decir, el recientemente
convertido.
porque podra llegar a ser orgulloso. "l" se refiere de nuevo a la lder. El verbo tuphtheis
[5187, 5605] es, literalmente, "ser envuelto en el humo o niebla", "beclouded" En sentido
figurado que significa estar hinchado o arrogante de un sentido de la propia importancia.
(Cf. 2 Tim 3: 4).
24 Linda Belleville, Commentary on 1 Timothy, en Cornerstone Biblical
Commentary: 1 Timothy, 2 Timothy, Titus, and Hebrews, vol. 17 (Carol Stream,
IL: Tyndale House Publishers, 2009), 6472.

el diablo le hara caer. Esto toma el genitivo "del diablo" en el asunto y omite el trmino El
mejor ajuste es la alternativa en la nota "juicio.": ". l podra caer en el mismo juicio que el
diablo" "Diablo" en griego significa " calumniador -uno "dado a rumores maliciosos.
3: 7 hay que hablar bien de l. Lit., debe "tener un atractivo" o "testimonio encantadora"
entre los no creyentes.
por lo que no va a ser deshonrado y caer en la trampa del diablo. Lit., "para que no caiga en
la vergenza y la trampa del diablo." El genitivo podra ser posesivo "la trampa del diablo."
Pero el diablo tambin podra ser el objeto- "la vergenza y la trampa que el diablo
experimentado. "Esta ltima es la forma en la mayora de los traductores toman. El trmino
griego oneidismon [3680, 3944] (deshonra) significa hablar despectivamente de una
persona y as desacreditar el evangelio. "Trap" traduce una palabra griega (pagida [3803,
4075]) que por lo general se refiere a un objeto que atrap aves.
COMENTARIO
Pablo vuelve al lado del tema de las cualificaciones de liderazgo. El cambio no es
totalmente inesperado ya que las credenciales de liderazgo siguen con toda naturalidad de
una consideracin de la conducta apropiada de los que dirigen en la oracin pblica. Pero la
atencin que da a este tema nos lleva de nuevo al problema general de la enseanza falsa y
destaca su impacto en la iglesia de feso. Los lderes haban seguido al pecado (5: 19-20),
dos lderes haban sido disciplinados (1:20), y otros haban renunciado por lo que haba una
necesidad de un nuevo liderazgo (05:22). El enfoque de Pablo en el carcter cristiano y
estilo de vida de los lderes es sugestivo de los avances realizados por los falsos maestros.
Su enseanza en contra del matrimonio, su mentalidad especulativa, y su capacidad de
arruinar familias enteras (4: 3; 2 Tim 3: 6; Tito 1:11) cuenta para el estrs de Pablo a los
lderes que son fieles en el matrimonio, buenas administradoras del hogar, fuerte en
conviccin, discernimiento de la sana doctrina, y capaz de instruir. Celos Congregacional,
las luchas internas, la calumnia y la intriga (6: 4) explicar su insistencia en que los lderes
sean templadas, digno, con dominio propio, y sin reproche, y no sentirse inclinados a pelea,
matn, chisme, beber demasiado, o sea irascible. Motivos de los falsos maestros codiciosos
y el comportamiento de explotacin (6:10; Tito 1:11) arrojan luz sobre el llamado de Pablo
por los lderes no sean los nuevos creyentes, materialistas o dominantes. Tambin explica
los requerimientos de Pablo que se someten a un perodo de prueba antes de asumir
responsabilidades de liderazgo.
"Supervisor" es la primera de las dos funciones de liderazgo con que se ocupa Pablo. La
NTV es prcticamente solo en la traduccin de los episkopos trmino griego [1985, 2176]
como "anciano" en vez de "supervisor". Estos eran papeles muy distintos en la sociedad
greco-romana. En tiempos de Jess, los ancianos fueron encontrados en el Sanedrn
("prncipes de los sacerdotes, los escribas y los ancianos", Marcos 08:31; 11:27; 14:43, 53;
15: 1) y en los consejos de gobierno locales (por ejemplo, Lucas 7: 3; cf. Ruth 4: 2, 9).
Ancianos en los das de Pablo eran el equivalente de los funcionarios pblicos. En Grecia,
"anciano" fue el ttulo dado al magistrado presidente, mientras que en Egipto, un anciano
era un funcionario electo del consejo de la aldea (Marcos 11:27; Lucas 7: 3). Por otra parte,
el ttulo de "supervisor" fue dado a un oficial de la comunidad a cargo de los fondos y
bienes pblicos (cf. Erasto en Romanos 16:23) o al administrador de una casa grande o

inmuebles (Lucas 12:42). Esto hace que la traduccin "obispo" (RV, Phillips, RSV, NRSV,
NEB, REB) igualmente pobres, asumiendo el desarrollo posterior de un sistema de
gobierno episcopal. (Ver "supervisor" y "anciano" en DJG, DPL, DLNTD.)
Los episkopos cristiano tiene un aspecto pastoral. El episkope verbo griego significa
"vigilar" o "cuidar" los que estn en el cuidado de uno. Se utiliza de una renovada
preocupacin de Dios por su pueblo (Lucas 07:16; Hechos 15:14), de cuidar a los ms
necesitados de la sociedad (los enfermos, los prisioneros, la viuda y el hurfano; Mateo
25:36, 43; Jas 1:27), y de la atencin que reciben las iglesias recin fundadas en Galacia
(Hechos 15:36). Supervisores son pastores del pueblo de Dios. Su trabajo consiste en
vigilar y prestar mucha atencin a la grey (1 Pedro 5: 2). En el desempeo de esta funcin
que han de seguir el ejemplo de Cristo, que es el "Pastor y Obispo" por excelencia (1 Pedro
2:25, NVI).
Pablo seala a "supervisor" como una responsabilidad clara en feso. l hace lo mismo en
Filipos en el tratamiento de su carta a los "obispos y diconos" de la iglesia (Fil 1: 1, NVI).
"Supervisor", sin embargo, no todava designar la oficina eclesial que se convierta en siglos
posteriores ("posicin de honor" de la contra NTV; 3: 1). Pasajes como Hebreos 12: 14-15
hacen que sea una responsabilidad de toda la congregacin: "Cuida de unos a otros para que
ninguno de ustedes no puede recibir la gracia de Dios." En Mateo 25:43, el cuidado de los
necesitados se convierte en el base para la aceptacin o el rechazo de Cristo de nosotros a
su regreso. Por esta razn, se trata de una funcin a la que los creyentes deben aspirar o
"entablar con intensa devocin" (oregetai). Para aspirar a ser un supervisor es dedicarse a
un hermoso trabajo o una tarea noble. El nfasis est en el "hacer" (es decir, una tarea) y no
el "ser" (es decir, una posicin). "Nuestra gente", Pablo dice, "tienen que aprender a hacer
el bien" (Tito 3:14).
Las funciones especficas de un supervisor no se explican. En cambio, Pablo se dirige a las
calificaciones. No son las calificaciones, sin embargo, de los cuales la sociedad actual
pensara inmediatamente. No se hace mencin de la educacin o de grados, no se habla de
la experiencia laboral, y ninguna solicitud de referencias formales. En cambio, las
cuestiones clave son el carcter, familia y estilo de vida.
Personaje. Pablo enumera cuatro caractersticas para los supervisores: Han de ser
"irreprensible" (3: 2), para tener la mente justo (3: 3), para tener una buena reputacin con
los no cristianos (3: 7), y no a ser un recin convertido (3: 6). Para ser irreprochable (3: 2)
fue una preocupacin constante de Pablo. No debe haber nada en la vida del lder que
alguien dentro o fuera de la iglesia puede explotar al descrdito de esa persona. Los
pastores se mantienen al mismo nivel. Timoteo fue mandado a vivir de tal manera que nadie
poda criticar a l y con ello desacreditar el evangelio (6:14).
Supervisores tambin ser "fair-minded" en sus juicios (NTV, "suave"; ver nota en 3: 3). Se
espera que todos los creyentes a ser imparcial, especialmente hacia aquellos fuera de la
iglesia (Fil 4: 5; Tito 3: 2). Pero esto es an ms necesario que los lderes de la iglesia. La
moderacin es una disposicin que caracteriza propio estilo de liderazgo de Pablo (2
Corintios 10: 1). Supervisores deben asimismo ser personas que estn fuera de la Iglesia
"habla bien" de (3: 7). Sus vidas deben ser un testimonio atractivo para el no creyente (ver
nota en 3: 7). Es probablemente por esta razn que Pablo dice que un supervisor debe "no

puede ser un nuevo creyente" ("nefito") a la fe (3: 6). "El orgullo precede a la cada" es la
voz de la experiencia, no la del nefito. La alabanza de los dems puede conducir a un
sentido exagerado de la propia importancia personal (2 Timoteo 3: 4). El diablo usa nuestro
orgullo como una trampa. Una de sus estrategias es mantenernos ignorantes y bblicamente
analfabetas, mientras que dejar que nosotros pensamos que lo sabemos todo. Esto parece
ser lo que ocurri en la iglesia de feso. Los falsos maestros penetraron, afirmando ser el
know-it-alls acerca de la ley, cuando, en realidad, no tenan ni idea de lo que estaban
hablando de (1: 3-7). Al hacerlo, "caer en la trampa del diablo" (v. 7). Como cazador
prepara sus trampas, por lo que el diablo hace lo mismo para los lderes confiados.
Para estar en el ojo pblico tiene otro peligro, es decir, la posibilidad de ser "deshonrado"
(3: 7). Para tener el carcter de uno cuestion es perder credibilidad. Puede causar daos
irreparables en el testimonio de un solo y as aterrizar una en la trampa del diablo de
avergonzar y deshonrar el Evangelio. Pablo us diferentes trminos para adversario de los
creyentes. Dos veces en este pasaje se le llama apropiadamente diabolos; ". Difamador de
carcter" ([1228 / A, 1333] NTV, "diablo"), que significa "calumniador" o Apunta a su
actividad de estar constantemente en la bsqueda de algo en que puede sealar con el dedo.
Nosotros bien en no subestimar su poder y alcance. Como "el dios de este siglo" (2
Corintios 4: 4, NVI) y "el prncipe de la potestad del aire" (Efesios 2: 2, NVI), puede
destruir lo que es fsico (1 Corintios 5: 5) , causar dolor implacable (2 Corintios 12: 7),
hacerse pasar por un ngel de luz (2 Cor 11: 13-14), y empoderar a sus siervos a hacer lo
mismo, incluso hasta el punto de llevar a cabo toda clase de milagros, signos y maravillas
(2 Tesalonicenses 2: 9). Por eso Pablo inst encarecidamente a todos los creyentes a "poner
toda la armadura de Dios, para que usted ser capaz de mantenerse firme contra todas las
estrategias del diablo" (Efesios 6:11).
Familia. Pablo tambin enumer tres cualificaciones de la familia. Cada supervisor debe ser
"fiel a su esposa" (3: 2), "gestionar bien su propia familia", y tener hijos sumisos (3: 4-5).
Una representacin ms literal de la primera exigencia es "el marido de una sola mujer". Es
difcil determinar exactamente lo que Pablo quera decir con esto. l puede haber
significado "uno" enfrente de "mltiples" esposas, ya sea de serie o coincidencia. Pero la
poligamia no era una prctica aceptada entre los griegos y los romanos a quienes Pablo
ministr. "No es divorciado" es ser un mejor ajuste. El divorcio fue tan rampante en ese da
como en el nuestro. Sin embargo, Pablo aconsej a los creyentes a dejar que su cnyuge no
creyente ir si queran salir (1 Corintios 7: 12-16). Tambin aconsej a los casados con
anterioridad a permanecer soltera para el servicio de tiempo completo para el Seor (1 Cor
7, 8, 40). "Casado slo una vez" se ajusta al ideal grecorromana de Univera ("una vez
casados"). La inscripcin es comn en las lpidas. Pero es difcil entender por qu esto sera
un requisito para ser lder (ver Belleville 2000: 92-94; Dixon, 1992: 61-97).
Aunque la expresin "fiel a su esposa" se cree comnmente para hacer el papel de
"supervisor" uno exclusivamente masculino, la norma no es exclusiva. Tambin es una
cualificacin de lderes viudos ("fieles a su marido:" 5: 9). Est presente en las
calificaciones para diconos varones (3:12) pero extraamente ausente de la lista para los
diconos femeninos (3:11). Podra ser que las mujeres lderes se elaboraron en gran parte de
las filas de los que nunca se haba casado. Primera Corintios 7 ciertamente da fe de la
presencia de "vrgenes" en la congregacin (vv. 36-38). Pero los edictos imperiales de que
el matrimonio da mandato y las maniobras sociales y el carcter contractual de la

institucin indican que el grupo de vrgenes era una pequea y joven uno (Dixon 1992: 6197). Otra posibilidad es que la fidelidad conyugal era un desafo mayor para el marido en
esa sociedad. En una ciudad griega como feso, donde los hombres fueron los iniciadores
primarios en materia de divorcio y mujeriego, Pablo pudo haber considerado la fidelidad de
un esposo a ser una parte fundamental de su testimonio cristiano. Los hombres tambin
fueron ms propensos a practicar el castigo fsico y la violencia, de ah, el reconocimiento
de Pablo de que la esposa podra sentirse obligado a dejar a su marido (1 Corintios 7: 1011) y su comando de que los padres no deben amargar (Col 3:21; NLT "agravar") o
exasperar a sus hijos (Efesios 6: 4; NTV, "provocar").
Supervisores tambin ser buenos cuidadores de la familia, es decir, que deben manejar bien
la familia. Para "manejar" no es para administrar, sino para proporcionar asistencia y
orientacin. Pablo dice: "Si un hombre no puede gobernar su propia casa, cmo cuidar de
la iglesia de Dios?" (3: 5). Para "cuidar" es prever la necesidad a la mano. El samaritano
tom al hombre maltratado a una posada donde "se ocup de" l (Lucas 10:34). Pablo se le
permiti ir a tierra para visitar a los amigos para que pudieran "prever" sus necesidades
"(Hechos 27: 3). Traduccin de James Murdock (1852) dice: "si no sabe cmo guiar bien su
casa, cmo puede guiar a la iglesia de Dios." En otros lugares, prostnai se agrupa con los
dones espirituales de dar generosamente y mostrando la bondad (Romanos 12: 8), y un
sustantivo relacionado se utiliza de patronazgo y proteccin (Romanos 16: 1-2). Es comn
para interpretar el papel del supervisor como uno autoritario y jerrquico. Pero hay un
mundo de diferencia entre el padre que cuida bien de su familia y el que se limita a
gestionar su casa.
Adems, un supervisor se supone que debe tratar a sus hijos con respeto. Sintaxis griega
sugiere que el respeto es descriptivo de la conducta del supervisor hacia sus hijos y no el
hijo de (ver nota en 3: 4). En este caso, el sentido estara en lnea con el uso del trmino en
otros lugares y que se traduce "con dignidad". Se refiere al "cmo" de la crianza de los
hijos. El supervisor tiene que ser alguien que no slo lleva su casa bien pero lo hace con
dignidad. El capataz no es ser alguien que es propenso a perder los estribos, explotar en ira,
o ser de mano dura. Pablo alude de este ltimo en Efesios 6: 4, cuando advierte padres, "No
provocar a sus hijos a la ira por la forma en que los tratan. Ms bien, criarlos con la
disciplina y la instruccin que viene del Seor ", tambin se requiere un tratamiento digno
de los diconos varones y mujeres (3: 8, 11)., Los ancianos (Tito 2: 2), pastores (Tito 2: 7 ),
y la comunidad de los creyentes en su conjunto (2: 2).
Pablo tambin espera que los hijos de los supervisores sean sumisos (NTV, "obedecer"). En
lugar de una accin forzada por parte de alguien en una posicin subordinada, el matiz es
ms la de una renuncia voluntaria del inters por el bien comn. La referencia de Pablo a la
conducta sumisa recuerda sus instrucciones a los nios en feso y en las iglesias Lico
Valley: "Honra a tu padre ya tu madre." Este es el primero de los Diez Mandamientos que
termina con una promesa: "Las cosas van a ir bien para usted, y que tendr una larga vida
en la tierra "(Efesios 6: 2-3). Es significativo que el mandamiento del Antiguo Testamento
tiene el "honor" en lugar de "obedecer." Hay una gran diferencia entre simplemente
obedeciendo a alguien y honrarlos. La obediencia es algo necesario; el honor es algo
ganado a travs de un trato justo y ecunime de los dems.

Adems, un supervisor debe "disfrutar de tener invitados" en el hogar (3: 2). Hospitalidad
es reconocido como un don del Espritu, tanto en el Pauline (Romanos 12: 12-13) y de
Pedro (1 Pedro 4: 9) iglesias. Desde sus inicios, la Iglesia cultiva la hospitalidad,
distinguindose con ello desde el individualismo y la filosofa estoica popular de la cultura
que nos rodea. La escasez de viviendas para los viajeros (que Mara y Jos vivieron de
primera mano) y la familiaridad unido a las comidas comunales hizo la prctica cristiana
una notable. Superficies Hostelera en la lista de las cualificaciones de los supervisores en
el 10-aos de edad, la iglesia de Efeso (3: 2) y en la iglesia de Creta recin plantado (Tito 1:
8). Se presta apoyo a la teora de que los supervisores del primer siglo fueron los que
abrieron su casa como un lugar de encuentro para la iglesia local (por ejemplo, Romanos
16: 5; Col 04:15; 1 Corintios 16:19; Flm 1: 1 -2; ver Giles, 1991: 41).
Por ltimo, un supervisor debe ser "apto para ensear" (3: 2). Aptitud es diferente de
regalar. Pablo no est diciendo que uno debe poseer un don de enseanza para ser un
supervisor (Romanos 12: 7). Es la competencia que est a la vista, capaz de ensear. La
necesidad de lderes para ser maestros competentes tiene sentido distinto en el contexto de
la enseanza falsa, sobre todo porque "ellos [los falsos maestros] estn recurriendo a
familias enteras lejos de la verdad por su falsa enseanza" (Tito 1:11). La capacidad de
refutar las falsas enseanzas sera una necesidad urgente dados los avances actuales
realizados en feso. El llamado es a "ensear estas verdades a otras personas de confianza
que sean idneos para ensear [NTV," pasarlos a '] a otros "(2 Timoteo 2: 2). La
preocupacin de Pablo para la enseanza de la sana doctrina y la celebracin de la tradicin
apostlica aparece as en calificaciones para diconos ("Comprometidos con el misterio de
la fe ahora revelado," 3: 9), pastores (2 Tim 2: 2), y el futuro lderes (2 Tim 2:24). Las
palabras "ensear", "enseanza" y "maestros" aparecen 16 veces en las Pastorales. El
nfasis es bastante prctico. La preocupacin por la enseanza de la sana doctrina es con el
fin de "mostrar [ing] aquellos que se oponen a ella donde estn equivocados" (Tito 1: 9).
Estilo de vida cristiana. La gran mayora de las cualificaciones de los superintendentes
pertenecen a su estilo de vida cristiano. Supervisores "deben ejercer el autocontrol, vivir
sabiamente, y tienen una buena reputacin" (3: 2). Ellos no deben "dinero de amor," ser
"violento", ser "pendencieros", o ser un "bebedor" (3: 3; lit., "adicto al vino"). Para "ejercer
el autocontrol", tambin se puede traducir como "ser lcidos" (3: 2, 11; Tito 2: 2). El
trmino griego que se refiere a alguien que se poda contar para ser "sobrio" y "templado".
A la cabeza clara est estrechamente vinculada en la lista de Pablo con la necesidad de
"vivir sabiamente" y "tiene una buena reputacin." Para "vivir sabiamente "(3: 2; Tito 1: 8;
2: 2; 2: 5) tiene que ver con lo que la mente de uno para guiar el cuerpo de uno. No es para
ser controlado por uno de los deseos, deseos y pasiones. La mente disciplinada es capaz de
poner freno a los deseos y controlar pensamientos lujuriosos y pasiones. Para "tener una
buena reputacin" es que se comporten de conformidad con lo que la sociedad considera
como una conducta honrada y respetable para sus ciudadanos (2: 9).
Para permanecer lcido, vivir sabiamente, y permanecer erguido, el supervisor no debe
administrarse a los excesos, como la embriaguez, peleas, o la codicia. Pablo no prohiba
beber el vino de ese da. De hecho, le dijo a Timoteo que un poco de vino de forma regular
puede promover la salud "beber un poco de vino por causa de tu estmago" (05:23). Uno
puede asumir de esto que vino fue utilizado con fines medicinales-el menor de los cuales
iba a matar a las bacterias en el suministro de agua. La preocupacin de Pablo no era con la

bebida "un poco", pero en exceso-El mismo caso es vlido para el supervisor de una iglesia
establecida "no adictos al vino." (3: 3) y de una iglesia recin plantada (Tito 1: 7) . Un
hbito de emborracharse se acopla por Paul con mala reputacin pblica comportamiento
bullying (NTV, "violentos") y lucha (NTV, "pendencieros"). La palabra griega traducida
como "violentos" se refiere a una persona que es demasiado agresivo, un matn.
"Contencioso" est relacionada con una palabra traducida en otra parte de la NLT como
"batallas" o "peleas" (2 Cor 7: 5; 2 Tim 2:23; Tito 3: 9; Santiago 4: 1). Alguien que es
fcilmente descontentos y propenso a ataques de ira no es un buen candidato para el
liderazgo de la iglesia. Pablo aadi que el supervisor debe "no amar el dinero" (3: 3). La
codicia es lo que motiv a los falsos maestros (6: 5). Pablo llama el amor al dinero "la raz
de todos los males" (06:10; vase el comentario).
Algunos ttulos como no pelearse refieren ms fcilmente a los hombres que a las mujeres.
Otros aplican ms fcilmente a las mujeres. La respetabilidad (2: 9; NTV, "modesto") era
un requisito de la mujer que dirigi en la oracin (ver comentario de 2: 8-10), "hospitalario"
era una condicin para que los lderes viudos (5:10), y "bueno la administracin del hogar
"era el trabajo de la mujer en la cultura greco-romana (05:14). De hecho, el trmino
utilizado para el papel de liderazgo de la mujer en el hogar es oikodespotein- "ser el dueo
de la casa" (05:14). Todava otras calificaciones se aplican a ambos sexos. Lderes
(independientemente de su sexo) debe ser una esposa fiel (3: 2, 12; 5: 9). Ambos deben ser
lcido (3: 2, 11; NTV, "auto-control de ejercicio"). Los nios son llamados a someterse por
igual a padres y madres (Efesios 6: 1; Col 3:20). La embriaguez es un cargo que parece
haberse estabilizado en las mujeres y los hombres en la congregacin de Corinto (1 Cor 11:
20-22). Para ser irreprochable requiere que cada creyente sea una persona de la
moderacin, autocontrol, hablado bien de, y no el dinero de amor (por ejemplo, 5: 7, 10;
Tito 2: 5, 12; 3: 2).
Credenciales H. Liderazgo para Diconos (3: 8-13)
NOTAS
3: 8 En la misma manera. Esto se relaciona con los requisitos para los diconos a aquellos
para los supervisores.
diconos. La palabra griega diakonein [1247, 1354] (vase la forma verbal, que
originalmente significaba "para servir a las mesas") se utiliza de manera ms amplia en el
Nuevo Testamento como "servir." Esteban, Felipe, Prcoro, Nicanor, Timn, Parmenas y
Nicolas (el "Seven") se les hizo asumir un papel "siervo" durante los primeros aos de la
Iglesia de Jerusaln (Hechos 6: 1-7). En la cultura greco-romana, las diakonos era un
ayudante u oficial en un templo o de alianza religiosa (Inscr Magn 109.. [C 100 dC.]; GI9
(1) 0.486 [Acarnania, siglo 2-1 aC], 4.774. 12 [Trecn, siglo tercero antes de Cristo]:. fem,
CIG3037 [Metropolis en Lidia]).
muy respetado. Un requisito de los dos diconos hombres y mujeres (3: 8, 11). Los griegos
semnos palabra [4586, 4948] describe a alguien cuya conducta (frente a opiniones) inspira
respeto.
tener integridad. Lit., "no dos de lengua", es decir, hablando de en ambos lados de la boca.

no deben ser grandes bebedores. Lit., "no se dedica a mucho vino".

deshonesta con el dinero. La palabra griega aischrokerdeis [146, 153] (codicia base) tiene
que ver con un apetito insaciable de riqueza (L & N 25.26)
3: 9 comprometido con el misterio de la fe ahora revelado. En el griego esto es probable un
genitivo epexegetic, dando el contenido del misterio, es decir, la fe. Comnmente "la fe"
apunta a un rgano concreto de la enseanza que se refiere como el kerygma (o "anuncio
del Evangelio"). El Credo de los Apstoles es un ejemplo de ello. "Misterio" (musterion
[3466, 3696]) puede significar secreta (es decir, "algo oculto o no divulgada") o misterioso
en el carcter (es decir, "difcil de entender o comprender"). Adems del NLT de "ahora
revelado" lo pone en la primera categora.
y tiene que vivir con la conciencia tranquila. Las palabras "y debe vivir" en la NLT aadir
un pensamiento secundario que oscurece la singular idea de celebrar el misterio de la fe con
limpia conciencia. En resumen, un dicono es tener una conciencia clara acerca de lo que l
cree.
03:10; sean examinados de cerca. Lit., "los dej probarse a s mismos", o "dejar que ser
aprobados" (dokimazesthsan [1381, 1507]). El trmino griego implica un perodo de
prueba con el fin de demostrar la idoneidad moral de una persona.
Si pasan la prueba. Lit., "si permanecen sin mancha" (anenkltoi ontes [410, 441], "sin
mancha"). La idea es "dejar que ellos [los diconos] ser aprobados primero y slo entonces
sirven, suponiendo que permanezcan sin falta en el proceso."
03:11 De la misma manera. Esto indica que Pablo estaba ahora tratando con calificaciones
para mujeres diconos.
sus esposas. La NLT mg renderizado, "mujeres diconos," es mejor. Mientras que el GUNE
griega [1135, 1222] puede significar "mujer" o "esposa", el formulario aqu, gunaikas,
carece del pronombre posesivo requerido para "sus mujeres" o "esposas". Adems, las
calificaciones para mujeres diaconisas duplican las de hombres (3: 8-10). La falta del
artculo griego con un nombre plural enfatiza el todo, es decir, "las mujeres diconos" como
grupo. Ver el comentario.
esposas. Mientras que los griegos GUNE [1135, 1222] puede significar "mujer" o "esposa",
no haba forma femenina de "dicono", durante los das de Pablo. As que esta sera la nica
manera que uno podra referirse a una mujer dicono. La forma diakonissa femenina no
aparece en la literatura cristiana hasta aproximadamente el tiempo del Concilio de Nicea en
el ao 325.
respetado. Un requisito de las mujeres y los hombres (3: 8, 11; vase nota el 3: 8).
calumnia. Lit., "calumniadores" (diabolous [1228 / A, 1333]). Es el equivalente de la
[1,351, 1,474]) la prohibicin "de doble lengua" para los diconos varones (v. 8).
ejercer el autocontrol. Lit., "sobrio", "abstinencia". En da nphalios de Pablo [3524, 3767]
tuvo que ver con una ingesta disciplinado de alcohol.

fiel. El sustantivo pistis [4103, 4412] sin el artculo destaca la vida en lugar de la doctrina.
Ver Blass 1961: 270 (2), 275.
03:12 fiel a su esposa. Lit., "el marido de una sola mujer." La NLT mg da las alternativas
"deben tener una sola mujer" (es decir, mongama) y "debes estar casado una sola vez"
(Univera). Ver nota el 3: 2.
sus hijos y de la casa tambin. Al igual que en 3: 5, el trmino prostamai griega [4,291 / A,
4613] significa "conducir" o "guiar" (contra NTV, "gestionar"). Louw y Nida lugar
prostamai en el dominio semntico de "una gua" (L & N 36.1) o "activo para ayudar" (L
& N 35.12). "Hogar" es ms precisa que la "familia"; en tiempos grecorromanos, la casa era
ms grande que la familia nuclear (ver nota en 3: 4).
///////////////////////////////////////////////////////////////////////////////////////////////////
b) The second seven qualifications, vv. 36. The first three qualifications, two negative
and a contrasting positive, set forth the bishop in his actions toward others. 1. The words
rendered no brawler literally mean not alongside of wine, and then of persons was used
of one acting under the influence of too much wine. Spence remarks: Drunkenness is
scarcely alluded to here. It is rather a warning against choosing for the sacred office one
given to frequently noisy banquets, where wild and imprudent words are often spoken. 2.
No striker means that he must not be quick-tempered and ready with his fists, not given
to acts of physical violence. 3. On the contrary, he is to be gentle. He is to be mild and
considerate of the feelings of others. It is the temper which refrains from standing on ones
rights and, under the inspiration of love, concedes, forbears, is no aggressive partisan
(Pope). Matthew Arnold suggestively rendered the noun sweet reasonableness. The next
two characteristics relate to his personal disposition. 4. Not contentious means that he
must not be quarrelsome in nature or pugnacious. It does not mean that he must not contend
for the truth but it must not be done in a harsh, contentious spirit. 5. No lover of money
requires that he must be free from avarice, not mercenary, not stingy. The desire for money
must not be a ruling motive in his life. 6. In verse 4 Paul gives the requirement as to his
domestic relations, while verse 5 presents the reason for it. He must be a man who ruleth
well his own house, stands at the head of his household and presides over it in an excellent
manner. A ministers character is portrayed and seen to best advantage in the framework
of his own family (Lilley). His ability to preside will best be revealed in a wellordered
household where the children are in habitual subjection. With all gravity denotes the
dignified way in which the father will secure the obedience of his children. Others take it as
denoting the modesty in the bearing and deportment of the children themselves (cf. Titus
1:6). Paul undergirds the requirement by an argument from the lesser to the greater. If he
shows incompetence to manage his own children, how will he be able to supervise the
assembly? Ill-trained, bad children reflect on any pastor, not merely because they are
hurtful examples to the children of the members of the church, but still more because they
show that the father is incompetent for his office (Lenski). 7. Not a novice requires
spiritual maturity of the man to be appointed as bishop. He must not be a recent convert,
one newly planted in the Christian faith. To appoint such a one as bishop would be to
expose him to great danger, lest being puffed up he fall into the condemnation of the
devil. The verb puffed up means to raise a smoke, to emit smoke, hence
metaphorically, to blind with pride or conceit. The danger is that the novice, wrapped in
smoke through his exaggerated sense of self-importance and teeming pride, would have his

eyes blinded to realities. Acting thus he would fall into the condemnation of the devil.
The definite article the devil shows that the reference is not to some human slanderer but
to the personal Devil. The expression the condemnation of the devil is interpreted in two
ways. Some take it to mean the condemnation effected by the Devil. More probable is the
view that it means the condemnation which the Devil himself incurred because of his
blinding pride (cf. Isa. 14:1215; John 8:44).
c) The qualification as to community standing, v. 7. Verses 26 are one sentence. With
this verse Paul concludes the list and in effect returns to the first qualification of
irreproachableness, but now in the light of the bishops status in the non-Christian
community. The verse implies that believers are in a minority. His character and reputation
must be such that those without generally will give him a good testimony, speak
favorably of him as to his truthfulness, integrity, and purity.
The requirement is supported by a statement of the reason, lest he fall into reproach
and the snare of the devil. To defy public opinion in this matter would be to invite peril.
For one who has an unsavory reputation in the community, to be placed by the church into a
prominent place of authority would be to draw upon himself and the church the reproach of
the world. The suspicion and censure thus arrayed against him and the church might easily
weaken and discourage the elder. Thus weakened and disheartened he might readily fall an
easy prey into some skillfully laid snare of the Devil, who is here vividly pictured as a
hunter of souls. Such a fall would cause great harm to his own soul and bring terrible
damage to the church. The enemys aim has always been to destroy the leaders of the
church. Hence great care must be exercised in the selection of its leaders.
b. The qualifications for deacons, vv. 812. From the bishop Paul abruptly passes to the
deacons. They constitute the second class of officers in the apostolic churches. Not the
slightest hint is given of any class of office-bearers occupying a position intermediate to
these two (Lilley). No statement of the duties of deacons is made. The Greek term
(diakonos) signifies, in general, one who serves, a servant in any capacity; but here it is
used in a specialized sense of a class of church officers whose duty is that of an assistant
ministration. Paul sets forth their personal qualifications (vv. 8, 9), gives instructions
concerning the testing of deacons (v. 10), adds a parenthetical statement about women
church workers (v. 11), and concludes with the mention of the domestic qualifications of
deacons (v. 12).
1) The personal qualifications of the deacons, vv. 8, 9. The first qualification, grave or
dignified, is general and is one which every Christian should possess (see 2:2). Next he
names three negative qualifications, which, if present, would disqualify the individual for
the office. Not double-tongued points out that he must not be guilty of saying one thing
to this man and a conflicting thing to the next. Not given to much wine requires that they
be not addicted to wine. The words not given to mean not only not paying attention to but
not giving assent to. The use of strong drink is entirely incompatible with a fully
developed Christian character (Lipscomb). Nor must they be greedy of filthy lucre, that
is, eager for base gain, turning the opportunities of their office into a means of personal
profit.
Paul is not content with outward blamelessness in the conduct of the deacons; they must
also possess a vital spiritual life. They must be known as holding the mystery of the faith.
The expression, the mystery of the faith, occurs only here. A mystery in Scripture is not
something mysterious and incomprehensible but a truth before unknown but now divinely
revealed to the believer (cf. 1 Cor. 2:710). The definitive genetive of the faith may be

differently interpreted. It may be regarded as denoting the substance of the mystery, that is
the content of the Christian Gospel, the faith. Or it may have a subjective sense as
pointing to the revealed truth which is apprehended and appropriated by faith. Either view
is possible and amounts to about the same thing. This mystery is a precious treasure which
is best preserved in the casket of a pure conscience. He who would commend the truths
of the Gospel to others must conscientiously exemplify it in his own conduct.
2) The testing of deacons, v. 10. And let these also first be proved. The also
indicates that the deacons, no less than the elders, must be tested before being placed into
office. (The testing of the elders, although not stated before, is self-evident from the
requirements laid down concerning them.) They are to be proved, tested like metals to
show their genuineness, and having met the test, are to be approved for the office. The use
of the present tense, rather than the aorist which would have implied a formal test, indicates
the testing as covering a considerable period of time. It does not mean that the candidates
for the deaconship are to be placed on probation, tried out in office before being given
permanent appointment. The reference is rather to the general judgment formed by the
Christian community of the character and conduct of those men who may be available for
appointment to the office. Having been known as blameless or unaccused in their
Christian life, they can be appointed to serve.
3) The qualifications of the women (deaconesses), v. 11. Women in like manner. The
Greek is as indefinite as this English translation. The reference cannot be to women
generally since Paul is here dealing with church officers. Two views are held: (1) the wives
of the deacons, or (2) the deaconesses of the church. The former interpretation is introduced
into the King James rendering, Even so must their wives. (The Greek has no word for
their with the word gunaikas, wives, or women.) On this view the insistence upon
the qualifications of the deacons wife may be regarded as necessary since his wife would
naturally lend a helping hand in the care of the poor and the sick. But the preponderance of
evidence is for the latter view. The words in like manner, also used to introduce the
discussion about deacons, suggest the introduction of a separate class; each group alike
must meet certain qualifications. The qualifications here required correspond, with
appropriate variations, to the personal qualifications required of deacons. The statement
places the personal qualifications of these women on a level with those required of the
men deacons. If the reference is to the wives of the deacons it would have been more
appropriately introduced in connection with the domestic qualifications of the deacons. The
ancient interpreters generally took the view that the reference is to deaconesses. The New
Testament gives indication that deaconesses existed in some apostolic churches. Phoebe is
called a deacon of the church that is at Cenchrea (Rom. 16:1, Gr.). We cannot doubt that
the necessity for special service of women among women was early felt in the church, and
that a regular order of deaconesses had been appointed before the date of this epistle
(Pope).
The first qualification mentioned is the general character requirement grave or
dignified (cf. v. 8 for the deacons). The one negative qualification is not slanderers,
literally not devils, throwing across accusations at others. Two positive qualifications
follow, temperate, or sober (see 3:2) and faithful in all things. The latter is a general
statement emphasizing the need for trustworthiness in all matters entrusted to them,
whether great or small.

4) The domestic qualifications of deacons, v. 12. These correspond to the high standard
laid down for the bishop (see vv. 4, 5 above).
c. The reward of faithful service, v. 13. By rendering have served well as deacons our
versions limit the reference of the verse. It seems better not to limit the verb here to its
technical meaning but to interpret it generally of any service done to others. Thus viewed it
forms a fitting conclusion to the entire discussion about church officers. As an incentive to
faithful service, it holds up the reward for such service, whether by bishop or deacons. The
reward comes to those who have served well or ministered excellently. The reference is
not necessarily to the whole earthly life but to some definite period during which such
service was rendered (aorist tense). They thereby gain or are acquiring for themselves
a good standing. The word standing means a step and so denotes an advanced
position. Paul is not speaking of the ecclesiastical advancement of the deacon to the
overseership, nor is he speaking of the future reward in glory. The reference is to the
excellent community standing and recognition which they require through their having
rendered good service. They further acquire great boldness in the faith which is in Christ
Jesus. The consciousness of personal integrity and community acceptance enables them to
speak and act with boldness and assurance.
3. The Personal Word to Timothy in View of Christian Truth, 3:1416
In concluding this second main division Paul again turns to Timothy with a personal
word to him. These things has reference to the instructions contained in chapters 2 and 3.
In glancing back over these instructions Paul pauses to indicate his purpose in writing them
to Timothy (vv. 14, 15a), briefly touches on the nature of the church where they are to be
observed (v. 15b), and concludes with a majestic summary of the substance of Christian
truth (v. 16).
a. The purpose in writing to Timothy, vv. 1415a.
Paul had left Timothy at his station at Ephesus (1:2). As he writes he hopes to be able to
return to Ephesus shortly. (Many manuscripts read more quickly, that is, more quickly
than the writing of the letter might lead Timothy to suppose.) But it was probable that
circumstances might delay his return. This possibility of delay induced him to write out
these instructions in order that thou mayest know how men ought to behave themselves in
the house of God. The absence of any pronoun in the original makes it possible to insert
either thou, as in the King James Version, or men, as in the American Standard Version.
Since the preceding instructions dealt not merely with Timothys duty but with the
character and conduct of the church officials, the general term may be preferable. But it
makes little difference which is inserted since Timothys behavior or manner of life in
carrying out the instructions would affect the behavior of the church. The house of God
does not mean a church building, a meaning which it never has in the New Testament, but
rather the members of the church themselves who compose Gods house, since He indwells
the Church. The reference may be either to the Church Universal or to the local church.
b. The nature of the church, v. 15b. Paul continues with a statement about the nature of
the Church as explaining why there should be a befitting behavior on the part of the
members of the church. Reverent and becoming conduct is due because it is the church of
the living God. This reference to the living God gives a pointed contrast to the dead
idols enshrined in pagan temples and ministered to by their devotees. But the living God is
the author and source of all life; He constantly cares for and guides all in connection with
His church.

Paul further describes the church as the pillar and ground of the truth. Here the figure
changes in that the temple is no longer the church but the truth, the great doctrinal
content of the Christian revelation. Pillar and ground indicate the function of the church
in relation to the Gospel. It is a pillar of the truth in that it holds up and supports it before
the world. The church is also the stay and buttress (this is a better rendering than ground)
of Gods truth in that it supports and maintains it in opposition to all attacks upon it.
c. The substance of Christian truth, v. 16. The content of the truth which the church
upholds, supports, and confesses is summarized in the last verse. Without controversy is
literally confessedly greatit is a matter to be openly confessed, that is the mission of
the church. The mystery of godliness means the revelation of the truth which godliness
embraces and on which it rests. The remainder of the verse, generally regarded as a
quotation from a Christian hymn, depicts its contents. This mystery is really Christ Jesus
Himself. He who was manifested. Space forbids a discussion of the critical problem of
the verse. The weight of the textual evidence lies with the reading who (hos), rather than
God on the one hand, or which (referring to mystery) on the other. The unexpressed
antecedent is Christ Himself, as the quotation shows. It is composed of six brief lines,
taking us all the way from the Incarnation to the ascension of Christ. Some would group
them into three pairs, but it seems better to divide the whole into two parts, each with three
clauses. Lock outlines the contents as follows:
(1) The Life of the Incarnate
(a) as seen on earth,

Manifested in the flesh, Justified in the spirit,

(b) as watched from heaven,

Seen of angels,

(2) The Life of the Ascended Lord

(a) as preached on earth,

Preached among the nations, Believed on in the

world,

(b) as lived in heaven,

Received up in glory.

The words manifested in the flesh are a statement of the Incarnation and imply an
unveiling of a previous existence. Justified in the spirit refers to the vindication of His
claims when God raised Him from the dead. Men rejected and crucified Him as a criminal
but in the resurrection God reversed the verdict of men. Seen of angels apparently means
that they watched His earthly life as God incarnate (Luke 2:13; Mark 1:13; John 1:51; Luke
24:23, etc.). Preached among the nations, believed on in the world sets before us the great
evangelistic mission of the church in which Paul himself was so zealously active.
Received up in glory refers not only to the fact of the ascension but also denotes the fact
of His ascension in glory, the glorious character of the One who ascended.
This majestic summary of Christian truth forms a fitting climax to the second division
of the Epistle dealing with church order. It forms also an appropriate setting for the grim
subject of the coming apostasy in the next chapter25
25 D. Edmond Hiebert, First Timothy (Chicago, IL: Moody Press, 1957), 6674.

b) El segundo siete calificaciones, vv. 3-6. Los tres primeros ttulos, dos negativos y un
contraste positivo, exponen el obispo en sus acciones hacia los dems. 1. Las palabras
traducidas "ningn peleador", literalmente significa "no al lado de vino", y luego de
personas se utilizaron de uno que acta bajo la influencia de demasiado vino. Spence
seala: "La embriaguez apenas se alude aqu. Es ms bien una advertencia en contra de la
eleccin para el cargo sagrado que se da a los frecuentes banquetes ruidosos, donde las
palabras salvajes e imprudentes son a menudo hablan. "2." No delantero "significa que no
debe ser irascible y listos con los puos, no dada a los actos de violencia fsica. 3. Por el
contrario, l es ser "suave". l debe ser suave y considerado con los sentimientos de los
dems. "Es el carcter que se abstiene de pie sobre los propios derechos y, bajo la
inspiracin del amor, concede, antepasados, no es agresiva partidista" (Papa). Matthew
Arnold sugestivamente dict el sustantivo "dulce razonabilidad." Los prximos dos
caractersticas se refieren a su disposicin personal. 4. "No es discutible" significa que no
debe ser contencioso en la naturaleza o agresivo. Esto no significa que no debe luchar por
la verdad, pero no debe ser hecho en un espritu contencioso dura. 5. "Ningn amante del
dinero", requiere de que debe estar libre de avaricia, no mercenario, no tacao. El deseo de
dinero no debe ser un motivo dominante en su vida. 6. En el versculo 4 Pablo da el
requisito en cuanto a sus relaciones domsticas, mientras que el versculo 5 se presenta la
razn para ello. Debe ser un hombre que "gobierne bien su casa," est a la cabeza de su
casa y lo preside de manera excelente. "El carcter de un ministro es interpretado y visto de
la mejor manera en el marco de su propia familia" (Lilley). Su habilidad para presidir ser
mejor ser revelado en un hogar wellordered donde los nios estn en sujecin habitual.
"Con toda honestidad" denota la forma digna en la que el padre va a asegurar la obediencia
de sus hijos. Otros lo toman como que denota la modestia en el rodamiento y
comportamiento de los propios nios (cf. Tito 1: 6). Pablo refuerza la exigencia por un
argumento de la menor a la mayor. Si muestra la incompetencia para gestionar sus propios
hijos, cmo va a ser capaz de supervisar la asamblea? ", Los nios malos mal entrenados
reflejan en ningn pastor, no slo porque son ejemplos hirientes a los hijos de los miembros
de la iglesia, pero an ms porque demuestran que el padre es incompetente para su
oficina" (Lenski). 7. "No es un novato" requiere madurez espiritual del hombre para ser
nombrado obispo. No debe ser un recin convertido, uno recin plantado en la fe cristiana.
Nombrar tal persona como obispo sera exponerlo a un gran peligro ", porque inflndose no
caiga en la condenacin del diablo." El verbo "hinchado" significa "levantar una cortina de
humo, para emitir humo", por lo tanto, metafricamente, "cegar con orgullo o vanidad." El
peligro es que el principiante, envuelto en el humo a travs de su exagerado sentido de la
propia importancia y el orgullo lleno, tendra sus ojos cegados a la realidad. Actuando de
este modo que "iba a caer en la condenacin del diablo." El artculo definido "el diablo",
muestra que la referencia no es, en cierta calumniador humana, sino al diablo personal. La
expresin "la condenacin del diablo" se interpreta de dos maneras. Algunos lo toman para
significar la condena efectuada por el diablo. Ms probable es la opinin de que esto
significa que la condena que el propio diablo incurre debido a su orgullo cegamiento (ver
Is. 14: 12-15; Juan 8:44).
c) La calificacin como para la comunidad en pie, v. 7. Los versculos 2-6 son una sola
frase. Con este versculo Pablo concluye la lista y, en efecto, vuelve a la primera
calificacin de irreprochabilidad, pero ahora, a la luz del estado del obispo en la comunidad
no cristiana. El versculo implica que los creyentes son una minora. Su carcter y

reputacin deben ser tales que "los que no tienen" generalmente le dar un "buen
testimonio" hablan favorablemente de l en cuanto a su veracidad, integridad y pureza.
El requisito es apoyado por una declaracin de la razn ", para que no caiga en
descrdito y en lazo del diablo." Para desafiar a la opinin pblica en este asunto sera
invitar peligro. Para aquel que tiene una mala reputacin en la comunidad, para ser
colocado por la iglesia en un lugar prominente de la autoridad sera la de recurrir a l y la
iglesia de la afrenta del mundo. La sospecha y la censura por lo tanto dispuestas en su
contra y la iglesia podran debilitar fcilmente y desalentar el anciano. Por lo tanto debilita
y descorazonado que podra caer fcilmente presa fcil en alguna trampa hbilmente
establecido del Diablo, quien est aqu vvidamente representado como un cazador de
almas. Una cada Tal causara un gran dao a su propia alma y traer un dao terrible a la
iglesia. El objetivo del enemigo siempre ha sido destruir a los lderes de la iglesia. De ah el
gran cuidado debe ser ejercido en la seleccin de sus lderes.
segundo. Los requisitos para los diconos, vv. 8-12. Desde el obispo Pablo de repente
pasa a los diconos. Constituyen la segunda clase de oficiales en las iglesias apostlicas.
"No se da el ms mnimo indicio de cualquier clase de titulares de cargos que ocupan una
posicin intermedia a estos dos" (Lilley). No se hace declaracin de los deberes de los
diconos. El trmino griego (diakonos) significa, en general, el que sirve, un sirviente a
cualquier ttulo; pero aqu se usa en un sentido especializado de una clase de oficiales de la
iglesia cuyo deber es el de un ministerio ayudante. Pablo expone su cualificacin personal
(vv. 8, 9), da instrucciones relativas a la prueba de los diconos (v. 10), aade un
comunicado parntesis acerca de las mujeres de la iglesia trabajadores (v. 11), y concluye
con la mencin de los ttulos nacionales de los diconos (v. 12).
1) Las condiciones personales de los diconos, vv. 8, 9. La primera calificacin, "grave"
o "digna", es general y es el que todo cristiano debe poseer (ver 2: 2). Siguiente nombra tres
calificaciones negativas, que, si est presente, descalificara a la persona para el cargo. "Sin
doblez" seala que no debe ser culpable de decir una cosa a este hombre y una cosa
contradictoria a la siguiente. "No dados a mucho vino" exige que no sean adictos al vino.
Las palabras "no les da a" significa no slo no prestar atencin a, pero no dar
consentimiento a. "El uso de la sidra es totalmente incompatible con un carcter cristiano
plenamente desarrollado" (Lipscomb). Ni deben ser "codicioso de ganancias deshonestas,"
es decir, "vidos de ganancia de base", convirtiendo las oportunidades de su cargo en un
medio de lucro personal.
Pablo no se contenta con inculpabilidad hacia el exterior en la conducta de los diconos;
sino que tambin deben poseer una vida espiritual vital. Deben ser conocidos como "la
celebracin del misterio de la fe." La expresin, "el misterio de la fe", ocurre slo aqu. Un
"misterio" en la Escritura no es algo misterioso e incomprensible, sino una verdad antes
desconocida, pero ahora revelado por Dios para el creyente (cf. 1 Cor. 2: 7-10). El genitivo
definitiva "de la fe" puede ser interpretada de manera diferente. Puede considerarse que
denota la sustancia del misterio, que es el contenido del Evangelio cristiano, "la fe". O
puede haber una sensacin subjetiva como apuntar a la verdad revelada que se aprehende y
apropiado por la fe. De cualquier punto de vista es posible y equivale a aproximadamente la
misma cosa. Este misterio es un tesoro precioso que est mejor conservado en el atad de
"una conciencia pura." El que quiera felicitar las verdades del Evangelio a los dems a
conciencia debe ejemplificar en su propia conducta.
2) La prueba de los diconos, v. 10. "Y stos tambin sean antes probados." El
"tambin" indica que los diconos, no menos que los ancianos, deben ser probados antes de

ser colocado en la oficina. (La prueba de los ancianos, aunque no se dijo antes, es evidente
a partir de los requisitos establecidos en relacin con ellos.) Han de ser "probado",
probados como los metales para demostrar su autenticidad, y congregada la prueba, han de
ser aprobada para la oficina. El uso del tiempo presente, ms que el aoristo que habra
implicado una prueba formal, indica la prueba de que comprende un perodo de tiempo
considerable. Esto no significa que los candidatos al diaconado deben ser puesto en libertad
condicional, probado en el cargo antes de ser dado cita permanente. La referencia es ms
bien el juicio general formado por la comunidad cristiana del carcter y la conducta de esos
hombres que pueden estar disponibles para el nombramiento al cargo. Despus de haber
sido conocido como "libre de culpa" o unaccused en su vida cristiana, pueden ser
nombrados para servir.
3) Las calificaciones de las mujeres (diaconisas), v. 11. "Las mujeres de la misma
manera." El griego es tan indefinido como esta traduccin Ingls. La referencia no puede
ser la de las mujeres en general, ya que Pablo est aqu tratando con oficiales de la iglesia.
Dos vistas se celebran: (1) las esposas de los diconos, o (2) las diaconisas de la iglesia. La
primera interpretacin es introducido en la prestacin de King James ", as es necesario que
sus esposas." (El griego no tiene ninguna palabra para "su" con la palabra gunaikas,
"esposas" o "mujeres".) En esta vista, la insistencia en las calificaciones de la esposa del
dicono pueden considerarse como necesaria, ya su esposa, naturalmente, echar una mano
en el cuidado de los pobres y los enfermos. Sin embargo, la preponderancia de la evidencia
es que el ltimo punto de vista. Las palabras "en la misma manera", tambin se utilizan
para introducir la discusin sobre los diconos, sugieren la introduccin de una clase
separada; cada grupo por igual debe cumplir con ciertos requisitos. Las calificaciones
requeridas aqu corresponden, con variaciones apropiadas, a las cualidades personales
requeridas de los diconos. La declaracin pone las calificaciones personales de estas
"mujeres" a la altura de las requeridas de los diconos hombres. Si la referencia es a las
esposas de los diconos se habra introducido ms adecuada en relacin con las
calificaciones nacionales de los diconos. Los antiguos intrpretes en general consideraron
que la referencia es a las diaconisas. El Nuevo Testamento da indicacin de que las
diaconisas existan en algunas iglesias apostlicas. Phoebe se llama "un dicono de la
iglesia que est en Cencrea" (Romanos 16:.. 1, Gr). "No podemos dudar de que la
necesidad de un servicio especial de la mujer entre las mujeres se hizo sentir a principios de
la iglesia, y que una orden regular de las diaconisas haba sido nombrado antes de la fecha
de esta carta" (Papa).
El primer requisito mencionado es el carcter general el requisito "grave" o "digna" (cf.
v. 8 para los diconos). La nica calificacin negativa es "no calumniadoras," literalmente
"no diablos," lanzando a travs de acusaciones a otros. Dos calificaciones positivas siguen,
"templado" o "sobrios" (ver 3: 2). "Fiel en todas las cosas" y el segundo es una declaracin
general haciendo hincapi en la necesidad de confiabilidad en todos los asuntos que se les
encomienden, ya sea grande o pequeo.
4) Las calificaciones nacionales de los diconos, 12. v. Corresponden al alto nivel
previsto para el obispo (ver vv. 4, 5).
do. La recompensa de servicio fiel, v. 13. Por la representacin ", han servido bien
como diconos" nuestras versiones limitan la referencia del versculo. Parece mejor no
limitar el verbo aqu para su sentido tcnico, sino interpretarlo en general de cualquier
servicio hecho a otros. Por lo tanto considera que se forme una conclusin adecuada a toda
la discusin acerca de los oficiales de la iglesia. Como un incentivo para el servicio fiel, se

sostiene la recompensa por ese servicio, ya sea por el obispo o diconos. La recompensa
llega a aquellos que "han servido bien" o "ministrado de forma excelente." La referencia no
es necesariamente para toda la vida en la tierra, pero en cierto perodo definido durante el
cual se dict dicho servicio (tiempo aoristo). Ellos por lo tanto "ganancia" o "estn
adquiriendo" por s mismos "una buena situacin." La palabra "permanente" significa "un
paso" y as denota una posicin avanzada. Pablo no est hablando de la promocin
eclesistica del dicono a la overseership, ni est hablando de la recompensa futura en
gloria. La referencia es a la excelente situacin de la comunidad y el reconocimiento que se
requieren a travs de su tener un buen servicio prestado. Ellos adquieren ms "mucha
confianza en la fe que es en Cristo Jess." La conciencia de la integridad personal y la
aceptacin de la comunidad les permite hablar y actuar con audacia y seguridad.
3. La Palabra personal a Timoteo en vista de la verdad cristiana, 3: 14-16
Al concluir esta segunda divisin principal Pablo vuelve de nuevo a Timoteo con una
palabra personal para l. "Estas cosas" tiene referencia a las instrucciones contenidas en los
captulos 2 y 3. En mirando hacia atrs sobre estas instrucciones Pablo hace una pausa para
indicar su propsito al escribir a Timoteo (vv. 14, 15 bis), brevemente toca sobre la
naturaleza de la iglesia donde han de ser observado (v. 15b), y concluye con un resumen
majestuosa de la sustancia de la verdad cristiana (v. 16).
a. El propsito al escribir a Timoteo, vv. 14-15a.
Pablo haba dejado a Timoteo en su puesto en feso (1: 2). Como l mismo escribe que
espera poder volver a feso en breve. (Muchos manuscritos dicen "ms rpidamente", es
decir, con mayor rapidez que la redaccin de la carta podra llevar a Timoteo a suponer.)
Pero era probable que las circunstancias podran retrasar su regreso. Esta posibilidad de
retraso le indujo a escribir estas instrucciones con el fin de que "sepas cmo debes
conducirte a s mismos en la casa de Dios." La ausencia de cualquier pronombre en el
original hace que sea posible insertar ya sea "t", como en la versin King James, o
"hombres", como en la Nueva Versin Internacional. Desde las instrucciones anteriores no
se tratan solamente con el deber de Timoteo, pero con el carcter y la conducta de los
funcionarios de la iglesia, el trmino general puede ser preferible. Pero no hay mucha
diferencia que se introduce desde el "comportamiento" de Timothy o "forma de vida" en el
cumplimiento de las instrucciones que pueda afectar el comportamiento de la iglesia. "La
casa de Dios" no significa un edificio de la iglesia, un significado que nunca lo ha hecho en
el Nuevo Testamento, sino que los propios miembros de la iglesia que componen la casa de
Dios, ya que l mora en la Iglesia. La referencia puede ser tanto a la Iglesia universal o
para la iglesia local.
segundo. La naturaleza de la iglesia, v. 15b. Pablo contina con una declaracin sobre la
naturaleza de la Iglesia como la explicacin de por qu debera haber un comportamiento
acorde por parte de los miembros de la iglesia. Conducta reverente y cada vez se debe
porque es "la iglesia del Dios viviente." Esta referencia a "Dios vivo" da un contraste
acentuado a los dolos muertos consagrados en los templos paganos y ministrado a sus
devotos. Pero el Dios vivo es el autor y la fuente de toda la vida; Constantemente cuida y
gua a todos en relacin con su iglesia.
Pablo describe, adems, la iglesia como "columna y baluarte de la verdad". Aqu la
figura cambia en que el templo ya no es la iglesia, pero "la verdad", el gran contenido
doctrinal de la revelacin cristiana. "Columna y baluarte" indican la funcin de la Iglesia en
relacin con el Evangelio. Es un "pilar" de la verdad en que se sostiene y apoya ante el
mundo. La iglesia es tambin la estancia y contrafuerte (esta es una mejor representacin de

"tierra") de la verdad de Dios en la que apoya y mantiene en oposicin a todos los ataques
contra l.
do. La sustancia de la verdad cristiana, v. 16. El contenido de la verdad que los defiende
de la iglesia, soportes y confiesa se resume en el ltimo verso. "Sin la controversia" es
literalmente "declaradamente gran" -es una cuestin de ser abiertamente confes, que es la
misin de la iglesia. "El misterio de la piedad" significa la revelacin de la verdad que la
piedad abrazos y sobre la que descansa. El resto del verso, generalmente considerado como
una cita de un himno cristiano, representa su contenido. Este "misterio" es realmente Cristo
Jess mismo. "El que se manifest." Espacio prohbe una discusin sobre el problema
crtico del verso. El peso de la evidencia textual reside en la lectura "que" (hos), en vez de
"Dios", por un lado, o "que" (en referencia al "misterio") por el otro. El antecedente no
expresado es Cristo mismo, ya que la cita muestra. Se compone de seis lneas breves,
llevndonos hasta el final de la Encarnacin a la Ascensin de Cristo. Algunos agrupara en
tres pares, pero parece mejor dividir el conjunto en dos partes, cada una con tres clusulas.
Bloqueo resume el contenido de la siguiente manera:
(1) La vida de la Incarnate(a) como se ve en la tierra,
"Manifestado en carne, justificado en el Espritu,
(b) como visto desde el cielo,
Visto de los ngeles,
(2) La vida de la Ascendido Seor(a) como predicado en la tierra,
Predicado a los gentiles, credo en el mundo,
(b) que vivi en el cielo,
Recibido arriba en gloria ".
Las palabras "manifestado en la carne" son una declaracin de la Encarnacin y
suponen una inauguracin de una existencia anterior. "Justificado en el espritu" se refiere a
la reivindicacin de sus afirmaciones cuando Dios le levant de los muertos. Los hombres
rechazaron, y Cristo crucificado como un criminal, pero en la resurreccin Dios invierten el
veredicto de los hombres. "Visto de los ngeles" aparentemente significa que observaban su
vida terrenal como Dios encarnado (Lucas 02:13; Marcos 1:13; Juan 1:51; Lucas 24:23,
etc.). "Predicado a los gentiles, credo en el mundo" pone ante nosotros la gran misin de
evangelizacin de la Iglesia en la que el mismo Pablo era tan celosamente activo. "Recibido
arriba en gloria" se refiere no slo al hecho de la ascensin, pero tambin denota el hecho
de Su ascensin "en la gloria", el glorioso carcter de Aquel que ascendi.
Este majestuoso resumen de la verdad cristiana constituye un clmax apropiado a la
segunda divisin de la Epstola tratar con orden de la iglesia. Constituye tambin un marco
apropiado para el tema sombro de la venida apostasa en el prximo captulo
///////////////////////////////////////////////////////////////////////////////////////////////////

THE INSTRUCTIONS CONCERNING LIFE IN THE CHURCH (2:13:16)

God, who created the church, has also given the principles for its operation. Paul sets
forth some of these principles in this next section. First, he wished to exhort and instruct
regarding prayer in the public assembly. Men are to take the lead in public prayer (2:8) and
are to pray for the salvation of people and for peace so that conditions might be favorable
for the spread of the gospel.
The apostle then spoke concerning the womens role in the public assembly (2:1115).
First, a woman is to dress in good taste and avoid excesses in personal adornment.
Apparently such excesses had occurred and these had been destructive in the public
worship. Second, she is to be a willing learner, but not to be the authoritative teacher of
doctrine in the church. (In the New Testament, a teacher was seen as one with a unique
authority. She is prohibited from being the teacher who establishes the doctrine of the
church and who, then, has authority over others.) Paul noted that a womans sphere of
influence is generally greatest in the home environment, and this in turn gives the greatest
satisfaction to her.
Continuing on with his discussion of life and order in the church, Paul addressed the
matter of leadership. The two offices in the local church (that of elder and deacon) must
have qualified men in order that the church will receive godly direction and avoid
numerous problems that come with bad or inept leaders. Paul listed the needed
qualifications that are related to the present life of a man (not his past life, or no one could
qualify). In the list, Paul did not indicate that any one qualification is more significant than
another. Although no man will ever perfectly fulfill all of these, they remain as Gods
standard in evaluating those who would be leaders.26
LAS INSTRUCCIONES RELATIVAS A LA VIDA EN LA IGLESIA (2: 1-3: 16)
Dios, que cre la iglesia, tambin ha dado a los principios de su funcionamiento. Pablo
expone algunos de estos principios en la siguiente seccin. En primer lugar, desea exhortar
e instruir respecto oracin en la asamblea pblica. Los hombres deben tomar la iniciativa en
la oracin pblica (2: 8) y estn orando por la salvacin de la gente y por la paz para que las
condiciones pueden ser favorables para la propagacin del evangelio.
El apstol habl respecto al papel de las mujeres en la asamblea pblica (2: 11-15). En
primer lugar, una mujer es vestir de buen gusto y evitar excesos en el adorno personal. Al
parecer, esos excesos haban ocurrido y stos haban sido destructivo en el culto pblico.
En segundo lugar, ella es ser un aprendiz dispuesto, pero no para ser el maestro de
autoridad de la doctrina de la iglesia. (En el Nuevo Testamento, un profesor fue visto como
uno con una autoridad nica. Ella est prohibido de ser el maestro que establece la doctrina
de la Iglesia y que, entonces, tiene autoridad sobre los dems.) Pablo seal que la esfera de
influencia de una mujer es generalmente mayor en el entorno del hogar, y esto a su vez da
la mayor satisfaccin a ella.
Continuando con su anlisis de la vida y el orden en la iglesia, Pablo se dirigi a la
cuestin de liderazgo. Las dos oficinas en la iglesia local (el de mayor y dicono) deben
tener los hombres cualificados con el fin de que la iglesia recibir direccin piadosa y evitar
numerosos problemas que vienen con lderes malos o ineptos. Pablo enumera los requisitos
necesarios que se relacionan con la vida presente de un hombre (no es su vida pasada, ni
26 Paul N. Benware, Survey of the New Testament (Revised) (Chicago: Moody
Press, 1990), 251.

nadie podra calificar). En la lista, Pablo no indic que cualquier calificacin es ms

importante que otro. Aunque ningn hombre jams perfectamente cumplir con todos ellos,
permanecen como el estndar de Dios en la evaluacin de aquellos que seran lderes.
///////////////////////////////////////////////////////////////////////////////////////////
Ver. 4. : Although commonly retains in the N.T. the emphatic sense
own, yet there can be no doubt that examples occur of the later weakened sense in which it
means simply , e.g., 1 Cor. 7:2. We are not therefore justified in insisting on the
emphatic sense, own, here or in ver. 12, 6:1, Tit. 2:5, 9. See J. H. Moulton Grammar, vol. i.
p. 87 sqq., and Expositor, vi., iii. 277, and Deissmann, Bible Studies, trans. p. 123 sq.
also means household, 1 Cor. 1:16 and in the Pastorals.27
Ver. 4. : Aunque comnmente conserva en el NT el sentido enftico
propia, sin embargo, no puede haber duda de que ocurran ejemplos del sentido debilitada
tarde en la que significa simplemente , por ejemplo, 1 Cor. 7: 2. No estamos, por
tanto, justificado insistir en el sentido enftico, poseer, aqu o en el versculo. 12, 6: 1, Tit.
2: 5, 9. Vase J. H. Moulton Gramtica, vol. yo. p. 87 y ss., Y Expositor, vi., Iii. 277, y
Deissmann, Estudios Bblicos, trad. p. 123 metros cuadrados. Tambin significa
hogar, 1 Cor. 1:16 en las Pastorales.
/////////////////////////////////////////////////////////////////////////////////////////
Overseers (3:17)
Here is a trustworthy saying introduces the second of those Christian sayings scattered
through the Pastorals in five places (1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11; Tit. 3:8). They are
semi-confessional in form and trustworthy in what they say, because they popularise
different kinds of evangelical truth. This one is about church order and the authoritative
position of the pastoral overseer.
If anyone sets his heart on being an overseer. The overseer or supervisor appears to
have been the fundamental church functionary in the apostolic age. The position of overseer
or presbyter or elder (since the terms are interchangeable, see Acts 20:17, 28; Titus 1:5, 7; 1
Peter 5:1f.), was, as the name suggests, one of responsibility for the spiritual welfare of the
congregation. Its origins are in the Old Testament, where the elders of Israel were
representatives of the people in local and national councils. Following the growth of the
Jewish state in the inter-testamental period, the elders of the people became an influential
part of the high court called the Sanhedrin in Jerusalem (see Exodus 19:7f.; 24:9; Numbers
11:16f.; 1 Kings 12:6ff.; 2 Chronicles 34:29; Ezra 6:14; Matthew 26:57; 27:1; Acts 4:5f.,
21). Because it was so much a part of the theocratic government of Israel, the eldership
passed over in a very natural way into the organisation of the Christian churches (Acts
14:23; 15:6, 22f.; Phil. 1:1; Tit. 1:5). The prominence that Paul gives it suggests that it was
intended to be the standard type of leadership in the post-apostolic church (1 Tim. 3:15).
According to the New Testament, a body of elders supervising the local congregation is the
appropriate form of church order.
27 Newport J.D. White, The First and Second Epistles to Timothy and the
Epistle to Titus, en The expositors Greek Testament: Commentary, vol. 4
(New York: George H. Doran Company, s. f.), 112113.

Becoming a local overseer is not about promoting ones own interests or seeking power,
it is about an individual wanting to serve the congregation by using those particular gifts
and qualities which the Lord has given him. Peter elsewhere warns against selfish and
materialistic motives in carrying out the elders tasks (1 Pet. 5:2f.). Behind the desire to be
an overseer should lie a divine awakening and leading. But this desire on the part of an
individual must be confirmed by the church on the visible evidence of certain qualities
which the apostle is about to describe.
Where the right motive is present, a candidate for the eldership can be sure that he
desires a noble task. The elders task is literally a work which involves commitment and
labour in the Lords service (1 Tim. 5:17f.; 2 Tim. 2:15). It is not therefore a position for the
lazy or self-indulgent. Yet it is a noble work which carries its own inherent dignity and
attractiveness, because it is performed in the name of the Lord Jesus Christ and brings
about the welfare of the whole church (Acts 20:28; 1 Pet. 5:2ff.).
Now the overseer must be above reproach (verse 2) which means that he must be free
from scandalous sins and any offensive habits that would lay him open to public criticism
(Tit. 1:6). He cannot be sinless, but he must commend the Christian way of life by his own
mature qualities and exemplary behaviour under all circumstances. The sentences that
follow unfold in a number of specific ways the actual meaning of being above reproach.
First of all he must be the husband of but one wife. This is a notoriously difficult
phrase (also in 1 Tim. 3:12; Tit. 1:6) which could mean that:
the pastoral leader must not have been married more than once under any
circumstances. But Paul does not forbid second marriages so long as they are to fellow
Christians (Rom. 7:3; 1 Cor. 7:8f., 39).
the overseer must not be a bigamist or polygamist, that is, he must be married to only
one wife at a time. This is the most natural way to read the phrase, and was so
understood by the earliest commentators who stood nearer to the original cultural
context than we do.
the overseer must be sexually faithful to his wife and avoid any extra-marital affairs.
This interpretation takes the words in a metaphorical, non-literal way. It includes the
second view since marital faithfulness automatically cuts off multiple marriage
partners.
Each of these three interpretations has its own difficulties but on balance the third makes
the best sense, and has the advantage of including the second in it. It is also in line with
general New Testament teaching about the purity of marriage (Heb. 13:4). The overseer
must mirror for the congregation the highest standards of marital-sexual behaviour. At the
same time there is nothing said or implied that would exclude from church office a divorcee
or remarried man, provided his divorce and remarriage were conducted in accordance with
biblical teaching (Matt. 5:31f.; 19:8f.; Rom. 7:2f.; 1 Cor. 7:815). The nature of the
overseers work, and the qualities required for it, make it clear that the overseer should
normally be married and a family man (see verses 4 and 5).
Temperate, self-controlled, respectable are three closely related qualities which it is
impossible to differentiate sharply. Temperate is about being mentally alert, selfcontrolled is about having the mastery of ones natural reactions, and respectable is about
living a life that bears up under public scrutiny. Being hospitable is a requirement of all

Christians (Rom. 12:13), but the congregational leaders were to give the lead in meeting the
social and travelling needs of fellow-Christians in the early communities (Heb. 13:2; 1 Pet.
4:9). This meant offering bed and board to Christians travelling around the empire (Acts
16:14f.; 21:7f.; 28:13f.). Hospitality can also be a means of evangelism.
Finally, the overseer must be able to teach as part of his role as congregational leader.
While some of the elders spent their whole time in teaching and preaching, and were
remunerated for their labour (1 Tim. 5:17f.), all the elders had to be able to defend and
commend their faith publicly (2 Tim. 2:24; Tit. 1:9). This was because sound teaching is
indispensable for the wellbeing and growth of the congregation as the church of the living
God (1 Tim. 3:15).
Not given to much wine (verse 3) is not a demand for total abstinence (1 Tim. 5:23),
but means that the overseer must be free from any addiction to alcohol. In the modern
context this should include drugs and other addictive stimulants. Drunkenness was no less
common in the ancient world than in the modern, and could affect Christians as well as
others (1 Cor. 11:21). It is a work of the flesh which results in a loss of self-control,
whereas the Christian ought to show that control of his words and actions which is given by
the Holy Spirit (Eph. 5:18).
Not violent but gentle is an absolute requirement for one called to follow the example
of Christ, the gentle Shepherd (1 Pet. 5:3f.) who was himself meek and lowly in heart, and
invited the weary and burdened to come to him for rest (Matt. 11:28; 2 Cor. 10:1).
Gentleness, rather than physical force, will always elicit the desired response of trust,
respect and affection from the congregational members. This quality of gentleness, and the
renunciation of violence that it implies, applies first of all to the home-life of the overseer
in his treatment of his wife and children.
The next quality, not quarrelsome, differs from the last qualification by focusing on
the overseers habits of speaking as distinct from his way of behaving. The quarrelsome
overseer is a contradiction in terms, since he offends wherever he goes, and so destroys the
very work that he is supposed to be building up. Instead of being quarrelsome, the overseer
must be kind and patient in the way he speaks to everyone, gently instructing those who
oppose Gods Word (2 Tim. 2:24f.).
Finally, the overseer must be not a lover of money, which includes both a craving for
money itself, and the lavish kind of lifestyle that money can buy (Heb. 13:5). The overseer
must show himself to be a responsible steward, both of his own and of the churchs monies,
by investing and using them wisely (Luke 19:1226). At the same time he must show by his
personal attitudes and public record that his own trust and hope are in God, who continually
sets him free from the sort of materialistic cravings and schemes that corrupt and destroy
others (1 Tim. 6:9f.).
He must manage his own family well (verse 4). The reason for this requirement
becomes clear in the next verse. The overseer is a manager first of his own family, then of
the family of God. The same description appears in 1 Timothy 5:17 and Romans 12:8, and
highlights the aspect of total leadership involved in this role. But it is not the manager of a
company that the overseer is called to be, rather the manager of people, with the goal, not
of larger company profit margins, but of spiritual growth in the life and faith of the
congregation.
The further explanationand see that his children obey him with proper respectis
literally having his children in submission with all reverence. The father is responsible for
the submission and obedience of his children. The attitude and behaviour of the children is

therefore a good test, though not infallible, of the parental competence of the man. But if
children are to obey and be in submission, then they must be taught to recognise in their
father a God-given authority which they are bound to respect (Eph. 6:13; Col. 3:20). In a
well-run family their submission and obedience will be willing, relatively free from
rebellion and self-will. The spiritual reasoning behind this qualification now follows.
(If anyone does not know how to manage his own family, how can he take care of
Gods church?) (verse 5) is a question that contains its own answer. The family is a
microcosm of the local congregation, just as the congregation can be considered as an
extended or larger family of God (Eph. 2:19). The same sorts of skills of supervision and
leadership are required for both. Family life is the natural training-ground for church
leaders, so that if a man appears to lack competence, sensitivity or wisdom in the lesser
sphere of his own family, it should send a clear signal to the congregation that he will not
likely succeed in the larger and more prestigious household of Gods church.
He must not be a recent convert (verse 6) is a sensible requirement, though the length
of time before a person should be entrusted with official oversight is not stated. That this
period could not always have been lengthy appears from the apostles practice of
appointing elders in all the churches which he had founded, sometimes after what could
only have been months after the church was founded (Acts 14:21ff.). A recent convert is
like a seedling (literally neophyte, a horticultural word), just planted out, and needing to
grow and to receive constant attention and nurture (1 Cor. 3:6).
But the regulation is wise, or he may become conceited and fall under the same
judgement as the devil. The Bible frequently uses classic cases of good and evil as a
comparison for later times. Here Paul alludes to the fall of Satan when he came under the
judgement of God (Luke 10:18; Rev. 12:9f.). In a similar way, the young convert may fall
from a position of trust and responsibility within the congregation. The root cause in both
cases is the same: the sin of pride and vanity, involving the inflation of the ego (conceited
means being puffed up and becoming blinded as a result, Rom. 12:3; 1 Tim. 6:4; 2 Tim.
3:4).
He must also have a good reputation with outsiders (verse 7) because the opinion of
unbelievers, based possibly on long and close observation, is an important guide to a mans
real worth and his suitability for church office. Also worth considering is the fact that the
world forms its opinions of the church largely by the conduct and character of its leaders.
Thus the candidate for eldership must prove himself trustworthy in the two related spheres
of the home and the community.
This precaution is so that he will not fall into disgrace, and into the devils trap. If
he falls into scandalous sin, or turns out to be defective in some serious way for a position
of trust, then he will fall into public disgrace, and the church with him. As well as falling
into disgrace, he will fall into the trap set by the devil (2 Tim. 2:26), who is like a hungry
lion prowling around for prey (1 Pet. 5:8), and who loves nothing better than to pull down
church leaders (Luke 22:31f.).
Study questions
What is the relationship between gifts and offices in the New Testament? (Acts 6:26;
13:1ff.; 14:21ff.; Rom. 12:38; 1 Cor. 12:411, 28ff.; 14:6, 26; 1 Tim. 4:14; Heb. 13:7, 17).

What other qualities, not mentioned in this passage, do you think are desirable in church
leaders? (Jos. 1:69; Isa. 6:58; Dan. 3:16ff.; Matt. 13:52; Acts 11:22ff.; 20:28ff.; Phil.
2:19ff.; Col. 4:12f.).
How does the Bible define the family, and what does it say about its importance and role?
(Gen. 1:27f.; 2:18, 2124; Lev. 20:13; Matt. 1:1821, 24f.; Acts 2:38f.; 1 Cor. 7:14; Eph.
5:226:4; 1 Tim. 5:1f., 4, 14, 16).
Deacons (3:813)
The word deacon is used in a variety of settings in the New Testament. The role of the
deacon involves service of a practical kind, such as serving tables or washing feet. Since
Christianity is based on the servant example of Jesus Christ, deacon is the standard term for
every kind of Christian worker (Rom. 16:1; 1 Cor. 3:5; Col. 4:7; 2 Tim. 4:5, 11). Paul
frequently uses it to describe his own ministry as an apostle (2 Cor. 3:6; Col. 1:23). But it
does also get used, in a specialised sense, to refer to a group of people who were set apart
for a particular role as servants of the local church visiting and distributing the material
goods of the church. This is the sense in which it appears here in 1 Timothy.
The work of the deacons appears to have been supplementary to that of the overseers,
so that the overseers are bracketed with the deacons (Phil. 1:1). The deacons likewise
require certain qualities which presumably are particularly relevant to the nature of their
work. They are to be men worthy of respect, a description already used about Christians
in general (2:2) and about the presbyters in particular (3:4).
Three qualities are noted using a negative format, the first of which is sincere, (literally
not double-tongued). This shows that deacons have to be absolutely trustworthy and
consistent in their speech, not giving out conflicting information to different people as they
move around the homes of the members. It is also necessary that deacons be not indulging
in much wine, a qualification also required of the overseers (verse 3). Since Paul advises
Timothy (1 Tim. 5:23) to drink wine, albeit for medicinal reasons, it is clear that Paul is
opposed to the level of consumption that results in loss of self-control so that a deacons
reputation is damaged.
Finally, deacons should not be pursuing dishonest gain. Perhaps we may conclude
from this that the deacons were responsible for holding and distributing the churchs
finances, and were to resist temptations to misappropriate the funds entrusted to their
management. Whereas the presbyters were not to love the money paid to them (verse 3),
the deacons were not to steal the money entrusted to them.
Although the work of the deacons was more humanitarian in nature, they must keep
hold of the deep truths of the faith with a clear conscience (verse 9). While the overseers
must be ready to teach (1 Tim. 3:2; Tit. 1:9), especially those labouring in the word and
teaching (1 Tim. 5:17), it is enough for the deacons simply to hold the truth faithfully in
their own lives. This ensures that their practical service springs out of their faith in the
gospel, and not from merely humanitarian motives.
The deep things of the faith is literally the mystery of the faith, a favourite Pauline
term (Rom. 16:25f.; 1 Cor. 2:7; Eph. 3:4f.; Col. 2:2f.). It stands for those truths of the
gospel which would have forever remained unknown, had God not revealed them openly in
and through the life and teaching of Jesus Christ, who is the heart of the divine mystery.
Once again a good conscience is the real test of a Christian profession (1:4f., 19).

To safeguard the churchs work and witness the deacons must first be tested (verse
10). The Greek text reads let them also first be tested, an order and choice of words which
imply that the presbyters, as well as the deacons, were subjected to some kind of screening
procedure. Common sense itself would dictate this, but the New Testament advocates the
use of stringent tests before the churches make appointments (Acts 6:3; 1 Cor. 16:3; 1 Tim.
3:7). The nature and length of this probationary procedure is left to the decision of the
individual churches. It follows that then if there is nothing against them, let them serve
as deacons. No indication is given how long their tenure of office would normally last, but
presumably this would continue for several years or until they resigned.
Up to this point the deacons have been men, however Paul now associates women with
them in their diaconal activities. In the same way, their wives are to be women worthy of
respect (verse 11). The word translated wives may well be translated women, since
there is no possessive adjective (their) or definite article (the) in the Greek. This
suggests that the best translation is women rather than wives, and that this verse is
referring to those women, wives of the deacons or not, who were associated with the
deacons as helpers in their work. Undoubtedly the work of the deacons would involve
situations where the presence of women would be an advantage.
However, since Paul does not actually call these women deacons, and in verse twelve
reverts to calling the men deacons, it is strictly more correct to regard these women not as
deaconesses (particularly since this term carries connotations from a later period of the
church) but women helpers, auxiliaries to the male deacons.
The close involvement of these women in the diaconal ministries of the church means
that they must possess certain qualities in the same way as the deacons. They too must be
worthy of respect, responsible (verse 8), not malicious talkers in their contacts with the
members and families of the congregation, but temperate, self-controlled in their personal
habits, and trustworthy in everything, which is a general qualification highlighting the
large element of trust extended to the deacons and their female assistants by the
congregation.
When Paul states that the deacon must be the husband of but one wife (verse 12), he
is linking up again with what he had said in verses eight to ten, before his aside about the
women in verse 11. Being the husband of but one wife (apart from inferring that the
deacons like the overseers were normally married men, verse 2), points to the high value
placed on the life of the home in general, and on marital integrity in particular, by the early
Christians. This is underlined by the next requirement.
The deacon must manage his children and his household well, which, just like the
overseers (verse 4), shows the need for parental and leadership skills in the home, before
being entrusted with the special responsibilities involved in looking after the wider family
of God (verse 5). Since the ancient household could include servants, as well as other
family members such as grandparents, Paul is prescribing here for more than the modern
nuclear family (1 Tim. 5:4, 8, 16).
Paul concludes this section about deacons by pointing out two of the principal rewards
that follow faithful service. Those who have served well (verse 13) is Pauls way of
encouraging and giving recognition to excellence among the servant-leaders of the
churches (1 Tim. 3:4, 12; 5:17). Such individuals gain an excellent standing in the eyes of
the congregation because of their loyal and loving service over many years. As a direct
result they may be entrusted with greater responsibilities. The other advantage for faithful
deacons is great assurance in their faith in Christ Jesus, which is an additional benefit to

their own faith (Eph. 3:12). This results from putting faith into practice in the service of the
congregation, and finding Christ faithful in giving strength to those who humbly depend on
him (Phil. 4:13).
Study questions
From the qualifications listed what do you think are the practical tasks of the deacons?
Do you think Acts 6:16 records the installation of the first deacons?
What other activities in the full life of the church may women participate in and effectively
support? (Acts 1:14; Rom. 16:116; Phil. 4:3; Tit. 2:3ff.; 1 Pet. 3:1f.).28
Supervisores (3: 1-7)
Aqu es digno de crdito presenta el segundo de esos refranes cristianos esparcidos por las
Pastorales en cinco lugares (1 Tim 1:15; 3:. 1; 4:.. 9; 2 Tim 2:11; Tito 3: 8). Son semiconfesional en forma y de confianza en lo que dicen, porque popularizar diferentes tipos de
verdad evanglica. Esto es sobre orden de la iglesia y de la posicin de autoridad del
supervisor pastoral.
Si alguien pone su corazn en ser un capataz. El capataz o supervisor parece haber sido el
funcionario iglesia fundamental en la era apostlica. La posicin de supervisor o presbtero
o anciano (ya que los trminos son intercambiables, ver Hechos 20:17, 28; Tito 1: 5, 7; 1
Pedro 5:. 1f), era, como su nombre indica, una de responsabilidad por el bienestar espiritual
de la congregacin. Sus orgenes se encuentran en el Antiguo Testamento, donde los
ancianos de Israel fueron los representantes del pueblo en los consejos locales y nacionales.
Tras el crecimiento del Estado judo en el perodo intertestamentario, los ancianos del
pueblo se convirtieron en una parte influyente del alto tribunal llamado el Sanedrn de
Jerusaln (ver xodo 19: 7f .; 24: 9; Nmeros 11: 16f .; 1 Reyes 12: 6 ss .; 2 Crnicas
34:29; Esdras 6:14; Mateo 26:57; 27: 1; Hechos 4:. 5f, 21). Debido a que era una parte tan
importante del gobierno teocrtico de Israel, el anciano pas por encima de una manera
muy natural en la organizacin de las iglesias cristianas (Hechos 14:23; 15: 6., 22f .;
Filipenses 1: 1; Tit . 15). El protagonismo que Pablo le da sugiere que estaba destinado a
ser el tipo estndar de liderazgo en la iglesia post-apostlica (1 Tim. 3:15). Segn el Nuevo
Testamento, un cuerpo de ancianos que supervisan la congregacin local es la forma
apropiada de orden de la iglesia.
Convertirse en un supervisor local no se trata de promover los propios intereses o buscar el
poder, se trata de una persona con ganas de servir a la congregacin mediante el uso de esos
dones y cualidades particulares que el Seor le ha dado. Pedro advierte en otros lugares
contra motivos egostas y materialistas en la realizacin de las tareas del anciano (1 Pedro
5:.. 2f). Detrs del deseo de ser un supervisor debera corresponder un despertar divino y
liderazgo. Pero este deseo por parte de un individuo debe ser confirmado por la iglesia en la
evidencia visible de ciertas cualidades que el apstol est a punto de describir.
28 Douglas J.W. Milne, 1 Timothy, 2 Timothy, Titus, Focus on the Bible
Commentary (Scotland; Great Britain: Christian Focus Publications, 1996), 58
68.

Cuando el motivo correcto est presente, un candidato para el anciano puede estar seguro
de que desea una noble tarea. La tarea del anciano es, literalmente, un "trabajo" que implica
el compromiso y el trabajo en el servicio del Seor (1 Tim. 5: 17f .; 2 Tim 2:15.). No es, por
tanto, una posicin para la pereza o auto-indulgente. Sin embargo, es una obra noble que
lleva su propia dignidad inherente y el atractivo, ya que se realiza en el nombre del Seor
Jesucristo y trae por el bienestar de toda la iglesia (Hechos 20:28; 1 Pedro 5:. 2ss.) .
As que el obispo sea irreprensible (versculo 2) lo que significa que debe estar libre de
pecados escandalosos y cualquier hbitos ofensivos que le estaba abierto a la crtica pblica
(Tit. 1: 6). No puede estar sin pecado, pero debe encomiar la forma cristiana de la vida por
sus propias cualidades maduros y un comportamiento ejemplar en todas las circunstancias.
Las frases que siguen se desarrollan en una serie de formas especficas en el significado
real de ser irreprochable.
En primer lugar, debe ser el marido de una sola mujer. Esta es una frase muy difcil
(tambin en 1 Tim 3:12; Tit. 1: 6.) Lo que podra significar que:
el lder pastoral no debe haber estado casado ms de una vez en cualquier circunstancia.
Pero Pablo no prohbe segundo matrimonio tanto tiempo como lo son para los dems
cristianos (Rom 7:... 3; 1 Cor 7: 8f, 39).
el supervisor no debe ser un bgamo o polgamo, es decir, debe estar casado con una sola
mujer a la vez. Esta es la forma ms natural para leer la frase, y fue as entendida por los
primeros comentaristas que estaban ms cerca del contexto cultural original que hacemos.
el supervisor debe ser sexualmente fiel a su esposa y evitar relaciones extramaritales. Esta
interpretacin toma las palabras de un modo metafrico, no literal. Incluye la segunda vista
desde la fidelidad conyugal corta automticamente mltiples parejas matrimoniales.
Cada una de estas tres interpretaciones tiene sus propias dificultades en el equilibrio pero la
tercera hace el mejor sentido, y tiene la ventaja de incluir el segundo en el mismo. Tambin
est en consonancia con el general enseanza del Nuevo Testamento sobre la pureza del
matrimonio (Heb. 13: 4). El supervisor debe reflejar de la congregacin los ms altos
estndares de comportamiento conyugal-sexual. Al mismo tiempo, no hay nada dicho o
implcito que excluir de la oficina de la iglesia un hombre divorciado o casado de nuevo,
siempre que su divorcio y segundas nupcias se realizaron de acuerdo con la enseanza
bblica (Mat. 5: 31f .; 19:. 8f .; Rom 7 :. 2f .; 1 Corintios 7: 8-15). La naturaleza del trabajo
del capataz, y las cualidades requeridas para ello, dejan claro que el supervisor
normalmente debera estar casada y un hombre de familia (ver los versculos 4 y 5).
Sobrio, prudente, decoroso son tres cualidades estrechamente relacionados que es imposible
diferenciar drsticamente. 'Templada' es sobre estar mentalmente alerta, 'auto-controlado
"se trata de tener el dominio de las propias reacciones naturales, y" respetable "se trata de
vivir una vida que lleva bajo el escrutinio pblico. Ser hospitalario es un requisito de todos
los cristianos, pero los lderes de la congregacin fueron a dar a la iniciativa en la
satisfaccin de las necesidades sociales y que viajan de compaeros de los cristianos en las
primeras comunidades (Heb 13 (Romanos 12:13.):. 2; 1 Ped. 4: 9). Esto significaba que
ofrece alojamiento y comida a los cristianos que viajan alrededor del imperio (Hechos 16:
14s .; 21: 7f .; 28:. 13f). Hospitalidad tambin puede ser un medio de evangelizacin.

Por ltimo, el supervisor debe ser capaz de ensear como parte de su papel como lder de la
congregacin. Mientras que algunos de los ancianos gasta todo su tiempo en la enseanza y
la predicacin, y fueron remunerados por su trabajo (1 Tim 5:.. 17f), todos los ancianos
tenan que ser capaces de defender y encomiar su fe pblicamente (2 Tim. 2: . 24; Tit 1: 9).
Esto se debi a la sana doctrina es indispensable para el bienestar y el crecimiento de la
congregacin como la iglesia del Dios vivo (1. Tim 3:15).
No dados a mucho vino (versculo 3) no es una demanda de la abstinencia total (1 Tim.
5:23), pero significa que el supervisor debe estar libre de cualquier adiccin al alcohol. En
el contexto moderno esto debe incluir las drogas y otros estimulantes adictivos. La
embriaguez no era menos comn en el mundo antiguo que en el moderno, y podra afectar a
los cristianos, as como otros (1 Cor. Once y veintiuna). Se trata de una obra de la carne que
se traduce en una prdida de autocontrol, mientras que el cristiano debe mostrar que el
control de sus palabras y acciones que se da por el Espritu Santo (. Ef 5:18).
No violenta pero suave es un requisito absoluto para una llamada a seguir el ejemplo de
Cristo, el Pastor suave (1 Pedro 5:. 3f.) Quien era manso y humilde de corazn, e invit a
los cansados y agobiados por venir a l para resto (Mateo 11:28; 2 Cor. 10:. 1). La
mansedumbre, en lugar de la fuerza fsica, siempre va a obtener la respuesta deseada de la
confianza, el respeto y el afecto de los miembros de la congregacin. Esta cualidad de
dulzura, y la renuncia a la violencia que implica, se aplica en primer lugar a la vida del
hogar del capataz en su tratamiento de su esposa e hijos.
El prximo calidad, no pendenciero, se diferencia de la ltima calificacin, centrndose en
los hbitos del capataz de hablar a diferencia de su forma de comportarse. El capataz
pendenciero es una contradiccin en los trminos, ya que ofende a donde quiera que va, y
as destruye el trabajo que se supone que se acumule. En lugar de ser pendenciero, el
supervisor debe ser amable y paciente en la forma en que habla a todo el mundo, dando
instrucciones con cuidado a las que se oponen a la Palabra de Dios (2 Tim. 2:. 24f).
Por ltimo, el supervisor no debe ser un amante del dinero, que incluye tanto un deseo de
dinero en s mismo, y la clase lujosa de estilo de vida que el dinero puede comprar (Heb.
13: 5). El supervisor debe demostrar a s mismo como un administrador responsable, tanto
de los suyos y de los fondos de la iglesia, mediante la inversin y utilizarlos sabiamente
(Lucas 19: 12-26). Al mismo tiempo se debe mostrar por sus actitudes personales y registro
pblico de que su propia confianza y esperanza sean en Dios, que continuamente le libera
de la clase de los antojos y esquemas materialistas que corrompen y destruyen otros (1 Tim.
6: 9f. ).
Debe gobernar bien su propia familia (versculo 4). La razn de este requisito se aclara en
el versculo siguiente. El capataz es un gestor de primera de su propia familia, despus de la
familia de Dios. Aparece la misma descripcin en 1 Timoteo 5:17 y Romanos 12: 8, y
destaca el aspecto del liderazgo total en juego en este papel. Pero no es el gerente de una
empresa que el supervisor est llamada a ser, ms bien el gerente de las personas, con el
objetivo, no de los mrgenes de beneficio de empresa de mayor tamao, pero de
crecimiento espiritual en la vida y la fe de la congregacin.
La explicacin y adems ven que sus hijos en sujecin con respeto, es correcta literalmente
"tenga sus hijos en sujecin con toda honestidad". El padre es responsable de la sumisin y

la obediencia de sus hijos. Por tanto, la actitud y el comportamiento de los nios es una
buena prueba, aunque no infalible, de la competencia de los padres del hombre. Pero si los
nios deben obedecer y estar en sumisin, entonces deben ser enseados a reconocer en su
padre una autoridad dada por Dios que estn obligados a respetar (Efesios 6: 1-3;
Colosenses 3:20.). En una familia bien administrada su sumisin y obediencia estarn
dispuestos, relativamente libre de la rebelin y la voluntad propia. El razonamiento detrs
de esta cualificacin espiritual sigue ahora.
(Si alguien no sabe gobernar su propia casa, cmo cuidar de la iglesia de Dios?)
(Versculo 5) es una pregunta que contiene su propia respuesta. La familia es un
microcosmos de la congregacin local, al igual que la congregacin puede ser considerado
como una familia de Dios (. Ef 2:19) extendido o ms grande. Se requieren los mismos
tipos de habilidades de supervisin y liderazgo para ambos. La vida familiar es la
formacin natural del terreno para lderes de la iglesia, por lo que si un hombre parece
carecer de competencia, la sensibilidad o la sabidura en la esfera menor de su propia
familia, se debe enviar una seal clara a la congregacin que no es probable tener xito en
la casa ms grande y ms prestigiosa de la iglesia de Dios.
No debe ser un recin convertido (versculo 6) es un requisito razonable, aunque la longitud
de tiempo que una persona debe encargarse de la supervisin oficial no se indica. Que este
perodo no poda siempre han sido muy largos deduce de la prctica de nombrar ancianos
en todas las iglesias que haba fundado, a veces despus de lo que slo podra haber sido
meses despus de la fundacin de la iglesia del apstol (Hechos 14: 21ss.). Un recin
convertido es como una semilla (literalmente "nefito", una palabra de horticultura), acaba
de plantar a cabo, y que necesitan para crecer y para recibir atencin constante y la crianza
(1 Cor. 3: 6).
Pero la regulacin es sabio, o que se vuelva presuntuoso y caiga en la condenacin del
diablo. La Biblia usa con frecuencia casos clsicos de bien y el mal como una comparacin
de tiempos posteriores. Aqu Pablo hace alusin a la cada de Satans cuando vino bajo el
juicio de Dios (Lucas 10:18; Apoc. 12: 9f). De manera similar, el joven converso puede
caer desde una posicin de confianza y responsabilidad dentro de la congregacin. La causa
fundamental en ambos casos es el mismo: el pecado de orgullo y vanidad, que implica la
inflacin del ego ('vanidoso' significa ser hinchado y quedar ciego como consecuencia,
Romanos 12: 3; 1 Tim. 6: 4. ; 2 Timoteo 3: 4)..
Tambin debe tener una buena reputacin con los de afuera (versculo 7), ya que la opinin
de los no creyentes, basado posiblemente en la larga y estrecha observacin, es una gua
importante valor real de un hombre y su idoneidad para la oficina de la iglesia. Tambin
vale la pena considerar es el hecho de que el mundo se forma sus opiniones de la iglesia en
gran medida por la conducta y el carcter de sus lderes. As, el candidato para ancianos
debe demostrar que es digno de confianza en las dos esferas conexas de la casa y la
comunidad.
Esta precaucin es para que no caiga en descrdito y en lazo del diablo. Si cae en el pecado
escandaloso, o resulta ser defectuosa de alguna manera grave para un cargo de confianza,
entonces l va a caer en la vergenza pblica, y la iglesia con l. Adems de la cada en
desgracia, va a caer en la trampa tendida por el diablo (2 Tim 2:26.), Que es como un len

hambriento merodeando alrededor de la presa (1 Pedro 5: 8.), Y que ama nada mejor que
derribar lderes de la iglesia (Lucas 22:. 31f).
Preguntas de estudio
Cul es la relacin entre los regalos y las oficinas en el Nuevo Testamento? (Hechos 6: 26; 13: 1 ss .; 14: 21ss .; Romanos 12: 3-8; 1 Cor 12:.. 4-11, 28ff .; 14:. 6, 26; 1 Tim 4:14 .;
Hebreos 13: 7, 17).
Qu otras cualidades, que no se mencionan en este pasaje, crees que son deseables en
lderes de la iglesia? . (Jos 1: 6-9; Is. 6: 5-8; Dan 3:.. 16ss .; Matt 13:52; Hechos 11: 22ss .;
20: 28ff .; Flp 2, 19 ss .; coronel. 4: 12f)..
Cmo define la Biblia de la familia, y qu es lo que dice acerca de su importancia y el
papel? (Gnesis 1: 27f .; 2:18, 21-24; Lev 20:13; Mateo 1:.. 18-21, 24f .; Hechos 2: 38f .; 1
Cor 7:14; Ef 5..: de 22-6: 4; 1 Tim 5: 1f, 4, 14, 16)...
Diconos (3: 8-13)
La palabra "dicono" se utiliza en una variedad de configuraciones en el Nuevo
Testamento. El papel del dicono consiste en el servicio de una clase prctica, tales como
mesas que sirven o lavar los pies. Desde el cristianismo se basa en el ejemplo siervo de
Jesucristo, dicono es el trmino estndar para todo tipo de obrero cristiano (Romanos 16:
1; 1 Cor. 3: 5; Col. 4:. 7; 2 Tim. 4: 5, 11). Pablo utiliza con frecuencia para describir su
propio ministerio como apstol (2 Corintios 3: 6; Col. veintitrs minutos despus de la
una.). Pero esto tambin se acostumbra, en un sentido especializado, para referirse a un
grupo de personas que se distinguen por un papel particular en el servicio de la iglesia local
visitando y distribucin de los bienes materiales de la iglesia. Este es el sentido en el que
aparece aqu en 1 Timoteo.
El trabajo de los diconos parece haber sido complementaria a la de los supervisores, de
modo que los supervisores estn entre corchetes con los diconos (Fil. 1: 1). Los diconos
asimismo requieren ciertas cualidades que presumiblemente son particularmente relevantes
a la naturaleza de su trabajo. Han de ser hombres dignos de respeto, una descripcin ya se
utiliza sobre los cristianos en general (2: 2) y acerca de los presbteros, en particular, (3: 4).
Tres cualidades se observaron utilizando un formato de negativo, el primero de los cuales
es sincero, (literalmente "sin doblez '). Esto demuestra que los diconos tienen que ser
absolutamente confiable y consistente en su discurso, no dar informacin contradictoria a
diferentes personas cuando se mueven en torno a las casas de los miembros. Tambin es
necesario que los diconos no sean dados a mucho vino, un ttulo tambin se requiere de los
supervisores (versculo 3). Puesto que Pablo aconseja a Timoteo (1 Tim. 5:23) para beber
vino, aunque por razones medicinales, es claro que Pablo se opone al nivel de consumo que
resulta en la prdida de autocontrol para que la reputacin de un dicono est daado.
Por ltimo, los diconos no deben persiguen ganancias deshonestas. Tal vez podemos
concluir de esto que los diconos eran responsables de tenencia y distribucin de las
finanzas de la iglesia, y eran de resistir la tentacin de apropiarse indebidamente de los
fondos confiados a su gestin. No Considerando que los presbteros eran amar el dinero
pagado a ellos (versculo 3), los diconos no se roben el dinero confiado a ellos.

Aunque el trabajo de los diconos era ms de carcter humanitario, deben mantener el

asimiento de las verdades profundas de la fe con limpia conciencia (versculo 9). Mientras
que los supervisores deben estar preparados para ensear (1 Timoteo 3: 2; Tito 1:.. 9),
especialmente los que trabajan en predicar y ensear (1 Tim 5:17.), Es suficiente para que
los diconos simplemente para mantener el la verdad fielmente en sus propias vidas. Esto
asegura que su servicio prctico brota de su fe en el evangelio, y no por motivos meramente
humanitarios.
Las cosas profundas de la fe es, literalmente, "el misterio" de la fe, un trmino favorito de
Paulina (Romanos 16: 25f .; 1 Cor 2:.. 7; Ef 3: 4f .; Col. 2: 2f..). Es sinnimo de esas
verdades del Evangelio que habra permanecido para siempre desconocida, tena Dios no
les revel abiertamente en ya travs de la vida y las enseanzas de Jesucristo, que es el
corazn del misterio divino. Una vez ms una buena conciencia es la verdadera prueba de
una profesin cristiana (1:. 4f, 19).
Para salvaguardar el trabajo de la iglesia y el testimonio de los diconos primero debe ser
probado (versculo 10). El texto griego dice 'los dej tambin primero a prueba', un orden y
eleccin de palabras que implican que los presbteros, as como los diconos, fueron
sometidos a algn tipo de procedimiento de seleccin. Propio sentido comn dictara esto,
pero el Nuevo Testamento aboga por el uso de pruebas estrictas antes de que las iglesias
hacen citas (Hch. 6: 3; 1 Cor 16: 3; 1 Tim 3: 7.). La naturaleza y la duracin de este
procedimiento de prueba se deja a la decisin de las iglesias individuales. De ello resulta
que luego, si no hay nada en contra de ellos, que sirvan como diconos. No se indica el
tiempo de su permanencia en el cargo normalmente pasado, pero se supone que esto podra
continuar durante varios aos o hasta que renunciaron.
Hasta este punto, los diconos han sido hombres, sin embargo Pablo ahora se asocia con las
mujeres en sus actividades diaconales. De la misma manera, sus esposas deben ser mujeres
dignos de respeto (versculo 11). La palabra traducida como "esposas" bien puede ser
traducido "mujeres", ya que no hay adjetivo posesivo ("su") o artculo definido ("el") en el
griego. Esto sugiere que la mejor traduccin es "mujeres" en lugar de "esposas", y que este
versculo se refiere a las mujeres, esposas de los diconos o no, que se asociaron con los
diconos como ayudantes en su trabajo. Sin duda, la labor de los diconos implicara
situaciones en las que la presencia de las mujeres sera una ventaja.
Sin embargo, ya que Pablo en realidad no llamar a estas mujeres 'diconos', y en el
versculo doce vuelve a llamar a los hombres 'diconos', es estrictamente ms correcto
considerar a estas mujeres no como diaconisas (sobre todo porque este trmino tiene
connotaciones de un perodo posterior de la iglesia), pero las mujeres ayudantes, auxiliares
de los diconos varones.
La estrecha participacin de estas mujeres en los ministerios diaconales de la iglesia
significa que deben poseer ciertas cualidades de la misma manera como los diconos. Ellos
tambin deben ser dignos de respeto, responsabilidad (versculo 8), no calumniadoras en
sus contactos con los miembros y las familias de la congregacin, sino sobrias, con dominio
propio en sus hbitos personales, y digno de confianza en todo lo que es una calificacin
general de destacando el gran elemento de confianza extendido a los diconos y sus
asistentes femeninas de la congregacin.

Cuando Pablo afirma que el dicono debe ser el marido de una sola mujer (versculo 12),
que es la vinculacin de nuevo con lo que haba dicho en los versculos ocho a diez, antes
de que sus lado sobre las mujeres en el versculo 11. Al ser el marido de una sola mujer
(aparte de inferir que los diconos como los capataces eran hombres normalmente casadas,
verso 2), seala el alto valor que en la vida de la casa en general, y en la integridad
conyugal, en particular, por los primeros cristianos. Esto es subrayado por el siguiente
requisito.
El dicono debe gestionar sus hijos ya su casa, as, que, al igual que los supervisores
(versculo 4), muestra la necesidad de habilidades parentales y de liderazgo en el hogar,
antes de ser confiado con las responsabilidades especiales que participan en el cuidado de la
familia ms amplia de Dios (versculo 5). Desde el antiguo hogar podra incluir servidores,
as como otros miembros de la familia, como abuelos, Pablo est prescribiendo aqu por
ms de la familia nuclear moderna (1 Tim. 5: 4, 8, 16).
Pablo concluye esta seccin acerca de los diconos al sealar dos de los principales premios
que siguen fiel servicio. Los que han servido bien (versculo 13) es la manera de Pablo de
fomentar y dar reconocimiento a la excelencia entre los siervos-lderes de las iglesias (1
Timoteo 3: 4, 12; 05:17.). Tales individuos ganan un excelente prestigio a los ojos de la
congregacin por su servicio leal y amoroso lo largo de muchos aos. Como resultado
directo que podrn confiarse con mayores responsabilidades. La otra ventaja para los
diconos fieles es una gran seguridad en su fe en Cristo Jess, el cual es un beneficio
adicional a su propia fe (. Ef 3:12). Esto es consecuencia de poner la fe en prctica al
servicio de la congregacin, y la bsqueda de los fieles en dar fortaleza a los que
humildemente depende de l (. Filipenses 4:13).
Preguntas de estudio
De una lista de las calificaciones lo que crees que son las tareas prcticas de los diconos?
Crees que Hechos 6: 1-6 registra la instalacin de los primeros diconos?
Qu otras actividades en la vida plena de la Iglesia pueden participar en las mujeres y
apoyar de manera efectiva? (Hechos 1:14; Rom. 16: 16.01; Flp 4. 3; Tit. 2: 3 ss .; 1 Pedro 3:
1f..).
///////////////////////////////////////////////////////////////////////////////////////////////////////////////
45. A most important principle, which has not always had the prominence it deserves,
is next propounded. Any man unable to govern his children graciously and gravely by
maintaining good discipline, is no man for government in the church. The principle is
universal, for potential skill in a larger sphere can be indicated only by similar skill in a
lesser sphere (cf. the rewards granted in the parable of the talents, Matt. 25:14ff.). The
parallel between the church (in the expression Gods church the local community is clearly
in view) and the home brings impressive dignity to Christian home-life, a dignity as
imperative in the twentieth century as in Pauls day. The apostle is here dealing with church
officials in whom such worthy home-life is indispensable (cf. verse 12). Yet his words must
not be taken to mean that the same standards are not expected of Christians generally (cf.
Eph. 5 and 6 and Col. 3 and 4).

The Greek phrase rendered with proper respect (meta pass semnottos) involves an
element of dignity, yet without sternness. It is important for a leader to command the
respect of his children as well as commanding the respect of others. The parenthetical
question in verse 5 is in complete accord with Pauls style (cf. the three examples in 1 Cor.
14:7, 9, 16), giving rhetorical support to the point just made. The answer to the question is
obvious. Lack of proper management of home-life disqualifies the person from leadership
in the church. It is significant that the same verb used here for fathers ruling their children
(prohistmi) is used later for elders ruling the church (5:7; cf. also 1 Thess. 5:12 and Rom.
12:8).
67. The aspirant to office must not be a recent convert (neophytos). This expression is
evidently used here of one recently converted. It is often supposed that such a proviso must
indicate a late date for the Pastorals, since in a recently established church all the members
would necessarily be recent converts. It is significant that this particular feature is omitted
from the directions for the Cretan church, whose more recent establishment no doubt
rendered it inappropriate. In itself this provision is most reasonable, as too rapid promotion
may easily lead to excessive pride and instability. The Greek word translated become
conceited (typho) means literally to wrap in smoke (Abbott-Smith) and suggests that a
new convert would find himself beclouded (cf. Brox). Pride gives a false sense of altitude,
making the subsequent fall all the greater.
It is not clear what is meant by the words fall under the same judgment as the devil. It
may mean (a) the condemnation reserved for the devil, i.e. the judgment meted out for the
sin of pride; or (b) the condemnation wrought by the devil, i.e. the condemnation brought
about by the further intrigues of the devil when a man is once lured into his grasp through
pride; or (c) the condemnation of the slanderer, taking devil in its original sense, and
understanding by the phrase the malicious attacks to which an arrogant neophyte is
subjected as a result of his vanity. The use of the word in 2 Timothy 2:26 in the sense of
devil and the rarity with which krima (judgment, condemnation) means slander (as
Calvin noted) makes the third suggestion improbable, while of the other two the more
natural interpretation seems to be the first, since pride is clearly a pressing danger for a
promoted new convert.
The next requirement, a good reputation with outsiders, may at first sight seem
impossible in view of the lack of favour shown towards Christianity in the contemporary
world. Yet the injunction was essential to protect the church from unnecessary abuse, for
the non-Christian world has generally respected the noble ideals of Christian character,
particularly ministers and leaders, but has persistently condemned professing Christians
whose practice is at variance with their profession. It is not that outsiders are arbiters of the
churchs choice of its officers, but that no minister will achieve success who has not first
gained the confidence of his fellows.
The devils trap is again ambiguous, for it may either mean the trap laid by the devil
into which a man unpopular with non-Christians will easily fall; or it may refer to the
devils sin of pride. The mention of disgrace suggests that the former is to be preferred,
although the latter forms a better parallel with the previous verse.
ii. Deacons (3:813)
The earliest allusion to a class of people especially appointed for practical work is found in
Acts 6, although the word deacon is not there used. Their function was probably
temporary to deal with a pressing problem. Since the seven were particularly concerned

with the distribution of the churchs charities it was essential for them to be morally
equipped for the task. Although there is no clear evidence of continuity between the seven
in Acts 6 and the deacons here, there is a parallel in the need for worthy men in both
instances. There is no need to suppose that the office of deacon was a late development in
view of Philippians 1:1. On that occasion deacons are specially linked with bishops,
probably because a gift is under consideration, for which no doubt they had been mainly
responsible.
8. The list of qualities specified is closely akin to the preceding, but there are significant
variations. Once again an element of seriousness is prominent, for such a quality would
naturally call out a due measure of respect. The word translated sincere (mdilogos) could
mean not double-tongued, in the sense of not speaking one thing to one person and
something different to another. But it could sustain the meaning tale-bearer suggesting the
idea of gossipers, a tendency which would be all too easy yet damaging for the holder of
the deacons office. The former is to be preferred, in the sense of sincerity as in the NIV
rendering.
The two further comments forbidding wine addicts and men of insatiable appetites for
dishonest gain are both expressed in stronger terms than in the case of the overseers.
Perhaps this was no doubt because they may have been involved in visitation in homes
which would expose them more pointedly to these evils. But we have no precise evidence
of what their functions were.
9. The deacons are to be men not merely of practical acumen, but also of spiritual
conviction. They have a possession described here as the deep truths of the faith. This
translation somewhat veils the significant use of the word mystrion, which is a common
Pauline expression denoting, not what is beyond knowledge, but what, having been once
hidden, is now revealed to those with spiritual discernment. Some scholars see a difference
here from Pauls normal usage, assuming that mystery has now become a conventional
term, in the sense that men can accept the gospel in faith without understanding it. But it is
difficult to see how anyone can hold these deep truths with a clear conscience without any
understanding of what it is all about. To Paul the word always conveys a sense of wonder at
Gods plan of salvation (Rom. 16:26), and he cannot conceive of other Christians lacking
the same realization. The whole phrase might mean (a) the mystery, the substance of which
is the Christian faith (the use of the article supports this); or (b) the mystery appropriated by
faith. In view of other occurrences in the Pastorals of the faith representing a body of
doctrine, the former interpretation seems most consistent.
10. The testing which is here regarded as necessary must be understood rather as an
examination of the required qualities than as a period of probation. The verb for testing
(dokimaz) means to test in the hope of being successful (cf. Abbott-Smith). Appointments
of deacons, as of every officer in the church, demand careful scrutiny. Spicq rightly appeals
to Acts 6:3 to show that the proving is carried out by the assembly of believers. Only when
adequate testing has been made and it is found that there is nothing against them are they
eligible to serve as deacons. The requirements are demanding, for the word used
(anenkltos) means blameless. The demand itself enhances the high regard for the office.
11. In this special injunction to women, some understand a reference to the deacons
wife and there is much to be said for this in view of the probable share such a wife would
have in her husbands visitation work. Others have postulated an order of deaconesses, but
there is difficulty in view of the special section later in the Epistle devoted to women
workers. Yet the word hsauts translated In the same way shows a close connection

between the women and the deacons, and would support the contention that a new class is
introduced analogous to the preceding order of deacons. Another argument in favour of
deaconesses is that no special requirements are mentioned for the wives of overseers. Yet a
third possibility is that an order of women deacons is in mind analogous to Phoebe (cf.
Rom. 16:1). The reference is too general to postulate with certainty a distinct order of
deaconesses or of women deacons, but some feminine ministration was necessary in
visitation and in attending women candidates for baptism. For such work certain moral
qualities would be essential whether for deacons wives or for deaconesses or deacons in
their own right. These qualities all contain a serious note, befitting the character of their
task. The warning against malicious talkers is basic, for no-one in Gods service can be
allowed to indulge in slander. Of the other necessary qualities the first, temperate, echoes
verse 2 and is again a basic requirement, but the second, trustworthy in everything, is again
one of those demanding requirements which makes a person stand out in an age when
reliability and honesty are at a premium in the non-Christian world.
1213. Domestic orderliness and parental control are as necessary in a deacon as in an
overseer and the requirements stated are in this respect identical with the previous list. A
different reason, however, is given, perhaps by way of encouragement to the lesser officials
of whom so high a standard is demanded. It is not quite clear what the words gain an
excellent standing signify, but three different suggestions have been made. The word for
standing (bathmos) means a step, and is taken to mean (a) a step in promotion to a
higher office; (b) standing or vantage ground (as in NIV, RSV), relating to the influence
gained in the esteem of the Christian community; (c) standing in the sight of God. The
first seems quite out of keeping with the context and would make the previous instructions
ridiculous if this were the main aim of the deacons office. The second makes good sense
and fully accords with the context, since influence is a by-product of character (Simpson).
But the third possibility cannot be ruled out in view of the concluding phrase, great
assurance in their faith in Christ Jesus, which is linked with standing as objects of the
same verb gain. Both parts may therefore legitimately be understood in a spiritual sense.
Yet the transition of thought from moral qualifications to spiritual status is more difficult
than that required for solution (b). Boldness seems primarily towards man, though it could
include the notion of boldness in approach to God.
The expression in their faith in Christ Jesus has been much discussed. Some have
objected that this application of the usual Pauline phrase in Christ Jesus is in fact nonPauline because Paul used it almost invariably to describe persons and not qualities. But
whereas this particular application is unusual for Paul, it is surely not inconceivable that the
apostle should use his favourite expression when describing29
4-5. Un principio ms importante, que no siempre ha tenido el protagonismo que se
merece, se propuso al lado. Cualquier hombre incapaz de gobernar a sus hijos con gracia y
con gravedad al mantener una buena disciplina, no es un hombre para el gobierno en la
iglesia. El principio es universal, para el potencial de habilidad en una esfera ms grande
puede ser indicada solamente por la habilidad similar en una esfera menor (cf. las
recompensas otorgadas en la parbola de los talentos, Mateo 25:.. 14 ss). El paralelo entre
la iglesia (en la iglesia de la expresin de Dios a la comunidad local es claramente a la
29 Donald Guthrie, Pastoral Epistles: An Introduction and Commentary, vol. 14,
Tyndale New Testament Commentaries (Nottingham, England: Inter-Varsity
Press, 1990), 96101.

vista) y la casa trae impresionante dignidad a la vida hogar cristiano, una dignidad tan
imprescindible en el siglo XX como en los das de Pablo. El apstol est aqu tratando con
funcionarios de la iglesia en la que tal vida de hogar digno es indispensable (cf. versculo
12). Sin embargo, sus palabras no deben tomarse en el sentido de que las mismas normas
no se espera de los cristianos en general (cf. Ef. 5 y 6 y Colosenses 3 y 4).
La frase griega traducida con el debido respeto (PASES meta semnottos) implica un
elemento de la dignidad, pero sin severidad. Es importante para un lder para comandar el
respeto de sus hijos, as como ordenando al respeto de los dems. La pregunta entre
parntesis en el versculo 5 est en completo acuerdo con el estilo de Pablo (cf. los tres
ejemplos en 1 Cor. 14: 7, 9, 16), dando apoyo retrico al punto que acaba de hacer. La
respuesta a la pregunta es obvia. La falta de una gestin adecuada de la vida de hogar
descalifica a la persona de liderazgo en la iglesia. Es significativo que el mismo verbo
usado aqu por padres que gobiernen bien sus hijos (prohistmi) se utiliza despus para
ancianos gobernantes de la iglesia (5: 7; vase tambin 1 Tesalonicenses 5:12 y Rom. 12:
8.).
6-7. El aspirante a la oficina no debe ser un recin convertido (Neophytos). Esta
expresin se utiliza aqu, evidentemente, de un solo convertido recientemente. Se supone a
menudo que un tal condicin debe indicar una fecha tarda para las Pastorales, ya que en
una iglesia de reciente creacin a todos los miembros seran necesariamente conversos
recientes. Es significativo que esta caracterstica particular, se omite de las instrucciones
para la iglesia de Creta, cuya creacin ms reciente, sin duda, dictada inapropiado. En s
misma, esta disposicin es ms razonable, como la promocin demasiado rpida puede
conducir fcilmente a la excesiva orgullo y la inestabilidad. La palabra griega traducida
vuelva presuntuoso (Typhoo) significa literalmente "para envolver en humo" (AbbottSmith) y sugiere que un nuevo converso se encontrara 'beclouded' (cf. Brox). Orgullo da
una falsa sensacin de altitud, por lo que la cada posterior an mayor.
No est claro lo que se quiere decir con las palabras caen bajo el mismo juicio que el
diablo. Puede significar (a) la condena reservada para el diablo, es decir, la sentencia
impuesta por el pecado del orgullo; o (b) la condena causada por el diablo, es decir, la
condena provocada por las nuevas intrigas del diablo cuando un hombre es una vez atrajo a
su alcance a travs del orgullo; o (c) la condena del calumniador, teniendo diablo en su
sentido original, y la comprensin de la frase los ataques maliciosos a los que un nefito
arrogante se somete, como resultado de su vanidad. El uso de la palabra en 2 Timoteo 2:26,
en el sentido de 'diablo' y la rareza con la que krima (sentencia, condena) significa "la
calumnia (como se seal Calvin) hace que la tercera sugerencia improbable, mientras que
de los otros dos ms interpretacin natural parece ser el primero, ya que el orgullo es
claramente un peligro acuciante para un nuevo convertido promovido.
El siguiente requisito, una buena reputacin con los de afuera, puede a primera vista
parecer imposible en vista de la falta de favor mostrado hacia el cristianismo en el mundo
contemporneo. Sin embargo, la medida cautelar era esencial para proteger a la iglesia de
los abusos innecesarios, porque el mundo no cristiano ha respetado en general los nobles
ideales de carcter cristiano, en particular los ministros y lderes, pero ha condenado
persistentemente que profesan ser cristianos cuya prctica est en desacuerdo con su
profesin. No es que los de afuera son rbitros de la eleccin de la iglesia de sus
funcionarios, pero que ningn ministro va a lograr el xito que no ha ganado primero la
confianza de sus compaeros.

Trampa del diablo es ms ambigua, ya que o bien puede significar la trampa tendida por
el diablo en la que un hombre impopular entre los no cristianos se caer fcilmente; o puede
referirse al pecado del diablo de orgullo. La mencin de la desgracia sugiere que el primero
es preferible, aunque este ltimo forma un mejor paralelo con el verso anterior.
ii. Diconos (3: 8-13)
La primera alusin a una clase de personas especialmente designados para el trabajo
prctico se encuentra en Hechos 6, aunque no se haya utilizado la palabra "dicono". Su
funcin era probablemente temporal para hacer frente a un problema acuciante. Desde el
siete eran particularmente preocupado por la distribucin de las obras de caridad de la
iglesia era esencial para que sean moralmente equipados para la tarea. Aunque no hay
evidencia clara de continuidad entre el siete en Hechos 6 y los diconos aqu, hay un
paralelo en la necesidad de que los hombres dignos en ambos casos. No hay necesidad de
suponer que el oficio de dicono era un desarrollo tardo en vista de Filipenses 1: 1. En esa
ocasin los diconos estn especialmente vinculados con los obispos, probablemente
debido a un regalo est bajo consideracin, por lo que sin duda haban sido los principales
responsables.
8. La lista de cualidades especficas es muy semejante a la anterior, pero hay
variaciones significativas. Una vez ms un elemento de seriedad es prominente, por tal
calidad, naturalmente, llamar a una medida debido respeto. La palabra traducida sinceros
(mdilogos) podra significar "sin doblez", en el sentido de no hablar una cosa a una
persona y algo diferente a otro. Pero podra sostener el significado "chismoso" sugiere la
idea de chismosos, una tendencia que sera demasiado fcil pero perjudicial para el titular
de la oficina del dicono. El primero es que se prefiere, en el sentido de la sinceridad como
en la prestacin NVI.
Las dos nuevas observaciones que prohben adictos vino y hombres de apetito
insaciable de ganancias deshonestas se expresaron en trminos ms fuertes que en el caso
de los supervisores. Tal vez esto fue sin duda porque pueden haber estado involucrados en
las visitas en los hogares que exponerlos ms puntualmente a estos males. Pero no tenemos
ninguna prueba precisa de cules eran sus funciones.
9. Los diconos deben ser hombres no slo de visin para los prcticos, sino tambin de
la conviccin espiritual. Tienen una posesin descrito aqu como las verdades profundas de
la fe. Esta traduccin vela un poco el uso significativo de la palabra mysterion, que es una
expresin paulina comn que denota, no lo que est ms all del conocimiento, pero lo que,
habiendo sido una vez oculto, ahora es revelado a los que tienen discernimiento espiritual.
Algunos estudiosos ven una diferencia en este caso de uso normal de Pablo, en el supuesto
de que el misterio se ha convertido en un trmino convencional, en el sentido de que los
hombres pueden aceptar el Evangelio en la fe sin entenderlo. Pero es difcil ver cmo
alguien puede sostener estas profundas verdades con la conciencia tranquila sin ninguna
comprensin de lo que se trata. Para Pablo la palabra siempre transmite una sensacin de
asombro ante el plan de Dios de la salvacin (. Rom 16:26), y l no puede concebir otros
cristianos que carecen de la misma realizacin. Toda la frase podra significar (a) el
misterio, cuya sustancia es la fe cristiana (el uso del artculo apoya este); o (b) el misterio
apropiado por la fe. En vista de otras ocurrencias en las Pastorales de la fe representa un
cuerpo de doctrina, la primera interpretacin parece ms consistente.
10. El ensayo que aqu se considera necesaria debe entenderse ms bien como un
examen de las cualidades requeridas que como un perodo de prueba. El verbo para las
pruebas (dokimazo) significa poner a prueba con la esperanza de tener xito (cf. Abbott-

Smith). Los nombramientos de los diconos, a partir de todos los oficiales de la iglesia,
exigen un examen cuidadoso. Spicq apelan con razn a Hechos 6: 3 para mostrar que la
prueba se lleva a cabo por la asamblea de los creyentes. Slo cuando las pruebas adecuadas
se ha hecho y se encuentra que no hay nada en contra de ellos son elegibles para servir
como diconos. Los requisitos son exigentes, pues la palabra utilizados (anenkltos)
significa "libre de culpa". La demanda en s mejora la alta consideracin por la oficina.
11. En este mandato especial a la mujer, algunos la tienen por una referencia a la esposa
del dicono y hay mucho que decir acerca de esto en vista de la participacin probable tal
esposa tendra en el trabajo de la visita de su marido. Otros han postulado un orden de
diaconisas, pero hay dificultad en la vista de la seccin especial ms adelante en la epstola
dedicada a las mujeres trabajadoras. Sin embargo, la palabra hsauts traducidos Del
mismo modo muestra una estrecha relacin entre las mujeres y los diconos, y apoyara la
tesis de que una nueva clase se introduce anloga a la orden anterior de los diconos. Otro
argumento a favor de las diaconisas es que no se menciona ningn requisito especial para
las esposas de los supervisores. Sin embargo, una tercera posibilidad es que un orden de
mujeres diaconisas est en la mente anloga a Phoebe (cf. Rom. 16: 1). La referencia es
demasiado general para postular con certeza un orden distinto de diaconisas o de mujeres
diaconisas, pero algunos ministracin femenina era necesaria en las visitas y en asistir a las
candidatas para el bautismo. Para esa labor ciertas cualidades morales seran esenciales
tanto para mujeres diconos o diaconisas o diconos en su propio derecho. Estas cualidades
todas contienen una nota seria, acorde con el carcter de su tarea. La advertencia contra
calumniadoras es bsico, porque nadie en el servicio de Dios se puede permitir disfrutar de
la calumnia. De las otras cualidades necesarias la primera, templado, se hace eco el
versculo 2 y es de nuevo un requisito bsico, pero el segundo, de confianza en todo, es de
nuevo uno de los requisitos que exigen lo que hace que una persona se destacan en una
edad en la fiabilidad y la honestidad son en una prima en el mundo no cristiano.
12-13. El orden nacional y el control de los padres son tan necesarios en un dicono
como en un capataz y los requisitos indicados son en este aspecto idntico a la lista anterior.
Una razn diferente, sin embargo, se da, tal vez a modo de aliento a los funcionarios
menores de los cuales tan alto estndar se exiga. No est muy claro lo que las palabras
adquieren una excelente significan pie, pero tres sugerencias diferentes se han hecho. La
palabra para 'pie' (bathmos) significa un 'paso', y se entiende (a) una etapa en la promocin
de una oficina superior; (b) 'de pie' o 'terreno ventajoso "(como en la NIV, RSV), relativa a
la influencia adquirida en la estima de la comunidad cristiana; (c) "de pie ante los ojos de
Dios". La primera parece bastante fuera de armona con el contexto y hara que las
instrucciones anteriores ridcula si este fuera el objetivo principal de la oficina del dicono.
El segundo tiene sentido y plenamente con el contexto, ya que la influencia es un
subproducto del carcter (Simpson). Pero la tercera posibilidad no puede descartarse en
vista de la frase final, gran seguridad en su fe en Cristo Jess, que est vinculado con el 'pie'
como objetos de la misma ganancia verbo. Ambas partes pueden, por tanto, legtimamente
ser entendidas en un sentido espiritual. Sin embargo, la transicin del pensamiento de
calificaciones morales al estado espiritual es ms difcil que la requerida para la solucin
(b). Audacia parece principalmente hacia el hombre, a pesar de que podra incluir la nocin
de confianza en acercarse a Dios.
La expresin de su fe en Cristo Jess ha sido muy discutido. Algunos han objetado que
esta aplicacin de la frase paulina habitual "en Cristo Jess" es, de hecho, no Pauline
porque Pablo lo us casi invariablemente para describir personas y no cualidades. Pero

mientras que esta aplicacin particular es inusual para Pablo, es sin duda no es inconcebible
que el apstol debe usar su expresin favorita al describir
////////////////////////////////////////////////////////////////////////////////////////////////////////////
The Pastor (1 Tim. 3:17)
According to the New Testament, the terms bishop, pastor, and elder are
synonymous. Bishop means overseer, and the elders had the responsibility of overseeing
the work of the church (Acts 20:17, 28; 1 Peter 5:13). Elder is the translation of the
Greek word presbutes, which means an old man. Paul used the word presbytery in 1
Timothy 4:14, referring not to a denomination, but to the eldership of the assembly that
ordained Timothy. Elders and bishops (two names for the same office, Titus 1:5, 7) were
mature people with spiritual wisdom and experience. Finally, pastor means shepherd,
one who leads and cares for the flock of God.
When you compare the qualifications given here for bishops with those given for elders
in Titus 1:59, you quickly see that the same office is in view. Church organization was
quite simple in apostolic days: There were pastors (elders, bishops) and deacons (Phil. 1:1).
It seems that there was a plurality of elders overseeing the work of each church, some
involved in ruling (organization and government), others in teaching (1 Tim. 5:17).
But these men had to be qualified. It was good for a growing believer to aspire to the
office of bishop, but the best way to achieve it was to develop Christian character and meet
the following requirements. To become an elder/bishop was a serious decision, one not
treated lightly in the early church. Paul gave sixteen qualifications for a man to meet if he
expected to serve as an elder/bishop/pastor.
Blameless (v. 2a). This word literally means nothing to take hold upon; that is, there
must be nothing in his life that Satan or the unsaved can take hold of to criticize or attack
the church. No man living is sinless, but we must strive to be blameless, or above
reproach (NIV).
The husband of one wife (v. 2b). All of the qualifying adjectives in this passage are
masculine. While there is ample scope for feminine ministry in a local assembly, the office
of elder is not given to women. However, a pastors homelife is very important, and
especially his marital status. (This same requirement applies to deacons, according to 1
Tim. 3:12.) It means that a pastor must not be divorced and remarried. Paul was certainly
not referring to polygamy, since no church member, let alone a pastor, would be accepted if
he had more than one wife. Nor is he referring to remarriage after the death of the wife; for
why would a pastor be prohibited from marrying again, in the light of Genesis 2:18 and 1
Timothy 4:3? Certainly the members of the church who had lost mates could marry again;
so why penalize the pastor?
Its clear that a mans ability to manage his own marriage and home indicate ability to
oversee a local church (1 Tim. 3:45). A pastor who has been divorced opens himself and
the church to criticism from outsiders, and it is not likely that people with marital
difficulties would consult a man who could not keep his own marriage together. I see no
reason why dedicated Christians who have been divorced and remarried cannot serve in
other offices in the church, but they are disqualified from being elders or deacons.
Vigilant (v. 2c). This means temperate or sober. Temperate in all things (2 Tim.
4:5, literal translation). Or keep your head in all situations (NIV). A pastor needs to
exercise sober, sensible judgment in all things.

Sober (v. 2d). He must have a serious attitude and be in earnest about his work. This
does not mean he has no sense of humor, or that he is always solemn and somber. Rather it
suggests that he knows the value of things and does not cheapen the ministry or the Gospel
message by foolish behavior.
Of good behavior (v. 2e). Orderly would be a good translation. The pastor should be
organized in his thinking and his living, as well as in his teaching and preaching. It is the
same Greek word that is translated modest in 1 Timothy 2:9, referring to womens
clothing.
Given to hospitality (v. 2f). Literally, loving the stranger. This was an important
ministry in the early church when traveling believers would need places to stay (Rom.
12:13; Heb. 13:2; 3 John 58). But even today, a pastor and wife who are hospitable are a
great help to the fellowship of a local church.
Apt to teach (v. 2g). Teaching the Word of God is one of an elders main ministries. In
fact, many scholars believe that pastors and teachers in Ephesians 4:11 refer to one
person but to two functions. A pastor is automatically a teacher (2 Tim. 2:2, 24). Phillips
Brooks, famous American bishop of the 1800s, said, Apt to teachit is not something to
which one comes by accident or by any sudden burst of fiery zeal. A pastor must be a
careful student of the Word of God, and of all that assists him in knowing and teaching that
Word. The pastor who is lazy in his study is a disgrace in the pulpit.
Not given to wine (v. 3a). The word describes a person who sits long with the cup and
thus drinks to excess. The fact that Paul advised Timothy to use wine for medicinal
purposes (1 Tim. 5:23) indicates that total abstinence was not demanded of believers. Sad to
say, some of the members of the Corinthian church got drunk, even at the love feast that
accompanied the Lords Supper (1 Cor. 11:21). The Jewish people diluted their wine with
water to make sure it was not too strong. It was a well-known fact that water was not pure
in those days, so that weak wine taken in moderation would have been healthier to drink.
However, there is a vast difference between the cultural use of wine in Bible days and
supporting the alcohol industry of today. Pauls admonition and example in Romans 14
(especially Rom. 14:21) would apply today in a special way. A godly pastor would certainly
want to give the best example and not be an excuse for sin in the life of some weaker
brother.
No striker (v. 3b). Not contentious, not looking for a fight. Charles Spurgeon told his
Pastors College students, Dont go about the world with your fist doubled up for fighting,
carrying a theological revolver in the leg of your trousers.
Not greedy of filthy lucre (v. 3c). Paul will have more to say about money in 1 Timothy
6:3ff. It is possible to use the ministry as an easy way to make money, if a man has no
conscience or integrity. (Not that pastors are paid that much in most churches!) Covetous
pastors always have deals going on outside their churches, and these activities erode their
character and hinder their ministry. Pastors should not [work] for filthy lucre (1 Peter
5:2).
Patient (v. 3d). Gentle is a better translation. The pastor must listen to people and be
able to take criticism without reacting. He should permit others to serve God in the church
without dictating to them.
Not a brawler (v. 3e). Pastors must be peacemakers, not troublemakers. This does not
mean they must compromise their convictions, but that they must disagree without being
disagreeable. Short tempers do not make for long ministries.

Not covetous (v. 3f). You can covet many things besides money: popularity, a large
ministry that makes you famous, denominational advancement, etc. This word centers
mainly on money.
A godly family (vv. 45). This does not mean that a pastor must be married, or, if
married, must have children. However, marriage and a family are probably in the will of
God for most pastors. If a mans own children cannot obey and respect him, then his church
is not likely to respect and obey his leadership. For Christians, the church and the home are
one. We should oversee both of them with love, truth, and discipline. The pastor cannot be
one thing at home and something else in church. If he is, his children will detect it, and
there will be problems. The words rule and ruleth in 1 Timothy 3:45 mean to preside
over, to govern, and suggest that a pastor is the one who directs the business of the church.
(Not as a dictator, of course, but as a loving shepherd1 Peter 5:3.) The word translated
take care of in 1 Timothy 3:5 suggests a personal ministry to the needs of the church. It is
used in the Parable of the Good Samaritan to describe the care given to the injured man
(Luke 10:3435).
Not a novice (v. 6). Novice literally means one newly planted, referring to a young
Christian. Age is no guarantee of maturity, but it is good for a man to give himself time for
study and growth before he accepts a church. Some men mature faster than others, of
course. Satan enjoys seeing a youthful pastor succeed and get proud; then Satan can tear
down all that has been built up.
A good testimony outside the church (v. 7). Does he pay his bills? Does he have a good
reputation among unsaved people with whom he does business? (see Col. 4:5 and 1 Thes.
4:12)
No pastor ever feels that he is all he ought to be, and his people need to pray for him
constantly. It is not easy to serve as a pastor/elder, but it is much easier if your character is
all God wants it to be.
The Deacon (1 Tim. 3:813)
The English word deacon is a transliteration of the Greek word diakonos, which simply
means servant. It is likely that the origin of the deacons is recorded in Acts 6. The first
deacons were appointed to be assistants to the Apostles. In a local church today deacons
relieve the pastors/elders of other tasks so that they may concentrate on the ministry of the
Word, prayer, and spiritual oversight.
Even though deacons are not given the authority of elders, they still must meet certain
qualifications. Many faithful deacons have been made elders after they proved themselves.
Grave (v. 8a). A deacon should be worthy of respect, a man of Christian character worth
imitating. A deacon should take his responsibilities seriously and use the office, not just fill
it.
Not double-tongued (v. 8b). He does not tell tales from house to house; he is not a
gossip. He does not say one thing to one member and something entirely opposite to
another member. You can depend on what he says.
Not given to much wine (v. 8c). We have discussed this in our comments on 1 Timothy
3:3.
Not greedy of filthy lucre (v. 8d). Deacons handle offerings and distribute money to
needy people in the church. It may be tempting to steal or to use funds in selfish ways.
Finance committees in churches need to have a spiritual attitude toward money.

Doctrinally sound (v. 9). The word mystery means truth once hidden but now revealed
by God. The great doctrines of the faith are hidden to those outside the faith, but they can
be understood by those who trust the Lord. Deacons must understand Christian doctrine and
obey it with a good conscience. It is not enough to sit in meetings and decide how to run
the church. They must base their decisions on the Word of God, and they must back up
their decisions with godly lives.
I have noticed that some church officers know their church constitutions better than
they know the Word of God. While it is good to have bylaws and regulations that help
maintain order, it is important to manage the affairs of a church on the basis of the Word of
God. The Scriptures were the constitution of the early church! A deacon who does not
know the Bible is an obstacle to progress in a local assembly.
A pastor friend of mine, now home with the Lord, took a church that was a split from
another church and constantly at war with itself. From what he told me, their business
meetings were something to behold! The church constitution was revered almost as much
as the Bible. The people called it the green book. My friend began to teach the people the
Word of God, and the Spirit began to make changes in lives. But the enemy went to work
and stirred up some officers to defy their pastor in a meeting.
You arent following the green book! they said.
My friend lifted his Bible high and asked, Are we going to obey the Word of God, or a
green book written by men? This was a turning point in the church, and then God blessed
with wonderful growth and power.
A deacon who does not know the Word of God cannot manage the affairs of the church
of God. A deacon who does not live the Word of God, but has a defiled conscience,
cannot manage the church of God. Simply because a church member is popular, successful
in business, or generous in his giving does not mean he is qualified to serve as a deacon.
Tested and proved (v. 10). This implies watching their lives and seeing how they
conduct themselves. In most churches, a new member or a new Christian may begin serving
God in visitation, ushering, helping in Sunday School, and numerous other ways. This is
the principle in Matthew 25:21: Thou hast been faithful over a few things; I will make thee
ruler over many things.
It is worth noting that quite a few leaders mentioned in the Bible were first tested as
servants. Joseph was a servant in Egypt for thirteen years before he became a second ruler
in the land. Moses cared for sheep for forty years before God called him. Joshua was
Moses servant before he became Moses successor. David was tending his fathers sheep
when Samuel anointed him king of Israel. Even our Lord Jesus came as a servant and
labored as a carpenter; and the Apostle Paul was a tentmaker. First a servant, then a ruler.
It always weakens the testimony of a local church when a member who has not been
proved is made an officer of the church. Maybe Jim will attend church more if we make
him a deacon, is a statement that shows ignorance both of Jim and of the Word of God. An
untested Christian is an unprepared Christian. He will probably do more harm than good if
you give him an office in the church.
Godly homes (vv. 1112). The deacons wife is a part of his ministry, for godliness must
begin at home. The deacons must not be men who have been divorced and remarried. Their
wives must be Christians, women who are serious about the ministry, not given to
slanderous talk (literally not devils, for the word devil means slanderer, false accuser),
and faithful in all that they do. It is sad to see the damage that is done to a local church
when the wives of elders or deacons gossip and slander others.

Some students think that 1 Timothy 3:11 refers, not to the wives of deacons, but to
another order of ministersthe deaconesses. Many churches do have deaconesses who
assist with the womens work, in baptisms, in fellowship times, etc. Phebe was a deaconess
from the church at Cenchrea (Rom. 16:1, where the word is diakonon). Perhaps in some of
the churches, the wives of the deacons did serve as deaconesses. We thank God for the
ministry of godly women in the local church, whether they hold offices or not! It is not
necessary to hold an office to have a ministry or exercise a gift.
A willingness to work (v. 13). He is to use the office, not just fill it. The Greek word
translated degree means rank (as in the army), a base, a step, or rung on a ladder. What
an encouragement to a faithful deacon! God will promote him spiritually and give him
more and more respect among the saints, which means greater opportunity for ministry. A
faithful deacon has a good standing before God and men, and can be used of God to build
the church. He has a spiritual boldness that makes for effective ministry.
Certainly a part of this blessing could include the possibility of a spiritual promotion.
What a joy it is to a pastor to see deacons become elders, and then to see some of the elders
called into pastoral ministry on a full-time basis. (It should be remembered that, in the New
Testament churches, the elders were called from out of their own local congregations. They
were not usually imported from other places.)
It is a serious matter to serve the local church. Each of us must search his own heart to
be certain that he is qualified by the grace of God.30
El Pastor (1 Tim. 3: 1-7)
Segn el Nuevo Testamento, los trminos "obispo", "pastor" y "mayores" son
sinnimos. Obispo significa "supervisor", y los ancianos tuvieron la responsabilidad de
supervisar el trabajo de la iglesia (Hechos 20:17, 28; 1 Pedro 5: 1-3). "Anciano" es la
traduccin de los griegos presbutes palabra, que significa "un hombre viejo." Pablo us la
palabra presbiterio en 1 Timoteo 4:14, no se refiere a una denominacin, sino a la
"ancianos" de la asamblea que orden a Timoteo . Los ancianos y los obispos (dos nombres
para el mismo cargo, Tito 1: 5, 7) eran personas maduras con sabidura espiritual y la
experiencia. Por ltimo, "pastor" significa "pastor", que dirige y cuida el rebao de Dios.
Cuando se comparan las calificaciones dadas aqu para los obispos con los dados para
ancianos en Tito 1: 5-9, se ve rpidamente que la misma oficina est a la vista.
Organizacin de la Iglesia era bastante simple en los das apostlicos: Haba pastores
(ancianos, obispos) y diconos (Fil. 1: 1). Parece que haba una pluralidad de ancianos que
supervisan el trabajo de cada iglesia, algunos involucrados en el "fallo" (organizacin y
gobierno), otros en la enseanza (1. Tim 5:17).
Pero estos hombres tuvieron que ser calificado. Fue bueno para un creyente en
crecimiento para aspirar al cargo de obispo, pero la mejor manera de lograrlo era
desarrollar el carcter cristiano y cumplir con los siguientes requisitos. Para llegar a ser un
anciano / obispo era una decisin seria, uno no tratados a la ligera en la iglesia primitiva.
Pablo dio diecisis calificaciones para un hombre para satisfacer si esperara a servir como
anciano / obispo / pastor.
Sin culpa (v. 2a). Esta palabra significa literalmente "nada para tomar dominio sobre";
es decir, no debe haber nada en su vida que Satans o los no salvos pueden apoderarse de
30 Warren W. Wiersbe, The Bible exposition commentary (Wheaton, Ill.: Victor
Books, 1996), 1 Ti 3.18.

criticar o atacar a la iglesia. Ningn hombre viviente es pecado, pero hay que esforzarse por
ser irreprensible, o "irreprochable" (NVI).
El marido de una sola mujer (v. 2b). Todos los adjetivos calificativos en este pasaje son
masculino. Si bien existe un amplio margen para el ministerio femenino en una asamblea
local, la oficina del anciano no se da a las mujeres. Sin embargo, vida familiar de un pastor
es muy importante, y sobre todo su estado civil. (Este mismo requisito se aplica a los
diconos, de acuerdo con 1 Tim. 3:12). Esto significa que un pastor no debe ser divorciados
vueltos a casar. Pablo ciertamente no se refera a la poligamia, ya que ningn miembro de la
iglesia, y mucho menos un pastor, sera aceptada si tuviera ms de una esposa. Tampoco es
que se refiere a un nuevo matrimonio despus de la muerte de la esposa; por qu estara
prohibido un pastor de casarse de nuevo, a la luz de Gnesis 2:18 y 1 Timoteo 4: 3?
Ciertamente, los miembros de la iglesia que haba perdido a compaeros podan casarse de
nuevo; as que por qu penalizar al pastor?
Est claro que la capacidad de un hombre para administrar su propio matrimonio y el
hogar indican la capacidad para supervisar una iglesia local (1 Tim. 3: 4-5). Un pastor que
se ha divorciado se abre y la iglesia a las crticas de los forasteros, y no es probable que las
personas con dificultades matrimoniales se consulte a un hombre que no poda mantener a
su propio matrimonio juntos. No veo ninguna razn por la cual los cristianos dedicados que
han sido divorciados vueltos a casar no pueden servir en otras oficinas en la iglesia, pero
son descalificados de ser ancianos o diconos.
Vigilant (v. 2c). Esto significa "templado" o "sobria". "Moderado en todas las cosas" (2
Tim. 4: 5, traduccin literal). O "mantener la cabeza en todas las situaciones" (NVI). Un
pastor tiene que ejercer sobrio, sensato juicio en todas las cosas.
Sober (v. 2d). l debe tener una actitud seria y estar en serio acerca de su trabajo. Esto
no quiere decir que no tiene sentido del humor, o que siempre es solemne y sombro. Ms
bien sugiere que l conoce el valor de las cosas y no abaratar el ministerio o el mensaje del
Evangelio por el comportamiento insensato.
De buena conducta (v. 2e). "Ordenada" sera una buena traduccin. El pastor debe ser
organizada en su pensamiento y de la vida, as como en su enseanza y la predicacin. Es la
misma palabra griega que se traduce "modesto" en 1 Timoteo 2: 9, en referencia a la ropa
de las mujeres.
Dada a la hospitalidad (v. 2f). Literalmente, ". Amando al extrao" Este fue un
importante ministerio en la iglesia primitiva cuando los creyentes que viajan necesitaran
lugares para alojarse (Romanos 12:13; Hebreos 13:.. 2; 3 Juan 5-8). Pero an hoy en da, un
pastor y una esposa que son hospitalarios son una gran ayuda para la comunin de una
iglesia local.
Apto para ensear (v. 2 g). La enseanza de la Palabra de Dios es uno de los principales
ministerios de un anciano. De hecho, muchos estudiosos creen que los "pastores y
maestros" en Efesios 4:11 se refieren a una persona, pero para dos funciones. Un pastor es
automticamente un maestro (2 Tim. 2: 2, 24). Phillips Brooks, famoso obispo
estadounidense de la dcada de 1800, dijo, "apto para ensear; no es algo a lo que viene por
accidente o por cualquier repentino estallido de celo ardiente." Un pastor debe ser un
estudiante cuidadoso de la Palabra de Dios, y de todo lo que le ayuda a conocer y ensear la
Palabra. El pastor que es perezoso en su estudio es una vergenza en el plpito.
No dado al vino (v. 3a). La palabra describe a una persona que se sienta de largo con la
copa y as bebe en exceso. El hecho de que Pablo aconsej a Timoteo a utilizar el vino con
fines medicinales (1 Tim. 5:23) indica que la abstinencia total no se exiga de los creyentes.

Es triste decirlo, algunos de los miembros de la iglesia de Corinto se emborracharon,

incluso en la fiesta de amor que acompa a la Cena del Seor (1. Cor once y veintin). El
pueblo judo diluyen su vino con agua para asegurarse de que no era demasiado fuerte. Era
un hecho bien conocido que el agua no era puro en esos das, por lo que el vino dbil se
toma con moderacin habra sido ms saludable para beber.
Sin embargo, hay una gran diferencia entre el uso cultural del vino en los das de la
Biblia y el apoyo a la industria del alcohol de hoy. Amonestacin y el ejemplo de Pablo en
Romanos 14 (especialmente Rom. 14:21) se aplicaran hoy de una manera especial. Un
pastor piadoso, sin duda, quiere dar el mejor ejemplo y no puede ser una excusa para el
pecado en la vida de un hermano ms dbil.
No delantero (v. 3b). "No es discutible, no en busca de una pelea." Charles Spurgeon
dijo a los estudiantes de su Pastor College, "No te vayas por el mundo con su puo doblado
para la lucha, que lleva un revlver teolgica en la pierna de los pantalones."
No codicioso de ganancias deshonestas (v. 3c). Paul tendr ms que decir sobre el
dinero en 1 Timoteo 6: 3 ss. Es posible utilizar el ministerio como una manera fcil de
hacer dinero, si un hombre no tiene conciencia o la integridad. (No es que los pastores se
les paga mucho en la mayora de las iglesias!) Pastores codiciosos siempre tienen "ofertas"
que van en fuera de sus iglesias, y estas actividades erosionar su carcter y dificultar su
ministerio. Los pastores deben "no [el trabajo] por ganancia deshonesta" (1 Pedro 5: 2).
Paciente (v. 3d). "Suave" es una mejor traduccin. El pastor debe escuchar a la gente y
ser capaz de aceptar las crticas sin reaccionar. Se debe permitir a otros a servir a Dios en la
iglesia sin dictar a ellos.
No es un peleador (v. 3e). Los pastores deben ser constructores de paz, no
alborotadores. Esto no quiere decir que deben comprometer sus convicciones, pero que
deben "estar de acuerdo" sin ser "desagradable". Temperamentos cortos no hacen los
ministerios de largo.
No codicioso (v. 3f). Usted puede desear muchas cosas adems del dinero: la
popularidad, un gran ministerio que te hace famoso, el avance de la denominacin, etc. Esta
palabra se centra principalmente en el dinero.
Una familia piadosa (. Vv 4-5). Esto no quiere decir que un pastor debe estar casado, o,
si es casado, tiene hijos. Sin embargo, el matrimonio y la familia son, probablemente, en la
voluntad de Dios para la mayora de los pastores. Si los propios hijos de un hombre no
puede obedecer y respetarlo, a continuacin, su iglesia no es probable que respetar y
obedecer a su liderazgo. Para los cristianos, la iglesia y el hogar son uno. Debemos
supervisar los dos con el amor, la verdad y la disciplina. El pastor no puede ser una cosa en
su casa y algo ms en la iglesia. Si lo es, sus hijos lo detectar, y no habr problemas. Las
palabras "reglas" y "gobierna" en 1 Timoteo 3: 4-5 significa "para presidir, para gobernar",
y sugieren que un pastor es el que dirige los asuntos de la iglesia. (No como un dictador,
por supuesto, pero como amante pastor-1 Pedro 5: 3.) La palabra traducida como "cuidar"
en 1 Timoteo 3: 5 sugiere un ministerio personal a las necesidades de la iglesia. Se utiliza
en la Parbola del Buen Samaritano para describir la atencin que se brinda al hombre
herido (Lucas 10: 34-35).
No un nefito (v. 6). "Novice" literalmente significa "uno recin plantados",
refirindose a un joven cristiano. La edad no es garanta de madurez, pero es bueno para un
hombre para darse tiempo para el estudio y el crecimiento antes de aceptar una iglesia.
Algunos hombres maduran ms rpido que otros, por supuesto. Satans disfruta viendo un

pastor juvenil xito y obtener orgullosos; entonces Satans puede derribar todo lo que se ha
construido.
Un buen testimonio fuera de la iglesia (v. 7). Se paga sus cuentas? Tiene una buena
reputacin entre la gente no salva con quien hace negocios? (ver Col. 4: 5 y 1
Tesalonicenses 4:12).
Ningn pastor nunca se siente que l es todo lo que debera ser, y su gente tienen que
orar por l constantemente. No es fcil para servir como pastor / anciano, pero es mucho
ms fcil si tu personaje es todo lo que Dios quiere que sea.
El Dicono (1 Tim. 3: 8-13)
La palabra dicono Ingls es una transliteracin de la palabra griega diakonos, que
simplemente significa "siervo". Es probable que el origen de los diconos se registra en
Hechos 6. Los primeros diconos fueron nombrados como asistentes a los Apstoles. En
una iglesia local hoy diconos alivian los pastores / ancianos de otras tareas para que
puedan concentrarse en el ministerio de la Palabra, la oracin y la supervisin espiritual.
A pesar de que los diconos no se les da la autoridad de los ancianos, todava tienen que
cumplir ciertos requisitos. Muchos diconos fieles se han hecho mayores despus de que
demostraron ser.
Tumba (v. 8a). Un dicono debe ser digno de respeto, un hombre de carcter cristiano
digno de imitar. Un dicono debe tomar sus responsabilidades con seriedad y utilizar la
oficina, no slo llenarlo.
Sin doblez (v. 8b). l no le dice cuentos de casa en casa; l no es un chisme. No dice
una cosa a un miembro y algo totalmente opuesto a otro miembro. Usted puede confiar en
lo que dice.
No dados a mucho vino (v. 8c). Hemos hablado de esto en nuestros comentarios en 1
Timoteo 3: 3.
No codicioso de ganancias deshonestas (v. 8d). Diconos manejan las ofrendas y
distribuir dinero a las personas necesitadas de la iglesia. Puede ser tentador para robar o
para utilizar los fondos de una manera egosta. Comits de Finanzas en las iglesias
necesitan tener una actitud espiritual hacia el dinero.
Doctrinalmente sonido (v. 9). La palabra misterio significa "verdad oculta una vez pero
ahora revelada por Dios." Las grandes doctrinas de la fe se ocultan a aquellos fuera de la fe,
pero que pueden ser entendidas por los que confan en el Seor. Los diconos deben
entender la doctrina cristiana y obedecerla con una buena conciencia. No es suficiente para
sentarse en reuniones y decidir cmo "funciona la iglesia." Ellos deben basar sus decisiones
en la Palabra de Dios, y deben respaldar sus decisiones con una vida piadosa.
Me he dado cuenta de que algunos oficiales de la iglesia saben mejor que ellos conocen
la Palabra de Dios a sus constituciones eclesisticas. Si bien es bueno tener estatutos y
reglamentos que ayudan a mantener el orden, es importante para manejar los asuntos de una
iglesia sobre la base de la Palabra de Dios. Las Escrituras eran la "constitucin" de la
iglesia primitiva! Un dicono que no conoce la Biblia es un obstculo para el progreso en
una asamblea local.
Un pastor amigo mo, ahora el hogar con el Seor, tuvo una iglesia que era una divisin
de otra iglesia y constantemente en guerra consigo mismo. De lo que me dijo, sus reuniones
de negocios eran algo digno de contemplar! La constitucin de la iglesia fue venerado casi
tanto como la Biblia. El pueblo lo llam "el libro verde." Mi amigo comenz a ensear a la

gente la Palabra de Dios, y el Espritu comenz a hacer cambios en la vida. Pero el enemigo
fue a trabajar y despert a algunos oficiales a desafiar a su pastor en una reunin.
"Usted no est siguiendo el libro verde!", Dijeron.
Mi amigo levant la Biblia alta y le pregunt: "Vamos a obedecer la Palabra de Dios, o
un libro verde escrita por los hombres?" Este fue un punto de inflexin en la iglesia, y
luego Dios bendijo con un crecimiento maravilloso y poder.
Un dicono que no conoce la Palabra de Dios no puede manejar los asuntos de la iglesia
de Dios. Un dicono que no vive de la Palabra de Dios, sino que tiene una "conciencia
contaminada," no puede administrar la iglesia de Dios. Simplemente porque un miembro de
la iglesia es popular, xito en los negocios, o generoso en su entrega no significa que l est
calificado para servir como dicono.
Probado y comprobado (v. 10). Esto implica mirar sus vidas y ver cmo se comportan.
En la mayora de las iglesias, un nuevo miembro o un nuevo cristiano puede comenzar a
servir a Dios en la visitacin, marcando el comienzo, lo que ayuda en la escuela dominical,
y muchas otras formas. Este es el principio en Mateo 25:21: "T has sido fiel en lo poco;
Har enseorear sobre muchas cosas ".
Vale la pena sealar que un buen nmero de lderes mencionados en la Biblia se
probaron como sirvientes. Jos era un siervo en Egipto durante trece aos antes de que l se
convirti en un segundo gobernante de la tierra. Moiss cuidaba las ovejas durante cuarenta
aos antes de que Dios lo llam. Josu era "siervo antes de convertirse en Moiss Moiss
sucesor. David estaba cuidando las ovejas de su padre cuando Samuel lo ungi rey de
Israel. Incluso nuestro Seor Jess vino como un siervo y trabaj como carpintero; y el
apstol Pablo era un fabricante de tiendas. Primero un siervo, entonces una regla.
Siempre debilita el testimonio de una iglesia local cuando un miembro que no se ha
demostrado que se haga un oficial de la iglesia. "Tal vez Jim asistir a la iglesia ms si le
hacemos un dicono", es una declaracin que muestra la ignorancia tanto de Jim y de la
Palabra de Dios. Un cristiano no probado es un cristiano sin preparacin. Probablemente va
a hacer ms dao que bien si le das una oficina en la iglesia.
Hogares piadosos (vv. 11-12). La esposa del dicono es una parte de su ministerio, por
la piedad debe comenzar en casa. Los diconos no deben ser hombres que han sido
divorciados vueltos a casar. Sus esposas deben ser cristianos, las mujeres que son serios
sobre el ministerio, no les da para hablar calumnioso (literalmente "no demonios," por la
palabra significa diablo "calumniador, falso acusador"), y fiel en todo lo que hacen. Es
triste ver el dao que se hace a una iglesia local cuando las esposas de los ancianos o
diconos chisme y la calumnia otros.
Algunos estudiantes piensan que 1 Timoteo 3:11 se refiere, no a las esposas de los
diconos, sino a otra orden de ministros -los diaconisas. Muchas iglesias tienen diaconisas
que ayudan con el trabajo de las mujeres, en bautizos, en tiempos de becas, etc. Febe era
una diaconisa de la iglesia en Cencrea (Ro. 16: 1, donde la palabra es diakonon). Tal vez en
algunas de las iglesias, las esposas de los diconos servan como diaconisas. Damos gracias
a Dios por el ministerio de mujeres de Dios en la iglesia local, si poseen oficinas o no! No
es necesario para mantener una oficina para tener un ministerio o ejercer un regalo.
Una voluntad de trabajar (v. 13). l es el uso de la oficina, no slo llenarlo. La palabra
griega traducida como "grado" significa "rango (como en el ejrcito), una base, un paso o
peldao en una escalera." Lo que un estmulo para un dicono fiel! Dios va a "promover" lo
espiritual y darle ms y ms respeto entre los santos, lo que significa mayores
oportunidades para el ministerio. Un dicono fiel tiene una buena posicin ante Dios y los

hombres, y puede ser usado por Dios para edificar la iglesia. l tiene una audacia espiritual
que hace que para un ministerio eficaz.
Sin duda, una parte de esta bendicin podra incluir la posibilidad de una "promocin
espiritual." Qu alegra es un pastor para ver diconos se convierten en ancianos, y luego a
ver algunos de los ancianos llamados al ministerio pastoral en una base a tiempo completo.
(Hay que recordar que, en las iglesias del Nuevo Testamento, los ancianos fueron llamados
a partir de sus propias congregaciones locales. No estaban generalmente importados de
otros lugares.)
Es un asunto serio para servir a la iglesia local. Cada uno de nosotros debe buscar su
propio corazn para estar seguro de que est calificado por la gracia de Dios.
////////////////////////////////////////////////////////////////////////////////////////////
3:45 he must be one who manages his own household well Leadership can be seen at
home. Any kind of difficulty between husband and wife or children or grandparents or inlaws was a basis for disqualification in this early church setting. No handle for criticism
is the main concern. How one rules his home will show ones tendencies in leading the
church (cf. v. 5, which is a parenthetical question expecting a no answer). Oh, my, this
would disqualify many modern ministers if taken literally and to the letter. The many
positive as well as negative characteristics mentioned in vv. 23 are revealed in the home
environment. Check the home first is good advice for personnel committees!
3:5 if This is a FIRST CLASS CONDITIONAL SENTENCE which is assumed to be
true from the authors perspective or for his literary purposes.
3:6 and not a new convert This is left out in Titus. I Timothy was written to Ephesus,
which was an established church, while Titus was written to Crete, which was a new work.
They were all new converts. The literal root term used here means young plant. However,
the exact time factor is uncertain.
so that he will not become conceited and fall into the condemnation incurred by the
devil Pride is a major problem for angels and humans (cf. 6:4; II Tim. 3:4). The verb
(AORIST PASSIVE PARTICIPLE) means become smoke-blinded. The GENITIVE of
the devil can refer to (1) the judgment caused by the devil (cf. v. 7) or (2) the same type of
judgment the devil received (cf. NKJV, TEV, NJB).
Paul mentions the spiritual enemy of mankind several times in I Timothy (but not in II
Timothy or Titus): (1) devil ( diabolos, 3:6, 7); (2) Satan ( Santanas, 1:20; 5:20); and (3)
the demonic ( daimonion, 4:1). The biblical world-view that mankind has a spiritual
opponent (cf. Eph. 2:2; 6:1019) is revealed in both the OT and NT.
3:7 he must have a good reputation with those outside Leadership must be viewed as
honest and genuine by the unbelieving community which the church is trying to bring to
faith in Christ (5:14; 6:1; Titus 2:5, 6, 10; I Cor. 10:32; Col. 4:5; I Thess. 4:12).

so that he will not fall into reproach and the snare of the devil Paul was concerned
about spiritual warfare (cf. 6:910; Eph. 2:13; 4:14; 6:1019). Godliness is an armor, but
selfishness is an open door for evil to exploit!
NASB (UPDATED) TEXT: 3:8-13
8
Deacons likewise must be men of dignity, not double-tongued, or addicted to
much wine or fond of sordid gain, 9 but holding to the mystery of the faith with a
clear conscience. 10 These men must also first be tested; then let them serve as
deacons if they are beyond reproach. 11 Women must likewise be dignified, not
malicious gossips, but temperate, faithful in all things. 12 Deacons must be husbands
of only one wife, and good managers of their children and their own households. 13
For those who have served well as deacons obtain for themselves a high standing
and great confidence in the faith that is in Christ Jesus.

3:8 Deacons Deacons are not mentioned at all in II Timothy and Titus. The office and
function of a deacon is not defined in the NT. Many assume that Acts 6 is a beginning of
this particular task-oriented office, but this seems unlikely. Here they are mentioned, along
with pastors, as the two functions/offices in the local church (cf. Phil. 1:1). The term
deacon means to raise dust, which is metaphorical for menial service. It became the
general word of ministry in the NT (cf. 1:12; 4:6; II Tim. 1:18; 4:5, 11). Deacons are
servants, not managers!
likewise The qualifications of church leaders are extended to a new group.
must be men of dignity See note at 2:2.
not double-tongued This means saying different things to different groups to be
accepted under false pretenses. This is a form of lying and falsehood.
or addicted to much wine This, like verse 3, does not refer to total abstinence but to
abuse. In some cultures, even in our day, Christians have no problem with this statement. In
America alcohol abuse led to the temperance movement which overstated the biblical
passages. If we, for whatever reason, intentionally overstate the biblical position, we
become the standard, not the Bible. It is as problematic to add to the Bible (even with the
purest motives and for sincere causes) as it is to take away from the Bible. Is the Bible the
only source for faith and practice? If so, it must judge all cultures! See Special Topic at 3:3.
or fond of sordid gain This refers to the business honesty of these bi-vocational church
leaders. If money is priority (cf. 6:910) then Jesus cannot be! False teachers are often
characterized in the NT as greedy and sexually exploitive. Remember, this entire context
reflects the abuses of the heretics.

3:9 but holding to the mystery of the faith This mystery seems to refer to both Jew and
Greek being included in the family of God (cf. Eph. 2:113:13; Col. 1:26, 27). The term
faith has the DEFINITE ARTICLE, which means it refers to the body of Christian
doctrine.

SPECIAL TOPIC: GODS PLAN FOR REDEMPTION, MYSTERY

God has a unified purpose for mankinds redemption that even preceded the Fall
(Gen. 3). Hints of this plan are revealed in the OT (Gen. 3:15; 12:3; Exod. 19:56; and
the universal passages in the prophets). However, this inclusive agenda was not clear (I
Cor. 2:68). With the coming of Jesus and the Spirit it begins to become more obvious.
Paul used the term mystery to describe this total redemptive plan , which was once
hidden, but now fully revealed (I Cor. 4:1; Eph. 6:19; Col. 4:3; I Tim. 1:9). However, he
used it in several different senses:
1.A partial hardening of Israel to allow Gentiles to be included. This influx of
Gentiles will work as a mechanism (jealousy) for Jews to accept Jesus as the
Messiah of prophecy (Rom. 11:2532).
2. The gospel was made known to the nations, all of whom are potentially
included in Christ and through Christ (Rom. 16:2527; Col. 2:2).
3. Believers will have new bodies at the Second Coming (I Cor. 15:557; I Thess.
4:1318).
4. The summing up of all things in Christ (Eph. 1:811).
5. The Gentiles and Jews are fellow-heirs (Eph. 2:113:13).
6. Intimacy of the relationship between Christ and the Church described in
marriage terms (Eph. 5:2233).
7. Gentiles included in the covenant people and indwelt by the Spirit of Christ so
as to produce Christlike maturity, that is, the restored image of God in fallen
humanity (Gen. 1:2627; 5:1; 6:5, 1113; 9:6; Col. 1:2628).
8. The end-time AntiChrist (II Thess. 2:111).
9. An early church summary of the mystery is found in I Tim. 3:16.

with a clear conscience The term conscience seems to imply that these leaders walk
and talk coincide with the truths of the gospel. See fuller note at 1:5.
3:10 These men must also first be tested This is a PRESENT PASSIVE IMPERATIVE.
This is the Greek term dokimaz , which is used with the connotation of to test with a view
toward approval (cf. Rom. 2:18; 12:2; 14:22; I Cor. 3:13; 16:3; II Cor. 8:22; I Thess. 2:4).
It is contrasted with peiraz , which connotes to test with a view toward destruction (cf. I
Cor. 2:5; 10:9, 13; Gal. 6:1; Phil. 1:10; I Thess. 3:5; I Tim. 6:9).
then let them serve as deacons This is a PRESENT ACTIVE IMPERATIVE.
if This is another FIRST CLASS CONDITIONAL SENTENCE like v. 5.

they are beyond reproach See Special Topic at 3:2.

3:11 Women must likewise be dignified This does not refer to deacons wives (cf. KJV
and NIV), but to women in general. The Greek syntax distinguishes another group of
church servants (i.e. likewise of v. 8). Deaconesses are mentioned in Rom. 16:1 (cf.
Charles B. Williams translation) and possibly Phil. 4:3. The qualifications for these female
servants are similar to those for the male leaders. They were meant to be deacon-helpers in
situations where a male deacon would simply be inappropriate (caring for sick women,
helping prepare women before and after baptism, regular visits to older women, etc). From
the writings of the Early church fathers we know that the office of deaconess developed
very quickly and was used throughout the early centuries. The problem in our day is that
we have made deacons an executive board which, because of other passages in Timothy,
seem to rule out women. However, deacons are meant to be servants, and therefore, women
have an appropriate role. Possibly the deaconesses were synonymous with the widows
roll (cf. 5:9ff).
not malicious gossips This is a perfect example of the problems caused by the false
teachers (cf. 5:1315; II Tim. 3:17). It is possible that this refers to conversations about the
false teachers teachings. The term translated gossip was often used of the devil (cf. John
6:70). It literally meant slander (NKJV, NRSV, NIV, cf. I Tim. 3:11; II Tim. 3:3; Titus
2:3), not gossip (NASB, TEV, NJB).
temperate See note at 3:3.
faithful in all things This again may be pointing toward the false teachers use of
women in the house churches. These leaders/servants must be faithful in the faith (no
ARTICLE in v. 13 also) and in their lifestyle choices.
3:12 Most modern translations link verses 813 into one paragraph. Deacons start the
discussion (cf. v. 8) and end the discussion (cf. v. 13), yet in v. 11 deaconesses are
discussed. This is why some translations call
them deacons wives. However, I think that deacon helpers, or deaconesses, may be
more culturally appropriate. Women servants (i.e. widows) are specifically mentioned in
5:910.
Verse 12 is very similar to the qualifications of the overseer or bishop (i.e. pastor) in vv.
25.

SPECIAL TOPIC: QUALIFICATIONS FOR FEMALE CHURCH WORKERS

A. dignified (3:11)
B. not malicious gossips (3:11)
C. temperate (3:11)
D. faithful in all things (3:11)
E. not supported by relatives (3:11)
F. hope fixed on God (5:5)

G.
H.
I.
J.
K.

continues in prayer (5:5)

above reproach (5:7)
over sixty years old (5:9)
wife of one man (5:9)
reputation of good works (5:10)
1. raised children well (5:10)
2. showed hospitality to strangers (5:10)
3. washed the saints feet (5:10)
L. assisted those in distress (5:10)
M. devoted to every good work (5:10)

3:13 served This is the VERB form of deacon. It is the general term in the NT for
minister/servant. The term deacon is not in this verse in Greek.
obtain for themselves a high standing This does not necessarily refer to a higher
leadership position (i.e. pastor), but possibly respect within their community which allows
them to boldly share the gospel.
NASB (UPDATED) TEXT: 3:14-16
14
I am writing these things to you, hoping to come to you before long; 15 but in
case I am delayed, I write so that you will know how one ought to conduct himself in
the household of God, which is the church of the living God, the pillar and support
of the truth. 16 By common confession, great is the mystery of godliness: He who was
revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed
among the nations, Believed on in the world, Taken up in glory.

3:14-15 Paul plans to visit Timothy in Ephesus. The Spirit directed that he write so that
Gods will expressed in I Timothy might bless and direct His church throughout time.
These verses confirm the interpretive context of chapters 13 as relating to public
worship. I also think that these chapters are reactions to and qualifications based on the
presence of the false teachers. This is not a neutral setting!
This same theological situation is seen in Leviticus. The book is not a collection of
hygienic laws or customs so much as a reaction to Canaanite culture. Just as many of the
specific laws were written to keep Canaanites and Israelites as far apart socially and
religiously as possible, these passages separate the Pastoral Letters and the Jewish/gnostic
false teachers.
3:15 in case I am delayed This is a THIRD CLASS CONDITIONAL SENTENCE,
which means potential action.

in the household of God Paul uses many powerful corporate metaphors to describe the
church, such as body, but the family/household is one of the most insightful (God as
Father, Jesus as Son, believers as children).
church Ekklesia is a compound Greek word from out of and to call. This was used
in Koine Greek to describe any kind of assembly, such as a town assembly (cf. Acts 19:32).
The early Jewish Church chose this term because it was used in the Septuagint, the Greek
translation of the OT, written as early as 250 B.C. for the library at Alexandria, Egypt. This
term translated the Hebrew term qahal , which was used in the phrase the assembly of
Israel (Exod.; Num 20:4). The NT writers asserted that they were the divinely called out
ones who were the People of God of their day. The early Jewish believers saw no radical
break between the OT People of God and themselves, the NT People of God. Believers,
therefore, assert that the Church of Jesus Christ, not modern rabbinical Judaism, is the true
heir to the OT Scriptures.
of the living God The OT asserts that there is one and only one God (cf. Exod. 8:10;
9:14; Deut. 4:35, 39; 6:4; 32:39; I Sam. 2:2; Isa. 40:1013; 44:68; 45:57). The adjective
living comes from the covenant name (cf. 4:10) for God, YHWH, which is the
CAUSATIVE FORM of the Hebrew verb to be (cf. Exod. 3:14).
the pillar and support of the truth This may be an allusion to Isa. 28:16, Gods
foundation is Jesus the cornerstone, which is also alluded to in II Tim. 2:19. This is the third
in a series of descriptive phrases.
1. household of God (v. 15)
2. the church of the living God (v. 15)
3. the pillar and support of the truth (v. 15)
The term truth ( altheia ) is very common in Pauls writings (and Johns). It usually
refers to gospel content (cf. Rom. 1:18, 25; 2:2, 8; 3:7; 15:8; I Cor. 13:6; II Cor. 4:2; 6:7;
7:14; 13:8; Gal. 2:5, 14; 5:7; Eph. 1:13; 4:21; 5:9; Phil. 1:18; Col. 1:5, 6; II Thess. 2:10, 12,
13; I Tim. 3:15; 4:3; 6:5; II Tim. 2:15, 18, 25; 3:7, 8; 4:4; Titus 1:1, 14).
3:16
NKJV

without controversy

NRSV, NJB

without any doubt

TEV

no one can deny

This is the Greek term usually used for ones profession or confession of faith. It marks
off the following lines as an early creedal affirmation.
great is the mystery of godliness Mystery usually refers to the Gentile mission,
which may be a key to v. 16. See note at 3:9. This introduces an early confessional
statement or a Christian hymn. Another of these is found in II Tim. 2:1113. The chiastic
pattern might be: (1) A B C D E F (revealed truths about Christ); (2) AB, BA, AB (contrast

between earth and heaven or humiliation and exaltation); or (3) ABC, ABC (revealed truths
about Christ and His church).
CHIASTIC PATTERNS within the Bible are becoming more apparent to modern
scholarship. The Companion Bible published by Kregel in 1990 and Kenneth E. Baileys
Poet and Peasant use this approach extensively.

NASB

He who was revealed in the flesh

NKJV

God was manifested in the flesh

NRSV

He was revealed in flesh

TEV

He appeared in human form

NJB

He was made visible in the flesh

This speaks of the Incarnation (birth) of Jesus Christ at Bethlehem: His life, teachings,
death, and resurrection, which fully reveal the Father (cf. John 1:1418). There is also the
strong inference of His pre-existence (cf. John 1:15; 8:5758; II Cor. 8:4; Phil. 2:6; Col.
1:17). This is the central truth of the Gospels about Jesus Christ, that He was fully God and
fully human (cf. John 1:14; Phil. 2:68; Col. 1:1416; I John 4:16).
There is a later Greek manuscript variant in which the relative pronoun hos is changed
to theos . This later change may have occurred (1) with the confusion over OC (the
abbreviations in uncial Greek for who) read as H C (the abbreviation in uncial Greek for
God) or (2) as a purposeful theological change by later scribes (cf. MSS e , Ac , Cc , and
D2 ) wanting to make the text more specific against the adoptionist heresies (cf. Bart D.
Ehrman, The Orthodox Corruption of Scripture , pp. 7778).

NASB

Was vindicated in the Spirit

NKJV, NJB

Justified in the Spirit

NRSV

vindicated in spirit

TEV

was shown to be right by the Spirit

This phrase has been understood in several ways. Does it mean vindicated or justified?
Does this mean that the Holy Spirit was active in Jesus ministry (NASB) or that Jesus
spirit was affirmed by the Father (cf. Matt. 3:17; 17:5) while Jesus lived as a human being
(NRSV)?
Some theologians see Spirit as referring to Jesus divinity, which was vindicated by
His resurrection (cf. Rom. 1:4).

Seen by angels The angels longed to know what God was doing with fallen mankind
(cf. I Cor. 4:9; Eph. 2:7; 3:10; I Pet. 1:12). However, it may refer to the angels ministering
to Jesus, either at His temptation experience (cf. Matt. 4:11; Mark 1:13), in the Garden of
Gethsemane (cf. Luke 22:43), or immediately after the resurrection (cf. Luke 24:4, 23; John
20:12).
This phrase is so short and ambiguous that several theories have been offered by
commentators and all are merely speculation:
1. angels ministering to Jesus (above)
2. angels beholding His ascension (godly angels and/or fallen angels cf. I Pet 3:19
20, 22)
3. angels beholding His exalted heavenly enthronement
Proclaimed among the nations This is the worldwide preaching of the gospel which
would have been extremely shocking to the Jews of the first century, but this is really the
whole point (cf. Matt. 28:1820). This is the mystery of godliness (cf. Eph. 2:113:13).

NASB, NKJV

Believed on in the world

NRSV, TEV, NJB

believed in throughout the world

Not only was it a universal message, but there was a universal response, and now the
Church is made up of both Jew and Gentile. This has always been Gods plan. The one true
God has fulfilled His promise of Gen. 3:15. Personal repentance and faith in the gospel
now, in this life, opens heaven for whosoever (cf. John 1:12; 3:16; Rom. 10:913). See
Special Topic: Pauls Use of Kosmos at 1:16.
Taken up in glory This seems to refer to His ascension. It is surprising that Jesus death,
resurrection and return are left out, but if this was a Christian hymn, quoted possibly only in
part, then it is understandable. Also, exactly which rhythmic (chiastic) pattern is followed
determines ones interpretation (cf. v. 16). This hymn/creed linked to the opening statement
would powerfully refute gnosticism. The man Jesus was glorified (cf. chiastic pattern #2)!
However, following the NRSV the last three lines may refer to the Church (cf. chiastic
pattern #3). For a fuller note on glory see 1:17.

DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and
the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of
this section of the book. They are meant to be thought-provoking, not definitive.

1. How many types of ministers are there?

2. Why are pastors, bishops, and elders called different names in the NT?
3. Did the NT have deaconesses? If so, what was their function?
4. Why is verse 16 thought to be a Christian hymn about Christ?
5. What is a chiasm? Why is it important?31
3: 4-5 "debe ser una persona que maneja bien su casa" El liderazgo se puede ver en
casa. Cualquier tipo de dificultad entre marido y mujer, o hijos o abuelos o
suegros era una base para la descalificacin en este entorno de la iglesia
temprana. "No se asa a la crtica" es la principal preocupacin. Cmo se
gobierna su casa mostrar tendencias de uno en la conduccin de la Iglesia (cf.
v. 5, que es una cuestin entre parntesis esperando un "no" como respuesta).
Oh, mi, esto sera descalificar a muchos ministros modernos si se toma
literalmente ya la carta. Las muchas caractersticas positivas y negativas
mencionadas en los vv. 2-3 se revelan en el entorno del hogar. "Comprobar la
casa primero" es un buen consejo para los comits de personal!
3: 5 "Si" Es una ORACIN CONDICIONAL DE PRIMERA CLASE que se asume
ser verdad desde la perspectiva del autor o para sus propsitos literarios.
3: 6 "y no un nuevo converso" Esto se deja en Tito. Timoteo fue escrito a feso, que
era una iglesia establecida, mientras que Tito fue escrito a Creta, que era un
nuevo trabajo. Eran todos los nuevos conversos. El trmino de la raz literal
utilizado aqu significa "planta joven." Sin embargo, el factor tiempo exacto es
incierto.
"Para que no se vuelva presuntuoso y caiga en la condenacin del diablo" El
orgullo es un problema importante para los ngeles y los seres humanos (cf. 6:
4; II Tim. 3: 4). El verbo (AORISTO PASIVO PARTICIPIO) significa
"convertirse en humo ciego." Genitivo "del diablo" puede referirse a (1) el fallo
causado por el diablo (cf. v. 7) o (2) el mismo tipo de juicio el diablo recibido
(cf. NVI, DHH, BJ).
Pablo menciona el enemigo espiritual de la humanidad varias veces en I Timoteo
(pero no en II Timoteo o Tito): (1) diablo (diabolos, 3: 6, 7); (2) Satans
(Santana, 1:20; 5:20); y (3) lo demonaco (daimonion, 4: 1). La cosmovisin
bblica que la humanidad tiene un oponente espiritual (cf. Ef. 2: 2; 6: 10-19) se
pone de manifiesto tanto en el AT y NT.
3: 7 "que debe tener una buena reputacin con los que estn fuera" El liderazgo
debe ser visto como honesto y genuino por la comunidad creyente que la iglesia
31 Robert James Dr. Utley, Pauls Fourth Missionary Journey: I Timothy, Titus, II
Timothy, vol. Volume 9, Study Guide Commentary Series (Marshall, Texas: Bible
Lessons International, 2000), 4451.

est tratando de llevar a la fe en Cristo (5:14; 6: 1; Tito 2: 5 , 6, 10; I Cor 10:32;

Colosenses 4:.. 5; I Tes 4:12).
"Para que no caiga en descrdito y en lazo del diablo" Pablo estaba preocupado por
la guerra espiritual (cfr. 6: 9-10; Efesios 2: 1-3; 4:14; 6: 10-19). La piedad es
una armadura, pero el egosmo es una puerta abierta para que el mal explotar!
NASB (ACTUALIZADO) TEXTO: 3: 8-13
Asimismo 8 Los diconos deben ser hombres de dignidad, sin doblez, o adictas al
mucho vino o codicioso de ganancias deshonestas, 9 sino que sostienen que el
misterio de la fe con limpia conciencia. 10 Estos hombres tambin deben
primero ser probados; y entonces ejerzan el diaconado, si son irreprochables. 11
Las mujeres deben ser igualmente digno, no calumniadoras, sino sobrias, fieles
en todo. 12 Los diconos deben ser maridos de una sola mujer, y buenos
gestores de sus hijos y sus hogares. 13 Para los que han servido bien como
diconos obtienen para s mismos un gran prestigio y una gran confianza en la fe
que es en Cristo Jess.

3: 8 Los diconos "diconos" no se mencionan en absoluto en II Timoteo y Tito. La

oficina y la funcin del dicono no est definido en el NT. Muchos asumen que
Hechos 6 es un comienzo de esta oficina orientado a la tarea en particular, pero
esto parece poco probable. Aqu se mencionan, junto con los pastores, ya que las
dos funciones / oficinas en la iglesia local (cf. Fil. 1: 1). El trmino "dicono"
significa "levantar polvo", que es metafrica para el servicio domstico. Se
convirti en la palabra general de "ministerio" en el Nuevo Testamento (cf. 1:12;
4: 6; II Tim 1:18; 4:. 5, 11). Los diconos son siervos, no gerentes!
"Asimismo" Las calificaciones de los lderes de la iglesia se extienden a un nuevo
grupo.
"Deben ser hombres de dignidad" Ver nota en 2: 2.
"Sin doblez" Esto significa diciendo diferentes cosas para diferentes grupos para
ser aceptado de manera fraudulenta. Esta es una forma de mentira y falsedad.
"O adictos a mucho vino" Esto, como el versculo 3, no se refiere a la abstinencia
total, pero al abuso. En algunas culturas, incluso en nuestros das, los cristianos
tienen ningn problema con esta declaracin. En Amrica del abuso de alcohol
llev al movimiento de la templanza que exagerar los pasajes bblicos. Si, por
cualquier razn, exageramos intencionadamente la posicin bblica, nos
convertimos en la norma, no la Biblia. Es tan problemtico para agregar a la
Biblia (incluso con los motivos ms puros y por causas sinceros), ya que es para
quitar de la Biblia. Es la Biblia la nica fuente de fe y prctica? Si es as, se
debe juzgar a todas las culturas! Vea el Tema Especial en 3: 3.

"O codicioso de ganancias deshonestas" Esto se refiere a la honestidad del negocio

de estos lderes de la iglesia bi-vocacionales. Si el dinero es prioritario (6: 9-10),
entonces Jess no puede ser! Los falsos maestros se caracterizan a menudo en el
NT como codiciosos y sexualmente explotadora. Recuerde, todo este contexto
refleja los abusos de los herejes.
3: 9 ", pero sostiene que el misterio de la fe" Este misterio parece referirse tanto
Judio y griego ser incluido en la familia de Dios (cf. Ef 2: 11-3:. 13; Col. 1:26,
27 ). El trmino "fe" tiene el artculo definido, lo que significa que se refiere al
cuerpo de la doctrina cristiana.

TEMA ESPECIAL: EL PLAN DE DIOS PARA LA REDENCIN "MISTERIO"

Dios tiene un propsito unificado para la redencin de la humanidad que incluso
precedi a la cada (Gnesis 3). Toques de este plan son reveladas en el Antiguo
Testamento (Gnesis 3:15; 12: 3; Ex. 19: 5-6; y los pasajes universales en los
profetas). Sin embargo, esta agenda inclusiva no estaba claro (I Cor. 2: 6-8).
Con la venida de Jess y el Espritu comienza a ser ms evidente. Pablo us el
trmino "misterio" para describir este plan de redencin total, que una vez que
estaba oculto, pero ahora revelado plenamente (I Cor. 4:. 1; Efesios 6:19;
Colosenses 4:. 3; I Timoteo 1: 9) . Sin embargo, lo us en varios sentidos
diferentes:
1. Un endurecimiento parcial de Israel para permitir que los gentiles que se
incluirn. Esta afluencia de gentiles funcionar como un mecanismo (los celos)
para los Judios de aceptar a Jess como el Mesas de la profeca (Rom. 11: 2532).
2. El evangelio fue dado a conocer a las naciones, todos los cuales son
potencialmente incluidas en Cristo y por Cristo (Rom. 16: 25-27; Colosenses 2:
2).
3. Los creyentes tendrn nuevos cuerpos en la Segunda Venida (I Cor. 15: 5-57; I
Tes 4: 13-18.).
4. El resumen de todas las cosas en Cristo (Ef. 1: 8-11).
5. Los Gentiles y Judios son coherederos (Ef. 2: 11-3: 13).
6. La intimidad de la relacin entre Cristo y la Iglesia se describe en trminos de
matrimonio (Efesios 5:. 22-33).
7. gentiles incluidos en el pueblo del pacto y habitados por el Espritu de Cristo para
producir madurez de Cristo, es decir, la imagen restaurada de Dios en la
humanidad cada (Gnesis 1: 26-27; 5: 1; 6: 5, 11-13; 9: 6; Colosenses 1: 2628).
8. El tiempo del fin Anticristo (II Tes. 2: 1-11).

9. Un resumen iglesia primitiva del misterio se encuentra en I Tim. 03:16.

"Con la conciencia tranquila" El trmino "conciencia" parece implicar que caminar

y hablar de estos lderes coinciden con las verdades del Evangelio. Vea la nota
completa en 1: 5.
3:10 "Estos hombres tambin deben primero ser probados" Este es un PRESENTE
PASIVO IMPERATIVO. Este es el dokimazo trmino griego, que se utiliza con
la connotacin de "probar con miras a su aprobacin" (cf. Rom 2:18; 12:. 2;
14:22; I Cor 03:13; 16: 3. ; II Corintios 8:22; I Tes. 2:. 4). Se pone en contraste
con peirazo, que connota "para probar con miras hacia la destruccin" (I
Corintios 2: 5; 10:. 9, 13; Gl. 6:. 1; Fil 1:10; I Tes. 3: 5; I Tim 6: 9)..
"Y entonces ejerzan el diaconado" Es un IMPERATIVO PRESENTE ACTIVO.
"Si" Esta es otra CLASE ORACION CONDICIONAL DE PRIMERA como v. 5.
"Ellos son irreprochables" Ver Tpico Especial en 3: 2.
3:11 "Las mujeres deben ser igualmente digna" Esto no se refiere a las esposas
diconos (cf. RV y NVI), pero a las mujeres en general. La sintaxis griega
distingue otro grupo de siervos de la iglesia (es decir, "lo mismo" del v. 8).
Diaconisas se mencionan en Romanos. 16: 1 (traduccin cf. Charles B.
Williams) y, posiblemente, Phil. 4: 3. Los requisitos para estas sirvientas son
similares a los de los lderes masculinos. Ellos estaban destinados a ser dicono
ayudantes en situaciones donde un dicono varn sera simplemente inadecuado
(cuidado de mujeres enfermas, ayudando a preparar a las mujeres antes y
despus del bautismo, visitas regulares a las mujeres mayores, etc.). A partir de
los escritos de los padres de la iglesia temprana sabemos que el oficio de
diaconisa desarroll muy rpidamente y fue utilizado durante los primeros
siglos. El problema en nuestros das es que hemos hecho diconos una Junta
Ejecutiva que, por otros pasajes de Timoteo, parecen descartar las mujeres. Sin
embargo, los diconos estn destinados a ser siervos, y por lo tanto, las mujeres
tienen un papel apropiado. Posiblemente las diaconisas eran sinnimo de la "roll
viudas" (cf. 5: 9ff).
"Chismosos no maliciosos" Este es un ejemplo perfecto de los problemas causados
por los falsos maestros (cf. 5: 13-15; II Tim 3: 1-7.). Es posible que esto se
refiere a las conversaciones acerca de las enseanzas de los falsos maestros. El
trmino traducido como "chisme" se utiliza a menudo por el diablo (Juan 6:70).
Eso significaba literalmente "calumnias" (NVI, DHH, NVI, cf. I Timoteo 3:11;
II Tim. 3: 3; Tito 2: 3.), No chismes (NVI, DHH, BJ).
"Templado" Vase la nota a las 3: 3.

"Fiel en todas las cosas" Esta vez puede ser que apunta hacia el uso de los falsos
maestros de las mujeres en las iglesias en las casas. Estos lderes / servidores
deben ser fieles en la fe (sin ARTCULO en el v. 13 tambin) y en sus estilos de
vida.
3:12 La mayora de las traducciones modernas enlazan versos 08.13 en un prrafo.
Diconos comienzan la discusin (cf. v. 8) y poner fin a la discusin (cf. v. 13),
pero en el v. 11 se discuten diaconisas. Es por esto que algunos llaman
traducciones
ellos "esposas de diconos". Sin embargo, creo que los ayudantes dicono, o
diaconisas, pueden ser ms culturalmente apropiada. Mujeres siervos (es decir,
"las viudas") se mencionan especficamente en 5: 9-10.
El versculo 12 es muy similar a las calificaciones del superintendente u obispo (es
decir, el pastor) en los vv. 2-5.

TEMA ESPECIAL: REQUISITOS PARA LOS TRABAJADORES DE LA

IGLESIA FEMENINAS
A. digna (03:11)
B. no calumniadoras (3:11)
C. templada (03:11)
D. fieles en todas las cosas (03:11)
E. no soportado por los familiares (03:11)
F. esperanza en Dios (5: 5)
G. contina en la oracin (5: 5)
H. irreprochable (5: 7)
I. ms de sesenta aos de edad (5: 9)
J. esposa de un hombre (5: 9)
K. reputacin de buenas obras (5:10)
1. Los nios criados as (5:10)
2. mostr hospitalidad a los extranjeros (05:10)
3. lav los pies de los santos (5:10)
L. asistido los afligidos (05:10)
M. dedicado a toda buena obra (5:10)

03:13 "servido" Esta es la forma del verbo "dicono". Es el trmino general en el

Nuevo Testamento para "ministro / siervo". El trmino "dicono" no se
encuentra en este versculo en griego.
"Obtener para s mismos una gran integridad" Esto no se refiere necesariamente a
una posicin de liderazgo ms alto (es decir, el pastor), pero posiblemente el
respeto dentro de su comunidad, que les permite compartir con valenta el
Evangelio.
NASB (ACTUALIZADO) TEXTO: 3: 14-16
14 Les escribo estas cosas a ustedes, con la esperanza de llegar a usted en poco
tiempo; 15 pero en el caso que me tarde, os escribo para que usted sabr cmo
debes conducirte en la casa de Dios, que es la iglesia del Dios viviente, columna
y baluarte de la verdad. 16 Por confesin comn, grande es el misterio de la
piedad: Dios fue manifestado en carne, fue vindicado en el Espritu, visto por
los ngeles, proclamado entre las naciones, credo en el mundo, recibido arriba
en gloria.

3: 14-15 Pablo planea visitar a Timoteo en feso. El Espritu dirige que escribir para
que la voluntad de Dios expresada en I Timoteo podra bendiga y dirigir a su
iglesia a travs del tiempo.
Estos versculos confirman el contexto interpretativo de los captulos 1-3 como
relacionada con el culto pblico. Tambin creo que estos captulos son
reacciones a las calificaciones y en base a la presencia de los falsos maestros.
Este no es un lugar neutral!
Esta misma situacin teolgica es visto en Levtico. El libro no es una coleccin de
leyes o costumbres de higiene tanto como una reaccin a la cultura cananea. Al
igual que muchas de las leyes especficas fueron escritos para mantener
cananeos y los israelitas tan distantes social y religiosamente como sea posible,
estos pasajes se separan las Cartas Pastorales y los falsos maestros judos /
gnsticas.
03:15 "por si me retraso" Esta es una ORACION CONDICIONAL DE TERCERA
CLASE que significa accin potencial.
"En la casa de Dios" Pablo usa muchas metforas poderosas corporativos para
describir la iglesia, como "cuerpo", pero la familia / hogar es uno de los ms
perspicaces (Dios como Padre, a Jess como Hijo, los creyentes como los
nios).

"Iglesia" Ekklesia es una palabra griega compuesto de "fuera de" y "para llamar."
Esto fue utilizado en griego koin para describir cualquier tipo de montaje, tal
como un conjunto de la ciudad (ver Hechos 19:32). La Iglesia juda temprana
eligi este trmino, ya que fue utilizado en la Septuaginta, la traduccin griega
del Antiguo Testamento, escrito ya en el ao 250 aC para la biblioteca de
Alejandra, Egipto. Este trmino se tradujo el qahal trmino hebreo, que fue
utilizado en la frase "la congregacin de Israel" (Ex .; Num 20: 4). Los
escritores del Nuevo Testamento afirmaron que eran los "divinamente llamados
afuera" que eran el pueblo de Dios de su da. Los creyentes judos tempranos
vieron ninguna ruptura radical entre el Pueblo de Dios del Antiguo Testamento y
de ellos mismos, la gente NT de Dios. Los creyentes, por lo tanto, afirman que
la Iglesia de Jesucristo, no es moderno judasmo rabnico, es el verdadero
heredero de las Escrituras del Antiguo Testamento.
"Del Dios viviente" El Antiguo Testamento afirma que hay uno y slo un Dios
(xodo 08:10; 09:14; Deuteronomio 04:35, 39; 6:... 4; 32:39; I Sam 2 :. 2; Isaas
40: 10-13; 44: 6-8; 45: 5-7). El adjetivo "vivo" viene del nombre del pacto (cf.
4:10) por Dios, YHWH, que es la forma causativa del verbo hebreo "ser" (ver
Ex. 03:14).
"Columna y baluarte de la verdad" Esta puede ser una alusin a Isaas. 28:16, el
fundamento de Dios es Jess la piedra angular, que tambin se alude en II Tim.
02:19. Este es el tercero de una serie de frases descriptivas.
1. "familia de Dios" (v. 15)
2. "la iglesia del Dios viviente" (v. 15)
3. "columna y baluarte de la verdad" (v. 15)
El trmino verdad (aletheia) es muy comn en los escritos de Pablo (y Juan). Por lo
general, se refiere al contenido del evangelio (cf. Rom 1:18, 25; 2:. 2, 8; 3: 7;
15: 8; I Cor. 13:. 6; II Corintios 4: 2; 6: 7; 7 : 14; 13: 8; Gl. 2: 5, 14; 5:. 7;
Efesios 1:13; 4:21; 5:. 9; Fil 1:18; Col. 1: 5, 6; II Tes. 02:10, 12, 13; I Tim 3:15;
4:. 3; 6: 5; II Tim 2:15, 18, 25; 3:. 7, 8; 4: 4; Tito 1: 1, 14 ).
03:16
NVI
"Sin controversia"

NVI, BJ
"Sin ninguna duda"

TEV

"nadie lo puede negar"

Este es el trmino griego usado generalmente para la profesin de uno o confesin

de fe. Se delimita las siguientes lneas como una afirmacin de credo temprano.
"Grande es el misterio de la piedad" "Misterio" por lo general se refiere a la misin
a los gentiles, que puede ser una clave para v 16. Vase la nota a las 3:. 9. Esto
introduce una declaracin confesional temprano o un himno cristiano. Otra de
ellas se encuentra en II Tim. 2: 11-13. El patrn quistica podra ser: (1)
ABCDEF (revel verdades acerca de Cristo); (2) AB, BA, AB (contraste entre la
tierra y el cielo o la humillacin y exaltacin); o (3) ABC, ABC (verdades
acerca de Cristo y su iglesia revelada).
PATRONES quistica dentro de la Biblia son cada vez ms evidente para la
erudicin moderna. La Companion Bible publicado por Kregel en 1990 y Poeta
y Campesino de Kenneth E. Bailey utilizar este enfoque ampliamente.

NASB
"El que fue revelado en la carne"

NVI
"Dios fue manifestado en la carne"

NVI
"l fue revelado en la carne"

TEV
"l apareci en forma humana"

BJ
"l se hizo visible en la carne"

Esto habla de la Encarnacin (nacimiento) de Jesucristo en Beln: Su vida,

enseanzas, muerte y resurreccin, que revela plenamente al Padre (Juan 1: 1418). Tambin existe la fuerte inferencia de su preexistencia (Juan 1: 1-5; 8: 57-

58; II Cor. 8: 4; Flp 2. 6; Col. 1:17). Esta es la verdad central de los Evangelios
sobre Jess Cristo, que l era plenamente Dios y plenamente humano (Juan
1:14; Fil. 2: 6-8; Colosenses 1: 14-16; I Juan 4: 1- 6).
Hay una variante de manuscrito griego ms tarde en la que el hos pronombre
relativo se cambia a theos. Este cambio ms adelante puede haber ocurrido (1)
con la confusin sobre OC (las siglas en griego uncial para quin) lee como HC
(la abreviatura en uncial griega para "Dios") o (2) como un cambio teolgico
decidida por escribas posteriores ( cf. MSS e, Ac, CC y D2) con ganas de
hacer el texto ms especfica contra las herejas adopcionistas (cf. Bart Ehrman,
La Corrupcin Ortodoxa de las Escrituras, pgs. 77-78).

NASB
"Fue justificado en el Espritu"

NVI, BJ
"Justificado en el Espritu"

NVI
"Vindicado en espritu"

TEV
"Ha demostrado ser adecuado por el Espritu"

Esta frase ha sido entendido de varias maneras. Significa vindicado o justificado?

Significa esto que el Espritu Santo estaba activo en el ministerio (NVI) o que
Jess de Jess espritu fue afirmado por el Padre (Mateo 03:17; 17: 5.), Mientras
que Jess vivi como un ser humano (NVI)?
Algunos telogos ven "Espritu" como una referencia a la divinidad de Jess, que
fue reivindicado por su resurreccin (cf. Rom. 1: 4).
"Visto por ngeles" Los ngeles anhelaban saber lo que Dios estaba haciendo con la
humanidad cada (cf. I Cor. 4: 9; Ef. 2: 7; 03:10; I Pedro un y doce.). Sin
embargo, se puede hacer referencia a los ngeles que ministran a Jess, ya sea
en su experiencia de la tentacin (Mateo 4:11;. Marcos 1:13), en el Huerto de
Getseman (Lucas 22:43), o inmediatamente despus la resurreccin (cf. Lucas
24: 4, 23; Juan 20:12).

Esta frase es tan corta y ambigua que varias teoras han sido ofrecidos por los
comentaristas y todos no son ms que especulaciones:
1. Los ngeles ministran a Jess (arriba)
2. Los ngeles que mira su ascensin (ngeles piadosos y / o ngeles cados ver I
Pedro 3: 19-20, 22)
3. Los ngeles que mira su exaltada entronizacin celestial
"Proclamado entre las naciones" Esta es la predicacin del evangelio en todo el
mundo, que habra sido muy impactante para los Judios del primer siglo, pero
esto es realmente el punto entero (cf. Mat. 28: 18-20). Este es el misterio de la
piedad (cf. Ef. 2: 11-3: 13).

NASB, NKJV
"Credo en el mundo"

NVI, DHH, BJ
"Credo en todo el mundo"

No slo era un mensaje universal, pero no haba una respuesta universal, y ahora la
Iglesia est formada por tanto Judio y gentiles. Esto siempre ha sido el plan de
Dios. El nico Dios verdadero se ha cumplido su promesa de Gnesis 3:15.
Arrepentimiento personal y la fe en el evangelio ahora, en esta vida, se abre el
cielo para "cualquiera" (ver Juan 1:12; 3:16; Rom. 10: 9-13). Vea el Tema
Especial: El uso de Pablo de Kosmos a las 1:16.
"Tomado arriba en gloria" Esto parece referirse a su ascensin. Es sorprendente que
la muerte, la resurreccin de Jess y la de regreso se quedan fuera, pero si se
trataba de un himno cristiano, citan, posiblemente, slo en parte, entonces es
comprensible. Tambin, exactamente qu es seguido rtmica patrn (quistica)
determina la propia interpretacin (cf. v. 16). Este himno / credo vinculado a la
declaracin de apertura sera poderosamente refutar el gnosticismo. El hombre
Jess fue glorificado (cf. quistica patrn # 2)! Sin embargo, a raz de la NVI las
tres ltimas lneas se puede referir a la Iglesia (cf. quistica patrn # 3). Para una
nota ms completa de "gloria" ver uno y diecisiete.
PREGUNTAS DE DISCUSIN
Este es un comentario gua de estudio, lo que significa que usted es responsable de
su propia interpretacin de la Biblia. Cada uno de nosotros debe caminar en la
luz que tenemos. Usted, la Biblia y el Espritu Santo son prioridades en la
interpretacin. Usted no debe sustituirse por ningn comentario.

Estas preguntas de discusin se proporcionan para ayudarle a pensar a travs de los

temas principales de esta seccin del libro. Tienen el propsito de ser a la
reflexin, no son definitivas.
1. Cuntos tipos de ministros hay?
2. Por qu los pastores, obispos y ancianos llamados diferentes nombres en el
Nuevo Testamento?
3. El NT tiene diaconisas? Si es as, cul fue su funcin?
4. Por qu es el versculo 16 piensa que es un himno cristiano acerca de Cristo?
5. Qu es un quiasma? Por qu es importante?
//////////////////////////////////////////////////////////////////////////////////////////////////////////////////
27. A bishop then must be blameless. None must be appointed because they desire
the place. None are eligible unless they fill the following qualifications. Blameless. Not
under charges; of good repute. The husband of one wife. A married man, and having only
one wife. In those loose times of divorce, men might be converted who had successively
several wives. Divorce for unscriptural reasons would not free a man from his first, lawful
wife. Hence the limitation to those who had only one living wife. I do not think there is any
reference to re-marriage after the death of a wife. Vigilant. Temperate. See Revision.
Sober. Sedate. Given to hospitality. Often saints by persecution were made homeless. The
bishops must set the example of receiving such. Apt to teach. Men who have the
knowledge and discretion which fit them to teach the flock. 3. Not given to wine. Not a
drunken brawler, is the idea of the Greek. We must always bear in mind that the church had
been formed of Gentiles whose morals had been at a very low standard. 4. One that ruleth
well his own house. This implies that he must be a man of family. Having his children. He
must be a father with obedient children. 5. For if a man know not. The order of his own
house will show whether he is fit to have a charge in the house of God. The sins of Elis
sons showed that Eli, though a good man, was unfitted to rule. 6. Not a novice. One
recently converted. Those chosen for bishops must be old and tried. Paul and Barnabas did
not ordain elders until their second visit to the churches (Acts 14:23). Lifted up with
pride. A novice, suddenly exalted, was in danger of undue elation. 7. Moreover, he must
have a good report of them which are without. Have an established character which
speaks well for the church among the unconverted. Lest he fall into reproach. Into some
snare of the devil, some improper conduct, which will bring reproach on the church.
810. Likewise must the deacons. The ancient church understood that the seven
appointed in Acts, chapter 6 were the first deacons. They were not called deacons, but filled
a diaconate. In Phil. 1:1, we find deacons existing. Their office seemed to have been to look
after the temporal matters of the church, and especially to care for the poor and the widows.
Not double-tongued. Not saying one thing to one man, and another thing to others. Not
greedy of filthy lucre. Men who are covetous and unscrupulous as to modes of getting
money are not to be chosen. 9. Holding the mystery of the faith. The gospel, Gods
revealed mystery to all believers. 10. Let these also first be proved. Not novices, but men
fully tested. Before they use the office of a deacon, their character must be thoroughly
examined, and they must be found blameless.

11. Even so must their wives. The word in the Greek may mean women or wives. It is
rendered wife in verse 12. The Revision says, Women must be, etc. I believe that the Old
Version is nearer right. The duties of women generally are not spoken of in the midst of a
discussion of elders and deacons. Either deaconesses are meant, or the wives of bishops and
deacons; more likely the latter. We know that an injudicious wife may mar the work of a
church officer. Not slanderers. Not given to tattling.
12, 13. Let the deacons be the husbands of one wife. The same word is used in the
Greek here for wife that is used in verse 11. See notes on one wife under verse 2. Ruling
their children. See notes on verses 4 and 5. 13. For they that, etc. These demands for the
office are high, for those who exercise it well purchase a good degree. Secure a high
position in the church and in Gods favor. And great boldness in the faith. To fill these
duties well gives strength, and often fits for higher duties. Stephen and Philip became
evangelists.32
2-7. Un obispo sea irreprensible. Ninguno debe ser nombrado porque desean el lugar.
Ninguno es elegible a menos que se llenan los siguientes requisitos. Inocente. No bajo los
cargos; de buena reputacin. El marido de una sola mujer. Un hombre casado, y tener una
sola esposa. En esos momentos sueltos de divorcio, los hombres podran ser convertidos
que tena sucesivamente varias esposas. El divorcio por razones no bblicas no liberara a
un hombre de su primero, esposa legtima. De ah la limitacin a los que tenan una sola
esposa de estar. Yo no creo que haya ninguna referencia a re-matrimonio despus de la
muerte de una mujer. Vigilante. Templado. Ver Revisin. Sobrio. Sosegado. Dada a la
hospitalidad. A menudo los santos por la persecucin se quedaron sin hogar. Los obispos
deben dar el ejemplo de la recepcin de este tipo. Apto para ensear. Los hombres que
tienen el conocimiento y la discrecin que les cabe para ensear al rebao. 3. no dado al
vino. No es un luchador borracho, es la idea de la griega. Siempre debemos tener en cuenta
que la iglesia haba sido formada de gentiles cuya moral haba estado en un nivel muy bajo.
4. Que gobierne bien su casa. Esto implica que debe ser un hombre de familia. Tener a sus
hijos. l debe ser un padre con hijos obedientes. 5. Porque si un hombre no sabe. El orden
de su propia casa mostrar si est en condiciones de tener un cargo en la casa de Dios. Los
pecados de los hijos de El mostraron que Eli, aunque un buen hombre, era inepto para
gobernar. 6. No es un novato. Uno recientemente convertidos. Los elegidos para los obispos
deben ser viejo y probado. Pablo y Bernab no ordenar ancianos hasta su segunda visita a
las iglesias (Hechos 14:23). Levantado con orgullo. Un novato, de repente exaltado, estaba
en peligro de euforia excesiva. 7. Por otra parte, es necesario que tenga buen testimonio de
los de afuera. Tienen un carcter establecida que habla bien de la iglesia entre los no
convertidos. Para que no caiga en descrdito. En algn lazo del diablo, alguna conducta
impropia, lo que traer reproche en la iglesia.
8-10. Los diconos asimismo deben. La antigua iglesia entiende que los siete
nombrados en Hechos, captulo 6 fueron los primeros diconos. Ellos no fueron llamados
diconos, pero llenos de un diaconado. En Fil. 1: 1, encontramos diconos existentes. Su
oficina pareca haber sido la de velar por los asuntos temporales de la Iglesia, y
especialmente para el cuidado de los pobres y las viudas. Sin doblez. Sin decir una cosa a
un hombre, y otra cosa a los dems. No codicioso de ganancias deshonestas. Los hombres
que son codiciosos y sin escrpulos en cuanto a los modos de conseguir dinero no deben ser
32 Barton Warren Johnson, The peoples New Testament : with explanatory
notes (Oak Harbor, WA: Logos Research Systems, Inc., 1999), 1 Ti 3.213.

elegidos. 9. La celebracin del misterio de la fe. El evangelio, de Dios revelado misterio

para todos los creyentes. 10. Deje que stos tambin sean antes probados. No novatos, pero
los hombres totalmente probados. Antes de que ejerzan el diaconado, si su carcter debe ser
examinada a fondo, y que debe encontrarse libre de culpa.
11. Aun as es necesario que sus esposas. La palabra en el griego puede significar
mujeres o esposas. Se dict la esposa en el versculo 12. La Revisin dice: "Las mujeres
deben ser, etc." Creo que la vieja versin est ms cerca de la derecha. Los deberes de la
mujer en general, no se habla de en medio de una discusin de ancianos y diconos.
Cualquiera de las diaconisas estn destinados, o las esposas de los obispos y diconos; ms
probable que el ltimo. Sabemos que una mujer imprudente puede estropear el trabajo de
un oficial de la iglesia. No calumniadoras. No dado al acusar.
12, 13. Los diconos sean maridos de una sola mujer. La misma palabra se usa en el
griego aqu para la esposa que se usa en el versculo 11. Vanse las notas sobre "una sola
mujer" en el versculo 2. gobiernen bien sus hijos. Ver notas en los versculos 4 y 5. 13.
Porque los que, etc. Estas demandas de la oficina son altos, para los que ejercen bien
adquirir un buen grado. Asegure una alta posicin en la iglesia y en el favor de Dios. Y
mucha confianza en la fe. Para llenar estas funciones as da fuerza, y con frecuencia se
ajusta a derechos ms elevados. Esteban y Felipe se convirti en evangelistas.
////////////////////////////////////////////////////////////////////////////////////
3:45. Politicians were often evaluated by how well their children obeyed them; it had
long been accepted that the family was a microcosm of society and that a leader first
needed to demonstrate his leadership skills in the home. Men in Pauls day exercised a great
deal of authority over their wives and children. That childrens behavior reflected on their
parents was a commonplace of ancient wisdom (for societys view, see also the public
shame reflected in Lev 21:9; Prov 19:13; 27:11; but contrast Ezek 18:920 for Gods view
when normal means of discipline failed). This factor may have been especially important
for leaders of churches meeting in their own homes; but again, it is based on a premise of
patriarchal ancient culture (where properly disciplined children usually obeyed) not
directly, completely applicable to all societies.
3:67. Ancient leadership ideology required leaders to be tested in lower offices, to
demonstrate their skills before being promoted; the church in Ephesus had existed for over
a decade, hence the Ephesians could insist on more seasoned leaders than some other
churches could (the requirement is missing in Titus). The ever-present danger of false
accusation required leaders to do everything in their power to avoid scandal; a solid
reputation was helpful for church leaders, as it was for public officials.

3:813
Qualifications for Deacons
Lists of qualifications were common in antiquity; see the introduction to 3:17.
3:8. New Testament texts use the term translated deacon in several ways. It usually
means a servant-minister, generally a minister of the word, like Paul. But sometimes it is an
office distinguished from overseers (Phil 1:1) and is probably parallel to the office of the
chazan in the synagogue. This synagogue attendant was responsible for the synagogue
building and would normally have been the owner of the home in which a house synagogue

met. Unlike elders (3:2), this sort of deacon may have fulfilled an administrative function
without much public teaching.
3:9. Keeping hold of the deep truths of the faith (NIV) is a critical qualification given the
prevalence of heresy in the Ephesian church (1:37).
3:10. A common feature of ancient political life was that leaders (or new members of
groups) were often tested in lower offices before being promoted to higher ones; see
comment on 3:67. On being beyond reproach (NASB) see comment on 3:2.
3:11. Scholars debate whether women here refers to deaconesses or to male deacons
wives, although even the Roman government was aware of Christian deaconesses (female
deacons) by A.D. 112. Thus Paul either requires upright behavior on the part of church
officials wives (in ancient society, men were often ridiculed for their wives behavior) or
explains some different requirements for women deacons. Gossip was especially associated
with and probably more often practiced by women than by men in the ancient world (cf.
5:13).
3:1213. On husband of one wife see comment on 3:23; on managers of their
children (NASB) see comment on 3:45.33
3: 4-5. Los polticos a menudo eran evaluados por lo bien que sus hijos les obedecieron;
Desde hace tiempo se ha aceptado que la familia es un microcosmos de la sociedad y que
un lder primera necesaria para demostrar su capacidad de liderazgo en el hogar. Los
hombres en los das de Pablo ejercieron una gran autoridad sobre sus esposas e hijos. Ese
comportamiento de los nios refleja en sus padres fue un lugar comn de la sabidura
antigua (de vista de la sociedad, consulta la vergenza pblica reflejada en Levtico 21: 9;
Prov 19:13; 27:11; pero contraste Ezequiel 18: 9-20 de vista de Dios cuando los medios
normales de disciplina no). Este factor puede haber sido especialmente importante para los
lderes de las iglesias que se renen en sus propios hogares; pero una vez ms, que se basa
en una premisa de la cultura antigua patriarcal (donde los nios adecuadamente
disciplinados generalmente obedecidas) no directamente, completamente aplicable a todas
las sociedades.
3: 6-7. Ideologa liderazgo antiguo requiere lderes que ser probado en cargos menores,
para demostrar sus habilidades antes de ser promovido; la iglesia en feso haba existido
durante ms de una dcada, por lo tanto, los Efesios podra insistir en lderes ms
experimentados que algunas otras iglesias podran (el requisito faltan en Tito). El peligro
siempre presente de la falsa acusacin requiere lderes que hacer todo lo posible para evitar
el escndalo; una slida reputacin era til para los lderes de la iglesia, como lo fue para
los funcionarios pblicos.
3: 8-13
Los requisitos para los diconos
Las listas de calificaciones eran comunes en la antigedad; vase la introduccin de 3:
01.07.
3: 8. Los textos del Nuevo Testamento utilizan el trmino traducido como "dicono" de
varias maneras. Por lo general, significa un ministro siervo, en general, un ministro de la
palabra, como Pablo. Pero a veces es una oficina distinguirse de "supervisores" (Fil 1: 1) y
es, probablemente, en paralelo a la oficina del chazn en la sinagoga. Este asistente
sinagoga era responsable del edificio de la sinagoga y normalmente ha sido el propietario
33 Craig S. Keener, InterVarsity Press, The IVP Bible background commentary :
New Testament (Downers Grove, Ill.: InterVarsity Press, 1993), 1 Ti 3.412.

de la casa en la que una sinagoga casa conoci. A diferencia de los ancianos (3: 2), este tipo
de "dicono" puede haber cumplido una funcin administrativa sin mucha enseanza
pblica.
3: 9. "Mantener el asimiento de las verdades profundas de la fe" (NVI) es una calificacin
importante dada la prevalencia de la hereja en la iglesia de Efeso (1: 3-7).
03:10. Una caracterstica comn de la antigua vida poltica era que los lderes (o nuevos
miembros de grupos) a menudo se prueban en cargos menores antes de ser promovido a los
superiores; vase el comentario en 3: 6-7. Por ser "irreprochable" (NVI) ver comentarios
sobre 3: 2.
03:11. Los estudiosos debaten si "mujeres" se refiere aqu a las diaconisas o diconos
varones esposas, aunque incluso el gobierno romano era consciente de diaconisas cristianas
(diconos femeninos) por AD 112. As, Pablo tampoco requiere un comportamiento vertical
por parte de funcionarios de la iglesia 'esposas ( en la sociedad antigua, los hombres a
menudo eran ridiculizados por la conducta de sus esposas) o explica algunos requisitos
diferentes para las mujeres diconos. El chisme se asocia especialmente con y
probablemente ms a menudo practicado por las mujeres que por los hombres en el mundo
antiguo (cf. 5:13).
3: 12-13. El "marido de una sola mujer" ver comentar 3: 2-3; en "gestores de sus hijos"
(NVI) ver comentario en 3: 4-5.
//////////////////////////////////////////////////////////////////////////////////////////
Verse 4. The fourteenth qualification of a Christian bishop is, that he ruleth well his own
house; , one who properly presides over and governs
his own family. One who has the command, of his own house, not by sternness, severity,
and tyranny, but with all gravity; governing his household by rule, every one knowing his
own place, and each doing his own work, and each work having the proper time assigned
for its beginning and end. This is a maxim of common sense; no family can be prosperous
that is not under subjection, and no person can govern a family but the head of it, the
husband, who is, both by nature and the appointment of God, the head or governor of his
own house. See Clarkes note on Eph 5:22.
Verse 5. For if a man know not] Method is a matter of great importance in all the affairs
of life. It is a true saying, He that does little with his head must do much with his hands;
and even then the business is not half done for want of method. Now, he who has a proper
method of doing business will show it in every affair of life, even the least. He who has a
disorderly family has no government of that family; he probably has none because he has
no method, no plan, of presiding. It was natural for the apostle to say, If a man know not
how to rule his own house, how shall he take care of the Church of God? Look at a mans
domestic arrangements; if they be not good, he should not be trusted with any branch of
government, whether ecclesiastical or civil.
Verse 6. Fifteenth.-It is required that he be not a novice] Not a young plant, not
recently ingrafted, that is, one not newly converted to the faith; (old MS. Bible;) one who
has been of considerable standing in the Christian Church, if he have the preceding
qualifications, may be safely trusted with the government of that Church. It is impossible
that one who is not long and deeply experienced in the ways of God can guide others in the
way of life. Hence presbyters or elders were generally appointed to have the oversight of
the rest, and hence presbyter and bishop seem to have been two names for the same office;
yet all presbyters or elders certainly were not bishops, because all presbyters had not the

qualifications marked above. But the apostle gives another reason: Lest being lifted up
with pride he fall into the condemnation of the devil. It is natural for man to think himself
of more importance than his fellows when they are intrusted to his government. The
apostles term , puffed up, inflated, is a metaphor taken from a bladder when filled
with air or wind. It is a substance, has a certain size, is light, can be the sport of the wind,
but has nothing in it but air. Such is the classical coxcomb; a mere puffball, a disgrace to
his function, and despised by every intelligent man. Should we not say to those whom it
may concern,
"From such apostles, O ye mitred heads,
Preserve the Church; and lay not careless hands
On skulls that cannot teach, and will not learn."
From these words of the apostle we are led to infer that pride or self-conceit was the cause
of the devils downfall. In Ecclus. 10. there are some excellent sayings concerning pride:
"Pride is hurtful before God and man." "Why is earth and ashes proud?" "The beginning
of pride is when one departeth from God." "For pride is the beginning of sin; and he that
hath it shall pour out abomination." "PRIDE was not made for MEN." See verses 7, 9, 12,
13, and 18, of the above chapter.
Verse 7. The sixteenth requisite is, that he should have a good report of them which are
without] That he should be one who had not been previously a profligate, or scandalous in
his life. Such a person, when converted, may be a worthy private member of religious
society; but I believe God rarely calls such to the work of the ministry, and never to the
episcopate. Them that are without are the Jews, Gentiles, and the unconverted of all kinds.
For the meaning of this term see Clarkes note on Col 4:5.
Lest he fall into reproach] For his former scandalous life.
And the snare of the devil.] Snares and temptations, such as he fell in and fell by before.
This is called the snare of the devil; for, as he well knows the constitution of such persons,
and what is most likely to prevail, he infers that what was effectual before to their
transgressing may be so still; therefore on all suitable occasions he tempts them to their old
sins. Backsliders in general fall by those sins to which they were addicted previously to
their conversion. Former inveterate habits will revive in him who does not continue to
deny himself, and watch unto prayer.
The snare of the devil.-Some would translate , the snare of the accuser;
and they give the same meaning to the word in 1 Timothy 3:6, because it is evident that
has that meaning, 1 Timothy 3:11, and our translators render it slanderers. Now,
though signifies an accuser, yet I do not see that it can, with any propriety, be
restrained to this meaning in the texts in question, and especially as the word is
emphatically applied to Satan himself; for he who, in Re 12:10, is called the accuser of the
brethren, is, in Re 12:9, called the great dragon, the old serpent, the DEVIL, , and
Satan.
Verse 8. Likewise must the deacons] The term deacon, , simply signifies a
regular or stated servant: from , through or emphatic, and , to minister or serve.
See it explained in Clarkes note on Mt 20:26. As nearly the same qualifications were
required in the deacons as in the bishops, the reader may consult what is said on the
preceding verses.
Grave] Of a sedate and dignified carriage and conduct.

Not double-tongued] Speaking one thing to one person, and another thing to another, on
the same subject. This is hypocrisy and deceit. This word might also be translated liars.
Not given to much wine] Neither a drunkard, tippler, nor what is called a jovial
companion. All this would be inconsistent with gravity.
Not greedy of filthy lucre] See Clarke on 1 Timothy 3:3.
Verse 9. Holding the mystery of the faith] Instead of , the faith, one MS. (the
readings of which are found in the margin of a copy of Mills Greek text in the Bodleian
library, and which is marked 61 in Griesbach) reads , of the resurrection. This
reading, like many others in this MS., is found nowhere else; and is worthy of little regard,
but as expressing what appeared to the writer to be the apostles meaning. One of the
greatest mysteries of the faith was undoubtedly the resurrection of the dead; and this was
held in a pure conscience when the person so exercised himself as to have a conscience
void of offence towards God and towards men. See Ac 24:16. What has been since called
Antinomianism, that is, making void the moral law, by a pretended faith in the
righteousness of Christ, is that which the apostle has here particularly in view.
Verse 10. Let these-be proved] Let them not be young converts, or persons lately brought
to the knowledge of the truth. This is the same in spirit with what is required of the
bishops, 1 Timothy 3:6.
Let no man be put into an office in the Church till he has given full proof of his sincerity
and steadiness, by having been for a considerable time a consistent private member of the
Church.
Being found blameless.] Being irreproachable; persons against whom
no evil can be proved. The same as in 1 Timothy 3:2, though a different word is used. See
the note there.
Verse 11. Even so must their wives be grave] I believe the apostle does not mean here the
wives either of the bishops or deacons in particular, but the Christian women in general.
The original is simply: Let the women likewise be grave.
Whatever is spoken here becomes women in general; but if the apostle had those termed
deaconesses in his eye, which is quite possible, the words are peculiarly suitable to them.
That there was such an order in the apostolic and primitive Church, and that they were
appointed to their office by the imposition of hands, has already been noticed on Ro 16:1.
Possibly, therefore, the apostle may have had this order of deaconesses in view, to whom it
was as necessary to give counsels and cautions as to the deacons themselves; and to
prescribe their qualifications, lest improper persons should insinuate themselves into that
office.
Not slanderers] Literally, not devils. See Clarke on 1 Timothy 3:7. This
may be properly enough translated slanderers, backbiters, tale-bearers, etc., for all these
are of their father, the devil, and his lusts they will do. Let all such, with the vast tribe of
calumniators and dealers in scandal, remember that the apostle ranks them all with
malicious, fallen spirits; a consideration which one would suppose might be sufficient to
deter them from their injurious and abominable conduct.
Sober] See Clarke on 1 Timothy 3:2.
Faithful in all things.] The deaconesses had much to do among the poor, and especially
among poor women, in dispensing the bounty of the Church. They were not only faithfully

to expend all they had got, and for the purpose for which they got it; but they must do this
with impartiality, showing no respect of persons, the degree of distress being the only rule
by which the distribution was to be regulated.
Verse 12. Let the deacons be the husbands of one wife] This is the same that is required
of the bishops. See Clarke on 1 Timothy 3:2; 1 Timothy 3:4; and 1 Timothy 3:5.34
Versculo 4. La calificacin decimocuarto de un obispo cristiano es, que gobierne bien su
casa; , quien adecuadamente preside y gobierna su
propia familia. Uno que tiene el comando, de su propia casa, no por la severidad, la
gravedad y la tirana, pero con toda honestidad; que rige su casa por la regla, cada uno
sabiendo su propio lugar, y cada uno hace su propio trabajo, y cada obra tiene su debido
tiempo asignado para su comienzo y al final. Esta es una mxima del sentido comn;
ninguna familia puede ser prspero que no est bajo el sometimiento, y ninguna persona
puede gobernar una familia, pero la cabeza de ella, el marido, que es, tanto por la naturaleza
y el nombramiento de Dios, la cabeza o el gobernador de su propia casa. Vea la nota de
Clarke en Efesios 5:22.
Versculo 5. Porque si un hombre no sabe] Mtodo es una cuestin de gran importancia en
todos los asuntos de la vida. Es fiel: El que hace poco con la cabeza debe hacer mucho con
las manos; y an as la empresa no est a medio hacer por falta de mtodo. Ahora, el que
tiene un mtodo adecuado de hacer negocios se mostrar en todos los asuntos de la vida,
incluso los menos. El que tiene una familia desordenada no tiene un gobierno de esa
familia; probablemente no tiene ninguno porque no tiene ningn mtodo, ningn plan, de
presidir. Era natural que el apstol quiere decir que si un hombre que no sabe gobernar su
propia casa, cmo cuidar de la iglesia de Dios? Mira arreglos domsticos de un hombre;
si son no es bueno, no se debe confiar en cualquier rama del gobierno, ya sea eclesistica o
civil.
Versculo 6. Fifteenth.-Se requiere que no sea un novato] No es una planta joven,
no recientemente injertada, es decir, uno no recin convertidos a la fe; (. viejo MS Biblia;)
uno que ha sido de gran prestigio en la Iglesia Cristiana, si tienen las calificaciones
anteriores, se puede confiar con seguridad con el gobierno de esa Iglesia. Es imposible que
alguien que no es larga y profunda experiencia en los caminos de Dios puede guiar a otros
en el camino de la vida. Por lo tanto presbteros o ancianos fueron nombrados generalmente
tienen cargo de los dems, y por lo tanto presbtero y obispo parecen haber sido dos
nombres para el mismo cargo; sin embargo, todos los presbteros o ancianos ciertamente no
eran obispos, ya que todos los presbteros tenan no las calificaciones marcados
anteriormente. Pero el apstol da otra razn: Para que no se envanecindose caiga en la
condenacin del diablo. Es natural que el hombre que se cree ms importante que sus
compaeros cuando estn confiado a su gobierno. trmino del apstol, hinchado,
inflado, es una metfora tomada de la vejiga cuando se llena de aire o viento. Es una
sustancia, tiene un cierto tamao, es la luz, puede ser el deporte del viento, pero no tiene
nada en ella ms que aire. Tal es el petimetre clsica; un mero pedo de lobo, una desgracia
para su funcin, y despreciado por todo hombre inteligente. No deberamos decir a los que
va dirigido,
34 Adam Clarke, Clarkes Commentary: First Timothy, electronic ed., Logos
Library System; Clarkes Commentaries (Albany, OR: Ages Software, 1999), 1 Ti
3.412.

"A partir de estos apstoles, cabezas cuadradas Oh vosotros,

Preservar la Iglesia; y poner las manos no descuidados
En crneos que no se puede ensear, y no aprender. "
De estas palabras del apstol nos lleva a inferir que el orgullo o la vanidad era la causa de
la cada del diablo. En Eclo. 10. Hay algunos excelentes refranes referentes orgullo: "El
orgullo es doloroso ante Dios y el hombre." "Por qu es la tierra y ceniza orgulloso?" "El
comienzo del orgullo es cuando uno se aparta de Dios." "Por el orgullo es el comienzo del
pecado; y el que tiene que derramar abominacin." "ORGULLO no fue hecho para los
hombres." Vea los versculos 7, 9, 12, 13, y 18, del captulo anterior.
Versculo 7. El requisito XVI es, que debe tener un buen testimonio de los de afuera] Que l
debe ser uno que no haban sido previamente un libertino o escandalosa en su vida. Tal
persona, cuando se convierte, puede ser un miembro privado digno de la sociedad religiosa;
pero yo creo que Dios raramente llama tales a la obra del ministerio, y nunca al episcopado.
Los de afuera son los Judios, gentiles, y los no convertidos de todo tipo. Para el significado
de este trmino vase la nota de Clarke en Col 4: 5.
Para que no caiga en descrdito] Por su antigua vida escandalosa.
Y el lazo del diablo.] Trampas y tentaciones, tales como l cay y cay por delante. Esto se
llama el lazo del diablo; para, como l bien sabe la constitucin de tales personas, y lo que
es ms probable que prevalezca, se infiere que lo que era eficaz antes de su transgresin
puede ser tan quieto; por lo tanto, en todas las ocasiones adecuadas que los tienta a sus
antiguos pecados. Reincidentes en cada generalizada de los pecados a los que eran adictos
previamente su conversin. Los antiguos hbitos inveterados revivirn en l que no
continan negando a s mismo, y velad en oracin.
El lazo del devil.-Algunos se traducira , la trampa del acusador; y dan
el mismo significado a la palabra en 1 Timoteo 3: 6, porque es evidente que
tiene ese significado, 1 Timoteo 3:11, y nuestros traductores hacerla calumniadores. Ahora,
sin embargo significa acusador, pero no veo que se puede, con toda propiedad, ser
contenido de este significado en los textos en cuestin, y sobre todo porque la palabra se
aplica enfticamente que el mismo Satans; porque el que, en Re 12:10, se llama el
acusador de los hermanos, es decir, en Re 12: 9, llamado el gran dragn, la serpiente
antigua, el diablo, , y Satans.
Versculo 8. Los diconos asimismo deben] El trmino dicono, , simplemente
significa un siervo regular o declarado: desde , a travs o enftica y , para
ministrar o servir. Ver explic en la nota de Clarke en Mt 20:26. Como casi se exigi a los
mismos requisitos de los diconos como en los obispos, el lector puede consultar lo que se
dice en los versculos anteriores.
Tumba] De un carro y una conducta tranquila y digna.
Sin doblez] Hablando una cosa a una persona, y otra cosa es otra, sobre el mismo tema.
Esta es la hipocresa y el engao. Esta palabra tambin podra ser mentirosos traducidos.
No dados a mucho vino] Ni un borracho, borracho, ni lo que se llama un compaero jovial.
Todo esto sera incompatible con la gravedad.
No codicioso de ganancias deshonestas] Vase Clarke en 1 Timoteo 3: 3.
El versculo 9 que guarden el misterio de la fe] En lugar de , la fe, un MS. (las
lecturas de los cuales se encuentran en el margen de una copia del texto griego de Mill en la

biblioteca Bodleian, y que est marcado 61 en Griesbach) lee , de la

resurreccin. . Esta lectura, al igual que muchos otros en este MS, se encuentra en ninguna
otra parte; y es digno de poca consideracin, sino como expresin de lo que pareca al
escritor a ser significado del apstol. Uno de los mayores misterios de la fe fue, sin duda, la
resurreccin de los muertos; y esto se llev a cabo en una conciencia pura cuando la
persona ejercido de s mismo como para tener una conciencia libre de ofensa hacia Dios y
hacia los hombres. Ver Ac 24:16. Lo que ya se ha llamado Antinomianismo, es decir,
invalidar la ley moral, por una fe fingida en la justicia de Cristo, es la que el apstol tiene
aqu sobre todo a la vista.
Versculo 10. Deje que stos-probarse] Que no sean conversos jvenes o personas
ltimamente trados al conocimiento de la verdad. Este es el mismo en espritu con lo que
se requiere de los obispos, 1 Timoteo 3: 6.
Que nadie puede poner en una oficina en la Iglesia hasta que se ha dado plena prueba de su
sinceridad y firmeza, por haber sido durante mucho tiempo un miembro privado consistente
de la Iglesia.
Si son irreprensibles] Ser irreprochable.; personas contra las que ningn
mal puede ser probada. Al igual que en 1 Timoteo 3: 2, aunque se utiliza una palabra
diferente. Ver la nota all.
Verso 11. Aun as es necesario que sus esposas sean honestas] Creo que el apstol no
significa aqu las esposas ya sea de los obispos o diconos en particular, pero las mujeres
cristianas en general. El original es simplemente: Deje a las
mujeres asimismo sean honestas. Lo que se habla aqu se convierte en la mujer en general;
pero si el apstol tena esos diaconisas denominados en su ojo, lo cual es muy posible, las
palabras son peculiarmente adecuado para ellos. Que haba una orden de este tipo en la
Iglesia apostlica y primitivo, y que fueron nombrados a su oficina por la imposicin de las
manos, ya se ha notado en Ro 16: 1. Posiblemente, por lo tanto, el apstol pueden haber
tenido este orden de diaconisas en la vista, a la que era tan necesaria para dar consejos y
precauciones en cuanto a los propios diconos; y prescribir sus calificaciones, no sea que
las personas inadecuadas deberan insinuarse en esa oficina.
No calumniadores] Literalmente, no demonios. Ver Clarke en 1 Timoteo 3: 7.
Esto puede ser lo suficientemente adecuada calumniadores traducidos, calumniadores,
chismosos, etc., para que todos estos son de su padre el diablo, y sus deseos que van a
hacer. Que todo esto, con la gran tribu de los calumniadores y comerciantes de escndalo,
recuerde que el apstol a todos clasifica con maliciosos, espritus cados; una consideracin
que uno supondra podra ser suficiente para disuadirlos de su conducta perjudicial y
abominable.
Sober] Vase Clarke en 1 Timoteo 3: 2.
Fieles en todas las cosas.] Las diaconisas tuvieron mucho que ver entre los pobres, y sobre
todo entre las mujeres pobres, en la dispensacin de la generosidad de la Iglesia. No slo
eran fielmente a gastar todo lo que haban conseguido, y con el propsito para el que lo
consiguieron; pero deben hacerlo con imparcialidad, sin mostrar el respeto de las personas,
el grado de dificultad de ser la nica regla por la cual la distribucin deba ser regulada.
Versculo 12. Los diconos sean maridos de una sola mujer] Este es el mismo que se
requiere de los obispos. Ver Clarke en 1 Timoteo 3: 2; 1 Timoteo 3: 4; y 1 Timoteo 3: 5.
////////////////////////////////////////////////////////////////////////////////////////////////////

4. That ruleth (). Mostly in the Pastorals, but also in Rom. 12:8; 1 Th.
5:12. The participle means placed in front. Here in a general sense, but in 1 Th. 1:5 of
church authorities, but only functionally, not as a title of specially appointed officers. It is
characteristic of the loose and unsettled ecclesiastical nomenclature of the apostolic age.
Having in subjection ( ). The phrase is unique in N. T.

subjection is a Pauline word: see 2 Cor. 9:13; Gal. 2:5. oLXX.

5. Shall he take care of (). Only here and L. 10:34.
6. Novice (). N. T.o. From new and a plant. Comp. 1 Cor. 3:6, 7;
Matt. 15:13. Hence, a new convert, a neophyte. Comp. in LXX Job 14:9; Ps. 127:3; 143:12;
Isa. 5:7. Chrysostom explains it as newly catechised (); but a neophyte
differed from a catechumen in having received baptism. Better the ancient Greek
interpreters, newly baptized (). After the ceremony of baptism the neophytes
wore white garments for eight days, from Easter eve until the Sunday after Easter, which
was called Dominica in albis, the Sunday in white. The Egyptian archives of Berlin give
in a Fayum papyrus of the second century A.D., of newly-planted palm trees.
Comp. LXX, Ps. 127:3: Thy sons as new plants of olives.
Being lifted up with pride ( ). Only in the Pastorals. See ch. 6:4; 2 Tim. 3:4.

The verb means primarily to make a smoke: hence, metaphorically, to blind with pride or
conceit. Neither A. V. nor Rev. puffed up, preserves the radical sense, which is the sense
here intended a beclouded and stupid state of mind as the result of pride.

Fall into condemnation ( ). in N. T. usually means judgment.

The word for condemnation is . See especially Rom. 5:16, where the two are
sharply distinguished. Comp. Matt. 7:2; Acts 24:25; Rom. 2:2; 5:18; 1 Cor. 6:7. However,
occasionally shades off into the meaning condemnation, as Rom. 3:8; Jas. 3:1. See on
go to law, 1 Cor. 6:7, and on 1 Cor. 11:29. is a Pauline word; but the phrase
to fall into judgment is found only here.
Of the devil ( ). See on Matt. 4:1, and on Satan, 1 Th. 2:18. Paul uses
only twice, Eph. 4:27; 6:11. Commonly Satan. The use of as an
adjective is peculiar to the Pastorals (see 1 Tim. 3:11; 2 Tim. 3:3; Tit. 2:3), and occurs
nowhere else in N. T., and not in LXX. The phrase judgment of the devil probably means
the accusing judgment of the devil, and not the judgment passed upon the devil. In Apoc.
12:10 Satan is called the accuser of the brethren. In 1 Cor. 5:5; 1 Tim. 1:20, men are given
over to Satan for judgment. In ver. 7 the genitive is clearly subjective. In this
chapter it appears that a Christian can fall into the reproach of the devil (comp. Jude 9; 2
Pet. 2:11), the snare of the devil (comp. 2 Tim. 2:26), and the judgment of the devil.

7. A good report ( ). Comp. Acts 6:3. Not only does occur in

the Pastorals nearly twice as many times as in Paul, but the usage is different. Out of 16

instances in Paul, there is but one in which is not used substantively (Rom. 7:16),
while in the Pastorals it is, almost without exception, used adjectively. , better
testimony. Comp. Tit. 1:13. Not in Paul, who uses .
Of them which are without ( ). only once in Paul (2 Cor. 7:5),
and nowhere in Paul, and only here in Pastorals. Pauls phrase is : see 1
Cor. 5:12, 13; 2 Cor. 4:16; 1 Th. 4:12.
Reproach (). By Paul in Rom. 15:3: only here in Pastorals: three times in

Hebrews.

Snare (). Comp. ch. 6:9; 2 Tim. 2:26. In Paul, Rom. 9:9, see note. Both reproach

and snare govern .

8. Deacons. The office of Deacon appears in the Pastorals, but not in Pauls letters,
with the single exception of Philip. 1:1, where the Deacons do not represent an
ecclesiastical office, though they mark an advance toward it. Clement of Rome (ad
Corinth. xlii, xliv) asserts their apostolic appointment. But the evidence at our command
does not bear out the view that the institution of the diaconate is described in Acts 6:16.
The terms and are, in the Pauline writings, common expressions of
servants and service either to Christ or to others. Paul applies these terms to his own
ministry and to that of his associates. is used of the service of the apostles, Acts
1:25; 6:4. is used of Paul and Apollos (1 Cor. 3:5); of Christ (Gal. 2:17; Rom.
15:8); of the civil ruler (Rom. 13:4); of ministers of Satan (2 Cor. 11:15). The appointment
of the seven grew out of a special emergency, and was made for a particular service; and
the resemblance is not close between the duties and qualifications of deacons in the
Pastorals and those of the seven. The word does not appear in Acts; and when
Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it
over to the elders.
In like manner (). Rare in Paul (Rom. 8:26; 1 Cor. 11:25). Frequent in

Pastorals.
Grave (). In Paul only Philip. 4:8. See on gravity, 1 Tim. 2:2.
Double-tongued (). N. T.o. oLXX, oClass. Saying one thing and meaning

another, and making different representations to different people about the same thing.
Given to much wine ( ). See on 1 Tim. 1:4. Total abstinence is
not enjoined, even on a deacon. Comp. 1 Tim. 5:23.
Greedy of filthy lucre (). N. T.o. oLXX. The adverb in a

base, gain-greedy way, 1 Pet. 5:2, From disgraceful and gain. Comp. Hdt.
i. 187: if thou hadst not been insatiable

of wealth and ready to procure it by disgraceful means. Aristoph. Peace, 622, alludes to
two vices of the Spartans, sordidly greedy of gain,
and treacherous under the mask of hospitality. Similarly Eurip. Andtom. 451. Comp.
turpilucricupidus, Plaut. Trin. 1, 2, 63.
9. The mystery of the faith ( ). The phrase N. T.o. In the
Gospels only, mystery or mysteries of the kingdom of God or of heaven. In Paul, mystery or
mysteries of God, of his will, of Christ, of the gospel, of iniquity, the mystery kept secret or
hidden away. Several times without qualification, the mystery or mysteries. See on 2 Th.
2:7. The mystery of the faith is the subject-matter of the faith; the truth which is its basis,
which was kept hidden from the world until revealed at the appointed time, and which is a
secret to ordinary eyes, but is made known by divine revelation. Comp. Rom. 16:25; Eph.
3:9; Col. 1:26; 1 Cor. 2:7. For the faith see on Gal. 1:23, and comp. Introduction to these
Epistles, VI.
In a pure conscience ( ). Comp. 2 Tim. 1:3, 5, 12. Const. with
holding. The emphasis of the passage is on these words. They express conscientious purity
and sincerity in contrast with those who are described as branded in their own conscience,
and thus causing their followers to fall away from the faith (ch. 4:1, 2). The passage
illustrates the peculiar treatment of faith in these Epistles, in emphasising its ethical
aspect and its ethical environment. This is not contrary to Pauls teaching, nor does it go to
the extent of substituting morals for faith as the condition of salvation and eternal life. See
2 Tim. 1:9; 2:1; Tit. 3:5. None the less, there is a strong and habitual emphasis on good
works (see 1 Tim. 2:10; 5:10; 6:18; 2 Tim. 2:21; 3:17; Tit. 1:16; 2:7, 14; 3:1, 8, 14), and
faith is placed in a series of practical duties (see 1 Tim. 1:5, 14; 2:15; 4:12; 2 Tim. 1:13; 1
Tim. 1:19; 2:7; 3:9; 6:11; 2 Tim. 2:22; 3:10). Holding the mystery of the faith in a pure
conscience is a significant association of faith with ethics. As Weiss puts it: It is as if the
pure conscience were the vessel in which the mystery of the faith is preserved. The idea is
sound and valuable. A merely intellectual attitude toward the mystery which, in every age,
attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Tim. 6:4; 2
Tim. 2:23; Tit. 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to
God are compatible with more or less ignorance concerning the mystery. An intellect,
however powerful and active, joined with an impure conscience, cannot solve but only
aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of
imposed duty along with mystery, puts one in the best attitude for attaining whatever
solution is possible. See J. 7:17.

10. These also ( ). As well as the Bishops. No mention is made of a

proving of the Bishops, but this may be fairly assumed. Comp. not a novice, ver. 6.
Be proved (). Common in Paul; only here in Pastorals. See on 1 Pet.

1:7. Not implying a formal examination, but a reference to the general judgment of the
Christian community as to whether they fulfil the conditions detailed in ver. 8. Comp. 1
Tim. 5:22; 2 Tim. 2:2.

Let them use the office of a deacon (). Much better, let them serve as
deacons. In this sense only in the Pastorals. Comp. ver. 13. The verb is very common in N.
T.
Being blameless ( ). Rather, unaccused: if no charge be preferred
against them. In Paul, 1 Cor. 1:8; Col. 1:22. Comp. Tit. 1:6, 7. It is a judicial term. The
participle signifies provided they are.

11. Their wives (). Probably correct, although some find a reference to an
official class of women deaconesses (so Ellicott, Holtzmann, Alford). But the injunction
is thrown incidentally into the admonition concerning Deacons, which is resumed at ver.
12; and if an official class were intended we should expect something more specific than
women or wives without the article. A Deacon whose wife is wanting in the
qualities required in him, is not to be chosen. She would sustain an active relation to his
office, and by her ministries would increase his efficiency, and by frivolity, slander, or
intemperance, would bring him and his office into disrepute.35
4. Que se enseorea (). Sobre todo en las pastorales, sino tambin en
Rom. 12: 8; 1 Tes. 05:12. Los medios participio colocan delante. Aqu, en un sentido
general, pero en 1 Tes. 1: 5 de autoridades de la iglesia, pero slo funcionalmente, no como
un ttulo de funcionarios especialmente designados. Es caracterstico de la nomenclatura
eclesistica suelto y sin resolver de la era apostlica.
Tener en sujecin ( ). La frase es nico en NT sometimiento
es una palabra paulina: ver 2 Cor. 09:13; Galn. 2: 5. oLXX.
5. cuidar de (). Slo aqu y L. 10:34.
6. principiante (). N. T.O. De nuevo y una planta. Comp. 1 Cor. 3:
6, 7; Mate. 15:13. Por lo tanto, un nuevo converso, un nefito. Comp. en LXX Job 14: 9;
PD. 127: 3; 143: 12; Es un. 5: 7. Crisstomo explica como recin catequizados
(); pero un nefito difera de un catecmeno en haber recibido el bautismo.
Better los antiguos intrpretes griegos, recin bautizados (). Despus de la
ceremonia del bautismo de los nefitos llevaban ropas blancas durante ocho das, a partir de
la vspera de Pascua hasta el domingo despus de Pascua, que se llamaba Dominica in
albis, el domingo en blanco. Los archivos egipcios de Berln dan en un papiro
Fayum del siglo II dC, de palmeras recin plantadas. Comp. LXX, Sal. 127: 3: "Tus hijos
como nuevas plantas de aceitunas".
Siendo envanecindose ( ). Slo en las Pastorales. Ver cap. 6: 4; 2 Tim. 3: 4. El
verbo significa principalmente para hacer una cortina de humo: de ah, metafricamente,
para cegar con orgullo o vanidad. Ni AV ni Rev. envanece, conserva el sentido radical, que
35 Marvin Richardson Vincent, Word studies in the New Testament, vol. 4
(Bellingham, WA: Logos Research Systems, Inc., 2002), 231236.

es el sentido que aqu previsto - un estado beclouded y estpida de la mente como resultado
de orgullo.
Caer en condenacin ( ). en N. T. generalmente significa juicio.
La palabra para la condena es . Vase especialmente Rom. 5:16, donde los dos
estn fuertemente distinguida. Comp. Mate. 7: 2; Hechos 24:25; ROM. 2: 2; 05:18; 1 Cor.
6: 7. Sin embargo, de vez en cuando en tonos en la condenacin significado, como
Rom. 3: 8; Jas. 3: 1. Ver en ir a la ley, 1 Cor. 6: 7, y el 1 Cor. 11:29. es una palabra
paulina; pero la frase caer en el juicio slo se encuentra aqu.
Del diablo ( ). Ver sobre Matt. 4: 1, y en Satn, 1 Tes. 02:18. Pablo usa
slo dos veces, Efe. 04:27; 06:11. Comnmente Satans. El uso de
como adjetivo es peculiar de las Pastorales (ver 1 Tim 3:11; 2 Timoteo 3:.. 3; Tito 2: 3.), Y
se produce en ninguna otra parte de NT, y no en la LXX. La sentencia frase del diablo
probablemente significa que el juicio acusando del diablo, y no a la sentencia dictada en el
diablo. En Apoc. 12:10 Satans es llamado el acusador de los hermanos. En 1 Cor. 5: 5; 1
Tim. 1:20, los hombres se dan a Satans para el juicio. En el versculo. 7 el
genitivo es claramente subjetivo. En este captulo parece que un cristiano puede caer en el
reproche del diablo (comp Judas 9;.. 2 Pedro 2:11), el lazo del diablo (comp 2 Tim 2:26..),
Y la sentencia del el diablo.
7. Un buen informe ( ). Comp. Hechos 6: 3. No slo ocurrir en
las Pastorales casi dos veces tantas veces como en Paul, pero el uso es diferente. De 16
casos de Pablo, no hay ms que uno en el que no se utiliza sustantivamente (Rom.
7:16), mientras que en las Pastorales es, casi sin excepcin, utiliza adjectively. ,
mejor testimonio. Comp. Teta. 01:13. No en Pablo, que utiliza .
De los que estn sin ( ). slo una vez en Pablo (2 Cor. 7: 5), y
en ninguna parte de Pablo, y slo aqu en Pastorales. La frase de Pablo es : ver
1 Cor. 05:12, 13; 2 Cor. 04:16; 1 Tes. 04:12.
Reproche (). Por Pablo en Rom. 15: 3: slo aqu en Pastorales: tres veces en
Hebreos.
Lazo (). Comp. ch. 6: 9; 2 Tim. 02:26. En Pablo, Rom. 9: 9, vase la nota. Tanto
el reproche y la trampa gobiernan .
8. Los diconos. El oficio de dicono aparece en las Pastorales, pero no en las cartas de
Pablo, con la nica excepcin de Felipe. 1: 1, donde los diconos no representan un oficio
eclesistico, aunque marcan un avance hacia ella. Clemente de Roma (ad Corinto. XLII,
XLIV) afirma su nombramiento apostlico. Pero la evidencia a nuestra disposicin no lleva
a cabo la visin de que la institucin del diaconado se describe en Hechos 6: 1-6. Los
trminos y son, en los escritos paulinos, expresiones comunes de
servidores y servicios, ya sea a Cristo o para otros. Pablo aplica estos trminos para su

propio ministerio y el de sus colaboradores. se utiliza el servicio de los apstoles,

Hechos una y veinticinco; 6: 4. se utiliza de Pablo y Apolos (1 Cor. 3: 5); de
Cristo (. Gal 2:17; Rom. 15: 8); del gobernante civil (. Romanos 13: 4); de los ministros de
Satans (2 Cor. 11:15). El nombramiento de los siete surgi de una emergencia especial, y
fue hecho para un servicio en particular; y la semejanza no es estrecha entre las funciones y
aptitudes de los diconos en las Pastorales y los de los siete. La palabra no
aparece en los Hechos; y cuando Pablo y Bernab llevaron a Jerusaln a la ofrenda para los
santos pobres, que lo entregaron a los ancianos.
De la misma manera (). Raro en Pablo (. Rom 8:26; 1 Corintios 11:25.).
Frecuente en Pastorales.
Tumba (). En Pablo slo Felipe. 4: 8. Ver en gravedad, 1 Tim. 2: 2.
Haga doble machihembrado (). N. T.O. oLXX, oClass. Decir una cosa y
significa otra, y haciendo diferentes representaciones a diferentes personas sobre la misma
cosa.
Dados a mucho vino ( ). Ver en 1 Tim. 1: 4. La abstinencia
total no se impone, incluso en un dicono. Comp. 1 Tim. 05:23.
Codicioso de ganancias deshonestas (). N. T.O. oLXX. El
adverbio en una base, forma de ganancia codicioso, 1 Ped. 5: 2, De vergonzosa y
ganancia. Comp. HDT. yo. 187:
si t no hubieses estado insaciable de riqueza y listo para procurar por medios vergonzosos.
Aristoph. Paz, 622, alude a dos vicios de los espartanos,
sordidly codicioso y traicionero bajo la mscara de la hospitalidad. Del
mismo modo Eurip. Andtom. 451. Comp. turpilucricupidus, Plaut. Trin. 1, 2, 63.
9. El misterio de la fe ( ). La frase N. T.O. En los Evangelios
solamente, misterio o misterios del reino de Dios o de los cielos. En Pablo, misterio o
misterios de Dios, de su voluntad, de Cristo, del Evangelio, de la iniquidad, el misterio
mantenido en secreto o escondido. Varias veces sin cualificacin, el misterio o misterios.
Ver en 2 Tes. 2: 7. El misterio de la fe es el objeto de la fe; la verdad que es su base, que se
ha mantenido oculto desde el mundo hasta que revel a la hora sealada, y que es un
secreto para los ojos normales, pero se da a conocer por la revelacin divina. Comp. ROM.
16:25; Efe. 3: 9; Col. 1:26; 1 Cor. 2: 7. Por la fe ver en Gal. 1:23 y comp. Introduccin a las
Epstolas, VI.
En una conciencia pura ( ). Comp. 2 Tim. 1: 3, 5, 12. Const. con la
celebracin. El nfasis del pasaje est en estas palabras. Expresan pureza de conciencia y
sinceridad en contraste con aquellos que se describen como marca en su propia conciencia,
y provocando as sus seguidores que se apartan de la fe (cap. 4: 1, 2). El pasaje ilustra el
tratamiento peculiar de la "fe" en estas epstolas, al enfatizar su aspecto tico y su entorno

tico. Esto no es contrario a la enseanza de Pablo, ni ir a la magnitud de la sustitucin de

la moral de la fe como condicin para la salvacin y la vida eterna. Ver 2 Tim. 1: 9; 2: 1;
Teta. 3: 5. No obstante, hay un nfasis fuerte y habitual en las buenas obras (ver 1 Tim
2:10; 5:10; 6:18; 2 Timoteo 2:21; 3:17; Tit 1:16; 2...: 7, 14; 3: 1, 8, 14), y la fe se coloca en
una serie de deberes prcticos (ver 1 Tim. 1: 5, 14; 2:15; 4:12; 2 Timoteo 1:13; 1. . Tim
1:19; 2: 7; 3: 9; 6:11; 2 Timoteo 2:22; 3:10).. "La celebracin del misterio de la fe con
limpia conciencia" es una asociacin significativa de la fe con la tica. Como Weiss dice:
"Es como si la conciencia pura fuera el recipiente en el que se conserva el misterio de la
fe." La idea es buena y valiosa. Una actitud meramente intelectual hacia el misterio que, en
todas las pocas, se adhiere a la fe, dar lugar a duda, el cuestionamiento, y la contienda
prolijo (ver 1 Tim. 6: 4; 2 Tim 2:23; Tito 3:.. 9) , a veces en la laxitud moral, a veces en la
desesperacin. La lealtad y el deber de Dios son compatibles con ms o menos la
ignorancia sobre el misterio. Un intelecto, por poderoso y activo, se uni con la conciencia
impura, no puede resolver, pero slo agrava el misterio; mientras que una conciencia pura y
leal, y una franca aceptacin del deber impuesto junto con el misterio, pone una en la mejor
actitud para alcanzar cualquier solucin es posible. Ver J. 7:17.
10. Estos tambin ( ). Adems de los Obispos. No se hace mencin de una
comprobacin de los obispos, pero esto puede ser asumido de manera justa. Comp. no un
nefito, ver. 6.
Est probado (). Comn en Pablo; slo aqu en Pastorales. Ver en 1
Ped. 1: 7. No es lo que implica un examen formal, sino una referencia al juicio general de la
comunidad cristiana en cuanto a si se cumplen las condiciones que se detallan en el
versculo. 8. Comp. 1 Tim. 05:22; 2 Tim. 2: 2.
Que usan el oficio de dicono (). Mucho mejor, que sirvan como
diconos. En este sentido slo en las Pastorales. Comp. ver. 13. El verbo es muy comn en
N. T.
Al ser irreprensible ( ). Ms bien, unaccused: si se prefiere ningn
cargo en su contra. En Pablo, 1 Cor. 1: 8; Col. una y veintids. Comp. Teta. 1: 6, 7. Es un
trmino judicial. Significa el participio siempre que sean.
11. Sus esposas (). Probablemente correcta, aunque algunos encuentran una
referencia a una clase oficial de las mujeres - diaconisas (as Ellicott, Holtzmann, Alford).
Pero la medida cautelar se lanza por cierto en la advertencia relativa a los diconos, que se
reanuda a ver. 12; y si una clase oficial se pretende que deberamos esperar algo ms
especfico que las mujeres o esposas sin el artculo. No debe ser elegido dicono
cuya esposa es el deseo de las cualidades requeridas en l. Ella sera mantener una relacin
activa a su oficina, y por sus ministerios aumentara su eficacia, y por la frivolidad, la
calumnia o la intemperancia, l y su oficina traera en el descrdito
////////////////////////////////////////////////////////////////////////////////////////////////////

4) The construction with the accusative predicates after continues with the
participles: superintending his own house well as having children in subjection with all
dignity; if now one does not know to superintend his own house, how will he take care
of Gods church?
The participle means to superintend, to be first or at the head of his own house
(household); to rule is less exact. In 5:17 the participle of this verb is used with reference
to the church work of the elders. Any Christian man should be able to function well as the
head of his own home; one who fails in so simple a requirement is not fit to be elevated to
the ministry. Unfortunately, this test cannot now be applied for entrance into the ministry
when unmarried or newly married seminary graduates are called. Note that the objects of
both participles have an emphasis because they are placed forward; this is also true with
regard to Gods church in v. 5 Verbs of ruling govern the genitive.
This excellent superintendence is most evident in the case of such children as one may
have, hence having children is not coordinate with superintending but subordinate to it.
The requirement is not that an overseer must have children, that a childless man could not
be chosen, but that, when he has a family as most men have, any children, whatever their
age ( is thus anarthrous), be in subjection with all dignity, subjection as in 2:11.
There is no need to separate the two phrases as some do for fear that otherwise the dignity
will have to mean the dignity of the children, and little ones cannot be expected to act
dignified. The sense is: in subjection to the father, with dignity on his part. Subjection
has the passive sense and implies the father as the subject. We may translate: holding such
children as he has (anarthrous) in subjection (imposed by him) with all dignity. He acts in
a dignified way when he secures due obedience.
5) Ill-trained, bad children reflect on any pastor, not merely because they are hurtful
examples to the children of the members of the church, but still more because they show
that the father is incompetent for his office. There is no parenthesis, only specifies this
point in a rhetorical question, with the indicative assumes such a case as real, is thus
the regular negative. Credit the mind of Paul with making a comparison on two points,
where most writers would stop with only one: 1) the objects: his own houseGods
church; 2) the activities: superintendtake care of.
This expresses a third thought that Paul wants to indicate: Gods church is not to be
conceived as being the overseers family. In this church God and not the overseer is the
Father; the overseer is only the episcopos. In order to make this evident Paul may have
already in v. 2 chosen this title instead of elder, in the Orient the old father-patriarch who
has all his sons and his sons families around and under him. When Paul speaks of his
fatherhood in 1 Cor. 4:15, this refers to him as being the apostolic founder of the church at
Corinth; in Gal. 4:19 Paul speaks of his motherhood. In our passage the overseer assumes
a position in a congregation that is already established.
This is elementary logic, concluding from the less to the greater: one who does not
know how to superintend (the effective aorist) his own house, how will he handle the
great responsibility of caring for Gods church? If one cannot even superintend his
little family, how will he attend to the far greater task of caring for all those in Gods
assembly ( is here used with reference to a single congregation)? says that this
is the point of the requirement presented in v. 4.
6) The last item, like the previous one with its exposition, remains in the same
construction (accusative predicate of , v. 2): not a novice lest, having become
conceited, he fall into the devils judgment.

The adjective is here substantivized and = newly planted = novice, a recent convert.
To elevate such a man into the episcopate is to place him into a position that is entirely too
dangerous for him; Timothy, as well as the congregations, are not to be guilty of placing a
hopeful beginner who has the other qualities but not the one of maturity in the faith into
office. Novice is not to be taken in the physical sense as referring to too young a man but in
the spiritual sense. In Tit. 1:6, etc., this point is not included. The reason is that when the
gospel was newly introduced in a territoryCrete was new territoryonly novices could
be placed in charge of the newly gathered flocks because no others were available; and
because in the case of such novices there was no danger of falling into conceit, the leaders
of a forlorn hope. Where, however, the church was already fully established, where
prominent elders were already in honored positions, there to elevate a novice might easily
fill him with conceit and bring about his downfall.
, from , smoke = to wrap in smoke; the aorist passive participle means
besmoked. But here the word is used in the metaphorical sense, made conceited,
although in the sense of obnubilation, the pride of conceit enfolding him as in a smoky fog.
The final outcome might easily be that he fall into the devils judgment. In exegesis we
must follow the analogy of Scripture as the safe guide. Now in the whole New Testament
and also in the Old Testament LXX with the article = the devil; it is the Hebrew
hasatan save in Esther 7:4 and 8:1 where a different Hebrew word is used and refers to
Haman. This analogy of Scripture has been set aside, and Paul is thought to speak of the
(human) slanderer who has his delight in calumny. But we have the word again in v. 7 and
in 2 Tim. 2:26 where it undoubtedly means the devil. It is too radical a departure to
translate 2 Tim. 2:26, the devils snare and 1 Tim. 3:7, the slanderers snare. is
always a vox media and should be left so in translation; when an adverse judgment is
meant, the context indicates this sufficiently.
But is this an objective genitive: the judgment which God rendered regarding the devil;
or a subjective genitive: the judgment which the devil renders? C.-K. 188 and a few others
modify this: the judgment which the devil is permitted to execute. This is done largely in
view of the genitive found in v. 7 (2 Tim. 2:26): the devils snare (subjective), i.e., which
the devil lays. The view that always has the subjective genitive as in Rom. 2:2, 3;
11:33 is answered by examples where it has the objective genitive as in Rom. 3:8; Rev.
17:1. It would be peculiar, indeed, if such a word as this, which denotes the result of an
action, whose verb form admits both a subject and an object, should be construed only with
a subjective genitive.
Judgment, moreover, is never ascribed to the devil: God judges. The very word means
the judicial announcement of a verdict or the verdict as it stands. Where did Satan ever sit
on the throne of judgment and render a verdict? Judgment and the devil can be
combined in only one way: Gods judgment pronounced on the devil (objective). The claim
that this thought would require is untenable because every genitive already limits
and makes definite its governing noun just as in the English the devils judgment. The
very word snare, cunningly laid to catch a victim, suggests of the devil and is a
subjective genitive.
The devils judgment is specific: Gods judgment on his pride. Into that very judgment
which has long ago been pronounced upon the devil the conceited novice might easily fall
in his pride. This aorist refers to a fatal fall (just as it does in v. 7) and not only, as some
who regard it as a subjective genitive suppose, a fall into temporal ills and punishments, the
devil being allowed to inflict them. The view that a fatal fall would be too severe a

punishment for a novice in the faith overlooks the fact that by his conceit this novice would
smother his young faith and would thus plunge into what the devil plunged into. Unholy
pride may, indeed, carry its victim that far.
7) Verses 26 are but one sentence, still being dependent on . This means
that now introduces what may be termed the conclusion of the whole. It thus reverts to
the very first predicate that an overseer in a congregation must be irreproachable, he must
be that, as we are now told, even as far as outsiders are concerned. Moreover, it is
necessary also that he have excellent testimony from those without lest he fall into
reproaching and the devils snare.
takes us back to v. 2 where is negative: nothing left on his doorstep
against him; now we have the positive: excellent testimony from those outside, from
non-Christians. This, then, closes the whole presentation regarding the kind of men that are
to be made overseers in the church.
Only here and in Tit. 1:13 Paul uses the word ; he has used the neuter in 2:6.
Yet each form is quite in place; here the word means excellent testimony in general. This
refers to testimony concerning his life since his conversion. The kind of a pagan or the kind
of a Jew the convert who is now aspiring to office in the church had been could not be
considered. On this basis Paul himself would have been excluded. The testimony that Paul
refers to is such as Timothy and the congregation could really take into consideration.
Rabid haters of all Christians would vilify all of these, but decent outsiders would
acknowledge Christians of good Christian character. Paul properly uses the plural from
those without, for some personal outside enemy would not be considered.
The negative purpose clause causes some discussion among commentators: lest he fall
into reproaching and the devils snare. The verb is the same one that was used in v. 6 and
is in a similar unemphatic position. The two clauses thus resemble each other; yet this
does not parallel the two requirements themselves as we have already shown, not a
novice is not paired even in form with: Moreover, it is necessary, etc. The Greek is so
flexible that the use of in both clauses (v. 6 and 7 may have no significance in
regard to the words which are construed with each of these verbs although it may be
possible that in v. 6 the verb means that we are to construe: judgment (verb) upon the
devil; and v. 7: into reproaching (verb) and the devils snare.
Be this as it may, although only one is used with the two nouns, in the latter clause
the genitive cannot be construed with both, i.e., the reproaching and the snare cannot
be predicated of the devil. The use of but one preposition does not decide the matter as
some claim; it is decided by the nouns themselves. The one is literal and indicates an
activity; the other is figurative and does not indicate an activity but an object. That also
means that snare is not an explication of reproaching so that the reproaching forms a
snare for the man in question. What the devils reproaching might mean has yet to be
discovered. He certainly is the last one to reproach a faulty Christian for his faults. All
twinges of conscience come from God and tend to repentance and never are a devils snare
into which a Christian falls with fatal results (effective aorist). Even if we translate
reviling (Matt. 5:11: the verb; but see Matt. 11:20: Jesus upbraids, reproaches), to
attribute this to the devil is incongruous.
This reproaching is usually taken to be that of the outsiders just mentioned. But why
restrict it to them? Would not the Christians likewise engage in reproaching and rather
openly when such a man is a disgrace to them in his sacred and high office? is
in this case justified reproaching; in Rom. 15:3 it is unjustified. The one preposition

indicates that falling into reproaching is not a separate item, and falling into the devils
snare another item. That would be the meaning if two prepositions were employed; but
here the reproaching of men and the devils snare go together. The reproaching, especially
of the Christians, removes him from them, and so the devil lays his snare for him, once
more to catch him as his victim.
On snare in Rom. 11:9 (Ps. 69:22) see that passage. Here, in 6:9, and in 2 Tim. 2:26
no special interpretation of snare is given although some supply this and go into
descriptive details. The figure interprets itself: to fall into the devils snare = into his deadly
power like an animal that is caught and then killed. A novice may lose his soul if he is made
a minister; so, in a different way, may a man who bears no good reputation although he has
been a member of the congregation for a long time.
**

8) All that we know about deacons as they were found in Pauls day is contained in this
passage and in Rom. 16:1; Phil. 1:11. The used in Rom. 12:7 and the
used in 1 Pet. 4:1 point to the office of deacons although both passages refer to all who
have the charisma of ministering to others. This is true also regarding the or
helps mentioned in 1 Cor. 12:28. We must, therefore, be content with the little
information that we have. The fact that two offices are referred to by overseers and
deacons is assured by our passage and by Phil. 1:1. The fact that deacons held the minor
office and did not teach is also certain. What the deacons actually did is nowhere stated in
detail. To say that they performed the same work as the episcopoi with the exception of the
teaching is not provable. They were not the overseers, did not act as pastors and spiritual
leaders of the flock. The best we can say is that they assisted the overseers by performing
the minor services and attending to incidental matters such as collecting and distributing
alms, looking after the physical needs of the sick, keeping the place of worship in order,
etc. Thus there were also women deacons (v. 11); Phoebe was one of these, and she is
referred to as early as Rom. 16:1. We note the errand she performed for Paul.
Voluntary diakonia was plentiful. The regular choice and appointment of deacons in all
probability grew out of this voluntary service. The fact that these deacons were called
elders, and that together with the episcopoi they formed the or
presbytery, is nowhere indicated. If we may use the word clergy with reference to the
officers of this early period, the deacons were not considered as belonging to the clergy.
The overseers oversaw also the deacons.
As far as Acts 6 is concerned, the seven men appointed in the mother church were not
called deacons, yet the work for which they were chosen by the church was evidently that
of deacons, attending to aid for the many widows when the mother church had grown to a
membership of thousands, estimated at 20,000 to 25,000. This example seems to have
prompted Pauls congregations to appoint men for similar purposes and then to call them
deacons. Stephens other activities such as doing miracles and testifying mightily in the
synagogues were not a part of the work to which he and the six others were appointed. But
all this was discontinued when Stephen was stoned and the mother church was widely
scattered because of the first great persecution. It was then that we read of Philip doing
evangelistic work in Samaria and elsewhere. His office in the mother church had ended.
The scattered Christians, too, started congregations in the places to which they had fled.

With this background which has been gleaned from the records we read Pauls
directions about the kind of men to be used as regular deacons in the churches. Deacons in
like manner dignified, not double-tongued, not devoting themselves to much wine, not
out for shameful gain, possessing the mystery of the faith in a clean conscience.
This statement is still to be construed with the used in v. 2; not with
occurring in v. 7 This means that v. 27 are a unit and that v. 8 begins another unit. It is
scarcely accidental that Paul speaks of the high office of the episcopos in the singular and
of the lower offices of men and of women in the diaconate in the plural. In like manner
simply means that, as of the former, so of the latter, certain requirements must be made;
= necessitated by the very nature of the office in question. Nothing need be said about
aspiring to the lower office; the fact that aspirants were found for this as well as for the
higher office is implied.
Paul divides the enumeration of the requirements for deacons by inserting those for
women deacons in v. 11, between v. 810. and v. 12. His intention is to place together and
on a par the personal moral requirements of men and of women deacons. In the case of the
men v. 12 adds also the requirement about family life. We note that while this requirement
is divided with reference to the overseer (one wifes husband in v. 2 the rest in v. 4, 5), it
is combine with reference to deacons in v. 12 No such requirement is listed for women
deacons because mothers with children found their duties in their homes and not in the
diaconate.
Dignified (our versions, grave) is the adjective corresponding to the noun
which was used in v. 4; it is Luthers ehrbar, of serious bearing because being of serious
mind and character. Because they had to deal with all classes, all ages, all types of people in
their work sensible, steady men were needed.
Three disqualifications follow although these extend beyond what dignified implies
in a positive way. Not double-tongued, saying one thing to one person and a conflicting
thing to another so that, on comparing notes, the discrepancy becomes apparent. This is bad
in any person; it would be especially bad in an officer of the church, who had constant
rounds of visitation to make and would talk with many members.
Not devoting themselves to much wine ( with understood) does not
forbid the use of wine, the common drink of the day, but the love of too much of it. Not
out for shameful gain (Tit. 1:7; adverb, 1 Pet. 5:2) = like pilfering Judas. The point is the
disgracefulness of such an act whether it be by embezzlement of the alms entrusted for
distribution or by otherwise currying favors for mercenary ends (G. K. 190).
9) Possessing the mystery of the faith in a clean conscience is the direct opposite of
the preceding three. But instead of merely saying that in all their work the deacons must
preserve a clean conscience Paul adds to this what is greater than conscience, what is to
enlighten and thus to govern and to hold the conscience true, and thus to keep it clean. Even
in 1:19 a good conscience is not sufficient for Paul.
Many commentators consider the mystery of the faith by itself and then ask what this
is and puzzle about the genitive. In addition, not a few say that the faith means fides qua
creditur and either deny or do not consider that it may mean fides quae creditur. Thus we
get various explanations, the best one being that the faith found in the hearts of the deacons
is to believe the mystery. This view overlooks the participle and does not note the
kind of a qualifier should have. Possessing the mystery already includes the
faith which believes and thereby possesses the mystery, namely personal faith, qua

creditur. The feature that needs to be added is what mystery is referred to, a defining
modifier is required. We have it: this is the mystery of the faith.
This is also true in all those many cases where and its defining genitive
appear: the mystery of Godof Christof the kingdom of Godof the will of Godof
the gospelof the lawlessness (2 Thess. 2:7)of the godliness (1 Tim. 3:16)and now: of
the faith. All these are alike, all are definitive genitives because the mystery leaves us
with a question mark, and the genitive supplies the answer. It makes little difference what
you call these genitives, whether objective: the mystery that deals with these persons and
objects; or possessive: which belongs to this and that; or something else. The point is
that these genitives are alike and are not subjective. In other words, the faith and in v. 16
the godliness are objective like the lawlessnessthe kingdomthe will, etc.
The only question that remains is whether this mystery treats about our personal
believing and objectifies it, or about the Christian faith as such, which is considered as
something to believe. This question really answers itself. Some have said that a mans
believing, both the fact and the whole act, appear as a great mystery when the man
examines himself. But my believing is not a mystery. The fact that I should have faith in
Christ, my Savior, is the most natural thing in the world because he is so deserving of every
sinners trust, and only by the most unnatural and unreasonable resistance can any man
remain without the faith that his love and his grace would always instill.
Lietzmann has stated it well in a number of places: the faith is a synonym for
Christianity. Here the mystery of the faith = the mystery of Christianity; deacons
must possess this, must hold it in a clean conscience. C.-K. 893 denies this objective use
of by saying that the word never means doctrina fidei. The objective use is not
disposed of by narrowing it down to the idea of doctrine or a set of doctrines although
does at times refer to the doctrinal contents of what we Christians believe.
The faith in the objective sense is always the substance, the contents of what we are
to embrace in living trust, the Way (Acts 9:22; 19:9, 23; 24:22), the truth, etc.
always means, not something that is to remain hidden, but something that is to be known
only through revelation. It would be strange, indeed, if a term like , which is derived
from , did not admit of both the subjective and the objective use when a large
number of similar words do this. Like ourself, many others find the objective use in quite a
number of passages, compare 4:1; 6:10, 12, 21 Mystery is objective and thus also the
mystery of the faith.
Any man who is not careful of the truth, or who is enamored of wine, or who allows
money to stick to his fingers, cannot hold to Christianity, to this blessed mystery of the
faith, in connection with a clean conscience, and is certainly not the man to be made a
deacon in the congregation.
10) In order to be safe when deacons are to be chosen Paul adds: These, too, moreover,
let them first be tested, then let them minister as being men unaccused. And in our
versions translates , also is the translation of . The former adds this point as one that
is somewhat different from the preceding. The fact that such a testing was to be applied also
to overseers is so self-evident from the nature of the requirements laid down in v. 28 that
now refers to it. Lest one should think that such testing is unnecessary in case of the
lesser office of deacon, Paul states that it is likewise quite necessary. He uses his favorite
word for testing, which is employed regarding coins, metals, etc., but he does not use the
aorist imperative to express a formal and a set test but the present imperative which
indicates a testing that covers some time.

This does not indicate a period of probation, that men were tried out in the office before
permanent appointment was made, but a constant testing so that, when deacons are later
needed, such men may be nominated as candidates. In Acts 6:3 we see that such men were
sought out. The plural imperatives do not imply that Timothy alone is to do this testing and
then let the men serve. This is the business of each congregation, Timothy guides and
supervises it in place of Paul.
The participle is not conditional: then let them minister if they be blameless (R. V.)
but predicative: as being (men) unaccused, unbeschuldigt. Having been such before this
time, the congregations may expect them to continue as such. Paul does not advocate what
some would do, namely appoint to a place on the church council men who have hitherto
been careless in their Christian lives in the hope that the being placed in office will improve
them; that is not what church offices are for. To set aside good available men for poor
timber always produces a bad general effect.
11) Women in like manner dignified, not slanderers, temperate, faithful in all
things. First: Deacons in like manner dignified, and now: Women in like manner
dignified. The wording is exactly the same. The idea that all women are referred to is
untenable. All women as women are considered in 2:9, etc. That the wives of deacons are
referred to (A. V.) is strongly argued especially by B. Weiss. Yet if deaconesses are referred
to, why did Paul not write , feminine deacons; the word was
not yet in use. He could not use the article in v. 2 when he was speaking of the overseer
or in v. 8 and 12 with reference to deacons; the article would make the words refer to
persons who were already in office while Paul speaks only of those who are eligible for
office.
The plea that the deacons wives are mentioned because these wives would help their
husbands in their office while the wives of overseers could not do so because of the nature
of this office, cannot be granted, for then the congregation would after all elect women
deacons save that it would elect deacons wives, mothers with families (v. 12). It would
certainly be the sensible thing to elect unattached women. Paul would be the last one to
select both husband and wife for an office and assign to the wife duties that would take her
away from home and her children. The view that v. 11 speaks of the deacons wife and v. 12
of his children has already been met in v. 8 it is just because lone women and not deacons
wives were considered for the office of deaconess that their personal qualifications follow
v. 10 where the personal qualifications of men deacons are listed. Then, because these men
alone have families, the qualifications in regard to this point follow in v. 12
In like manner connects the qualifications for deaconesses with those required of the
deacons; compare the adverb in v. 8. All three sets of officers must meet certain
requirements in the same way and cannot be chosen without them. Deaconesses must be
dignified just as deacons are (v. 8). Not slanderous is certainly to the point, for in their
gossip many women like to tell others anything bad they have found out, and a deaconess
would get around widely in a congregation. Here we have only the adjective which is not
substantivized by the article: slanderous. Temperate has the same force it has in v. 2.
Faithful in all things = trustworthy in all respects. The opinion that the phrase is too
indefinite unless deacons wives and the things in which they assist their husbands in the
office are referred to is inconclusive, for what about trustworthiness in other things? In all
respects means just that: only all-around trustworthy women were fit for the office. Paul,
for instance, entrusted his letter to the Romans to Phoebe, and she herself was a deaconess
and not merely some deacons wife.

12) Let deacons be husbands of one wife, excellently superintending children and
their own homes. We need not repeat what has already been said about this requirement in
v. 4, 5. Husbands of one wife, with the singular, is the common individualizing singular
with plurals.
in v. 2 governs the construction of in v. 8 and of in v. 11:
an overseerdeaconswomen must be, etc. The very construction indicates three
offices. If Paul had continued this construction in v. 12 clarity would be lost; it would seem
that Paul is adding a fourth office, which, of course, he is not. This he avoids by using the
imperative just as in v. 10 he uses the imperative, there and here again adding only another
point to offices already indicated.
13) The discussion of the requirements for the offices is concluded. A certain necessity
for all of them has been stressed ( in v. 2 and v. 7, which is to be supplied in v. 8 and v.
11; imperatives in v. 10 and v. 12), a necessity that is due to the offices themselves. When
Paul now closes with for, this is not begruendend; here and in scores of instances is
neither causal nor illative, it is explanatory, and the precise relation which it indicates is to
be determined from the context (R. 1190, etc.). Here it introduces a result which is to act as
an incentive to those who have obtained these offices and is to move them to fill these
offices , in an excellent way. The sense of for is: these are the requirements and
qualifications; all of them are necessary, for these offices are not merely to be filled
somehow or other but so that those who fill them may gain for themselves an excellent
standing as a result and a reward. As their very names indicate, all these offices are to serve
others; hence the qualifications are such as will insure true service in advance. It is thus that
those who do well in these offices thereby acquire a noble place for their own selves.
For they who ministered excellently are acquiring for themselves excellent
standing, a great boldness in faith in Christ Jesus.
Who are referred to? All those mentioned in v. 112, overseers, men deacons, women
deacons. Our versions render as though only deacons are referred to;
some refer the word only to male deacons. This verb is, however, not technical: to serve as
deacons. The nouns and are beginning to become technical but are
only beginning to become such, the latter is also used with reference to deaconesses, Rom.
16:1. was used in a technical sense already in the synagogue.
Paul loves to call himself a diakonos, he applies this term also to his assistants; see Eph.
3:7; Col. 1:23; 1 Cor. 3:5; 2 Cor. 3:6; 6:4; 11:23; 1 Tim. 4:6. The verb is still used
in a general sense and means to do service for others; so also refers to any type of
service. How could Paul hold out an incentive for male deacons only and not for excellent
women deacons? How could he say that only deacons were to have a reward for their office
and not the overseers or pastors? These questions are left unanswered by those who refer
this verse to male deacons only. Moreover, it is well to note that Paul always has his whole
paragraph in mind when he comes to the close of it. This promise pertains to all the
servants of the congregation who minister excellently in their various offices. Out of their
very excellent work there ever springs for them an excellent reward.
Note the tenses: they who did minister (aorist) are acquiring for themselves (present,
durative). Yes, they have already ministered, they have been doing a lot of excellent work.
It is thus that they are acquiring something. We speak in the very same way; we say a
person has done well and is thus getting somewhere. The aorist must not mean that the
ministering is ended, that these persons are no longer in office. Reflexive middles may also
have the reflexive pronouns in order to emphasize the reflexive idea; the pronoun may even

be placed forward as is done in this instance. is a play on these two words;

they are placed chiastically: excellently having ministereda standing excellent, etc. To
be sure, working excellently produces excellent standing as a result and a reward.
is derived from . In the LXX it is used in a literal sense to designate a
step before a door, in the plural to designate steps of a stairs; in the inscriptions it is used
metaphorically in the sense of a foothold, a standing, a rank. By having ministered
excellently all church officers are obtaining a standing that is excellent, noble, fine. The
thought is complete. Some think that a genitive, a phrase, or something should be added
and state to what this step refers. They have in mind quite a different step from the one to
which Paul is referring; he speaks of a step or a standing that is excellent in the ministering
in which the congregational officers have been engaged (, aorist). He is
dealing with nothing else. Because those who have served are still in office he says that
they are acquiring (present) such an excellent standing and not that they have already
ended it. Why Paul should have used the comparative more excellent, as some think he
should have done, is not apparent. This is not a comparison between a standing which they
had prior to their offices or at the time when these persons were chosen and a standing to
which they attained later on. A standing that is excellent in that persons have served
excellently is at the same time a reward and an incentive.
This answers the thought of an excellent standing in the matter of personal salvation or
of a high degree of glory in heaven. Paul is speaking of neither of these. Still less is he
speaking of a standing of male deacons which places them in line for promotion from their
diaconate to pastorates. We have already shown that = all the officers, the
women, the overseers, or pastors, as well as the male deacons. The fact that pastors were
often chosen from the ranks of male deacons may be true, but Paul says nothing about it in
v. 27 when he speaks about the kind of men that are to be chosen as overseers. To what
would the women deacons aspire, to what the overseers? Or is this reward and incentive
intended only for male deacons? Paul is not presenting the diaconate of men as an
apprenticeship for the pastorate. The ethics of such a procedure has been rightly questioned.
The application has even been made that pastors who are stationed in small congregations
ought to serve well in order to be called to larger congregations. Is that why they should
serve well? What if they are not advanced and remain disappointed?36
4) La construccin con los predicados acusativo despus contina con los
participios: supervisando su propia casa y tener hijos en sujecin con toda dignidad; si
ahora no se sabe para supervisar su propia casa, cmo cuidar de la iglesia de Dios?
El participio significa "vigilar" para ser el primero o en la cabeza de su propia casa
(hogar); "Gobernar" es menos exacta. En 05:17 el participio de este verbo se usa en
referencia a la obra de la iglesia de los ancianos. Cualquier hombre cristiano debe ser capaz
de funcionar as como la cabeza de su propia casa; uno que fracasa en tan simple requisito
no es apto para ser elevado al ministerio. Desafortunadamente, esta prueba no puede ahora
ser aplicado para entrar en el ministerio cuando graduados de seminarios solteros o recin
casados estn llamados. Tenga en cuenta que los objetos de ambos participios tienen un
nfasis porque se colocan hacia adelante; esto tambin es cierto con respecto a "la iglesia de
Dios" en el v. 5 Los verbos de gobernar gobiernan el genitivo.
36 R. C. H. Lenski, The interpretation of St. Pauls Epistles to the Colossians, to
the Thessalonians, to Timothy, to Titus and to Philemon (Columbus, O.:
Lutheran Book Concern, 1937), 585603.

Este excelente superintendencia es ms evidente en el caso de estos nios como uno

puede tener, por lo tanto, "tener hijos" no se coordinar con "superintendencia", pero
subordinado a ella. El requisito no es que un "supervisor" debe tener hijos, que un hombre
sin hijos no poda ser elegido, pero que, cuando se tiene una familia como la mayora de los
hombres tienen, hijos, cualquiera que sea su edad ( es, pues, sin artculo), ser " en
sujecin con toda dignidad "," sometimiento ", como en 2:11. No hay necesidad de separar
las dos frases como algunos lo hacen por temor a que de otro modo la dignidad tendr que
significa la dignidad de los nios, y los ms pequeos no se puede esperar para actuar
digna. El sentido es: "en sujecin al padre, con la dignidad de su parte." "Sometimiento"
tiene el sentido pasivo e implica el padre como el sujeto. Podemos traducir: "la celebracin
de estos nios ya que tiene (sin artculo) en sujecin (impuesta por l) con toda dignidad."
l acta de una manera digna cuando se asegura la obediencia debida.
5) Ill entrenados, malos hijos reflexionen sobre cualquier pastor, no slo porque son
ejemplos hirientes a los hijos de los miembros de la iglesia, pero an ms porque
demuestran que el padre es incompetente para su oficina. No hay parntesis, slo se
especifica este punto en una pregunta retrica, con el indicativo asume un caso como el
de bienes, es as la negativa regular. Acreditar la mente de Paul con hacer una
comparacin en dos puntos, donde la mayora de los escritores podran detener con slo
uno: 1) los objetos: "propia iglesia de su casa de Dios"; 2) las actividades: "supervisar,
cuidar."
Esto expresa un tercer pensamiento que Pablo quiere indicar: la iglesia de Dios no debe
ser concebida como la familia del capataz. En esta iglesia Dios y no el supervisor es el
Padre; el supervisor slo los episcopos. Con el fin de hacer de este evidente Pablo ya puede
haber en el v. 2 elegido este ttulo en lugar de "anciano" en el Oriente el anciano padrepatriarca que tiene todos sus hijos y las familias de sus hijos alrededor y debajo de l.
Cuando Pablo habla de su paternidad en 1 Cor. 04:15, se refiere a l como ser el fundador
apostlica de la iglesia de Corinto; en Gal. 4:19 Pablo habla de su maternidad. En nuestro
pasaje del "supervisor" asume una posicin en una congregacin que ya est establecido.
Esta es la lgica elemental, concluyendo de lo menos a la mayor: aquel que no sabe
cmo dirigir (el aoristo efectiva) "su propia casa", cmo va a manejar la gran
responsabilidad de cuidar a "la iglesia de Dios"? Si uno puede ni siquiera "vigilar" su
pequea familia, cmo va a asistir a la mucho mayor tarea de "cuidar" a todos aquellos en
la Asamblea de Dios ( est aqu se utiliza con referencia a una sola congregacin)?
dice que este es el punto de la exigencia presentada en el v. 4.
6) El ltimo elemento, como el anterior, con su exposicin, permanece en la misma
construccin (predicado acusativo de , v 2):. No es un novato no sea que, habindose
convertido vanidoso, no caiga en juicio del diablo.
El adjetivo es aqu substantivized y = recin plantado = "novato", un converso reciente.
Para elevar un hombre as en el episcopado es para colocarlo en una posicin que es
totalmente demasiado peligroso para l; Timoteo, as como las congregaciones, no han de
ser culpable de la colocacin de un principiante esperanza que tiene las otras cualidades,
pero no el de la madurez en la fe en la oficina. Principiante no debe ser tomada en el
sentido fsico como una referencia a demasiado joven un hombre sino en el sentido
espiritual. En Tit. 1: 6, etc., este punto no est incluido. La razn es que cuando el
evangelio fue recientemente introducido en un territorio-Crete era nuevos noviciosterritorio slo podan ser colocados a cargo de las ovejas recin recogidos, porque no hay
otros estaban disponibles; y porque en el caso de esos novatos que no haba peligro de caer

en la presuncin, "los lderes de una esperanza vana." Sin embargo, cuando la iglesia estaba
ya plenamente establecida, donde los ancianos prominentes ya estaban en posiciones de
honor, no para elevar un novato podra llenarlo con facilidad con el engreimiento y
provocar su cada.
, desde , "humo" = para envolver en el humo; el participio aoristo pasivo
significa "besmoked." Pero aqu la palabra se usa en el sentido metafrico, "hizo vanidoso",
aunque en el sentido de obnubilacin, el orgullo de la vanidad envolvindolo como en una
niebla de humo. El resultado final podra ser fcilmente que "no caiga en juicio del diablo."
En la exgesis debemos seguir la analoga de la Escritura como la gua segura. Ahora, en
todo el Nuevo Testamento y tambin en el Testamento Antiguo LXX con el
artculo = diablo; es el hebreo hasatn guardar en Ester 7: 4 y 8: 1, donde se utiliza una
palabra hebrea diferente y se refiere a Amn. Esta analoga de la Escritura se ha reservado,
y Paul se cree que hablar de "calumniador (humano) que tiene su deleite en la calumnia."
Pero tenemos otra vez la palabra en el v. 7 y en 2 Tim. 02:26 donde, sin duda, significa que
el diablo. Es demasiado radical una salida para traducir 2 Tim. 2:26, "la trampa del diablo"
y 1 Tim. 3: 7 ". Trampa del calumniador" es siempre un medio de vox y se debe
dejar por lo que en la traduccin; cuando un "juicio" adverso se entiende, el contexto indica
que esta suficientemente.
Pero, es esto un genitivo objetivo: el juicio que Dios dict en relacin con el diablo; o
un genitivo subjetivo: el juicio que el diablo hace? C.-K. 188 y algunos otros modificar
este: el juicio que se le permite al diablo para ejecutar. Esto se hace en gran medida a la
vista del genitivo se encuentra en v 7 (2 Tim 2:26.):. "Trampa del diablo" (subjetivo), es
decir, que el diablo pone. La opinin de que siempre tiene el genitivo subjetivo como
en Rom. 2: 2, 3; 11:33 se responde con ejemplos en los que tiene el genitivo objetivo como
en Rom. 3: 8; Rev. 17: 1. Sera extrao, de hecho, si una palabra como sta, lo que denota
el resultado de una accin, cuya forma verbal admite tanto un sujeto y un objeto, debe
interpretarse nicamente con un genitivo subjetivo.
Juicio, por otra parte, nunca se le atribuye al diablo: Dios juzga. La misma palabra
significa el anuncio judicial de un veredicto o la sentencia tal y como est. De dnde vino
Satans siempre se siente en el trono de juicio y un veredicto? "Juicio" y "el diablo" se
pueden combinar en una sola direccin: el juicio de Dios pronunci sobre el diablo
(objetivo). La afirmacin de que este pensamiento requerira es insostenible
porque cada genitivo ya lmites y hace definitiva sustantivo de su gobierno al igual que en
el Ingls "juicio del diablo." La misma palabra "trampa", astutamente puso de atrapar a una
vctima, sugiere "de el diablo "y es un genitivo subjetivo.
El juicio del diablo es especfico: el juicio de Dios en su orgullo. En esa misma
resolucin que tenga tiempo atrs ha pronunciado sobre el diablo el principiante vanidoso
podra caer fcilmente en su orgullo. Este aoristo se refiere a una cada fatal (tal como lo
hace en el v. 7), y no slo, como algunos de los que lo consideran como un genitivo
subjetivo suponen, una cada en los males temporales y castigos, el diablo est permitido
infligir ellos. La opinin de que una cada fatal sera un castigo demasiado severo para un
novato en la fe pasa por alto el hecho de que por su vanidad este novato sera sofocar su
joven fe y por lo tanto sera sumergirse en lo que el diablo se sumergi en. Orgullo profano
puede, de hecho, llevar a su vctima tan lejos.
7) Los versculos 2-6 son ms que una frase, dejar de ser dependiente de
. Esto significa que ahora presenta lo que puede denominarse la conclusin de la
totalidad. Por lo tanto, vuelve al primer predicado que un supervisor en una congregacin

debe ser "intachable", que debe ser que, como estamos ahora dicen, incluso en cuanto a los
extranjeros se refiere. Por otra parte, es necesario tambin que l tiene un excelente
testimonio de los que no que no caiga en reproche y la trampa del diablo.
nos retrotrae a v 2 donde es negativo: "no queda nada en su puerta en
su contra";. ahora tenemos lo positivo: "excelente testimonio de los de afuera," de los no
cristianos. Esto, entonces, se cierra toda la presentacin con respecto a la clase de hombres
que han de ser puesto por obispos en la iglesia.
Slo aqu y en Tit. 01:13 Pablo usa la palabra ; que ha utilizado el neutro en 2:
6. Sin embargo, cada forma es bastante en su lugar; aqu la palabra significa "excelente
testimonio en general." Esto se refiere al testimonio sobre su vida desde su conversin. El
tipo de un pagano o de la clase de un Judio el converso que ahora aspira a la oficina en la
iglesia haban sido no podan ser considerados. Sobre esta base, el mismo Pablo habra sido
excluido. El testimonio que Pablo se refiere es como Timoteo y la congregacin podra
realmente tener en cuenta. Enemigos rabiosos de todos los cristianos seran vilipendiar a
todos ellos, pero los forasteros decentes reconoceran cristianos de buen carcter cristiano.
Pablo usa correctamente el plural "de los que no tienen," por no sera considerado un
enemigo fuera personal.
La clusula de propsito negativo provoca cierta discusin entre los comentaristas: "que
no caiga en reproche y la trampa del diablo." El verbo es el mismo que se utiliz en v 6 y
est en una posicin enftica similar.. As, las dos clusulas parecen entre s; sin
embargo, este no se correspondi con los dos requisitos a s mismos como ya hemos
demostrado, "no un nefito" no est emparejado, incluso en la forma siguiente: "Por otra
parte, es necesario", etc. El griego es tan flexible que el uso de tanto . clusulas
(v 6 y 7 pueden no tener importancia en lo que se refiere a las palabras que son
interpretados con cada uno de estos verbos aunque puede ser posible que en v 6 verbo
significa que hemos de interpretar:. "juicio (verbo) a el diablo ", y v. 7:" en reprochar
(verbo) y la trampa del diablo ".
Sea como fuere, aunque slo uno se utiliza con los dos nombres, en la ltima
clusula del genitivo no puede interpretarse con ambos, es decir, el "reproche" y la
"trampa" no puede predicarse del diablo. El uso de pero una preposicin no decide el
asunto como algunos afirman; se decide por los propios nombres. El que es literal e indica
una actividad; el otro es figurativo y no indica una actividad, sino un objeto. Eso tambin
significa que "atrapar" no es una explicacin de "reproches" para que el reproche forma una
trampa para el hombre en cuestin. Qu reproche del diablo podra significar an no se ha
descubierto. Desde luego, es el ltimo en un cristiano reproche defectuoso para sus faltas.
Todas las punzadas de conciencia vienen de Dios y tienden al arrepentimiento y nunca se la
trampa de un diablo en el que un cristiano cae con resultados fatales (aoristo efectiva).
Incluso si traducimos "maldicin" (Mateo 05:11:. El verbo, pero ver Mateo 11:20:. Jess
"reprende", "reproches"), que lo atribuyen a que el diablo es incongruente.
Este reproche se toma generalmente para ser la de los forasteros que acabamos de
mencionar. Pero por qu limitar a ellos? No sera lo mismo a los cristianos participar en
reproches y bastante abiertamente cuando un hombre es una vergenza para ellos en su
oficina sagrado y alto? es en este caso justificado echar en cara; en Rom. 15: 3
es injustificada. La nica preposicin indica que la cada "en reprochar" no es un tema
separado, y caer "en la trampa del diablo", otro elemento. Ese sera el significado si se
emplearon dos preposiciones; pero aqu el reproche de los hombres y la trampa del diablo

van de la mano. El reproche, sobre todo de los cristianos, le quita de ellos, y por lo que el
diablo pone su trampa para l, una vez ms para atraparlo como su vctima.
En "trampa" en Rom. 11: 9 (Sal. 69:22) ver ese pasaje. Aqu, en 6: 9, y en 2 Tim. 02:26
hay una interpretacin especial de "trampa" se da aunque algunos abastecimiento esto y
entr en detalles descriptivos. La cifra interpreta a s misma: caer en la trampa del diablo =
en su poder mortfero como un animal que se captura y luego asesinado. Un principiante
puede perder su alma si l se hace un ministro; as, de una manera diferente, puede un
hombre que no tiene ninguna buena reputacin a pesar de que ha sido un miembro de la
congregacin durante mucho tiempo.
***
8) Todo lo que sabemos acerca de los diconos, ya que se encontraron en los das de
Pablo est contenido en este pasaje y en Rom. 16: 1; Phil. 01:11. El utilizado en
Rom. 12: 7 y el utilizado en 1 Ped. 4: 1 punto a la oficina de los diconos, aunque
ambos pasajes se refieren a todos los que tienen el carisma de ministrar a otros. Esto es
cierto tambin respecto a la o "ayuda" que se menciona en 1 Cor. 12:28.
Debemos, por lo tanto, estar contentos con la poca informacin que tenemos. El hecho de
que dos oficinas se les conoce por "supervisores" y "diconos" est asegurada por nuestro
pasaje y por Phil. 1: 1. El hecho de que los diconos llevan a cabo la oficina de menor
importancia y no se ensean tambin es cierto. Lo que los diconos en realidad lo hicieron
se dice en ninguna parte en detalle. Decir que realizan el mismo trabajo que el episcopoi
con la excepcin de la enseanza no es demostrable. No eran los capataces, no actuar como
pastores y lderes espirituales del rebao. Lo mejor que podemos decir es que ellos
ayudaron a los supervisores mediante la realizacin de los servicios menores y atendiendo a
cuestiones incidentales tales como la recogida y distribucin de limosnas, el cuidado de las
necesidades fsicas de los enfermos, manteniendo el lugar de culto en el orden, etc. Por lo
tanto haba tambin mujeres diconos (v. 11); Phoebe era uno de ellos, y ella se conoce tan
pronto como Rom. 16: 1. Tomamos nota de la misin que realiz para Pablo.
Diacona Voluntario era abundante. La eleccin regular y nombramiento de diconos en
toda probabilidad surgieron de este servicio voluntario. El hecho de que estos diconos
fueron llamados "ancianos", y que junto con el episcopoi formaron la o
"presbiterio", se indica en ninguna parte. Si podemos usar la palabra "clero" con referencia
a los funcionarios de este primer perodo, los diconos no eran considerados como
pertenecientes al clero. Los "obispos" supervisaron tambin los diconos.
En cuanto a Hechos 6 se refiere, los siete hombres nombrados en la iglesia madre no
fueron llamados diconos, sin embargo, el trabajo para el que fueron elegidos por la iglesia
era, evidentemente, el de los diconos, asistiendo a las ayudas a las muchas viudas cuando
la iglesia madre tena crecido a una membresa de miles, estimada en 20.000 a 25.000. Este
ejemplo parece haber incitado congregaciones de Pablo a designar hombres para fines
similares y luego llamarlos diconos. Otras actividades de Stephen como haciendo milagros
y testificar poderosamente en las sinagogas no eran una parte de la obra a la que l y los
otros seis fueron designados. Pero todo esto se interrumpi cuando Esteban fue apedreado y
la iglesia madre era ampliamente dispersa debido a la primera gran persecucin. Fue
entonces cuando leemos de Felipe haciendo el trabajo de evangelizacin en Samaria y en
otros lugares. Su oficina en la iglesia madre haba terminado. Los cristianos dispersos,
tambin, comenz congregaciones en los lugares a los que haban huido.
Con este teln de fondo que ha sido obtenida de los registros leemos las instrucciones
de Pablo acerca de la clase de hombres que se utilizarn como diconos regulares en las

iglesias. Diconos de la misma manera digna, sin doblez, no dedicndose a mucho vino, no
por ganancia deshonesta, que posee el misterio de la fe con una conciencia limpia.
Esta declaracin sigue a interpretarse con el utilizado en v. 2; no con
que ocurre en el v. 7 Esto significa que v. 2.7 son una unidad y que v. 8 comienza otra
unidad. Apenas es casual que Pablo habla del alto cargo de los episcopos en singular y de
las oficinas ms bajos de los hombres y de las mujeres en el diaconado en plural. "De la
misma manera" simplemente significa que, a partir de la primera, por lo que de este ltimo,
una serie de requisitos se debe hacer; = necesario por la naturaleza misma de la oficina
en cuestin. Nada hay que decir acerca de los aspirantes a la oficina inferior; el hecho de
que se encontraron los aspirantes de este, as como para la oficina ms alta se da a entender.
Pablo divide a la enumeracin de los requisitos para los diconos mediante la insercin
de los de mujeres diaconisas en el v. 11, entre v. 8-10. y v. 12. Su intencin es colocar
juntos ya la par las exigencias morales personales de los hombres y de las mujeres
diconos. En el caso de los hombres v. 12 se suma tambin el requisito de la vida familiar.
Tomamos nota de que, si bien este requisito se divide en relacin con el supervisor
("marido de una sola mujer" en el v. 2 el resto en el v. 4, 5), es combinar con referencia a
los diconos en el v. 12 No existe el requisito aparece para mujeres diaconisas porque las
madres con nios encontraron sus deberes en sus casas y no en el diaconado.
"Digna" (nuestras versiones, "grave") es el adjetivo que corresponde al sustantivo
el que se utiliz en el v. 4; es ehrbar de Lutero, de porte grave porque ser de la
mente y el carcter grave. Debido a que tenan que hacer frente a todas las clases, todas las
edades, todos los tipos de personas en su trabajo sensato, hombres constantes eran
necesarios.
Tres descalificaciones siguen aunque stas se extienden ms all de lo "digna" implica
de una manera positiva. "Sin doblez", diciendo una cosa a una persona y una cosa
contradictoria a otro de manera que, en las notas que comparan, la discrepancia se hace
evidente. Esto es malo en cualquier persona; sera especialmente malo en un oficial de la
iglesia, que tena rondas constantes visitas de hacer y quera hablar con muchos miembros.
"No dedicarse a mucho vino" ( con entiende) no prohbe el uso del
vino, la bebida comn de los das, pero el amor de demasiado de l. "No es por ganancia
deshonesta" (Tito 1:.. 7; adverbio, 1 Pedro 5: 2) = como hurtos Judas. El punto es el
disgracefulness de tal acto, ya sea por malversacin de las limosnas encomendados para su
distribucin o por lo contrario currying favores para fines mercenarios (GK 190).
9) "Poseer el misterio de la fe con limpia conciencia limpia" es lo contrario de los tres
anteriores. Pero en lugar de limitarse a decir que en toda su obra los diconos deben
preservar "la conciencia tranquila" Pablo aade a esto lo que es mayor que la conciencia, lo
que es de iluminar y de este modo de gobernar y mantener la conciencia verdadera, y por lo
tanto para mantenerlo limpio . Incluso en una y diecinueve "buena conciencia" no es
suficiente para Pablo.
Muchos comentaristas consideran que "el misterio de la fe por s sola", y luego
preguntar qu es esto y rompecabezas sobre el genitivo. Adems, no pocos dicen que "la fe"
significa fides qua creditur y, o bien niegan o no consideran que esto puede significar fides
quae creditur. As conseguimos varias explicaciones, la mejor opcin es que la fe se
encuentra en el corazn de los diconos es creer el misterio. Este punto de vista pasa por
alto el participio y no tenga en cuenta el tipo de un partido de clasificacin
debera tener. "Poseer" el misterio ya incluye la fe que cree y lo que "posee" el
misterio, la fe es decir, personal, qua creditur. La caracterstica que necesita ser aadido es

lo que se conoce misterio, se requiere un modificador de la definicin. Lo tenemos: es "el

misterio de la fe."
Esto tambin es cierto en todos esos muchos casos en los que aparecen y
su genitivo definir: el misterio de Dios, de Cristo, del reino de Dios, de la voluntad de Dios,
del Evangelio de la anarqua (2 Tesalonicenses 2. : 7) -de la piedad (1 Tim 3:16) -y ahora:.
de la fe. Todos estos son iguales, todos son genitivos definitivas porque "el misterio" nos
deja con un signo de interrogacin, y el genitivo suministra la respuesta. Poco importa lo
que ustedes llaman estos genitivos, si el objetivo: "el misterio que se ocupa de estas
personas y los bienes"; o posesivo: "que pertenece a esto y lo otro"; o algo mas. El punto es
que estos genitivos son iguales y no son subjetivos. En otras palabras, "la fe", y en el v. 16
"la piedad" son objetivo como "la anarqua-reino-la voluntad", etc.
La nica pregunta que queda es si este misterio trata de creer nuestro personal y
objetiva, o acerca de la fe cristiana como tal, que se considera como algo en que creer. Esta
pregunta realmente responde a s mismo. Algunos han dicho que creyendo, tanto el hecho
de un hombre y todo el acto, aparecen como un gran misterio cuando el hombre examina a
s mismo. Pero mi creencia no es un misterio. El hecho de que yo debera tener fe en Cristo,
mi Salvador, es la cosa ms natural del mundo, porque l es tan merecedor de la confianza
de todos los pecadores, y slo por la resistencia ms antinatural y poco razonable puede
cualquier hombre permanecer sin la fe que su amor y su gracia siempre inculcar.
Lietzmann ha declarado bien en varios lugares: "la fe" es un sinnimo de aqu "el
misterio de la fe" = "el misterio del cristianismo", "cristianismo". diconos deben poseer
esto, debe mantenerlo "en una conciencia limpia." C.-K. 893 niega este uso objetivo de
diciendo que la palabra nunca significa doctrina fidei. El uso objetivo no se
desecha por el estrechamiento hacia abajo a la idea de la doctrina o de un conjunto de
doctrinas, aunque hace a veces se refieren a los contenidos doctrinales de lo que los
cristianos creen.
"La fe" en el sentido objetivo siempre es la sustancia, el contenido de lo que somos para
abrazar en fideicomiso en vida, "el Camino" (Hechos 9:22; 19: 9, 23; 24:22), la verdad, etc.
. significa siempre, no es algo que debe permanecer oculto, sino algo que ha de
ser conocido slo a travs de la revelacin. Sera extrao, de hecho, si un trmino como
, que se deriva de , no admiti tanto de lo subjetivo y lo objetivo, cuando el
uso de un gran nmero de palabras similares hacerlo. Al igual que nosotros mismos,
muchos otros encuentran el uso objetivo de un buen nmero de pasajes, comparar 4: 1;
06:10, 12, 21 "Misterio" es objetiva y por tanto, tambin "el misterio de la fe."
Cualquier hombre que no tiene cuidado de la verdad, o que est enamorado de vino, o
que permite que el dinero se adhieren a los dedos, no puede sostener al cristianismo, a este
misterio bendita de la fe ", en relacin con la conciencia limpia", y Ciertamente no es el
hombre que se hizo un dicono en la congregacin.
10) Con el fin de estar a salvo cuando los diconos han de ser elegido Pablo aade:
Estos, tambin, por otra parte, dejar que primero ser probados, luego dejar que el ministro
como los hombres unaccused. "Y" en nuestras versiones traduce, "tambin" es la
traduccin de . El primero aade este punto como uno que es algo diferente de la
anterior. El hecho de que una prueba como deba aplicarse tambin a supervisores es tan
evidente de la naturaleza de los requisitos establecidos en el v. 2.8 que kai ahora se refiere a
ella. Para que no se debe pensar que tales pruebas son innecesarias en el caso de la menor
oficio de dicono, Pablo afirma que es asimismo muy necesario. l usa su palabra favorita
para la prueba, que se emplea en relacin con las monedas, metales, etc., pero no utiliza el

aoristo imperativo para expresar una prueba formal y un conjunto sino el presente
imperativo que indica una prueba que cubre algn tiempo.
Esto no indica un perodo de prueba, que los hombres fueron juzgados en la oficina
antes de que se hizo un nombramiento permanente, sino una prueba constante para que,
cuando ms tarde se necesitan diconos, estos hombres pueden ser nominados como
candidatos. En Hechos 6: 3, vemos que estos hombres fueron buscados. Los imperativos
plurales no implican que solo Timoteo es hacer esta prueba y luego dejar que los hombres
sirven. Este es el negocio de cada congregacin, guas Timoteo y supervisa en su lugar de
Pablo.
El participio no es condicional: "luego los dej ministro si son irreprensibles" (RV) pero
predicativo: "como (los hombres) unaccused" unbeschuldigt. Habiendo sido tal antes de
este tiempo, las congregaciones pueden esperar que continen como tales. Pablo no
defiende lo que algunos hacer, es decir, designe a un lugar en los hombres del consejo de la
iglesia que han sido hasta ahora descuidados en su vida cristiana con la esperanza de que al
ser colocado en el cargo ser mejorarlos; eso no es lo oficinas de la iglesia son para. Para
dejar de lado los hombres buenos para los pobres de la madera siempre produce un efecto
general malo.
11) Las mujeres asimismo dignas, no calumniadoras, sino sobrias, fieles en todas las
cosas. En primer lugar: "Los diconos en la misma manera digna", y ahora: ". Las mujeres
de la misma manera digna" La redaccin es exactamente el mismo. La idea de que todas las
mujeres se les conoce es insostenible. Todas las mujeres como las mujeres se consideran en
2: 9, etc. Que las esposas de los diconos se denominan (AV) est fuertemente
argumentaron especialmente por B. Weiss. Sin embargo, si las diaconisas se conocen, por
qu Pablo no escribi , "diconos femeninos"; la palabra an no
estaba en uso. No poda utilizar el artculo en v 2 cuando hablaba del "supervisor" o en v 8
y 12, con referencia a los diconos..; el artculo podra hacer que las palabras se refieren a
las personas que ya se encontraban en la oficina mientras que Pablo habla slo de los que
son elegibles para el cargo.
Sobre el motivo que se mencionan las esposas de los diconos porque estas esposas
ayudaran a sus maridos en su oficina, mientras que las esposas de los supervisores no
pudieron hacerlo debido a la naturaleza de esta oficina, no se puede conceder, por entonces
la congregacin despus de todo, elegir a mujeres diconos salvo que se elegira esposas
diconos, las madres con hijos (v. 12). Sin duda, sera lo ms sensato para elegir a las
mujeres solteras. Pablo sera el ltimo para seleccionar el marido y la esposa para una
oficina y asignar a los deberes esposa que la llevara lejos de su hogar y de sus hijos. La
opinin de que v. 11 habla de la esposa del dicono y v. 12 de sus hijos ya se ha reunido en
el v. 8 es slo porque esposas mujeres solitarios y no diconos fueron considerados para el
cargo de diaconisa que sus calificaciones personales siguen v . 10, donde se enumeran las
cualidades personales de los hombres diconos. Entonces, porque estos hombres solo tienen
las familias, las calificaciones en lo que respecta a este punto sigue en el v. 12
"De la misma manera" conecta las calificaciones para diaconisas con las
correspondientes de los diconos; comparar el adverbio en el v. 8. Los tres conjuntos de
agentes deben cumplir con ciertos requisitos de la misma manera y no pueden ser elegidos
sin ellos. Diaconisas deben ser "digna", as como los diconos son (v. 8). "No calumniosa"
es sin duda el punto, ya que en sus chismes muchas mujeres les gusta decir a los dems
todo lo malo que han descubierto, y una diaconisa obtendran alrededor ampliamente en
una congregacin. Aqu slo tenemos el adjetivo que no se substantivized por el artculo: ".

Calumniosa" "templada" tiene la misma fuerza que tiene en v 2. ". Fieles en todas las
cosas" = confianza en todos los aspectos. La opinin de que la frase es demasiado
indefinida a menos esposas diconos y las cosas en las que ayudan a sus maridos en la
oficina se conocen no son concluyentes, por lo que sobre la honradez en otras cosas? "En
todos los aspectos" significa precisamente eso: slo las mujeres all-around de confianza
eran aptos para la oficina. Pablo, por ejemplo, confi su carta a los romanos a Phoebe, y
ella misma era una diaconisa y mujer no slo algunos de dicono.
12) Los diconos sean maridos de una sola mujer, nios excelentemente
superintendencia y de sus propios hogares. No tenemos que repetir lo que ya se ha dicho
acerca de este requisito en el v. 4, 5. "Los maridos de una sola mujer", con el singular, es el
comn individualizar singular con los plurales.
. en v 2 regula la construccin de en v 8 y de en el v. 11: ".
Un supervisor-diconos-mujeres deben ser", etc. La construccin misma indica tres
oficinas. . Si Pablo hubiera continuado esta construccin en el v 12 claridad se perdera;
parecera que Pablo est aadiendo una cuarta oficina, que, por supuesto, no lo es. Esto
evita utilizando el imperativo al igual que en el v. 10 que utiliza el imperativo, all y aqu de
nuevo aadiendo solamente otro punto a las oficinas ya indicadas.
13) La discusin de los requisitos para las oficinas se concluye. Una cierta necesidad
para todos ellos se ha destacado ( en v 2 y v 7, que se entregar en el v 8 y v 11;....
Imperativos en v 10 y v 12..), Una necesidad que es debido a las propias oficinas. Cuando
Pablo ahora se cierra con "para," esto no se begruendend; aqu y en decenas de casos es
ni causal ni ilativo, es explicativo, y la relacin precisa que indica es que se determinar a
partir del contexto (R. 1190, etc.). Aqu se presenta un resultado que es actuar como un
incentivo para aquellos que han obtenido estas oficinas y es para moverlos a llenar estas
oficinas , de una manera excelente. El sentido de "por" es: estos son los requisitos y
calificaciones; todos ellos son necesarios, "para" estas oficinas estn no slo para llenarse
de algn modo u otro, sino para que los que les llene puede ganar por s mismos una
excelente posicin como un resultado y una recompensa. Como sus propios nombres
indican, todas estas oficinas son para servir a los dems; por lo tanto, las calificaciones son
como asegurar verdadero servicio con antelacin. Es as que los que lo hacen bien en estas
oficinas con ello adquieren un lugar noble por s mismos.
Para ellos los que ministr excelentemente estn adquiriendo para s mismos una
excelente posicin, una gran confianza en la fe en Cristo Jess.
Quin se hace referencia? Todos los mencionados en el v. 1-12, supervisores, hombres
diconos, mujeres diconos. Nuestras versiones hacen como si slo los
diconos se conocen; algunos se refieren la palabra slo para los diconos varones. Este
verbo es, sin embargo, no tcnica ". Para servir como diconos" Los sustantivos
y estn empezando a convertirse en tcnico, pero slo se estn empezando a
convertirse en tal, este ltimo tambin se utiliza con referencia a las diaconisas, Rom. 16: 1.
fue utilizado en un sentido tcnico ya en la sinagoga.
Paul ama a llamarse a s mismo un diakonos, que se aplica este trmino tambin a sus
ayudantes; vase Ef. 3: 7; Col. 1:23; 1 Cor. 3: 5; 2 Cor. 3: 6; 6: 4; 11:23; 1 Tim. 4: 6.
/////////////////////////////////////////////////////////////////////////////////////////////
Ver. 4. One that ruleth well his own house. Bengel: Multi, foris mansueti, domi eo
minus coercent iracundiam, erga conjuges, &c. The Apostle requires of the episcopus that
he shall make his own family a little Christian community. House here embraces the

members of the whole household, the private family, in distinction from the public affairs
of the Christian body (ver. 5). Slaves are therefore included; but the Apostle has in special
view the good training of the children.Having his children in subjection. Here, as often,
= ; see Wolf on this passage. Subjection is regarded as the wholesome
rein to check all lawless, froward actions in the children.With all gravity, does not
apparently refer to the children (Wiesinger, Huther), since the word fitly signifies the
gravity of the manly and the epicopal character; it betokens, too, the way in which the
father must do his duty (comp. Titus 2:15), by the needful exercise of his paternal power.
The justice of such a requirement is obvious, as the firmness which enables us to rule our
own household must be needed to guide the community; and he who lacks this in the
smaller, personal sphere, cannot exhibit it in the greater. In the following verse this is still
more plainly urged.
Ver. 5. For if a man know not, &c. A parenthetical proposition, containing a
conclusion a minori ad majus.Take care, ; to nourish, provide for,
administeralmost identical with the foregoing . It is used in Luke 10:34, of
the care of the Samaritan for the wounded Jew. Theodoret:
.
Ver. 6. Not a novice, , newly planted; i. e., who has shortly since become a
convert to Christianity. Undoubtedly, in a community so recently established, there must
have been such a novice now and then placed in the episcopal office. But in Ephesus, where
the church had existed some years already, Timothy could more easily choose among those
who, earlier or later, had professed the gospel; and it was wise, therefore, not to include the
latter among those raised to the episcopal office. This meets the objections of De Wette. It
was not merely youth, but the lack of necessary knowledge and experience, which marked
the novice; and he would, besides, be in danger of being misled by his pride.Lifted up,
; literally, beclouded, darkened, befooled; i. e., from pride and self-delusion,
through his promotion to such rank above even older converts. There could be no readier
sin for the newly converted than such self-exaltation, and, above all, if they were placed in
any eminent position; the grace of God must keep them in the path of humility, discipline,
and suffering. The following words, lest he fall into the condemnation of the devil, are
variously explained. Luther has: That he be not puffed up, and fall under the judgment of
the slanderers; i. e., give, occasion to slanderers. Others (Mosheim, Wegscheider) refer it
to calumnious men. But there is no reason, when . is here used, to understand by it
aught save the father of lies, the murderer from the beginning. Nor is the idea satisfactory
(Matthias), that the principle of evil is here denoted; but we think it should have the
significance of the inward spiritual Power of evil. But what is the condemnation () of
the devil? Not the judgment which the devil brings on those who fall under his influence
(Genit. subjecti); for here Bengels remark applies: Diabolus potest opprobrium inferre,
judicium inferre non potest; non enim judicat, sed judicature. But it is rather the judgment
which has been fulfilled in the case of the devil (Genit. objecti), and will reach, likewise, all
who are led astray by pride. Jerome: Tale judicium, in quod etiam diabolus incidit.
is not merely denunciation, accusation (Matthies), but, as often, in the sense of
or = the sentence of condemnation. If we compare this passage with 2 Pet. 2:4;
Jude 6, we may infer that pride was the chief cause of the devils fall. Bengel: Videtur
prius quam alii angeli ad prfecturam super multos angelos, licet multis junior esset,
fuisse suscitatus et erectus, quod ipsum ei quoque occasio superbi fuit. Comp.
ARTEMONIUS, ad init. Joh. prfect., p. 23.

Ver. 7. Moreover, he must, &c. A last requisite is added to the rest. It is not enough that
the episcopus should be blameless in the eyes of the community (ver. 2), but he must have a
truly good report from those without; that is, who are not, or no longer members of the
Christian body.Lest he fall into reproach and the snare of the devil. If before his
nomination he had lived in gross sin, yet had been appointed, the remembrance of his old
vices would still remain with those who had known him, and this might bring suspicion on
the office itself. It was better for such a man, even after a genuine conversion, to retire into
the seclusion of a private life, than take a prominent place. Otherwise he would fall
into suspicion,whether deserved or not, and from those, too, within, as well
as without the community; and thus, in his weakness and depression, he might readily fall
into the snare of the devil, . . Deprived of his good name, he might lapse into
the same sins which he had scarcely renounced, and become as evil as he was reputed to be.
Quid enim spei restat, si nullius peccati pudor? Calvin. As and are not
separated by , we must consider the former no less than the latter as the work of the
devil.
DOCTRINAL AND ETHICAL
1. The worth of the episcopal office, which Paul has here so impressively set forth, has
been affirmed in all ages and in manifold ways. Compare, e.g., CHRYSOSTOM, De
Sacerdotio; BAXTER, Reformed Pastor; BURK, Pastoral Theology in its Examples; and
the well-known writings of HARMS, VINET, NITZSCH, EBRARD, MOLL, LHE, and others.
Pastor habet triplex officium; primo, verbo Dei spiritualiter pascere oves suas; secundo,
purgare prudenter oves suas a scabie, ne sese et alios magis inficiant; tertio, defendere
oves suas a lupis rapacibus, tam sensibilibus quam insensibilibus; Wiclef.
2. Undoubtedly the Greek church, in forbidding second marriage to its clergy, has a
support in the of Paul. Yet it is quite another question how far the
Apostle enjoins the literal fulfilment, in all countries, times, and circumstances, of the
precept which he gave for Ephesus. The opponents of the papal hierarchywhich has
found so strong a prop in the law of celibacyrightly point to the liberty given by Paul to
the episcopi, of entering once at least into marriage. A compulsory abstinence, without any
special calling to it, is surely most unlike the spirit of the Apostle. Yet, whether the
eagerness, with which many young pastors of the evangelical church unite their entrance
into the ministry with their marriage, would always have his sanction, is quite a doubtful
question. All depends on the time and circumstances; but it might be wished that, in the
choice of their wives, clergymen would not quite forget the Christian church to which they
may be so useful. Compare the Mirror of a Good Clergymans Wife, by CHR. BURK,
1842. [See Wordsworth for a valuable note on the usage of the Eastern and Western
churches in regard of the Apostles rule. It seems to have been a general, unwritten law, yet
not held of perpetual obligation, or enforced by any decree of general councils. In the time
of Callistus, at the beginning of the second century, we learn from Hippolytus that persons
twice or thrice married were admitted to the ministry. The whole passage, however, is most
striking as a picture of the simple, healthful household life of the primitive clergyman, in
contrast with the later diseased type of the Latin church.W.]
3. It is a noteworthy proof of the practical spirit of Christianity, that the Apostle gives
such special worth to the domestic and social virtues even in the official rulers of the
community. A life of faith and morality are indivisible in his view. The pastor of the church

must above all be a good father in his own family, and that even to the least particulars. If
there be those who think that the care of their wider sphere of labor will not permit them to
attend to such private duties, the Apostle sets before them our Lords words: These ought
ye to have done, and not to leave the other undone (Matt. 23:23). The family of the
clergyman must specially deserve the name of a little household church. He must have a
hundred eyes on every side; his spiritual vision must be sharp, not short-sighted. He must
be awake, not for self, but for others; Chrysostom. It is notable that the same Church
father laments, in eloquent words, that his care for his large flock hardly left him time to
think and watch over his own soul. 44 Hom. in Act. App. Opp. ix. p. 335, ed. Montfauc.
4. With reason Paul here enjoins that an episcopus should be . If this vice
be the root of all evil in general, the life of Judas Iscariot and Simon Magus show what
injury it has done to the clergy and the church; and we may say in this view, that the history
of simony is no less shameful than that of celibacy.
5. The words of Paul on the condemnation of the devil is a striking contribution to the
New Testament dmonology, although he gives us but a glance behind the raised veil. The
representation of Satan as a fallen angel makes a marked distinction between this scriptural
doctrine and the Persian dualism from which it is so often sought to be derived.
HOMILETICAL AND PRACTICAL
The high worth of the episcopal office.If any man desireth the office of a bishop, he
desireth a good work. This is clear from (1) Its origin; (2) its nature; (3) its lineage; (4) its
object; (5) its fruit.The episcopal office: (1) A work; (2) a noble work; (3) a work which
every one should not desire.The due qualifications named by Paul are: (1) Manifold; (2)
difficult; (3) just; (4) rich in blessing.The evangelical clergyman is called to be a pattern
of all personal, domestic, and social virtues.The clergyman (1) a householder of God in
the church; (2) in his own dwelling.Use and abuse of the saying, Whoso careth not for
his own house, &c.The rocks which are in the way of a newly-converted man.
Through high to low, through low to high.The value of a blameless youth to him who
would feed the flock of God.The snare of the devil in the office of pastor and teacher.
STARKE: Art thou of high rank, and therefore ashamed to be a preacher of Christ? yet
believe it, the office is noble and weighty; it has to do with the greatest things; it regards the
salvation of souls, and eternal life.A preacher may be unmarried without wrong, yet it is
better for many reasons that he marry.Continence of body must be joined with soberness
of soul, in him who would grow in spiritual prudence, discretion, foresight.LANGES
Opus: Covetousness is a hidden, shameful lust, especially in a clergyman.STARKE: A
clergyman may be zealous, but not deal blows like a godless man.A teacher who would
not make his family an offence to the church, must look to it that he choose a devout helpmeet; else, if he make a blind and carnal choice, he will lay the corner-stone of great evil.
A man can more easily rule his household, than a whole community: (1) Because it is far
smaller; (2) because the household will sooner obey than strangers; (3) because he
associates more with them than with others; (4) because he naturally treats them with more
affection than others.If a new convert be unfit for the office of teacher, how much more
an unconverted person.The shame and vice of a teacher are snares of the devil, whereby
Satan robs his office of its blessing (1 Cor. 9:12).
LISCO: The personal characteristics of a servant of the word.

HEUBNER: The bishop must consider his good appearing, his good fame, not hold it
lightly because of his real purity; for his good fame adds to his influence.Covetousness is
a blot on the character of a clergyman.Loss of honor often makes a man dull and base;
honor leads to self-respect.Perhaps the Apostle regarded the higher virtues, here omitted,
as acknowledged requisites, and would only keep us from undervaluing those lower ones;
or he would guide us upward from the outward conduct of life, here sketched, to the inward
gifts.
___________
B.Character of the Deacons and Deaconesses

CH. 3:813
8

Likewise must the deacons be grave, not double-tongued, not given to much wine, not
greedy of filthy lucre; [,] 9Holding the mystery of the faith in a pure conscience. 10And let
these also first be proved; [,] then let them use the 11office of a deacon, being found
blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things.
12
Let the deacons be the husbands of one wife, ruling their children and their own houses
well. 13For they that have used the office of a deacon well, purchase to themselves a good
degree [secure to themselves good standing], and great boldness in the faith which is in
Christ Jesus.
EXEGETICAL AND CRITICAL
Ver. 8. Likewise the deacons. After the Acts of the Apostles have told us the origin of
the diaconate (chap. 6:15), we may learn from the Pastoral Letters the qualifications
needed, in Pauls judgment, for a good deacon. This passage is important, as it is the only
one which portrays the character so clearly as to be a true mirror for all after times. Here, as
with the episcopi (vers. 17), the Apostle omits the higher requisites of spirit and
disposition, to consider rather the domestic and moral qualities which men readlily see and
judge in others. It is true that the characteristics here named agree in many points with
those of the presbyter (vers. 17); but the likeness lies in the nature of the case and the
relationship of both offices, and thus, instead of being at all extraordinary, furnishes an
added proof of the genuineness of these Epistles. For, were a marked difference made
between the episcopus and diaconus in rank and character, this Epistle would bear the
unquestionable stamp of a later age, since, in the day of Paul, both munera were nearly
alike. Besides, both divisions differ sufficiently in slight details, which show again the
wisdom of the Apostle. See, on the diaconate in general, LECHLER on Acts 6:15.Grave,
not double-tongued. There is no proof that, in the apostolic time, there existed a special,
exclusive class, a collegium of church assistants, who had charge of the various duties of
the diaconate. All depended on individual activity; and it was therefore the more necessary
that such persons should be of superior worth, and honorably fulfil the office. It is not,
however, difficult to see the design of the Apostle in urging these requirements, although
naturally we may not expect a complete sketch or an exact order in the recital of them.
Grave (with we must supply from the preceding), (comp. 1
Tim. 2:2; Titus 2:2); not so much a special virtue for a deacon, as a Christian quality which
every church officer must possess. We may take Stephen and Philip as patterns of the true

 of a Christian deacon.Not double-tongued, ; a word used only,

here. Bengel: Ad alios alia loquentes. In the manifold relations of the deacons with
different persons and families, they might readily fall into this vice, so wholly unworthy of
a man of character.Not given to much wine (comp. Titus 2:3). He who would not merely
aid poverty, but as far as possible heal it, must be himself a pattern of temperance.Not
greedy of filthy lucre, (comp. ver. 3). Any who was capable of this,
would soon appropriate dishonestly the gifts entrusted to him for the poor.
Ver. 9. The mystery pure conscience. Here is the same inward connection of faith and
conscience as before, chap. 1:18; and it is an equally strong proof that the Apostle is by no
means content with the mere outward blamelessness of the church officers, if this higher
spiritual faith be lacking. ; a peculiar expression, not occurring
elsewhere. The mystery here, as 1 Cor. 2:7, the truth, before hidden, but now revealed
(comp. Rom. 16:25).Of the faith; a Genitiv. subjecti, just as, in ver. 16,
; a mystery which is the object of faith, and can be understood only by faith. The
Apostle presupposes that this mystery is like a treasure in the actual possession of the
deacons; and to the question, how it can best be preserved, he answers with this precept:
. The pure conscience is the
coffer in which the treasure is best deposited. used here, as often, almost in the
sense of . Although we must grant that this clause does not directly refer to the
diaconate, but is entirely general (De Wette), yet it is obvious that such a life of faith and
conscience must be most useful toward even official duty. As teaching and preaching were
not the usual charge of the deacons, they must so much the more upbuild others by their
action; and without this personal faith and conscientiousness they could not fulfil their
difficult task. Additur pura conscientia, qu extenditur ad totam vitam, tum vero, ut sciant
se Deo servire; Calvin.
Ver. 10. And let these also first be proved. These no less than the presbyters. The
Apostle had not, indeed (chap. 2:17), expressly ordered a previous for these
persons, but it lies in the nature of the case, especially in the restriction, ver. 5. We are not
told by whom this proof was to be made, or to what special points it should extend. It could
not have been a public one, before the whole community, since it was already presumed
that those called to the diaconate enjoyed a good name and character. It is better to suppose
an inquiry by Timothy himself, and the associate episcopi, since the deacons had probably
their formal appointment from these last. That it was an examination in the proper sense
(Heubner), is as improbable as the notion (Heydenreich) that we are to suppose the united
voices, and questions all around, from individuals of the congregation. This is surely too
official and modern a conception. Far simpler Bengel: Diaconi debebant prius edere
specimen, sui in ips diaconi, quam plane immitterentur in munus. They could enter on
their office, after their blamelessness had been proved. This proof was thus, in the main, of
a prohibitory character, to keep the unworthy from office.
Ver. 11. Even so must their wives in all things. This direction concerning the wives
has a somewhat singular place amidst the rules of the diaconate. Were not the passage
beyond all critical doubt, we might regard it as an interpolation. The connection does not
allow us to think of Christian women in general; nor does the Apostle speak of deaconesses
alone, as such, since in chap. 5 this class is distinctly treated of. We are almost unwillingly
forced to apply this to the wives of deacons (Matthies); although it is remarkable, again,
that the Apostle should give such express precepts for these, yet none for the wives of the
presbyters, who had yet higher rank. The reason of this may be found, however, in the fact

that the wives of the deacons were entrusted also with the office of deaconess; which
compels us to the opinion that, by the word , must be understood the wives of
deacons, in so far as they were deaconesses also, and thus subject to certain rules here
suggested beforehand, but more expressly given in chap. 5. These requisites are such as
every Christian woman should have, yet they are specially desirable and indispensable to
the sisters who would undertake a public office in the church.Not slanderers,
; literally, not devilswhich they undoubtedly would be should they be guilty of
lying and slander. Why is it that evil-speaking is so characteristic of women? A woman has
no arms, weapons, brute force, like man; her tongue is her weapon; and her natural feeling
of dependence makes her more susceptible to envy and rivalry; Heubner.This
qualification of the deacons wives has its relative contrast with the requirement made of
the husbands; , just as the points back to the preceding,
.Faithful in all things, is a precept indeed for all, but specially for
women, who in their allotted sphere must practise this fidelity in little things, and therefore
not overlook or despise it.
Ver. 12. Let the deacons be the husbands of one wife. See ver. 2.Ruling their
children and their own houses well. See vers. 4, 5. The domestic virtue of deacons must
not be inferior to that of presbyters. Care of their own children was doubtless the best
preparatory school for care of the poor and sick.37
Ver. 4. Que gobierne bien su casa. Bengel: "Multi, FORIS Mansueti, domi eo menos
coercent iracundiam, erga conjuges," & c. El Apstol requiere del episcopus que pondr a
su propia familia una pequea comunidad cristiana. Casa aqu abarca a los miembros de
toda la familia, la familia privada, a diferencia de los asuntos pblicos del cuerpo cristiano
(ver. 5). Por lo tanto, los esclavos se incluyen; pero el Apstol tiene en vista especial de la
buena formacin de los hijos.-tenga sus hijos en sujecin. Aqu, tan a menudo, =
; ver lobo en este pasaje. La sujecin es considerada como la rienda sana para
comprobar todas las acciones sin ley, perversidades del hijos.-Con toda honestidad, no
aparentemente no se refieren a los nios (Wiesinger, Huther), ya que la palabra significa,
bien coordinado, la gravedad de la varonil y el carcter epicopal ; que presagia, tambin, la
forma en que el padre debe cumplir con su deber (comp. Tito 2:15), por el ejercicio
necesario de su patria potestad. La justicia de tal requisito es obvio, como la firmeza que
nos permite gobernar nuestro propio hogar debe ser necesaria para guiar a la comunidad; y
el que carece de esta en el, mbito personal ms pequeo, no puede exhibir en el mayor. En
el siguiente verso esto es todava ms claramente inst.
Ver. 5. Porque si un hombre no sabe, & c. Una proposicin parntesis, que contiene una
conclusin un minori ad majus.-Tenga cuidado, ; para nutrir, prever,
administrar-casi idntica a la anterior. Se utiliza en Lucas 10:34, del cuidado
del Samaritano para el Judio heridos. Teodoreto: "
."
Ver. 6. No es un novato, , recin plantados; yo. e., que se ha convertido en
poco tiempo ya un converso al cristianismo. Sin lugar a dudas, en una comunidad tan
recientemente establecida, debe haber habido un novato como ahora y luego se coloca en la
oficina episcopal. Pero en feso, donde la iglesia haba existido algunos aos ya, Timoteo
poda elegir ms fcilmente entre los que, ms temprano o ms tarde, haba profesado el
37 John Peter Lange et al., A commentary on the Holy Scriptures : 1 & 2
Timothy (Bellingham, WA: Logos Research Systems, Inc., 2008), 3842.

evangelio; y era sabio, por lo tanto, no incluir este ltimo entre las planteadas a la oficina
episcopal. Esto cumple con las objeciones de De Wette. No era slo la juventud, pero la
falta de conocimiento y experiencia, que marc el novato necesario; y l, adems, estar en
peligro de ser engaado por su pride.-sublime, ; literalmente, beclouded, a
oscuras, engaados; yo. e., del orgullo y autoengao, a travs de su ascenso a tal rango por
encima conversos incluso mayores. No poda haber pecado ms dispuestos para el recin
convertido que tal auto-exaltacin, y, sobre todo, si ellos fueron colocados en cualquier
posicin eminente; la gracia de Dios debe mantenerlos en el camino de la humildad, la
disciplina y el sufrimiento. Las siguientes palabras, para que no caiga en la condenacin del
diablo, se explican de diversas maneras. Lutero tiene: "Que no se envanece, y caer bajo el
juicio de los calumniadores;" i. e., dar, ocasin para calumniadores. Otros (Mosheim,
Wegscheider) se refieren a los hombres calumniosas. Pero no hay ninguna razn, cuando
. se utiliza aqu, para entender por ella nada guardar el padre de la mentira, el
asesino desde el principio. Tampoco es la idea satisfactoria (Matas), que el principio del
mal est aqu denota; pero creemos que debe tener el significado del poder espiritual hacia
el interior del mal. Pero, qu es la condenacin () del diablo? No es el juicio que el
diablo trae en los que caen bajo su influencia (genit subjecti.); porque aqu el comentario de
Bengel aplica: "Diabolus potest inferre oprobio, judicium inferre non potest; judicat no
enim, sed judicatura. "Pero es ms bien el juicio que se ha cumplido en el caso de que el
diablo (genit. objetivacin), y alcanzar, asimismo, todos los que son guiados por mal
camino por el orgullo. Jerome: ". Cuento judicium, en quod Diabolus etiam incidit"
no es meramente la denuncia, acusacin (Matthies), pero, como a menudo, en el sentido de
o = la sentencia de condena. Si comparamos este pasaje con 2 Ped. 2: 4;
Judas 6, podemos inferir que el orgullo fue la causa principal de la cada del diablo. Bengel:
"videtur prius quam alii angeli ad prfecturam angelos sper Multos, multis licet
secundaria esset, Fuisse suscitatus et erectus, quod ipsum ei quoque occasio superbi fuit."
Comp. ARTEMONIUS ad init. Joh. praefect., p. 23.
Ver. 7. Por otra parte, debe, & c. Un ltimo requisito se aade al resto. No es suficiente
que el episcopus debe ser intachable a los ojos de la comunidad, pero debe tener un
verdadero buen testimonio de los que no (ver 2.); es decir, que no son, o no son miembros
de la cuerpo.-No sea cristiana no caiga en descrdito y en lazo del diablo. Si antes de su
nombramiento haba vivido en pecado grave, sin embargo, haba sido nombrado, el
recuerdo de sus antiguos vicios an permanecera con los que le haban conocido, y esto
podra llevar a la sospecha en la propia oficina. Era mejor para un hombre as, incluso
despus de una conversin genuina, para retirarse a la soledad de una vida privada, a
ocupar un lugar prominente. De lo contrario caera sospecha -en, -ya sea
merecido o no, y de las que, tambin, en el interior, as como fuera de la comunidad; y por
lo tanto, en su debilidad y la depresin, que podra fcilmente caer en la trampa del diablo,
. . Privado de su buen nombre, podra caer en los mismos pecados que apenas
haba renunciado, y llegar a ser tan malvado como l tena fama de ser. "Quid enim spei
restat, si nullius peccati pudor?" Calvin. Como y no estn separados por
, debemos tener en cuenta el anterior no inferior a esta ltima como la obra del diablo.
DOCTRINAL Y TICA
1. El valor de la funcin episcopal, que Pablo tiene aqu tan impresionantemente
expuesto, se ha afirmado en todas las edades y de mltiples maneras. Comprese, por
ejemplo, Crisstomo, De Sacerdotio; BAXTER: "Pastor Reformado;" Burk, "Teologa
Pastoral en sus ejemplos;" y los escritos conocidos de Harms, VINET, Nitzsch, Ebrard,

MOLL, LOHE, y otros. "Officium triplex habet Pastor; primo, verbo Dei spiritualiter
pascere oves suas; secundo, purgare prudenter oves suas un scabie, ne sese et inficiant
magis alios; ter, defendere oves suas un Lupis rapacibus, tam sensibilibus insensibilibus
quam; "Wiclef.
2. Sin duda, la Iglesia griega, al prohibir segundo matrimonio con su clero, tiene un
soporte en el de Pablo. Sin embargo, es muy otra pregunta hasta qu
punto el apstol ordena el cumplimiento literal, en todos los pases, los tiempos y las
circunstancias, del precepto que dio por feso. Los opositores de la jerarqua papal que ha
encontrado tan fuerte un puntal en la ley del celibato con razn-apuntan a la libertad dada
por Pablo a los episcopi, de entrar una vez al menos en el matrimonio. Una abstinencia
obligatoria, sin ningn llamado especial a ella, es sin duda la mayor diferencia del espritu
del Apstol. Sin embargo, si el entusiasmo, con la que muchos jvenes pastores de la
iglesia evanglica unen su entrada en el ministerio con su matrimonio, siempre tendra su
sancin, es una pregunta bastante dudosa. Todo depende del tiempo y las circunstancias;
pero podra ser deseaba que, en la eleccin de sus mujeres, clrigos seran no es olvidar la
iglesia cristiana a la que puede ser tan til. Compare el "Espejo de la esposa de un buen
clrigo," por el CDH. Burk, 1842. [Ver Wordsworth para una nota valiosa sobre el uso del
Este y las iglesias occidentales respecto de la regla del Apstol. Parece haber sido una ley
no escrita en general, an no se tiene de obligacin perpetua, ni ejecutada por ningn
decreto de los consejos generales. En el momento de Calixto, a principios del siglo II, que
aprendemos de Hiplito que las personas dos o tres veces casadas fueron admitidos en el
ministerio. Todo el pasaje, sin embargo, es ms llamativo como una imagen de la vida
familiar sencilla, saludable del clrigo primitiva, en contraste con el tipo enferma despus
del iglesia.-W Amrica.]
3. Es una prueba notable del espritu prctico del cristianismo, que el Apstol da tanta
pena especial para las virtudes domsticas y sociales, incluso en los gobernantes oficiales
de la comunidad. Una vida de fe y la moralidad son indivisibles en su opinin. El pastor de
la iglesia debe, sobre todo, ser un buen padre en su propia familia, y que incluso a los
menos detalles. Si hay quienes piensan que el cuidado de su amplio mbito de trabajo no
les permitir asistir a tales derechos privados, el Apstol pone delante de ellos las palabras
del Seor: "Estos os era necesario hacer, sin dejar de hacer aquello . "(Mateo 23:23). La
familia del clrigo debe merecer especial el nombre de una pequea iglesia domstica. "l
debe tener cien ojos por todos lados; su visin espiritual debe ser fuerte, no miope. l debe
estar despierto, no para uno mismo, sino para los dems; "Crisstomo. Es notable que el
mismo padre de la Iglesia lamenta, en palabras elocuentes, que su atencin por su gran
bandada apenas le dejaba tiempo para pensar y mirar por encima de su propia alma. 44
Hom. en la Ley. App. Opp. ix. p. 335, ed. Montfauc.
4. Con razn Pablo aqu que encarece un episcopus debe . Si este vicio sea
la raz de todo el mal en general, la vida de Judas Iscariote y Simn el Mago show de lo que
la lesin que ha hecho para el clero y la iglesia; y podemos decir en este punto de vista, que
la historia de la simona no es menos vergonzosa que la de celibato.
5. Las palabras de Pablo en la condenacin del diablo es una contribucin notable a la
dmonology Nuevo Testamento, a pesar de que nosotros, pero una mirada detrs del velo
levantado da. La representacin de Satans como un ngel cado hace una marcada
distincin entre esta doctrina bblica y el dualismo persa de la que tan a menudo se trat de
derivar.
Homiltica Y PRCTICA

El alto valor de la funcin episcopal .- "Si alguno quiere luego el oficio de obispo,
buena obra desea." Esto es claro a partir de (1) Su origen; (2) su naturaleza; (3) su linaje;
(4) su objeto; (5) su fruit.-La oficina episcopal: (1) Una obra; (2) una obra noble; (3) una
obra que cada una no debe desire.-Las calificaciones debido nombrados por Pablo son: (1)
Mltiple; (2) difcil; (3) Apenas; (4) ricos en blessing.-El clrigo evanglico est llamada a
ser un patrn de todos virtues.-La personales, domsticos y sociales clrigo (1) un cabeza
de familia de Dios en la iglesia; (2) en su dwelling.-uso y el abuso del refrn, "El que no
tiene cuidado de su propia casa", etc.-Las rocas que se encuentran en el camino de una
man.-Through recin convertido, de mayor a menor, a travs de bajo a high.-El valor de una
juventud libre de culpa al que sera alimentar el rebao de Dios.-El lazo del diablo, en el
oficio de pastor y maestro.
Starke: t Arte de alto rango, y por lo tanto avergonzado de ser un predicador de Cristo?
sin embargo, creo que, la oficina es noble e importante; que tiene que ver con las cosas ms
grandes; que se refiere a la salvacin de las almas, y vida.-A eterna predicador puede ser
soltero y sin mal, sin embargo, es mejor por muchas razones que marry.-Continencia del
cuerpo debe estar unido con la sobriedad del alma, en el que crecera en lo espiritual
prudencia, discrecin, foresight.-LANGE del Opus: La codicia es una, la lujuria vergonzosa
oculto, sobre todo en un clergyman.-Starke: Un clrigo puede ser celoso, pero no trata
golpes como un ateo man.-Un maestro que no hara su familia una ofensa a la iglesia, debe
mirar a lo que l elija una ayuda idnea devota; ms, si hacer una eleccin a ciegas y carnal,
l pondr la piedra angular de evil.-Un gran hombre puede gobernar ms fcilmente a su
hogar, que toda una comunidad: (1) Debido a que es mucho ms pequeo; (2) porque el
hogar, tarde obedecer que los extraos; (3) porque se asocia ms con ellos que con los
dems; (4) porque, naturalmente, los trata con ms cario que otros.-Si un nuevo convertido
sea apto para el cargo de maestro, cunto ms un inconverso person.-La vergenza y el
vicio de un maestro son asechanzas del demonio, por el que Satans roba su oficina de su
bendicin (1. Corintios 9:12).
LISCO: Las caractersticas personales de un siervo de la palabra.
Heubner: El obispo debe tener en cuenta su buen apareciendo, su buena fama, no
sostenga a la ligera debido a su pureza real; por su buena fama aade a su influence.-La
codicia es una mancha en el carcter de un clergyman.-Prdida de honor a menudo hace
que un hombre aburrido y base; el honor conduce a la auto-respect.-Tal vez el Apstol
considera las virtudes superiores, aqu omitidas, como requisitos reconocidos, y slo nos
guarde de infravalorar esos los inferiores; o l nos guiara hacia arriba de la conducta
externa de la vida, aqu esbozado, a los dones interiores.
___________
B.-Carcter de los diconos y diaconisas
CH. 3: 8-13
8Likewise los diconos deben ser honestos, sin doblez, no dados a mucho vino, no
codiciosos de ganancias deshonestas; [,] 9Holding el misterio de la fe con limpia
conciencia. 10 Y stos tambin sean antes probados; [,] Y entonces ejerzan el 11office del
diaconado, si son irreprensibles. Aun as Las mujeres asimismo sean honestas, no
calumniadoras, sino sobrias, fieles en todo. 12Let los diconos sean maridos de una sola
mujer, que gobiernen bien sus hijos y sus casas. 13 Porque los que han utilizado el oficio de
dicono as, la compra para s buen grado [asegurar a s mismos buenos trminos], y mucha
confianza en la fe que es en Cristo Jess.
Exegtica y crtica

Ver. 8. Igualmente los diconos. Despus de los Hechos de los Apstoles nos han dicho
el origen del diaconado (cap. 6: 1-5), podemos aprender de las Cartas Pastorales las
calificaciones necesarias, a juicio de Pablo, para un buen dicono. Este pasaje es
importante, ya que es la nica que interpreta al personaje con tanta claridad como para ser
un verdadero espejo para todos despus de los tiempos. Aqu, al igual que con los episcopi
(vers. 1-7), el Apstol omite los requisitos ms altos de espritu y disposicin, en lugar de
considerar las cualidades internas y morales que los hombres readlily ver y juzgar en otros.
Es cierto que las caractersticas aqu nombradas estn de acuerdo en muchos puntos con las
del presbtero (vers. 1-7); pero la semejanza radica en la naturaleza del caso y la relacin de
ambos cargos, y por lo tanto, en vez de ser en absoluto extraordinario, proporciona una
prueba adicional de la autenticidad de estas epstolas. Porque, fuera una marcada diferencia
entre el hecho episcopus y Dicono en rango y carcter, esta epstola sera llevan el sello
indiscutible de una edad ms avanzada, ya que, en el da de Pablo, ambos munera eran casi
iguales. Adems, ambas divisiones se diferencian lo suficiente en pequeos detalles, que
muestran una vez ms la sabidura del Apstol. Vase, en el diaconado en general,
LECHLER en Hechos 6: 1-5.-Grave, sin doblez. No hay ninguna prueba de que, en el
tiempo apostlico, exista una clase exclusiva especial, un cuerpo colegiado de los
asistentes de la iglesia, que tenan cargo de las distintas funciones del diaconado. Todo
dependa de la actividad individual; y era, por tanto, ms necesario que estas personas
deben ser de valor superior, y honorablemente cumplir con la oficina. No es, sin embargo,
difcil de ver el diseo del Apstol para instar a estos requisitos, aunque, naturalmente, no
podemos esperar que un boceto completo o un orden exacto en el recital de ellos.-Grave
(con debemos suministrar del anterior), (comp 1 Tim. 2:. 2;
Tito 2: 2); no tanto una virtud especial para un dicono, como una cualidad cristiana que
todos los oficiales de la iglesia debe poseer. Podemos tomar Esteban y Felipe como
patrones de la verdadera de un cristiano deacon.-sin doblez, ; una
palabra usada solamente, aqu. Bengel: ". Ad loquentes alios otras cosas". En las mltiples
relaciones de los diconos con diferentes personas y las familias, que podra fcilmente caer
en este vicio, tan completamente indigno de un hombre de carcter.-No dados a mucho vino
(comp Tito 2 : 3). El que no hara ms que ayudar a la pobreza, pero en la medida de lo
posible curarla, debe ser l mismo un patrn de temperance. No codicioso de ganancias
deshonestas, (comp. Ver. 3). Cualquier que era capaz de esto, no tardaran
apropiadas deshonestamente los regalos que le haba confiado para los pobres.
Ver. 9. La conciencia pura misterio. Esta es la misma conexin hacia el interior de la fe
y la conciencia como antes, cap. 01:18; y es una prueba igual de fuerte que el Apstol no es
de ningn contenido de los medios con la mera inculpabilidad externa de los oficiales de la
iglesia, si esta mayor fe espiritual se lacking.- ; una expresin
peculiar, que no ocurre en otros lugares. El misterio aqu, como 1 Cor. 2: 7, la verdad, antes
ocultos, pero ahora revelado (.. Un borrador Rom 16:25) .- De la fe; un Genitiv. subjecti,
del mismo modo, en el versculo. 16, ; un misterio que es el
objeto de la fe, y puede ser comprendido slo por la fe. El Apstol presupone que este
misterio es como un tesoro en la posesin real de los diconos; ya la pregunta, cul es la
mejor puede ser preservada, responde con este precepto: La conciencia pura es el cofre en
el que el tesoro es mejor depositado "
.". utiliza aqu, tan a menudo, casi en el sentido de . Aunque
hay que conceder que esta clusula no se refiere directamente al diaconado, pero es
totalmente general (De Wette), sin embargo, es obvio que una vida de fe y la conciencia de

este tipo debe ser ms til a deber, incluso oficial. Como la enseanza y la predicacin no
eran la carga habitual de los diconos, se debe tanto a los dems ms upbuild por su accin;
y sin esta fe personal y la escrupulosidad que no podan cumplir con su difcil tarea. "Pura
conscientia Additur, quae extenditur ad vitam totam, tum vero, ut sciant se Deo servire;"
Calvin.
Ver. 10. Y stos tambin sean antes probados. Estos no menos que los presbteros. El
Apstol no haba, en efecto (cap. 2: 1-7), orden expresamente anterior para
estas personas, sino que radica en la naturaleza del caso, en especial en la restriccin, ver. 5.
No se nos dice por quin fue que se hizo esta prueba, o en qu puntos especiales que debe
extenderse. No pudo haber sido uno pblico, delante de toda la comunidad, puesto que ya
se presuma que los llamados al diaconado disfrutaron de un buen nombre y carcter. Es
mejor suponer una investigacin por el propio Timoteo y el episcopi asociado, ya que los
diconos tenan probablemente su nombramiento formal por parte de estos ltimos. Que era
un examen en el sentido propio (Heubner), es tan improbable como la nocin
(Heydenreich) que hemos de suponer las "voces unidos, y las preguntas de todo," de las
personas de la congregacin. Este es sin duda demasiado oficial y moderna concepcin.
Mucho ms simple Bengel: "diaconi debebant prius edere espcimen, generis en IPSA
diacona, immitterentur avin quam en munus." Podran entrar en su oficina, despus de su
inculpabilidad haba sido probada. Esta prueba fue as, en su mayora, de carcter
prohibitivo, para mantener el indigno de su cargo.
Ver. 11. as es necesario que sus mujeres en todas las cosas. Esta direccin relativa a las
esposas tiene un lugar un tanto singular en medio de las reglas del diaconado. No fuera el
paso ms all de toda duda, crtica, podramos considerarla como una interpolacin. La
conexin no permite que pensemos de las mujeres cristianas en general; ni habla el Apstol
de las diaconisas solo, como tal, ya que en el cap. 5 esta clase se trata claramente de. Nos
vemos obligados casi sin quererlo aplicar esto a las esposas de los diconos (Matthies);
aunque hay que destacar, una vez ms, que el apstol debe dar tales preceptos expresos de
estos, sin embargo, ninguno de las esposas de los presbteros, que tenan todava un rango
ms alto. La razn de esto puede ser encontrado, sin embargo, en el hecho de que las
esposas de los diconos se confiaron tambin con el oficio de diaconisa; que nos obliga a la
opinin de que, por la palabra , hay que entender las esposas de los diconos, en la
medida en que eran diaconisas tambin, y por lo tanto sujeto a ciertas reglas aqu sugirieron
antemano, pero les da ms expresamente en el cap. 5. Estos requisitos son, como toda
mujer cristiana debe tener, sin embargo, son especialmente deseable e indispensable para
las hermanas que emprendera un cargo pblico en los calumniadores iglesia.-No,
; literalmente, no demonios -que indudablemente seran en caso de que sea
culpable de mentir y difamar. "Por qu es que el hablar mal es tan caracterstico de las
mujeres? Una mujer no tiene brazos, armas, fuerza bruta, como hombre; su lengua es su
arma; y su sentimiento natural de la dependencia que la hace ms susceptible a la envidia y
rivalidad; "Heubner.-Esta calificacin de las esposas de los diconos tiene su contraste en
relacin con el requisito de hecho de los esposos; , al igual que los puntos
de nuevo a la anterior, .-Fiel en todas las cosas, es
un precepto de hecho para todos, pero especialmente para las mujeres, que en su esfera
asignado debe practicar esta fidelidad en las cosas pequeas, y por lo tanto, no hay que
ignorar o despreciar a ella.
Ver. 12. Que los diconos sean maridos de una sola mujer. Ver ver. 2.-gobiernen bien
sus hijos y sus casas. Ver vers. 4, 5. La virtud domstica de los diconos no debe ser

inferior a la de los presbteros. El cuidado de sus propios hijos era, sin duda, la mejor
escuela preparatoria para el cuidado de los pobres y enfermos.
////////////////////////////////////////////////////////////////////////////////////////////////
4. rulethGreek, presiding over.
his own housechildren and servants, as contrasted with the church (house) of God
(1Ti 3:5, 15) which he may be called on to preside over.
having his childrenrather as Greek, having children (who are) in subjection (Tit
1:6). gravity propriety: reverent modesty on the part of the children [ALFORD]. The fact that
he has children who are in subjection to him in all gravity, is the recommendation in his
favor as one likely to rule well the Church.
5. ForGreek, But.
the churchrather, a church or congregation. How shall he who cannot perform the
lesser function, perform the greater and more difficult?
6. not a noviceone just converted. This proves the Church of Ephesus was
established now for some time. The absence of this rule in the Epistle to Titus, accords with
the recent planting of the Church at Crete. Greek, neophyte, literally, a young plant;
luxuriantly verdant (Ro 6:5; 11:17; 1Co 3:6). The young convert has not yet been
disciplined and matured by afflictions and temptations. Contrast Ac 21:16, an old
disciple.
lifted up with prideGreek, literally, wrapt in smoke, so that, inflated with selfconceit and exaggerated ideas of his own importance, he cannot see himself or others in the
true light (1Ti 6:4; 2Ti 3:4).
condemnation of the devilinto the same condemnation as Satan fell into (1Ti 3:7;
2Ti 2:26). Pride was the cause of Satans condemnation (Job 38:15; Is 14:1215; Jn 12:31;
16:11; 2Pe 2:4; Jud 1:6). It cannot mean condemnation or accusation on the part of the
devil. The devil may bring a reproach on men (1Ti 3:7), but he cannot bring them into
condemnation, for he does not judge, but is judged [BENGEL].
7. a good reportGreek, testimony. So Paul was influenced by the good report
given of Timothy to choose him as his companion (Ac 16:2).
of them which are withoutfrom the as yet unconverted Gentiles around (1Co 5:12;
Col 4:5; 1Th 4:12), that they may be the more readily won to the Gospel (1Pe 2:12), and
that the name of Christ may be glorified. Not even the former life of a bishop should be
open to reproach [BENGEL].
reproach and the snare of the devilreproach of men (1Ti 5:14) proving the
occasion of his falling into the snare of the devil (1Ti 6:9; Mt 22:15; 2Ti 2:26). The
reproach continually surrounding him for former sins might lead him into the snare of
becoming as bad as his reputation. Despair of recovering reputation might, in a weak

moment, lead some into recklessness of living (Je 18:12). The reason why only moral
qualities of a general kind are specified is, he presupposes in candidates for a bishopric the
special gifts of the Spirit (1Ti 4:14) and true faith, which he desires to be evidenced
outwardly; also he requires qualifications in a bishop not so indispensable in others.
8. The deacons were chosen by the voice of the people. CYPRIAN [Epistle, 2.5] says that
good bishops never departed from the old custom of consulting the people. The deacons
answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors
of the presbyter (as Timothy himself was to Paul, 1Ti 4:6; Phm 1:13; and John Mark, Ac
13:5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in
Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to
preach and instruct. As the chazzan covered and uncovered the ark in the synagogue,
containing the law, so the deacon in the ancient Church put the covering on the communion
table. (See CHRYSOSTOM [19], Homily on Acts; THEOPHYLACT on Luke 19; and BALSAMAN
on Canon 22, Council of Laodicea). The appointing of the seven in Ac 6:17 is perhaps
not meant to describe the first appointment of the deacons of the Church. At least the
chazzan previously suggested the similar order of deacons.
double-tonguedliterally, of double speech; saying one thing to this person, and
another to that person [THEODORET]. The extensive personal intercourse that deacons
would have with the members of the Church might prove a temptation to such a fault.
Others explain it, Saying one thing, thinking another (Pr 20:19; Ga 2:13). I prefer the
former.
not greedy of filthy lucreAll gain is filthy (literally, base) which is set before a
man as a by-end in his work for God [ALFORD] (1Pe 5:2). The deacons office of collecting
and distributing alms would render this a necessary qualification.
9. the mystery of the faithholding the faith, which to the natural man remains a
mystery, but which has been revealed by the Spirit to them (Ro 16:25; 1Co 2:710), in a
pure conscience (1Ti 1:5, 19). (Pure, that is, in which nothing base or foreign is
intermixed [TITTMANN]). Though deacons were not ordinarily called on to preach (Stephen
and Philip are not exceptions to this, since it was as evangelists, rather than as deacons,
they preached), yet as being office-bearers in the Church, and having much intercourse with
all the members, they especially needed to have this characteristic, which every Christian
ought to have.
10. And moreover, &c. [ALFORD].
be provednot by a period of probation, but by a searching inquiry, conducted by
Timothy, the ordaining president (1Ti 5:22), whether they be blameless; then when found
so, let them act as deacons.
blamelessGreek, unexceptionable; as the result of public investigation unaccused
[TITTMANN].
11. their wivesrather, the women, that is, the deaconesses. For there is no reason
that special rules should be laid down as to the wives of the deacons, and not also as to the

wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there
seems no reason for the omission of their (not in the Greek). Also the Greek for even so
(the same as for likewise, 1Ti 3:8, and in like manner, 1Ti 2:9), denotes a transition to
another class of persons. Further, there were doubtless deaconesses at Ephesus, such as
Phoebe was at Cenchrea (Ro 16:1, servant, Greek, deaconess), yet no mention is made
of them in this Epistle if not here; whereas, supposing them to be meant here, the third
chapter embraces in due proportion all the persons in the service of the Church. Naturally
after specifying the qualifications of the deacon, Paul passes to those of the kindred office.
the deaconess. Grave occurs in the case of both. Not slanderers here, answers to not
double-tongued in the deacons; so not false accusers (Tit 2:3). Sober here answers to
not given to much wine, in the case of the deacons (1Ti 3:8). Thus it appears he requires
the same qualifications in female deacons as in deacons, only with such modifications as
the difference of sex suggested. PLINY, in his celebrated letter to Trajan, calls them female
ministers.
faithful in all thingsof life as well as faith. Trustworthy in respect to the alms
committed to them and their other functions, answering to not greedy of filthy lucre, 1Ti
3:8, in the case of the deacons.
12. husbands of one wife(See on 1Ti 3:2).38
4. enseorea-Griego, "presidir".
su propia casa-hijos y sirvientes, en contraste con "la iglesia" (casa) de Dios (1 Tim 3:
5, 15), que puede ser llamado a presidir.
tenga a sus hijos en lugar como el griego, "tener hijos (que son) en sujecin" (Tito 1: 6).
decoro gravedad: la modestia reverente por parte de los nios [Alford]. El hecho de que
tiene los nios que estn en sujecin a l en toda la gravedad, es la recomendacin a su
favor como uno probable que gobernar bien la Iglesia.
5. Para-Griego, "Pero".
la iglesia del lugar, "una iglesia" o congregacin. Cmo ser el que no puede realizar
la funcin menor, realizar la mayor y ms difcil?
6. No un principiante y un solo convertido. Esto prueba la Iglesia de Efeso fue
establecido ahora por algn tiempo. La ausencia de esta regla en la Epstola a Tito,
concuerda con la reciente implantacin de la Iglesia en Creta. Griega, "nefito",
literalmente, "una planta joven"; exuberante verde (Ro 6: 5; 11:17; 1 Corintios 3: 6). El
joven convertido an no ha sido disciplinado y madurado por aflicciones y tentaciones.
Contraste Ac 21:16, "un viejo discpulo."

38 Robert Jamieson et al., A commentary, critical and explanatory, on the Old

and New Testaments (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 1
Ti 3.412.

envanecindose-griego, literalmente, "envuelto en humo", de modo que, inflado con

arrogancia e ideas exageradas de su propia importancia, no puede verse a s mismo oa otros
en la verdadera luz (1 Tim 6: 4; 2 Tim 3: 4).
condenacin del diablo-en la misma condenacin como Satans cay en (1 Tim 3: 7; 2
Tim 2:26). El orgullo fue la causa de la condenacin de Satans (Job 38:15; es 14: 12-15; Jn
12:31; 16:11; 2 Pedro 2: 4; Jud 1: 6). No puede significar la condena o acusacin por parte
del diablo. El diablo puede traer un reproche a los hombres (1 Tim 3: 7), pero no puede
llevarlos a condenacin, porque l no juzga, sino que es juzgado [Bengel].
7. un buen informe griego, "testimonio". As que Pablo fue influenciado por el buen
informe dado de Timoteo que l elija como su compaero (Hch 16: 2).
de ellos que son sin-de los gentiles an no convertidos de todo (1 Cor 5:12; Col 4: 5; 1
Tesalonicenses 4:12), para que puedan ser el ganado al Evangelio (1 Pedro 2:12), y que ms
fcilmente el nombre de Cristo sea glorificado. Ni siquiera la vida anterior de un obispo
debe estar abierta a reproche [Bengel].
descrdito y en lazo del diablo-oprobio de los hombres (1 Tim 5:14) demostrando con
motivo de su caer en la trampa del diablo (1 Tim 6: 9; Mt 22:15; 2 Timoteo 2:26). El
reproche continuo que le rodea por pecados anteriores le podra llevar en la trampa de
convertirse en tan malo como su reputacin. La desesperacin de la reputacin
recuperacin podra, en un momento de debilidad, llevar a algunos a la imprudencia de vida
(Je 18:12). La razn por la cual slo se especifican las cualidades morales de carcter
general es, se presupone en los candidatos para un obispado los dones especiales del
Espritu (1 Tim 4:14) y la verdadera fe, que l desea ser evidenciado hacia el exterior;
Tambin se requiere cualificacin en un obispo no tan indispensable en los dems.
8. Los diconos fueron elegidos por la voz del pueblo. CIPRIANO [Epstola, 2.5] dice
que los buenos obispos nunca se apartaron de la vieja costumbre de consultar al pueblo. Los
diconos responden al Chazzan de la sinagoga: los ministros concomitantes o coadjutores
subordinados del presbtero (como Timothy mismo fue a Pablo, 1 Tim 4: 6; Flm 1:13; y
Juan Marcos, Hch 13: 5). Su deber era leer las Escrituras en la Iglesia, para instruir a los
catecmenos en las verdades cristianas, para ayudar a los presbteros a los sacramentos,
para recibir ofrendas, y para predicar e instruir. Como el "Chazzan" cubierto y descubierto
el arca en la sinagoga, que contiene la ley, por lo que el dicono en la Iglesia antigua poner
la cubierta en la mesa de la comunin. (Ver Crisstomo [19], Homila en Hechos;
Teofilacto en Lucas 19, y BALSAMAN el Canon 22, Concilio de Laodicea). El
nombramiento de "los siete" en Hech 6: 1-7 quiz no pretende describir la primera cita de
los diconos de la Iglesia. Por lo menos el Chazzan sugiri previamente el orden similar de
diconos.
de doble lengua, literalmente, "de doble discurso"; diciendo una cosa a esta persona, y
otro a esa persona [Teodoreto]. La extensa relacin personal que los diconos podran tener
con los miembros de la Iglesia podra resultar una tentacin a un fallo tales. Otros explican
que, "Decir una cosa, pensar otra" (Pr 20:19; Ga 2,13). Yo prefiero la primera.

no codicioso de ganancias-All sucia ganancia es sucio (literalmente, "base"), que se

puso delante de un hombre como un fin por en su obra para Dios [Alford] (1Pe 5: 2). La
oficina del dicono de recoleccin y distribucin de limosnas haran de ste un requisito
necesario.
9. el misterio de la fe, la celebracin de la fe, que para el hombre natural sigue siendo
un misterio, pero que ha sido revelado por el Espritu a ellos (Ro 16:25; 1 Corintios 2: 710), en una conciencia pura ( 1 Tim 1: 5, 19). ("Puro", es decir, en el que se entremezclan
base de nada o extranjera [Tittmann]). Aunque diconos no fueron normalmente llamados a
predicar (Esteban y Felipe no son excepciones a esto, ya que era como evangelistas, ms
que como los diconos, que predicaban), sin embargo, por ser titulares de cargos en la
Iglesia, y que tiene mucho trato con todo los miembros, que todo tena que tener esta
caracterstica, que todo cristiano debera tener.
10. "Y por otra parte," & c. [Alford].
ser probado, no por un perodo de prueba, sino por una consulta de bsqueda, llevadas
por Timoteo, el presidente ordenacin (1 Tim 5:22), ya se trate de "intachable"; a
continuacin, cuando se encuentran as, "dejar que ellos actan como diconos."
irreprensible-Griego, "irreprochable"; como resultado de la investigacin pblica
unaccused [Tittmann].
11. sus mujeres-ms bien, "las mujeres", es decir, las diaconisas. Porque no hay razn
por la que las reglas especiales deben establecerse en cuanto a las esposas de los diconos,
y no tambin en cuanto a las esposas de los obispos o supervisores. Por otra parte, si
estaban destinados a las esposas de los diconos, no parece haber ninguna razn para que la
omisin de "su" (no en el griego). Tambin el griego para "an as" (el mismo que para
"asimismo", 1 Timoteo 3: 8, y "de la misma manera," 1 Tim 2: 9), denota una transicin a
otra clase de personas. Adems, haba diaconisas indudables en Efeso, como Phoebe estaba
en Cencrea (Ro 16: 1, "siervo", griega, "diaconisa"), sin embargo, no se hace mencin de
ellos en esta epstola si no aqu; mientras que, suponiendo que se quiere decir aqu, el tercer
captulo abarca en proporcin debido a todas las personas en el servicio de la Iglesia.
Naturalmente despus de especificar las calificaciones del dicono, Pablo pasa a los de la
oficina gemela. la diaconisa. "Grave" se produce en el caso de ambos. "No calumniadoras"
aqu, respuestas a las "no-doble lengua" de los diconos; as que "no calumniadoras" (Tit 2:
3). "Sober" aqu respuestas a "no dados a mucho vino," en el caso de los diconos (1
Timoteo 3: 8). As pues, parece que requiere las mismas calificaciones en diconos
femeninos como en los diconos, nicamente con las modificaciones que la diferencia de
sexo sugerido. Plinio, en su clebre carta a Trajano, los llama "ministras".
fiel en todas las cosas, de la vida, as como la fe. Digno de confianza con respecto a las
limosnas comprometidos con ellos y sus otras funciones, respondiendo a "no codicioso de
ganancias deshonestas," 1 Tim 3: 8, en el caso de los diconos.
12. maridos de una sola mujer- (Ver en 1 Tim 3: 2).
///////////////////////////////////////////////////////////////////////////////////////////////

3:4 Paul demanded that the church leader be exemplary in controlling his own family.
He was to raise children known for their obedience and morally upright behavior. The verb
for manage carries the idea of governing, leading, and giving direction to the family. The
same Greek word appears in 1 Thess 5:12 (are over you) and 1 Tim 5:17 (direct) and
also in v. 5 (manage). The term demands an effective exercise of authority bolstered by a
character of integrity and sensitive compassion. Its use in v. 5 with the verb take care of
defines the quality of leadership as related more to showing mercy than to delivering
ultimatums.
For the father to see that his children obey him does not demand excessive force or
sternness. It demands primarily a character and manner of discipline that develop a natural
respect. Either the children show respect for their father or the meaning is that his
character and demeanor call it forth. This is not the martinets paradise but is the
Christian home, in which the husband exercises love, as the context in Ephesians shows.
The NIV translation takes the phrase with proper respect as a description of the
manner of the childrens obedience. It is better to translate the term for respect with the
word seriousness and use it as a description of the overseers manner in the discipline of
his children. The Williams translation brings out the idea managing his own house well,
with perfect seriousness keeping his children under control. The passage assumes that the
leader is married but does not require it. It does not demand that the married leader have
children. If he does, they must be obedient children who reflect a skillful blend of authority
and compassion in their training.
3:5 Paul indicated that the experience the leader gained in the home would develop
sensitive compassion (take care of) for his role in the church. The verb manage
appeared in v. 4. The development of proper leadership skills in the home was a
prerequisite for using them in the church. Pauls reference to the church as Gods
household (1 Tim 3:15) underscores the close relationship between church and home. Paul
intended that the church leader exhort his people to obedience not by ruling them with a
heavy hand but by showing the care and compassion of a servant-leader (1 Pet 5:14). The
overseers duty is to so conduct himself that the members of the church may be obedient
to him, not as servants to a master, but as children to a father, that they may show him
obedience in love. The skillful pastor will give to the church the type of leadership that
will encourage his people to follow him.
AN EXPERIENCED LEADER (3:6)
3:6 The term recent convert means literally to be newly planted, hence recently
converted. The condition of being a novice has more to do with spiritual than with
chronological age. Churches could not carry out the prohibition against using a recent
convert in their first few years of existence. Only the first converts could assume office
where the gospel had recently appeared (Acts 14:23). Eventually it would be important to
select leaders with enough maturity to avoid the pitfalls of pride. The danger of appointing
a recent convert to a place of leadership is that he may become a victim of conceit that
comes with his important new position. To be conceited (typho) means to be blinded.
The pride in a prominent position produces a blindness that blunts spiritual alertness.
The reference to falling under the same judgment as the devil is literally translated
from the Greek as the judgment of the devil. That literal phrase is capable of two
different interpretations. It can refer either to the judgment the devil receives or the
judgment the devil causes. The translation of the NIV suggests that the former

interpretation is preferable. The translation of the NEB (a judgment contrived by the

devil) reflects the latter interpretations. Fee follows the former interpretation, suggesting
that the judgment is that given to the devil by Christs death and resurrection (cf. Rev 12:7
17; 20:710). However, Kelly points out that this interpretation does not prepare us for the
devils role in setting a trap in v. 7. In that verse Paul described Satan as setting a trap for
the unwary overseer. It seems best to take the references in both v. 6 and v. 7 as
condemnations or spiritual traps Satan causes. Proud people will become blind to Satans
working and will fall into defeat, trouble, and ruin (cf. 1 Tim 6:9, where Paul described the
progression of falling, entanglement, and drowning). This is a condemnation Satan can
inflict on spiritually insensitive leaders. Although Peters denial of Christ was not due to
pride, it displayed an arrogance and conceit that came from blindness to Satans working
(Matt 26:3035).
RESPECTED BY UNBELIEVERS (3:7)
3:7 An effective church leader needs the respect of even the unsaved world. If the
behavior of the leader does not present a creditable witness, the devil can entrap the church
by making outsiders wary of believing the gospel.
The good reputation is literally a good witness. This is an appeal that the church
leader have a good name and standing in the wider community. The mention of the leaders
name should not cause derision among the opponents of the gospel. The behavior of the
leader should provide an example of integrity and commitment to the gospel he professes.
The outsiders are those who have not believed the gospel. The moral instincts of
enlightened outsiders are sound and worthy of respect. Christians ought not ignore such
opinions in assessing the character of a potential leader.
The disgrace may be that reproach which outsiders bring on professing Christians
who dishonor Christianity by disobedience. Satan uses such disgraces to trap his victims.
If the overseer has an unsavory reputation with the unsaved world, he and the entire
church will fall into disgrace. Paul stated that such disgrace is a trap set by the devil. When
church leaders live in such a way that unsaved outsiders refuse to listen to their message,
the devil has clearly lured believers into a trap. Christians must realize that unbelievers
scrutinize their actions with a searchlight of fault-finding investigation. Pauls implied
appeal is that church leaders give no opportunity for unbelievers genuinely to find fault.
Perhaps the discouragement that comes from learning of a disgraceful reputation among
unbelievers might induce an unwary Christian to turn to further disobedience. In this verse
Paul presented Satan as a hunter who lays out traps into which the careless, short-sighted
Christian can fall. This trap is clearly one set by the agency of Satan. This leads Zerwick
and Grosvenor to view the uses of devil in both vv. 6 and 7 as subjective so that Satan is
causing both the judgment and the trap.
(2) Qualifications of Deacons (3:810, 1213)
8

Deacons, likewise, are to be men worthy of respect, sincere, not indulging in much
wine, and not pursuing dishonest gain. 9They must keep hold of the deep truths of the
faith with a clear conscience. 10They must first be tested; and then if there is nothing
against them, let them serve as deacons.

12

A deacon must be the husband of but one wife and must manage his children and
his household well. 13Those who have served well gain an excellent standing and great
assurance in their faith in Christ Jesus.
The qualifications demanded of the deacons are similar to those required of the
overseers. In 3:89 Paul demanded that the deacons be sincere, maintain a clear conscience,
and manifest obedient life-styles. In 3:10 he required that the deacon be tested or proven.
This stipulation is similar to the requirements that the overseer not be a recent convert
(3:6). In 3:13 Paul expressed a promise to the faithful deacon. There is no specific request
that the deacon have a good relationship with outsiders. We would assume that one who has
the requirements Paul prescribed will earn the respect of even the most grudging
unbeliever.
The term deacon refers literally to someone who serves. Some modern versions have
used the term church helper (GNB) or Assistant-Officer (TCNT) in v. 8. Bible scholars
view the overseer as providing administrative leadership for the church. They see the
deacon as helping the overseer in the ministries or work of the church. The distinction
between a bishop and a deacon became more sharply defined as centuries passed.
Sometimes the Bible uses the term deacon to refer to a person who functions as a helper
or a servant (Matt 20:26). At other times the term refers to a position (see Phil 1:1, where
deacon is the translation of diakonos). In 1 Timothy 3 the term deacon refers to a
position.
Several traditions and various denominations commonly view the seven men mentioned
in Acts 6:56 as deacons, but the Scripture uses no specific term to describe their office.
Since the seven ministered in a manner similar to deacons, it is perhaps best to regard
these men as forerunners in performing a task the deacons later assumed.
ANOTHER APPEAL FOR OBEDIENCE (3:89)
3:8 Paul listed four requirements for the position of deacon. The first serves as a cover
term for his description of deacon qualifications. The remaining three requirements of the
verse are negative in that they prohibit certain attitudes in the deacon. Requirements were
needed for the office of deacon as well as that of overseer.
Worthy of respect suggests that deacons are to be serious minded men whose
character merits respect. The term combines such ideas as dignity, earnestness of purpose,
and winsome attractiveness. A cognate noun (proper respect) is used in 3:4 to describe
the manner of the overseer in the discipline of his children.
The deacon would be a frequent visitor in homes, and he needed to be consistent in
what he reported to others. The NIVs metaphorical translation sincere obscures the fact
that the Pauline phrase (dilogos) has the meaning of not double-tongued and refers
primarily to controlling speech (i.e., not indulging in double talk, NEB). The deacon is
not to spread rumors to different groups of listeners.
The prohibition against indulging in much wine forbids the love of alcohol. The
requirements resemble the demand of 3:3 for the overseer. Total abstinence today from
alcohol would guard the deacon from the clutches of intoxicants. It would provide a
credible witness to a society that needs help in combating alcoholism.
The deacon is to avoid the temptations of materialism by not pursuing dishonest gain
(not given to questionable money-making, TCNT). Any deacon would face the
temptation of using his spiritual office for financial gain. He is not to develop a

questionable integrity by currying favors for mercenary ends. The quest for gain becomes
base or dishonest whenever one makes personal gain rather than Gods glory the prime
object of life. The use of this term does not merely prohibit the quest for gain in a dishonest
manner. That would obviously be blatantly wrong. What Paul prohibited was the use of a
spiritual office for material benefit, even if no dishonesty or illegality was present. The
deacon is not to be perceived as greedy. In Titus 1:7 Paul used this same word
(aischrokerds) as a requirement for overseers. Compare this with the appeal to the
overseer in 3:3 that he not be a lover of money.
3:9 Christian leaders are to exhibit a proper doctrinal and moral response to Christs
message. Pauls demands here turned positive. The deep truths of the faith are teachings
once hidden but now revealed (cf. the open secret of faith, Williams). The faith is the
content of the Christian religion. It is objective Christian truth.
Conscience is a frequent emphasis of the Pastorals (1 Tim 1:5, 19; 4:2; 2 Tim 1:3;
Titus 1:15). Paul used the term in 1:5, 19 to describe that inner guide to life which
demonstrates obedience to God. To have a clear conscience, a Christian leader must give
continual obedience to Gods truth as revealed in Scripture (cf. 1 John 1:7). The false
teachers Paul had described (1:56, 19) lacked a clear conscience. Paul placed more
emphasis on the clear conscience with which the deacons held the faith than on their merely
holding to the faith.
OF PROVEN WORTH (3:10)
3:10 The demand for testing raises two questions. First, what is the nature of the
testing? Paul did not clarify whether the examination of the candidate concerned doctrinal
beliefs, moral practices, or a combination of both. The emphasis of 3:9 suggests that both
doctrine and practice are important in Christianity. The use of the present tense for be
tested implies testing over a period (i.e., let them continue to be tested). The testing may
not be so much a period of probation as a continual testing so that when deacons are later
needed they may come from the available worthy group.
A second question concerns who did the testing. Again there is no specific statement
from Paul. Acts 6:5 implies that the Seven were chosen by the entire congregation, but
Titus 1:5 highlights the role of Titus in selecting leaders for the church on Crete. Perhaps a
more mature congregation would act as a body in selecting its leaders, but a fledgling flock
might rely on the wise insight of its founding pastor. The examination may have been
informal, but the deacon-candidate needed to convince the church of his genuine Christian
faith.
After the experience of testing, those who had nothing against them served as
deacons. The word translated nothing against them (aneng-kltos) is a synonym for
above reproach of 3:2 and signifies someone against whom no specific charge of
wrongdoing can be laid. Pauls requirements assure that the deacon would not normally be
a recent convert. Following this demand would prevent the premature acceptance of
unworthy men (see 1 Tim 5:22).
Paul did not specifically mention a process of testing for the office of overseer. Such
action is implied by Pauls general description of the qualifications to be sought in the
overseer. Although he did not mention any formal act of testing, it is implied that some
process similar to that of v. 10 probably took place also in regard to the office of overseer.
EXCELLING AT HOME (3:12)

3:12 The exact nature of Pauls meaning here is dependent on our understanding of
wives in 3:11. If Paul referred to deacons wives, then v. 12 is a return to the subject of
deacons because of what Paul had just spoken about the wives. If he was thinking of
women helpers, then his return to the deacons is a supplement in which Paul stated, Let
me say a few more words about the deacons.
A PROMISE FOR PERFORMANCE (3:13)
3:13 The use of the related verb served (diakone) so close to the noun for deacon in
3:12 suggests that Pauls words here are primarily spoken in reference to deacons.
However, the truth of the verse would apply also to overseers (3:17) and women helpers
(3:11).
In the verse Paul explained a promise for the deacon who serves well. The present-tense
verb gain states what the committed deacon can normally expect to get for his service.
Paul outlined two promises. First, the servant will receive an excellent standing for his
effective service. This standing is not an advance in ecclesiastical rank, a concern that was
foreign to Pauls mind. Nor is it likely that Paul was promising a good standing in heaven,
namely heavenly rewards. The standing likely was an assurance of a good reputation or
good respect from the church for a job well done, although it could also refer to a good
standing with God. Second, the faithful servant receives great assurance (parrsia), a
term used frequently to describe access to God (see Eph 3:12; Heb 10:19). However, New
Testament use of this term also refers to boldness before others (e.g., 2 Cor 3:12). It is
possible that the term assurance could refer to an exercise of confidence both before God
and those who hear the gospel. However, the prepositional phrase modifying faith clearly
refers the noun to personal faith in Jesus. The absence of the article before faith in the
Greek text is further support for identifying this faith as a personal response to Christ. It is
best to see the assurance as a confidence before God produced in the sphere of a mature
faith in Christ.
(3) Qualifications of Women Helpers (3:11)
11

In the same way, their wives are to be women worthy of respect, not malicious
talkers but temperate and trustworthy in everything.
3:11 The word wives (gyn) is the same word translated women in 2:910 or
woman in 2:1112. The context will usually show whether the word refers to a married
woman (wife) or is a reference to the female gender (women). Was Paul discussing the
wives of the deacons, or was he presenting a special order of female helpers in Christian
work?
In favor of viewing these as wives of the deacons is the fact that deacons are
addressed on each side of the verse. Huther, who adopts this view, thinks the work of the
deacon is of such a nature that the wives had a special role to play. Support for the view that
Paul spoke of a special order of women helpers comes from a comparison of the structure
of this verse to that of v. 8. The likewise (hsauts) of 3:8 appears to begin the
enumeration of requirements for an office by reference to the previous requirements of 3:1
7. The same Greek word appears in v. 11 (translated in the same way) and seems to
introduce qualifications for another office as v. 8 does. The statements of v. 8 and v. 11 are

both logically dependent on must be of 3:2, and this further implies the presence of three
categories of positions.
New Testament Greek did not have a special word for deaconess, but it used the same
word with masculine endings to refer to both male and female helpers (see Rom 16:1,
where Phoebe is described as a diakonos). Perhaps Pauls failure to use a more specific title
for these women was due to the fact that there was not one in use at that time. Pauls use of
the term wives or women implied that these were women who helped the church in
some manner.
The early church did have women whose special responsibility was to work with
women and children (see Titus 2:4 for an indication of the beginning of this task). They
performed pastoral work with the sick and the poor and helped at baptism. The godly
women Paul mentioned here stand in stark contrast with the gullible, immature women in 2
Tim 3:6. At 1 Tim 3:11 modern translations divide over the advisability of the translation
wives (KJV, NIV, Phillips) or women (ASV, NASB, Amplified). Several versions use
the term deaconesses (Williams, NIV margin, Montgomery). The GNB uses wives with
a marginal alternative of women helpers. The term women helpers refers to a special
order of women who had a responsibility for ministry within the congregation. Phoebe
(Rom 16:12) may have served in this kind of role, and perhaps Euodia and Syntyche (Phil
4:23) held the same position.
Paul outlined four requirements for a woman helper. First, she was to be worthy of
respect, a term used also of the deacons in v. 8. In prohibiting malicious talking, Paul
used a word normally employed to designate the devil (diabolos, see 1 Pet 5:8). The literal
meaning of the term is slanderer, or accuser, and in this sense it becomes an apt
designation for Satan (Rev 12:910). In 2 Tim 3:3 and Titus 2:3 the word refers to people
who slander or misrepresent others. Paul was prohibiting gossip and insulting usage of the
tongue as he did for the deacons in 3:8 (see in 3:8 the term sincere, literally not speaking
a double-word or not being double-tongued).
The women are to be temperate by showing control or moderation in all their
behavior. Paul had used the same word in 3:2 to refer to the overseer. The demand that the
women be trustworthy in everything was an insistence on absolute reliability and
faithfulness. Their trustworthiness could not be limited to a single sphere but had to be a
part of all they did.
Whoever these women were, their qualifications stand in contrast to those of the women
in 5:1115 and 2 Tim 3:67. These women leaders were to have qualifications greatly
contrasting with those who were duped by the false teachers.
Churches today that give women special places of responsibility rarely limit their work
to women and children. A woman can certainly be as effective in handling finances as a
man and often can be much more effective in maintaining church property. In light of the
susceptibility of male leaders to moral failure in their working with women, it is sensible to
look freshly at the pattern of the early church of using women to work with other women
and children. The New Testament gives evidence that women who work with other women,
the poor, and with children can render an important service for the cause of Christ. In
taking advantage of the marvelous talents of highly trained, twentieth-century Christian
women, we must be careful not to ignore special areas of natural competence in which
women have long ministered effectively.
Summary. Pauls appeals to the men and women leaders called for visible, mature,
righteous living that commended Christianity to its observers. God desires that the

righteousness of spiritual leaders shine forth for his glory (Matt 5:16) so that the
transforming power of Christianity might be evident for all to see (e.g., 1 Tim 3:7). He also
wants spiritual leaders to show a maturity that has been proven by obedience and endurance
under trials and testing even though they themselves have been examined in addition by
human scrutiny.39
3: 4 Pablo exigi que el lder de la iglesia sea ejemplar en el control de su propia
familia. l era criar hijos conocidos por su obediencia y comportamiento moralmente recto.
El verbo para "gestionar" lleva la idea de gobernar, lo que lleva, y orientar a la familia. La
misma palabra griega aparece en 1 Tesalonicenses 5:12 ("son ms de usted") y 1 Tim 5:17
("directa") y tambin en v. 5 ("manejar"). El trmino exige un ejercicio efectivo de la
autoridad reforzada por un carcter de integridad y compasin sensible. Su uso en el v. 5
con el verbo "cuidar" define la calidad de la direccin en relacin ms para mostrar
misericordia que a la entrega de ultimtums.
Para el padre a ver "que sus hijos le obedecen" no exige demasiada fuerza o severidad.
Exige ante todo un carcter y forma de disciplina que desarrollan un respeto natural.
"Cualquiera de los nios muestran el respeto de su padre o el significado es que su carcter
y comportamiento llaman sucesivamente. ... Esto no es un paraso para el martinet pero es
el hogar cristiano, en el que el marido ejerce el amor, como el contexto en Efesios muestra."
La traduccin de la NVI lleva la frase "con el debido respeto" como una descripcin de
la forma de la obediencia de los nios. Es mejor traducir el trmino "respeto" por la palabra
"seriedad" y lo utilizan como una descripcin de la actitud del supervisor en la disciplina de
sus hijos. La traduccin Williams saca a relucir la idea "gestionar bien su casa, con seriedad
perfecta mantener a sus hijos bajo control." El pasaje asume que el lder est casada, pero
no lo requiere. No exigir que el lder casada tiene hijos. Si lo hace, deben ser hijos
obedientes que reflejan una mezcla hbil de autoridad y compasin en su formacin.
3: 5 Pablo indic que la experiencia del lder gan en el hogar sera desarrollar la
compasin sensible ("cuidar") por su papel en la iglesia. El verbo "manejar" apareci en el
v. 4. El desarrollo de habilidades de liderazgo adecuadas en el hogar era un requisito previo
para su uso en la iglesia. Referencia de Pablo a la Iglesia como "casa de Dios" (1 Tim 3,15)
pone de relieve la estrecha relacin entre la iglesia y el hogar. Pablo pretende que el lder de
la iglesia exhorta a su pueblo a la obediencia, no por el poder con mano dura, pero
mostrando el cuidado y la compasin de un siervo-lder (1 Pedro 5: 1-4). El deber del
supervisor es tan "conducirse de que los miembros de la iglesia pueden ser obediente a l,
no como siervos de un maestro, sino como hijos a un padre, que le pueden mostrar la
obediencia en el amor." El pastor hbil dar a la iglesia el tipo de liderazgo que animar a
su pueblo para que lo siguiera.
Un lder con experiencia (3: 6)
3: 6 El trmino "converso reciente" literalmente significa "ser recin plantado," por lo
tanto, recientemente convertido. La condicin de ser un novato tiene ms que ver con lo
espiritual que con la edad cronolgica. Las iglesias no podran llevar a cabo la prohibicin
contra el uso de un recin convertido en sus primeros aos de existencia. Slo los primeros
conversos podan asumir la oficina donde el evangelio haba aparecido recientemente
(Hechos 14:23). Finalmente, sera importante seleccionar lderes con suficiente madurez
39 Thomas D. Lea y Hayne P. Griffin, 1, 2 Timothy, Titus, electronic ed., vol. 34,
Logos Library System; The New American Commentary (Nashville: Broadman &
Holman Publishers, 2001), 112121.

para evitar las trampas de orgullo. El peligro de la designacin de un recin convertido en

un lugar de liderazgo es que puede convertirse en una vctima de la vanidad que viene con
su nueva posicin importante. Para ser "vanidoso" (Typhoo) significa ser ciego. El orgullo
en un lugar destacado produce una ceguera que embota el estado de alerta espiritual.
La referencia a la cada "bajo el mismo juicio que el diablo" se traduce literalmente del
griego como "el juicio del diablo." Esa frase literal es capaz de dos interpretaciones
diferentes. Puede referirse a la sentencia del diablo recibe o el juicio del diablo causa. La
traduccin de la NVI sugiere que la primera interpretacin es preferible. La traduccin de la
NEB ("un juicio ideado por el diablo") refleja las ltimas interpretaciones. Cuota sigue a la
primera interpretacin, lo que sugiere que la sentencia es que dado al diablo con la muerte y
resurreccin de Cristo (cf. Ap 12, 7-17; 20: 7-10). Sin embargo, Kelly seala que esta
interpretacin no nos prepara para el papel del diablo en el establecimiento de una trampa
en el v. 7. En este versculo Pablo describe a Satans como el establecimiento de una
trampa para el supervisor incautos. Parece mejor tomar las referencias, tanto en v. 6 y v. 7
como condenas o trampas espirituales Satans provoca. Las personas orgullosas se volvern
ciegos a trabajo de Satans y caern en la derrota, problemas, y la ruina (cf. 1 Tim 6: 9,
donde Pablo describe la progresin de la cada, el enredo y ahogamiento). Esta es una
condena Satans puede infligir a los lderes espiritualmente insensibles. Aunque la negacin
de Cristo de Pedro no fue debido al orgullo, que muestra una arrogancia y presuncin que
vino de la ceguera al trabajo de Satans (Mateo 26: 30-35).
Respetado por los incrdulos (3: 7)
3: 7 Un lder de la iglesia efectiva necesita el respeto de incluso el mundo que no son
salvos. Si el comportamiento del lder no presenta un testigo acreditable, el diablo puede
atrapar la iglesia, haciendo extraos cautelosos de creer el evangelio.
La "buena reputacin" es literalmente un "buen testimonio." Este es un recurso que el
lder de la iglesia tiene un buen nombre y prestigio en la comunidad en general. La mencin
del nombre del lder no debe causar vergenza entre los oponentes del Evangelio. El
comportamiento del lder debe dar un ejemplo de integridad y compromiso con el evangelio
que l profesa.
Los forasteros son los que no han credo el evangelio. Los instintos morales de
forasteros iluminados son slidos y dignos de respeto. Los cristianos no debemos ignorar
tales opiniones para apreciar el carcter de un lder potencial.
La "desgracia" Puede ser que el oprobio que los extranjeros traen a los cristianos
profesos que deshonran el cristianismo por la desobediencia. Satans usa estas desgracias
para atrapar a sus vctimas.
Si el supervisor tiene una mala reputacin con el mundo que no son salvos, l y toda la
iglesia caiga en descrdito. Pablo declar que tal deshonra es una trampa tendida por el
diablo. Cuando los lderes de la iglesia viven de tal manera que los extranjeros no
guardados se niegan a escuchar su mensaje, el diablo ha engaado claramente creyentes en
una trampa. Los cristianos deben darse cuenta de que los incrdulos escudrian sus
acciones con un reflector de investigacin de bsqueda de errores. Apelacin implcita de
Pablo es que los lderes de la iglesia no dan ninguna oportunidad para los no creyentes de
verdad para encontrar fallos. Tal vez el desnimo que viene de aprendizaje de una
reputacin vergonzosa entre los incrdulos podra inducir un cristiano incautos a su vez a
ms desobediencia. En este versculo Pablo presenta a Satans como un cazador que
establece las trampas en las que los descuidados cristiana, miope puede caer. Esta trampa es
claramente uno fijado por la agencia de Satans. Esto lleva Zerwick y Grosvenor para ver

los usos de "diablo", tanto en los vv. 6 y 7 como subjetiva para que Satans est causando
tanto el juicio y la trampa.
(2) Requisitos de los Diconos (3: 8-10, 12-13)
8Deacons, del mismo modo, han de ser hombres dignos de respeto, sincera, no amigos
del mucho vino, y no persiguen ganancias deshonestas. 9They debe mantener la suspensin
de las verdades profundas de la fe con limpia conciencia. 10They primero debe ser
probado; y luego, si no hay nada en contra de ellos, que sirvan como diconos. ...
Dicono 12A debe ser el marido de una sola mujer, y que gobiernen bien sus hijos y sus
casas. 13Those que han servido bien ganar un excelente prestigio y gran seguridad en su fe
en Cristo Jess.
Los requisitos exigidos a los diconos son similares a las que se requieren de los
supervisores. En 3: 8-9 Pablo exigi que los diconos sean sinceros, mantener la conciencia
tranquila, y se manifiestan estilos de vida obediente. En 03:10 se requiere que el dicono
ser probado o demostrado. Esta disposicin es similar a los requisitos que el supervisor no
puede ser un "converso reciente" (3: 6). En 3:13 Pablo expres una promesa al dicono fiel.
No hay ninguna peticin concreta que el dicono tiene una buena relacin con los
forasteros. Queremos suponer que aquel que tiene los requisitos Pablo prescribe ganar el
respeto de incluso el incrdulo ms reticente.
El trmino "dicono" se refiere literalmente a alguien que sirve. Algunas versiones
modernas han utilizado el trmino "ayudante de la iglesia" (GNB) o "Asistente-oficial"
(TCNT) en el v. 8. eruditos bblicos ver el supervisor como proporcionar liderazgo
administrativo para la iglesia. Ellos ven el dicono como ayudar al supervisor de los
ministerios o de trabajo de la iglesia. La distincin entre un obispo y un dicono se hizo
ms pronunciada define como siglos pasados. A veces la Biblia usa el trmino "dicono"
para referirse a una persona que funciona como un ayudante o un siervo (Mateo 20:26). En
otras ocasiones el trmino se refiere a una posicin (ver Filipenses 1: 1, donde "dicono" es
la traduccin de diakonos). En 1 Timoteo 3 el trmino "dicono" se refiere a una posicin.
Varias tradiciones y varias denominaciones comnmente ven los siete hombres
mencionados en Hechos 6: 5-6 como diconos, pero la Escritura utiliza ningn trmino
especfico para describir su oficina. Dado que el "siete" ministrado de manera similar a los
diconos, es tal vez la mejor manera de considerar a estos hombres como precursores en la
realizacin de una tarea de los diconos asumen ms tarde.
OTRO RECURSO PARA LA OBEDIENCIA (3: 8-9)
3: 8 Pablo enumer cuatro requisitos para el cargo de dicono. La primera sirve como
un trmino cubierta por su descripcin de las cualificaciones dicono. Los tres requisitos
restantes del verso son negativas en cuanto que prohben ciertas actitudes en el dicono. Se
necesitaban Requisitos para el cargo de dicono, as como la de supervisor.
"Digno de respeto" sugiere que los diconos han de ser serios hombres de mente cuyos
mritos carcter respeto. El trmino combina ideas tales como la dignidad, la seriedad de
propsito, y el atractivo atractivo. Un sustantivo cognado ("respeto") se utiliza en 3: 4 para
describir la forma del supervisor en la disciplina de sus hijos.
El dicono sera un visitante frecuente en los hogares, y necesitaba ser coherente en lo
que l inform a los dems. Traduccin metafrica del NVI "sincero" oscurece el hecho de
que la frase paulina (dilogos) tiene el significado de no bilinges y se refiere principalmente
al control de voz (es decir, "no caer en el doble discurso", NEB). El dicono es no difundir
rumores a los diferentes grupos de oyentes.

La prohibicin de dedicarse "a mucho vino" prohbe el amor de alcohol. Los requisitos
se asemejan a la demanda de 3: 3 para el supervisor. Hoy total abstinencia de alcohol
protegera el dicono de las garras de los intoxicantes. Sera dar un testimonio creble para
una sociedad que necesita ayuda en la lucha contra el alcoholismo.
El dicono es evitar las tentaciones del materialismo por "no perseguir ganancias
deshonestas" (no se da "para hacer dinero cuestionable" TCNT). Cualquier dicono se
enfrentara a la tentacin de usar su cargo espiritual para obtener ganancias financieras. l
no es desarrollar una integridad cuestionable por currying favores para fines mercenarios.
La bsqueda de la ganancia se convierte en la base o deshonesto cuando uno hace su
beneficio personal en lugar de la gloria de Dios el objeto primordial de la vida. El uso de
este trmino no se limita a prohibir la bsqueda de la ganancia de una manera deshonesta.
Eso, obviamente, ser descaradamente mal. Lo que Pablo prohibi fue el uso de una oficina
espiritual para beneficio material, incluso si no hay falta de honradez o ilegalidad estaba
presente. El dicono no debe ser percibida como codicioso. En Tito 1: 7 Pablo us esta
misma palabra (aischrokerdes) como requisito para supervisores. Compare esto con la
apelacin al supervisor en 3: ". Un amante de dinero" 3 que no sea
3: 9 lderes cristianos han de exhibir una respuesta doctrinal y moral adecuada al
mensaje de Cristo. Demandas de Pablo aqu result positivo. Las "verdades profundas" de
la fe son enseanzas una vez ocultos pero ahora revelada (cf. "el secreto a voces de la fe,"
Williams). La "fe" es el contenido de la religin cristiana. Es verdad cristiana objetiva.
"Conciencia" es un nfasis frecuente de las Pastorales (1 Tim 1: 5, 19; 4: 2; 2 Tim 1: 3;
Tito 1:15). Pablo us el trmino en 1: 5, 19 para describir esa gua interior a la vida lo que
demuestra la obediencia a Dios. Para tener una "conciencia tranquila", un lder cristiano
debe dar continua obediencia a la verdad de Dios revelada en la Escritura (cf. 1 Juan 1: 7).
Los falsos maestros Pablo haba descrito (1: 5-6, 19) no tenan la conciencia tranquila.
Pablo pone ms nfasis en la conciencia tranquila con la que los diconos llevan a cabo la
fe que de su mera celebracin de la fe.
DE VALOR PROBADO (03:10)
03:10 La demanda de "testing" plantea dos preguntas. En primer lugar, cul es la
naturaleza de la prueba? Pablo no aclar si el examen del candidato preocupa creencias
doctrinales, prcticas morales, o una combinacin de ambos. El nfasis de 3: 9 sugiere que
tanto la doctrina y la prctica son importantes en el cristianismo. El uso del tiempo presente
para "ensayar" implica la prueba durante un perodo (es decir, "dejar que ellos continan
siendo probado"). La prueba puede no ser tanto un perodo de prueba como una prueba
continua de modo que cuando los diconos son necesarios ms adelante pueden venir del
grupo digna disponible.
Una segunda pregunta se refiere a que hicieron la prueba. Una vez ms no hay ninguna
declaracin especfica de Paul. Hechos 6: 5 implica que el "Seven" fueron elegidos por toda
la congregacin, pero Tito 1: 5 destaca el papel de Tito en la seleccin de los lderes de la
iglesia en Creta. Tal vez una congregacin ms maduro actuara como un cuerpo en la
seleccin de sus lderes, pero una bandada incipiente podra depender de la sabia visin de
su pastor fundador. El examen puede haber sido informal, pero el dicono-candidato
necesario para convencer a la iglesia de su verdadera fe cristiana.
Despus de la experiencia de la prueba, los que tenan "nada en contra de ellos"
sirvieron como diconos. La palabra traducida como "nada en contra de ellos" (anengkltos) es un sinnimo de "irreprochable" de 3: 2 y significa que alguien contra quien sin
cargo especfico de delito se puede colocar. Requisitos de Pablo aseguran que el dicono no

sera normalmente un converso reciente. A raz de esta demanda prevendra la aceptacin

prematura de hombres indignos (ver 1 Timoteo 5:22).
Pablo no mencion especficamente a un proceso de pruebas para el cargo de
supervisor. Dicha accin est implcito en la descripcin general de las calificaciones de
Pablo a buscarse en el supervisor. Aunque no mencion ningn acto formal de las pruebas,
se da a entender que algn proceso similar al de v. 10, probablemente, tuvo lugar tambin
en lo que respecta a la oficina del supervisor.
Sobresaliendo en HOME (03:12)
03:12 La naturaleza exacta de Pablo significa aqu depende de nuestra comprensin de
"esposas" en 03:11. Si Pablo se refiri a las esposas de los diconos, a continuacin, v. 12
es una vuelta al tema de los diconos, porque de lo que Pablo acababa de hablar acerca de
las esposas. Si estaba pensando en "mujeres ayudantes", luego de su regreso a los diconos
es un suplemento en el que Pablo declar: "Permtanme decir unas cuantas palabras acerca
de los diconos."
UNA PROMESA PARA LA EJECUCIN (03:13)
03:13 El uso del verbo relacionado "servido" (diakoneo) tan cerca del sustantivo para
dicono en 3:12 sugiere que las palabras de Pablo aqu se hablan principalmente en
referencia a los diconos. Sin embargo, la verdad del versculo se aplicara tambin a los
supervisores (3: 1-7) y mujeres ayudantes (3:11).
En el versculo Pablo explic una promesa para el dicono que sirve bien. El tiempo
presente del verbo "ganancia", afirma lo que el dicono comprometida normalmente puede
esperar obtener por su servicio. Paul esboz dos promesas. En primer lugar, el siervo
recibir una "excelente reputacin" por su servicio eficaz. Esta situacin no es un avance en
rango eclesistico, una preocupacin que era ajeno a la mente de Pablo. Tampoco es
probable que Pablo estaba prometiendo una buena posicin en el cielo, es decir, las
recompensas celestiales. La situacin probablemente era una garanta de una buena
reputacin o el buen sentido de la iglesia por un trabajo bien hecho, aunque tambin podra
referirse a una buena relacin con Dios. En segundo lugar, el siervo fiel recibe "gran
seguridad" (parresa), un trmino usado con frecuencia para describir el acceso a Dios (ver
Efesios 3:12; Hebreos 10:19). Sin embargo, el uso del Nuevo Testamento de este trmino se
refiere tambin a la audacia antes de que otros (por ejemplo, 2 Cor 3:12). Es posible que el
trmino "seguridad" podra referirse a un ejercicio de confianza tanto ante Dios y los que
oyen el evangelio. Sin embargo, la frase preposicional modificacin de la "fe" se refiere
claramente al sustantivo a la fe personal en Jess. La ausencia del artculo antes de la "fe"
en el texto griego es ms apoyo para la identificacin de esta fe como una respuesta
personal a Cristo. Lo mejor es ver el "aseguramiento" como la confianza delante de Dios
produce en el mbito de una fe madura en Cristo.
(3) Cualificaciones de la Mujer Helpers (03:11)
11En la misma manera, sus esposas deben ser mujeres dignos de respeto, no
calumniadoras, sino sobrias, fieles en todo.
03:11 La palabra "esposas" (Gyne) es la misma palabra traducida como "mujeres" en 2:
9-10 o "mujer" en 2: 11-12. El contexto suele mostrar si la palabra se refiere a una mujer
casada ("mujer") o es una referencia al gnero femenino ("mujer"). Estaba Pablo hablando
de las esposas de los diconos, o estaba presentando un pedido especial de ayudantes
femeninos en la obra cristiana?
A favor de ver estos como "esposas" de los diconos es el hecho de que los diconos se
abordan en cada lado del verso. Huther, que adopta este punto de vista, considera que la

labor del dicono es de tal naturaleza que las mujeres tenan un papel especial que
desempear. El apoyo a la opinin de que Pablo habl de un pedido especial de las mujeres
ayudantes proviene de una comparacin de la estructura de este versculo a la de v 8. Los
"lo mismo" (hsauts) de 3:. 8 parece comenzar la enumeracin de los requisitos para una
oficina en funcin de los requisitos previos de 3: 01.07. La misma palabra griega aparece
en el v. 11 (traducido "de la misma manera") y parece introducir calificaciones para otro
cargo como v. 8 hace. .. Las declaraciones de v 8 y v 11 son a la vez depende lgicamente
el "deber ser" de 3: 2, y esto adems implica la presencia de tres categoras de puestos.
Nuevo Testamento griego no tena una palabra especial para "diaconisa", pero utiliza la
misma palabra con terminaciones masculinas para referirse tanto a los ayudantes
masculinos y femeninos (ver Romanos 16: 1, donde Phoebe se describe como un diakonos).
Tal vez el hecho de que Pablo a utilizar un ttulo ms especfico para estas mujeres se debi
al hecho de que no haba uno en uso en ese momento. Pablo usa el trmino "esposas" o
"mujeres" da a entender que se trataba de mujeres que ayudaron a la iglesia de alguna
manera.
La iglesia primitiva tena mujeres cuya responsabilidad especial era trabajar con las
mujeres y los nios (ver Tito 2: 4 para indicar el comienzo de esta tarea). Realizaron trabajo
pastoral con los enfermos y los pobres y ayudaron en el bautismo. Las mujeres de Dios
Pablo menciona aqu estn en marcado contraste con el, mujeres inmaduras crdulos en 2
Timoteo 3: 6. En 1 Timoteo 3:11 traducciones modernas se dividen sobre la conveniencia
de la traduccin "esposas" (RV, NVI, Phillips) o "mujeres" (ASV, NASB, Amplified).
Varias versiones utilizan el trmino "diaconisas" (margen Williams, NVI, Montgomery). La
GNB utiliza "esposas" con una alternativa marginal de "mujeres ayudantes." El trmino
"mujeres ayudantes" se refiere a una orden especial de la mujer que tena una
responsabilidad para el ministerio dentro de la congregacin. Phoebe (Romanos 16: 1-2)
pudo haber servido en este tipo de papel, y quizs Evodia y Sntique (Flp 4, 2-3), celebrada
en la misma posicin.
Paul esboz cuatro requisitos para un ayudante mujer. . En primer lugar, ella iba a ser
"digno de respeto", un trmino utilizado tambin de los diconos en v 8. Al prohibir "hablar
malicioso," Pablo us una palabra empleada normalmente para designar el diablo (diabolos,
ver 1 Pedro 5: 8 ). El significado literal del trmino es "calumniador", o "acusador", y en
este sentido se hace una designacin apto para Satans (Apocalipsis 12: 9-10). En 2
Timoteo 3: 3 y Tito 2: 3 la palabra se refiere a las personas que difaman o tergiversan los
dems. Pablo estaba prohibiendo el chisme y el uso ofensivo de la lengua como lo hizo para
los diconos en 3: 8 (ver en 3: 8, el trmino ", sincero" literalmente "sin hablar una palabra
doble" o "no ser" doblez " ).
Las mujeres han de ser "templado", mostrando el control o la moderacin en todo su
comportamiento. Paul haba utilizado la misma palabra en 3: 2 para referirse al supervisor.
La exigencia de que las mujeres sean "fieles en todo" era una insistencia en la fiabilidad y
la fidelidad absoluta. Su confianza no puede ser limitado a una sola esfera, pero tuvo que
ser una parte de todo lo que hicieron.
El que estas mujeres eran, destacan sus calificaciones en contraste con los de las
mujeres en 5: 11-15 y 2 Timoteo 3: 6-7. Estos lderes mujeres deban tener las
calificaciones que contrastan enormemente con los que fueron engaados por los falsos
maestros.
Iglesias hoy que dan las mujeres lugares especiales de responsabilidad rara vez limitan
su trabajo a las mujeres y los nios. Una mujer sin duda puede ser tan eficaz en el manejo

de las finanzas como un hombre y, a menudo puede ser mucho ms eficaz en el

mantenimiento de los bienes eclesisticos. A la luz de la susceptibilidad de los lderes
masculinos de fracaso moral en su trabajo con las mujeres, es sensato buscar recientemente
en el patrn de la iglesia primitiva de utilizar a las mujeres a trabajar con otras mujeres y
nios. El Nuevo Testamento da evidencia de que las mujeres que trabajan con otras
mujeres, los pobres, y con los nios pueden prestar un servicio importante para la causa de
Cristo. Al tomar ventaja de los maravillosos talentos de altamente capacitados, las mujeres
cristianas del siglo XX, debemos tener cuidado de no hacer caso de las zonas especiales de
competencia natural en el que las mujeres han ministrado a largo eficacia.
Resumen. Apelacin de Pablo a los hombres y mujeres lderes pidieron visibles madura
de estar, y justo que elogi el cristianismo a sus observadores. Dios desea que la justicia de
los lderes espirituales brille para su gloria (Mateo 05:16) para que el poder transformador
del cristianismo podra ser evidente para todos para ver (por ejemplo, 1 Tim 3: 7). Tambin
quiere que los lderes espirituales para mostrar una madurez que se ha demostrado por la
obediencia y la resistencia bajo ensayos y pruebas a pesar de que ellos mismos se han
examinado adems por escrutinio humano.
///////////////////////////////////////////////////////////////////////////////////////////////////////////////
4. Cf. Tit 1:6; : cf. 2:2 of all Christians: here the reference is
specially to the father (cf. 8, 11), though it might include the effect on the whole household
().
5. For the analogy from the family to the Church, cf. Eph 2:19 , 5:23
6:9, where the family is treated as the nursery in which the virtues characteristic of the
Church are trained. The analogy from the family to the State is common in classical writers;
cf. Sen. de Clem. i. 9., quo hoc animo facis? ut ipse sis princeps? domum tuam tueri
non potes, Tac. Agr. 19, and other instances in Wetstein and Dibelius.
. ] St. Paul only in N.T.: here and 15 only without the article, a church of
Gods.
6. For later formulation of this rule, cf. Apostol. Canon lxxx. (adding as reason,
), Concil. Nic. Canon ii.
with Brights note.
] a recent convert (for the form, cf. , Ro 6:5; and for the metaphor,
1 Co 3:6). The word is used literally in the LXX and Inscr. (Deissmann, Bible St. s.v.); as a
simile, Ps 143:12 : here, first as a metaphor; so in Tertullian, Prscr. 41,
adv. Marc. i. 20.
] 6:4, 2 Ti 3:4 only in N.T., from , smoke, with his head dazed and
turned in superbiam elatus, Vulg.; entt. It combines the ideas of conceit and folly; he
may behave arrogantly to others and teach foolishly. Wetstein aptly quotes the warning of
Tiberius, ne quis mobiles adolescentium animos prmaturis honoribus ad superbiam
extolleret, Tac. Ann. iv. 17. For the harm wrought by , cf. an interesting passage in
Philo, de Decal. cc. 1 and 2, , ,
.
] The parallelism of 7 and 2 Ti 2:26 makes it certain that this is the
devil, not (as Weiss) some human accuser. But the analogy of 5:14, Tit 2:8 suggest that
the devil is thought of as working through some human agent; cf. Ecclus. 51:2
, Prov 6:24, and perhaps Eph
4:27.

 .] not (as Chrys. Pelag. Thdt. Calvin, Bengel) the judgment passed on
the devil, which is not parallel to 7, and would naturally be , but some judgment
which the devil, the slanderer, the setter at variance, the accuser of the brethren (Apoc.
12:10, cf. Jude 9, 2 P 2:11 ), passes upon him. Such a novice is arrogant or foolish in
teaching. The devil reproaches (7). This is your humble Christian! this your learned
teacher! The devil lays snares (7) to draw him on and to discredit the whole community.
The man makes shipwreck of his faith by some moral (1:19) or intellectual (6:21) failure;
he is handed over to Satan (1:20); and he passes judgment, perhaps some bodily infliction,
upon him; cf. Job 1 and 2 and Test. XII. Patr., Reuben 6,
.
7. ] For St. Pauls care for the opinion outside the Church, cf. 1 Th 4:12, 1
Co 10:32, Col 4:5.
] cf. 6 note.
810. Deacons] For the earlier use of the word, cf. Hort, The Christian Ecclesia, pp.
198211; a recognized title for an office already existing. No definition of duties is given.
The name implies serviceassistant ministrationperhaps in the Church services,
certainly in administering charity and attending to the needs of the poorer members; and it
is implied that they would naturally pass to higher office in the Church. The qualifications
are partly central Christian virtues (), partly those needed for their office as they
moved from house to house ( . . .), handling Church money (
), speaking of their faith to others ( ...)
For similar qualifications, cf. Polyc. ad Phil. 5, perhaps based on this passage.
8. ] tale-bearers, Lightfoot on Polyc. (u.s.), but probably double-tongued,
ad alios alia loquentes (Bengel); cf. (Const. Apost. iii. 5), (Prov
11:13, Ecclus 5:10 ), (Test. XII. Patr., Asher, c. 2); the
parson of our parish, Mr. Two-Tongues (Pilgrims Progress), (Jas 1:8). The word
here only in N.T., and not elsewhere in this sense. For the thought, cf. Test. XII. Patr., Benj.
c. 6, , , ,
, .
9. .] perhaps the secret truths of the Christian faith; cf. 16, lay,ng
stress on doctrinal correctness, but more probably, as there is no duty of teaching implied,
holding their own faith, the secret of their allegiance to Christ, secure under the protection
of a good conscience, a true inward religion and a true inward morality (Hort., u.s.). The
stress is on . , the casket in which the jewel is to be kept; cf. 1:9 note.
10. .] Probably not by any definite examination or by a time of
probation (Ramsay), but only in the same way as the ( ), by the
opinion of the Church judging his fitness by the standard just laid down.
11. . From the context and from the parallelism between the qualities required
for them and for the deacons = : = : =
. : = . . . ), these must
be deaconesses (not wives of deacons), women who help; cf. Ro 16:1; Pliny, Ep. x. 96
(written A.D. 112), ancillis qu ministr dicebantur. Their duties in later times are
defined as instructing and attending at the baptism of female catechumens, of looking after
them at the services and taking messages from the bishops to them; cf. Dict. Christ. Antiq.

s.v.; Nic. Canon xix., with Brights note. Apost. Const. ii. 26, iii. 15,
. . . .
12. ] The writer returns to deacons from a new point of view, as men who may
become : so in addition to what they needed as deacons they must have the two
external relationsto wife and childrenwhich were required in the .
13. (here only in N.T.), lit. a step (so in LXX, 1 S 5:5, Ecclus 6:36, 2 K 20:9);
then a standing, position. This may be thought of as
(a) Moral: a vantage ground for influence, analogous to : cf. Clem.
Rom. 1:54, : Herm. M. iv. 4,
: Poimandres, p. 343,
, , : Inscr. at Mitylene, I.G. ii. 243,
(MM. s.v.). Parry quotes Clem. Alex. Str. ii. 9. 45,
.
(b) Ecclesiastical: a higher grade, an honourable rank; cf. Ap. K. O. 22,
. Apost. Const. viii. 22,
. This is common in later eccles. writers; cf. the prayer for the
deacons, , Lit. of
S. James, Brightman, E. and W. L., p. 55, and is probable here from the use of the aorist
, and from the analogy of to 1, and of
to . But such eccles. promotion will include all that was implied in
(a). It is used of promotion in the army; cf. Harrison, p. 165, who quotes from Hadriani
Sententi, , .
] Certainly man-ward, cf. Philem 8; perhaps also God-ward, cf. Eph
3:12.
With the whole verse contrast Herm. S. ix. 25, where dishonest deacons are compared
to reptiles and wild beasts that destroy men,

, perhaps a conscious parody of
this verse.
1416. THE SECRET OF TRUE CHRISTIAN CHARACTER
Paraphrase. I hope to come to you soon and strengthen your hands by my presence; but
in case I should be delayed, I write at once that you may know what is the true Christian
life, the true relation of one with another in Gods own family, for it is a Church belonging
to God Himself, the living source of all life; and its task is to hold up the truth for the whole
world to see and to give it a firm support in the lives of its members. And confessedly the
secret of a true religious life is very important; for it centres in a personal relation to a
Living Person: to one of whom we sing in our hymns that He was
In flesh unveiled to mortals sight,
Kept righteous by the Spirits might,
While angels watched him from the sky:
His heralds sped from shore to shore,
And men believed, the wide world oer,
When he in glory passed on high.

This section primarily gives the reason for the regulations in the preceding chapters,
especially cc. 2 and 3; but it also leads on to the warning against false teaching and the
advice about Timothys teaching which follows. It thus becomes the very heart of the
Epistle; it should be compared with similar doctrinal conclusions in 1:5, 2:35, 6:1316, Tit
2:1214, 3:57. But this goes deeper than all in its picture of the Incarnate and Glorified
Christ as the centre of the true life of the whole world, cf. 2 Ti 2:8. It is the poetic
expression of Gal 2:20 .40
4. Cf. Tit 1: 6; : cf. 2: 2 de todos los cristianos: aqu la
referencia es especialmente al padre (cf. 8, 11), a pesar de que podra incluir el efecto en
toda la casa ().
5. Para la analoga de la familia a la Iglesia, cf. Ef 2:19 , 5: 23-6: 9,
donde la familia se trata como el vivero en el que las virtudes caractersticas de la Iglesia
estn capacitados. La analoga de la familia para el Estado es comn en los autores clsicos;
cf. El senador de Clem. yo. 9. "quo hoc animo FACIS? ut princeps sis ipse? ... Domum
tuam tueri no potes, "Tac. Agr. 19, y otros casos en Wetstein y Dibelius.
. ] St. Paul slo en NT: aqu y 15 slo que sin el artculo, "una iglesia de
Dios."
6. Para la formulacin posterior de esta regla, cf. Apostol. Canon LXXX. (aadiendo
que la razn, ),
Concil. Nic. Canon ii. con la nota de Bright.
] "un converso reciente" (por la forma, cf. , Ro 6: 5; y de la
metfora, 1 Co 3: 6). La palabra se usa literalmente en la LXX y Inscr. (Deissmann, Biblia
St. S.V.); como un smil, Salmo 143: 12 : aqu, por primera vez como una
metfora; por lo que en Tertuliano, Praescr. 41, adv. Bagazo. yo. 20.
] 6: 4, 2 Ti 3: 4 slo en NT, desde , humo, con la cabeza aturdida y vuelta
"en elatus superbiam" Vulg .; Entete. Combina las ideas de la vanidad y la locura; que
puede comportarse con arrogancia a los dems y ensearles tontamente. Wetstein cita
acertadamente el aviso de Tiberio, "ne quis los mviles adolescentium animos prmaturis
honoribus ad superbiam extolleret" Tac. Ana. iv. 17. Por el dao causado por , cf. un
pasaje interesante en Philo, de la etiqueta. cc. 1 y 2, ... ,
, ... .
] El paralelismo de 7 y 2 Ti 2:26 hace que sea cierto que se trata de "el
diablo", no (como Weiss) ". algunos acusador humana" Pero la analoga de 5:14, Tit 2: 8
sugieren que la diablo se piensa en como trabajar a travs de algn agente humano; cf.
Eclo. 51: 2 , Prov
06:24, y tal vez Efesios 4:27.
.] no (como Chrys. Pelag. Thdt. Calvino, Bengel) "la sentencia dictada
en el diablo," que no es paralela a 7, y que naturalmente , pero "algn juicio que el
40 Walter Lock, A critical and exegetical commentary on the Pastoral epistles (I
& II Timothy and Titus) (Edinburgh: T. & T. Clark, 1924), 3842.

diablo, el calumniador, el colocador en desacuerdo, el acusador de los hermanos (. Apoc

12:10, cf. Judas 9, 2 P 2:11 ), pasa sobre l. Un novato Tal es arrogante o tonto en la
enseanza. Los reproches del diablo (7). Esta es tu humilde cristiano! Esta es su maestro
aprendido! El diablo pone trampas (7) a l se basan en y para desacreditar a toda la
comunidad. El hombre hace naufragio de su fe por algunos (1:19) o (6:21) la insuficiencia
intelectual moral; que es entregado a Satans (1:20); y l juzga, tal vez algunos infligir
corporal, sobre l; cf. Job 1 y 2 y de prueba. XII. Patr., Rubn 6,
.
7. ] Para el cuidado de St. Paul de la opinin fuera de la Iglesia, cf. 1 Tes
4:12, 1 Cor 10:32, Col 4: 5.
] cf. 6 nota.
8-10. Diconos] Para el uso anterior de la palabra, cf. . Hort, The Christian Ecclesia, pp
198-211; un ttulo reconocido para una oficina ya existente. No se da ninguna definicin de
funciones. El nombre implica servicio auxiliar ministracin-tal vez en los servicios de la
Iglesia, sobre todo en la administracin de la caridad y de la atencin a las necesidades de
los miembros ms pobres; y se da a entender que, naturalmente, pasar a un cargo ms alto
en la Iglesia. Las calificaciones son virtudes en parte centrales cristianas (), en
parte, los necesarios para su oficina mientras se movan de casa en casa ( . .
.), Manejo de dinero Iglesia ( ), hablando de su fe a los dems
( ...)
Para calificaciones similares, cf. Polyc. ad Phil. 5, tal vez basada en este pasaje.
8. ] "chismosos" Lightfoot en Polyc. (nosotros), pero probablemente ", de
doble lengua" "ad loquentes alios otras cosas" (Bengel); cf. (... Const Apost iii
5), (Prov 11:13, 05:10 Ecclus ), (.... Prueba XII
Patr, Aser, c 2); "El cura de la parroquia, el Sr. Dos-lenguas" (El Progreso del Peregrino),
(Santiago 1: 8). La palabra aqu slo en NT y no en otra parte, en este sentido. Para
el pensamiento, cf. Prueba. XII. Patr., Benj. do. 6, ,
, , , .
9. ] tal vez "las verdades secretas de la fe cristiana."; cf. 16, laicos,
ng presin sobre correccin doctrinal, pero lo ms probable, ya que no hay obligacin de la
enseanza implcita, la celebracin de su propia fe, el secreto de su fidelidad a Cristo,
seguro bajo la proteccin de una buena conciencia ", un verdadero hacia adentro la religin
y una verdadera moral hacia adentro "(Hort., nosotros). El estrs es el . ,
el atad en el que la joya debe mantenerse; cf. 1: 9 nota.
10. .] Probablemente no por cualquier examen definitivo o por un
tiempo de prueba (Ramsay), pero slo en la misma forma que el ( ),
por la opinin de la Iglesia juzgar su estado de forma por la norma simplemente puso abajo.
11. . Del contexto y desde el paralelismo entre las cualidades requeridas para
ellos y para los diconos = : = : =
. : = . . . ), stos deben ser
"diaconisas" (no "esposas de los diconos"), las mujeres que ayudan; cf. Ro 16: 1; Plinio,

Ep. incgnita. 96 (escrita AD 112), "ancillis quae ministr dicebantur." Sus deberes en los
ltimos tiempos se definen como instruir y asistir en el bautismo de los catecmenos
femeninos, de cuidar de ellos en los servicios y tomar los mensajes de los obispos a ellos;
cf. Dict. Cristo. Antiq. s.v .; Nic. Xix Canon., Con la nota de Bright. Una publicacin.
Const. ii. 26, iii. 15, . . .
.
12. ] El escritor regresa a los diconos desde un nuevo punto de vista, como los
hombres que puedan quedar : lo que adems de lo que necesitaban como diconos
deben tener las dos relaciones a externo esposa e hijos-preceptivamente en el .
13. (en este caso slo en N.T.), lit. "Un paso" (lo que en la LXX, 1 S 5: 5,
Ecclus 06:36, 2 K 20: 9); luego "un pie", "posicin". Esto puede ser pensado AS(a) Moral: una posicin ventajosa para la influencia, anloga a : cf.
Ayunarse. ROM. 01:54, : Herm. M. iv. 4,
: Poimandres,
p. 343, , , : Inscr. en Mitilene, I.G. ii.
243, (MM. Sv). Parry cita Clem. Alex. Str. ii. 9. 45,
.
(b) Eclesistico: un grado superior, un rango honorable; cf. Ap. KO 22,
. Una publicacin. Const. viii.
22, . Esto es comn en Eccles posteriores. escritores; cf.
la oracin por los diconos,
, "Lit. de S. James, "Brightman, E. y W. L., p. 55, y es probable que aqu por el
uso de la aoristo, ya partir de la analoga de a 1,
y de a . Pero tales Eccles. promocin incluir todo lo que
estaba implicada en (a). Se utiliza de la promocin en el ejrcito; cf. Harrison, p. 165, quien
cita Hadriani sententiae, ,
.
] Ciertamente, el hombre-sala, cf. Flm 8; quiz tambin hacia Dios,
cf. Efesios 3:12.
Con todo el contraste verso Herm. Seis. 25, donde los diconos deshonestos se
comparan con los reptiles y bestias salvajes que destruyen los hombres,

, tal vez una
parodia consciente de este versculo.
14-16. EL SECRETO DE CARCTER CRISTIANO VERDADERO
Parfrasis. Espero pronto a vosotros y fortalecer sus manos por mi presencia; pero en
caso de que se debe retrasar, escribo a la vez para que sepis cul es la verdadera vida
cristiana, la verdadera relacin de unos con otros en la propia familia de Dios, pues es una
Iglesia que pertenece a Dios mismo, la fuente viva de todos la vida; y su tarea consiste en
sostener la verdad para todo el mundo para ver y para darle un apoyo firme en la vida de
sus miembros. E indiscutiblemente el secreto de una verdadera vida religiosa es muy

importante; para ello se centra en una relacin personal con una persona viva: a uno de los
que cantamos en nuestros himnos que l era"En carne presentado a la vista de los mortales ',
Mantenida justos por el poder del Espritu,
Mientras que los ngeles lo observaban desde el cielo:
Sus heraldos aceleraron de orilla a orilla,
Y los hombres crean, el ancho mundo del o'er,
Cuando l en gloria pas lo alto ".
En esta seccin se da principalmente la razn de la normativa en los captulos
anteriores, en especial cc. 2 y 3; sino que tambin conduce a la advertencia contra las falsas
enseanzas y los consejos sobre la enseanza de Timoteo que sigue. Se convierte as en el
corazn mismo de la Epstola; que debe compararse con las conclusiones doctrinales
similares en 1: 5, 2: 3-5, 6: 13-16, Tito 2: 12-14, 3: 5-7. Pero esto va ms all de todo en su
imagen de la encarnado y glorificado Cristo como el centro de la verdadera vida del mundo
entero, cf. 2 Tim 2: 8. Es la expresin potica de Gal 2:20 .
/////////////////////////////////////////////////////////////////////////////////////
4 , ,
, managing his own household well, having submissive children, with all
dignity. Having listed eleven qualities that are to characterize an overseer as
, above reproach, Paul now centers on three (vv 47): an overseer must be
able to manage his own household as a prerequisite to managing the household of God;
because of the temptations involved in the position, he must not be a new convert; he must
have an excellent reputation with those outside the church, because Satan has set a snare for
him. The emphasis these three receive shows that they are especially important in the
Ephesian situation.
An overseer must be a good manager at home; specifically, this means that his children
are submissive and that he maintains his personal dignity in the process. This same
qualification is repeated for deacons (1 Tim 3:12) and again for elders where Paul further
defines what he means by managing well. The children must be faithful (or believers) and
should not be known as incorrigible or insubordinate (Titus 1:6). In 1 Tim 5:4 caring for
ones parents is another way Christian maturity shows itself. Pauls reason for saying this, a
reason that will be made explicit in the next verse, is that what holds true in the home also
holds true outside the home. A persons ability to manage the church, which is Gods
household, will be evident in the managing of his own household. This verse also assumes
that an overseer would be married and have children. Given the nature of the list (see
Form/Structure/Setting), this is not a demand that an overseer be married or have more than
one child; it is saying that a person who is married and has children must exhibit the proper
leadership in his own household before attempting to do the same in Gods household. The
requirement of a celibate clergy, while not totally absent in the NT (cf. 1 Cor 7), was never
mandated or assumed by the primitive church. In the history of the Western church, Pauls
preference for celibacy gained predominance over marriage, but the Eastern Orthodox

church allowed marriage for bishops. It is helpful to compare this verse to 1 Tim 5:14,
which calls for the young widows to remarry and rule their households. Evidently Paul is
not here calling for the mans one-sided control of the family but sees some form of joint
responsibility.
, managing, ones own household is also a requirement of deacons (1
Tim 3:5, 12). The ability to manage in general is required of elders (1 Tim 5:17);
management is to be done with zeal ( ; Rom 12:8), and it is an ability worthy of
the churchs respect (1 Thess 5:1213). The verb is used with the laity as the subject, saying
that they should apply themselves to doing good deeds (Titus 3:8, 14).
is an interesting word (cf. B. Reicke, TDNT 6:700703, for what follows).
Its primary meaning is to lead, govern. The idea of going before evolved into the
notion of to protect, care. This second nuance is especially prevalent in the cognates
, which means protectress, patroness, and , meaning protector. It
provides a commentary on the nature of a Christian fathers role within his family: his
leadership should be not dictatorial but caring and protecting (cf. Fee, 45). This double
nuance of leadership and caring is visible when Paul asks how someone who cannot
manage his own household can be expected , to care for, Gods household (1
Tim 3:5). Leaders are not to be autocrats; they are servant leaders, following the model of
Christ as a leader ( ) who serves ( ; Luke 22:26; cf. ,
good work, in v 1). Whether or not describes an office in Rom 12:8, the
context of this passage, 1 Thess 5:12, and the PE confirm that those who would lead in the
church must do so by caring and serving. This is not to deny the authority of the office; it is
to define the nature of that office.
Paul uses four times in the PE to describe a job being done well, three of the
occurrences being in conjunction with , to serve, manage. In 1 Tim 3:4 he
further defines , managing his own household well,
as , having submissive children with all
dignity. In 1 Tim 3:12 he discusses the need for a deacon
, managing his children well and his household. In 1 Tim 5:17 Paul says
that , the elders who rule well, are worthy of double
honor. But what does it actually mean to do something ? Included in the word is the
idea of doing a task in a satisfactory manner, of achieving the desired results. But in
addition BAGD (401) defines as fitly, appropriately, in the right way,
commendably, rightly, correctly. The emphasis is not so much on the quality of the
performance (although that is certainly part of it) as it is on doing something in the correct
way. In light of the Ephesian situation, to perform the task of a deacon (1 Tim 3:13) or elder
(1 Tim 5:17) well, to do it in the right way, is to follow Pauls teaching and not the teaching
of the opponents. A , good reputation (1 Tim 3:7), and , double
honor (1 Tim 5:17), are earned not so much by efficient operation as by doing what is
right.
, household, is a significant metaphor in this chapter and ties the argument
together. The church is the household of God, and the church must protect the truth of the
gospel (1 Tim 3:15). Yet the opponents were leading whole households away from the truth
(Titus 1:11). can mean both the building and what it houses, the household (2 Tim
4:19; Titus 1:11; cf. 1 Cor 1:16; cf. Acts 10:2; 11:14; 16:15, 31; 18:8; Heb 11:7). In the OT
the temple is the house of God (O. Michel, TDNT 5:12021), and this use has come into the
NT (Matt 12:4 [= Mark 2:26; Luke 6:4]; cf. Matt 21:13 [= Mark 11:17; Luke 19:46; John

2:1617]). The metaphor is commonly associated with the church (1 Tim 3:15; cf. 1 Cor
3:16; 6:19; Gal 6:10; Eph 2:19 [cf. use of , building, in Eph 2:21; 4:12]; Heb
3:16; 10:21; 1 Pet 4:17 [cf. 1 Pet 2:410; Selwyn, First Epistle of St. Peter, 28591]). Paul
expands this basic idea when he tells Timothy to treat older men as fathers, younger men as
brothers, older women as mothers, and younger women as sisters (1 Tim 5:12).
, having submissive children, is the first of two statements
that define what Paul means by managing well. An indication of a persons managerial
ability is the general posture of his children. If they are rebellious and troublesome, if they
are not submissive but out of control, the father should not be allowed to manage the
church. The similar requirement of elders refines what Paul means by submissive: faithful
(or believers), not incorrigible or insubordinate (Titus 1:6). The phrase , having
in, occurs elsewhere in Paul only in Rom 15:23 (cf. Rom 2:20; 1 Cor 8:10; Eph 2:12; Phil
3:4; Col 2:23). Similar is Pauls charge that a deacon must hold the mystery of faith with a
clear conscience ( ; 1 Tim 3:9) and
that an elder have faithful (or believing) children ( ; Titus 1:6). The phrase
in 1 Tim 3:4 means that an overseers children must be characterized by submissiveness to
their father. Fee emphasizes the difference between having children who are submissive
and making children submissive, concluding that there is a fine line between demanding
obedience and gaining it (45). This can be inferred from the meaning of , to
manage (with care), in v 5 (cf. Comment on good work in v 1). In Roman law the father
had the right and responsibility of discipline, extending even to the determination of life
and death with authorization from the family council (ius vitae necisque; Lyall, Slaves,
Citizens, Sons, 12627).
, to have, can denote the possession of persons to whom one has close
relations, specifically relatives (BAGD 332). , in, denotes a state of being (BAGD
259). Paul talks about , being in readiness, to punish (2 Cor 10:6) and
about not walking , in cunning (2 Cor 4:2). A woman is to remain ,
in faith (1 Tim 2:15), and nonbelievers pass their days , in malice
and envy (Titus 3:3).
, with all dignity, can refer to either the children or the father
(on , dignity, see Comment on 1 Tim 2:2). The word order argues for the former:
an overseers children should be known to be respectful, dignified. This would parallel the
similar statement about elders in which the elders children are not to be incorrigible or
insubordinate. However, the cognate adjective , dignified, is used later to describe
deacons (1 Tim 3:8), their wives (or deaconesses; 1 Tim 3:11), and older men (Titus 2:2),
and the noun is used to describe believers in general (1 Tim 2:2; cf. the adjective in Phil
4:8) and Titus in particular (Titus 2:7). Kelly therefore is correct that this term is more
appropriate for the father than the children: an overseer should be able to manage his own
family with unruffled dignity (78). As Knight comments, The subjection shown by the
children must reflect the character of their fathers leadership (161).
5 , , for
if someone does not know [how] to manage his own household, how will he care for [the]
church of God? With this rhetorical question Paul makes explicit what is implicit in v 4:
there is a direct connection between a persons ability to manage his family and his ability
to manage the church. It was a well-known maxim that whoever could manage his own
household could manage the state (Hanson, [1983] 76). However, this does not mean that
this Christian virtue is rooted in natural virtue (contra Brox, 14445). Jesus endorsed a

similar principle in the parable of the talents: he who is faithful over a little will be faithful
over much (Matt 25:1430).
For Pauls use of rhetorical questions, cf. 1 Cor 14:7, 9, 16. The translation for
reflects the function of as a transitional particle introducing an explanation (cf. Rom
3:22; 9:30; 1 Cor 10:11; 15:56; Eph 5:32; Phil 2:8; cf. Acts 12:3; BAGD 171).
, to care for, occurs in the NT elsewhere only in the description of the Good
Samaritans care of the injured man (Luke 10:3435; cf. cognates in Luke 15:8 and Acts
27:3). MM (24142; cf. Malherbe, Medical Imagery) refer to evidence that the term was
frequent in medical terminology describing care of the sick. Its use in this verse clarifies
what Paul expects of an overseer: he is to manage his own family and the church by taking
care of it, perhaps as someone would take care of a sick friend. As is the case with
, to manage (cf. above), the overseers managing is to be characterized by a
sensitive caring, not a dictatorial exercise of authority and power.
, church, had the basic meaning of assembly in Greek literature. In the
LXX it acquired the specific meaning of , the assembly of the LORD (for
qehal YHWH; cf. Deut 23:2, 3; 1 Chr 28:8; Neh 13:1; Mic 2:5), meaning Israel.
This is the background to Pauls frequent use of the phrase , the
church of God, to denote the Christian community (1 Cor 1:2; 10:32; 11:16, 22; 15:9; 2
Cor 1:1; Gal 1:13; 1 Thess 2:14; 2 Thess 1:4; 1 Tim 3:5, 15 [cf. 5:16 for the only other use
of in the PE]; cf. similar expression in Rom 16:4, 16; 1 Cor 14:33; Trench,
Synonyms, 1723). In light of this, Hansons comment ([1983] 76) that the phrase
, Gods church, is the coinage of the author of the PE seems unnecessary. The
parallelism in this verse between the overseers household and the church as Gods
household is made explicit in 1 Tim 3:15 where Paul says that he provides these
instructions so that Timothy will know how people should behave in the household of God.
The anarthrous , church, shows that Paul is speaking in general terms and not of
one local assembly. For a discussion of the NT concept of the church, cf. Ladd (Theology,
53149) and the bibliographies in BAGD (241) and K. L. Schmidt (TDNT 3:501 n. 3); cf.
also Roloff, Exkursus: Das Kirchenverstndnis der Pastoralbriefe, in Timotheus, 21117.
6 , , not a recent convert,
lest having become conceited, he fall into [the] judgment of the devil. Pauls second
specific area of concern is the spiritual maturity of those being appointed to the office of
overseer. Because new converts are not spiritually mature, it is dangerous to place them in
leadership positions. If they become proud because of their quick advancement, it is likely
that they will fall into the same trap of pride as did the devil. This same imagery of
, to be conceited, is repeated two other times in descriptions of the opponents
(1 Tim 6:4; 2 Tim 3:4), showing that this was a problem in the Ephesian church. Whereas
some of the preceding requirements are somewhat general, this one is very specifically
applicable to the position of overseer. The desire to appoint rich and well-known people
into leadership positions, often for the wrong reasons, was as much a problem then as it is
today. On whether this qualification included a period of testing before appointment to
office, see Comment on 1 Tim 3:10.
, recent convert, occurs only here in the NT. Its nonmetaphorical sense is
newly planted (BAGD 536), and this basic imagery occurs elsewhere in Pauls
description of his work in the Corinthian church (1 Cor 3:68; cf. Ps 144:12). It cannot
refer simply to a young person; otherwise Timothy would be disqualified (1 Tim 4:12,

although Timothy is not an overseer). The application of this rule would depend upon the
relative age of the local church, its speed of growth, and many other factors that would vary
from place to place and from time to time. A similar injunction does not occur in the list of
qualifications for elders in Titus 1. The Ephesian church had been established at least ten
years earlier and sufficient time had passed for the heresy to form after Pauls final
missionary journey, but in Crete Titus was to appoint (not discipline) elders, which implies
that the Cretan church was newly formed (assuming Pauline authorship). Hanson ([1983]
76) says that this rule was not strictly followed, citing Cyprians appointment as bishop at
Carthage two years after his conversion. The NEB implies too much with a convert newly
baptized.
, to be conceited, is a difficult term to translate. According to BAGD (831)
it can mean either to be puffed up, conceited or to be blinded, become foolish. Spicq
(1:437) says that the former is not a possibility. BAGD defines the cognate noun as
delusion, conceit, arrogance. Abbott-Smith, Lexicon, says properly means to
wrap in smoke (453). Vincent defines as to blind with pride or conceit . . . a
beclouded and stupid state of mind as the result of pride (Word Studies 4:232). The word
occurs in the NT only two other places, both in the PE. (a) Anyone who disagrees with Paul
, , is foolish, knowing nothing (1 Tim 6:4). Here
is parallel with , knowing nothing, suggesting the meaning is
foolish. (b) In the last days people will be treacherous, reckless, conceited [],
lovers of pleasure (2 Tim 3:4). Whatever may be the specific nuance of in 1
Tim 3:6, the basic picture it paints is clear: a new convert does not belong in a position of
authority because the temptations and punishments are great. If the following phrase,
. . . , into judgment of the devil, refers to the judgment Satan incurred
because of his pride, then most likely should be translated conceited because
of the comparison being made between the neophyte and Satan.
The phrase . . . , [the] judgment of the devil, raises two questions.
(1) Bernard argues that is not the devil but refers to gossiping members of the
non-Christian Ephesian society: The accuser or slanderer is one of these people, to be
found in every community, whose delight is to find fault with the demeanour and conduct
of anyone professing a strict rule of life (56). occurs six times in the PE. Three
times it is anarthrous and plural (1 Tim 3:11; Titus 2:3; 2 Tim 3:3), and in each of these
cases it means slanderous. However, in the first two it describes a quality that should not
characterize a church member; the third reference describes what people will be like in the
last days. In none of these does the term describe an outsider who is slandering the church.
In the other three occurrences of in the PE, it is preceded by the definite article
and is singular (1 Tim 3:6, 7; 2 Tim 2:26) as it is here. That it is used in the next verse (3:7)
to mean the devil as it also does in 2 Tim 2:26 argues for the interpretation the devil in
3:6. Also, with one exception, every other occurrence of the term in the NT
(twenty-nine times) is articular, singular, and always means the devil (in the exception it is
anarthrous but still means the devil [John 6:70; cf. Barrett, John, 3078]). The judgment
into which the neophyte might fall then is Satans judgment.
(2) The second question raised by this phrase is that of the relationship between ,
judgment, and , devil. (a) If is a subjective genitive, then the devil is
actively involved in the judgment of young overseers. This could mean that Satan set up the
judgment or that he is Gods agent in punishing sin (cf. 1 Tim 1:20). (b) If is an
objective genitive, then Paul is saying that the spiritually immature overseer is more liable

to fall prey to judgment for that pride, the same judgment that befell Satan. A decision on
this point is not easy to make. A similar phrase, , snare of the devil,
occurs in the next verse, where the devil is probably the subject of the action; Satan sets the
snare. But parallel structure is not necessarily a valid argument in this case, and in fact
might work against this interpretation since it makes v 8 redundant. If means
conceited, then most likely the judgment is the same judgment into which the devil fell.
This would make good sense of the flow of the verse, comparing the conceit of a too
quickly advanced overseer and the possible dangers that lie ahead for him to the conceit of
the devil and the obvious dangers of his fall. Ellicott remarks on the similarity: The devil
was once a ministering spirit of God, but by insensate pride fell from his hierarchy (43).
Fee (46) emphasizes that the judgment of Satan is a common theme in Christs ministry.
Especially in Christs death and resurrection, Satan is dealt his decisive defeat to be realized
fully at the end (cf. Rev 12:717; 20:710). Demonic forces are mentioned three other
times in the PE: Paul tells Timothy that the ultimate source of the opponents teaching is the
demons (1 Tim 4:1); he turns two of the opponents over to Satan (1 Tim 1:20); and some of
the young widows have already strayed after Satan (1 Tim 5:15).
7 ,
, And it is also necessary [for an overseer] to have a good reputation
with those outside, lest he fall into reproach, which is [the] snare of the devil. This is
Pauls third specific concern for overseers: it is essential that church leaders have a good
reputation among those outside the church; if not, they will bring reproach and disgrace not
only upon themselves but also upon the church and therefore will have fallen prey to
Satans snare. In the words of 1 Pet 5:8, Satan is a roaring lion, looking for church leaders
to devour. Rather than being an unknown neophyte, the overseer should be one whose
reputation is tried and known. This same concern can be found throughout Pauls epistles
(cf. 1 Cor 10:3233; Col 4:5; 1 Thess 4:12; cf. 1 Pet 2:12, 15). There are three indications
that this concern for ones reputation is central to Paul. (1) He began this paragraph on the
same note: Therefore, it is necessary for an overseer to be above reproach (3:2).
Throughout the paragraph Paul has been spelling out exactly what this entails, and he now
closes the discussion by repeating his main point. (2) Vv 26 constitute one sentence but in
v 7 Paul pauses, begins a new sentence, and thus draws special attention to his theme (see
Form/Structure/Setting). (3) It is clear from Pauls descriptions of the opponents that they
were bringing societys disrepute upon themselves and the church (cf. 1 Tim 6:1; Titus 2:5).
Another way to recognize the significance of this verse is to see its relationship to the
rules in chaps. 2 and 3. There are two reasons given in the PE to explain why these rules are
necessary. (1) The more theological reason is 1 Tim 3:15; the rules show how it is necessary
to behave in Gods church because the church is a protector of the truth, which is the
gospel. (2) A second, more practically oriented, reason is 1 Tim 3:7; all these rules spell out
what it means to have a good reputation, to be above reproach. This was an immediate,
practical need of the Ephesian church. 1 Tim 3:7 puts all this in perspective by emphasizing
Pauls basic concern: the leadership of the church should bring no unnecessary disrepute
upon the church through improper and immoral actions. This means that the rulers should
change their lifestyles and work at becoming gentle, hospitable, and above reproach.
Guthrie (83) comments that society has often respected the noble ideals of Christian
character but has always condemned hypocrisy in the church, especially in its leaders.
, and, carries only a weak adversative force. In contrast to those who fall prey to the
judgment of the devil (v 6), it is necessary for an overseer to be above reproach. , it is

necessary, is repeated from v 2 since v 7 begins a new sentence. , to have, indicates

a characteristic that should be possessed (cf. v 4). On , good, cf. Comment on 1 Tim
1:8. For a similar use of , reputation, to describe one persons opinion of
another, cf. Titus 1:13; 1 John 5:9; 3 John 12 (cognates in 1 Tim 5:10; Luke 4:22; John
3:26; Acts 6:3; 13:22; 14:3; Heb 11:2, 4). , those outside, is a normal Pauline
expression for those who are outside the church (cf. 1 Cor 5:12, 13; Col 4:5; 1 Thess 4:12;
cf. Matt 23:25; Mark 4:11; Luke 11:3940; 2 Cor 4:16; although in these examples Paul
uses the shorter ; here the article functions as a substantive [Wallace, Greek Grammar,
23133]).
, reproach, is an extreme disgrace. Its cognates are used in the NT to
describe the reproach that was heaped upon Jesus at the cross (Mark 15:32 [Matt 27:44])
and upon Jesus disciples (Matt 5:11; Luke 6:22; 1 Pet 4:14; cf. Rom 15:3; Heb 10:33;
13:13). Jesus also pronounced a reproach on the unbelieving cities (Matt 11:20). In the
LXX the cognate noun , disgrace, is often used in the context of a persons shame
resulting from sin, and the verb , to reproach, of the opponents reviling God,
Israel, and the righteous, especially in the Psalms (J. Schneider, TDNT 5:23839).
, snare of the devil, is similar to the phrase ,
judgment of the devil, in the preceding verse. There was speaking not of human
slanderers but of Satan, and this is true in v 7 as well. Bernard (56) argues that in both
verses the word describes the pagan critic, saying that plainly the context requires it to be
so. But according to the theology of the PE that sees Satan as active (cf. 1 Tim 1:20), it is
easier to picture Satan setting a snare (cf. 1 Tim 4:1) rather than those outside the church.
While nonbelievers may set snares (contra Hanson, [1983] 77), this particular idea is not
present elsewhere in the PE. Dibelius-Conzelmann point out that , to
fall into a snare, was a common expression (54; cf. Prov 12:13; Sir 9:3; Tob 14:1011;
1QS 2:1112, 17; CD 4:15, 1718). The only remaining question is whether , of
the devil, is a subjective genitive (i.e., Satan sets the snare) or an objective genitive (i.e.,
the same snare into which Satan himself fell, namely, that of pride). If the similar phrase in
v 6 is an objective genitive (i.e., the judgment into which Satan fell), then the phrase in v 7
would probably not be objective; otherwise this would be repetitious. The former
possibility, a subjective genitive, is the only possible meaning of the same basic phrase in 2
Tim 2:26, where Paul says that the Lords servant must correct the opponents gently so that
they may escape from the snare of the devil [ ], after being
captured by him to do his will.
, snare, occurs in the PE elsewhere in Pauls description of the temptation, snare,
and ruin that await those desiring to be rich (1 Tim 6:9; cf. Rom 11:9). As Robertson (Word
Pictures 4:574) points out, Satan sets out for preachers many snares, many of which are
enumerated throughout the PE: e.g., pride, money, women, ambition. The preceding is
epexegetical: falling into reproach which is the devils snare (BDF 442.9; BAGD 393
[explicative]; cf. Matt 8:33; John 1:16; Acts 16:15; Rom 1:5; 1 Cor 3:5; 15:38). There is
no question that Paul believed in the existence of a personal devil who interferes in the lives
of individuals. Hanson ([1983] 77) misses the point when he says that this requirement for
an overseer would have disqualified Augustine, the converted profligate. This rule says
nothing about the overseers pre-Christian life but addresses the issue of how they have
conducted themselves as Christians.

Explanation
The major problem in the Ephesian church was its leadership. From within the ranks of
the church, a group of false teachers had sprung up who were perverting the gospel and
teaching a message that ultimately stemmed from Satan. Not only was their theology
erroneous, but their behavior was reprehensible. They were sexually promiscuous, lacked
reserve and dignity, were teaching for financial gain, were drunkards, and looked down
upon marriage. Those who were married were not managing their own households, much
less the church. As a result, they were bringing reproach upon themselves, the church, and
the cause of Christ.
It is the practical side of the problem that Paul addresses in chap. 3. Because the
problem stems from bad leadership, any response to the problem must deal with the
overseers. Timothy must be sure that they exhibit a high degree of moral fiber; they must be
above reproach. The rest of the paragraph spells out what this entails. It is an official list,
one that must be held to, but it is not exhaustive and is to be understood as an ad hoc list.
Because its general thrust is to describe the character of an overseer, it is not easy to see
what duties this office would entail. From reading between the lines and within the context
of the PE, a few specifics can be gleaned. An overseer, as the name implies, was in charge
of the general oversight of the church, including perhaps finances and official hospitality.
The overseer had the primary responsibility of teaching the truth and refuting error. The
atmosphere of this paragraph reminds one of the earlier days of the church when official
functions were not yet clearly defined and it was necessary to spell out how problems were
to be handled institutionally.
Bernard raises the issue of the normativeness of the requirements in this paragraph.
Concerning the requirement that an overseer be a one-woman man, which Bernard
understands as being married only once, he comments,
It must be remembered that St. Paul is not enumerating here the essential
characteristics of a bishop; he is dwelling upon certain moral and personal qualities which,
in the Church of that day, it was desirable that he should possess. And it has been argued
with considerable force that regulations of this nature cannot be regarded as of universal
and permanent obligation, for circumstances may so change as to render them unwise or
unnecessary. (53)
He then notes that the church has understood celibacy and remarriage among the
bishops in different ways and concludes, The sense of the church plainly is that this
regulation [citing the marriage statement], at least, may be modified by circumstances.
Concerning the necessity that an overseer be a skilled teacher, Bernard comments that this
was, perhaps, not part of the formal duty of the ; it was a desirable qualification
in view of the special circumstances of Ephesus and Crete (54). As evidence he points out
that the teaching responsibilities were assumed by the elders in the early church and that,
according to 1 Tim 5:17, all elders did not teach. In a most astonishing comment, Bernard
says that the prohibition against drunkenness would not be necessary in the present age,
insofar as each age has its own special sins to guard against (54).
There is much in Bernards comments that is based on an erroneous interpretation of the
text, which has been covered above in the Comment. Paul is enumerating essential qualities
of church leadership in 1 Tim 3:17. That is the whole point of the paragraph. As has been
argued above, vv 2 and 45 do not demand marriage and children but say that an overseer
must possess certain qualities among which are fidelity to his one wife (assuming he is

married) and the ability to manage his children well (assuming he has children). In
reference to Bernards comments about teaching, it will be argued that the elders of chap. 5
are teaching overseers. Because the church came to interpret the posts of overseer and
deacon in a certain fashion has no necessary relationship to the original intention of these
verses. Being above reproach, clear-minded, self-controlled, dignified, hospitable, not
violent but gracious, and not greedy are all qualities that should characterize any church
leader of any culture at any time. If the phrase one-woman man is a call to fidelity, it is
impossible to restrict this injunction to a specific culture; fidelity is always enjoined of all
Christians. While it is necessary to interpret this paragraph in light of its historical context,
this does not mean that what it says, or what the principles lying behind the text say, is
necessarily limited to the original context. It is naive to believe that the problems that
plagued the Ephesian church are no longer potential or actual in our day and age, and Pauls
concerns apply to us with the same vigor. Certainly Bernards comment about a supposed
inapplicability of the injunction against drunkenness is naive. Then, as always, this has
been a problem among the clergy as it has been with the laity (cf. Clement of Alexandria
Paed. 2.2; Apostolic Constitutions 8.47.27).
One of the central issues in current discussions of 1 Tim 2:1115 deals with the ad hoc
nature of the instructions, and many are now arguing that these instructions are limited to
Pauls day and age. But there is often a strange inconsistency when the same studies move
to chap. 3 and it is assumed that the instructions there are not limited to Pauls day even
though there does not appear to be any significant change in Pauls argument. In fact, as has
been argued in Form/Structure/Setting above, chap. 2 moves smoothly into chap. 3.
Two practical issues may be considered in conclusion. (1) The PE make it clear that the
primary leadership is in the hands of the teachers. As Barclay notes, It is perhaps a tragedy
that what once was both an administrative and a teaching position has today often lost the
latter. The leaders of the church should not only be able to administrate, but especially be
able to teach the truth and refute error. This is the type of person whom the church needs
(73). Paul sees the church led by its teachers, those who can preach the truth and refute
error; its primary leadership does not lie in the hands of administrators. (2) Because many
Protestant churches today do not follow the organizational structure of the Ephesian church
and are not small house churches, it is difficult to know which of their leaders correspond
to the overseers in 1 Tim 3:17. To whom does the requirement that they be skilled teachers
apply? The modern church needs to think through this issue if it desires to follow Pauls
instructions.
Excursus: Bishops and Presbyters in the Postapostolic Church
An issue raised by 1 Tim 3:17 deals with the question of church structure, specifically
the episcopate as it relates to the time of Ignatius. In this paragraph Paul has described what
he considers to be some of the character traits necessary for a church leader. Because Pauls
answer has the ring of institutionalism, it has been widely argued that the PE parallel
Ignatius and his description of the monarchical episcopate. In Ignatius day, the local church
was ruled by one bishop who exercised complete authority over the elders, deacons, and
laity in that city. The elders served the bishop (cf. Form/Structure/Setting above). This, it
has been argued, is the same situation found in the PE with Timothy as the monarchical
bishop or as one elder growing in significance over the other elders (often citing 1 Tim
5:1725).

It is surprising that this position ever gained widespread popularity since a cursory
reading of Ignatius reveals significant differences between the Bishop of Antioch and
Timothy in the PE. In fact, the similarities are so superficial, and the differences so
extreme, that this becomes one of the strongest arguments that the PE are not from the
second century and in fact reflect a much earlier stage of the churchs institutional
development (see Introduction, The Historical Problem). In Ignatius, the bishop is
distinct from the elders and is clearly the single Christian head over the city. For the sake of
the unity of the church, all Christians must submit, absolutely and totally, to the teaching of
the bishop. The bishop is to be regarded as the Lord himself (Eph. 6; citations from
Lightfoot, Apostolic Fathers), having the likeness of God (Magn. 6), and therefore the
church is to submit to the bishop just as they submit to God (Magn. 2). To disobey the
bishop is to disobey the Bishop of all . . . who is invisible (Magn. 3). To be apart from the
bishop is to be apart from the church (Eph. 5) and unclean (Trall. 7). Likewise, the council
of elders is to be viewed as being the likeness of the council of the Apostles (Magn. 6)
and the elders are to be obeyed in the same manner as one would obey the law of Jesus
Christ (Magn. 2). Unity in the church is defined in terms of ones allegiance to the human
institution, and therefore all people must respect the bishop as being a type of the Father
and the presbyters as the council of God and as the college of Apostles. Apart from these
there is not even the name of a church (Trall. 3). In other words, a Christian is to do
nothing apart from the bishop or the elders (Magn. 7; Trall. 2). As Ignatius asserts, For as
many as are of God and of Jesus Christ, they are with the bishop; and as many as shall
repent and enter into the unity of the Church, these also shall be of God, that they may be
living after Jesus Christ. Be not deceived, my brethren. If any man followeth one that
maketh a schism, he doth not inherit the kingdom of God (Phil. 3). Apart from the
presence of the bishop, believers are not even to hold a baptism or love-feast (Smyrn. 8).
Other writings indicate that engaged couples should even seek the consent of the bishop
(Polycarp Phil. 56; cf. 1 Clem. 4245; see also the summary by Shepherd, IDB 1:441).
This is a completely different picture from the one we see in the PE (Spicq, 1:82). It is
true that in the PE there are overseers who are to provide governance for the church and a
slight form of institutionalism is seen as a partial key to the Ephesian problem. But Timothy
and Titus are never pictured as the bishops of the Ephesian and Cretan churches (neither the
title nor the function is applied to them). They are apostolic delegates, exercising Pauls
authority over the churches, standing outside the formal structure of the church. The type of
person defined in 1 Tim 3:17 is a person who is morally pure and is able to guide the
church. This is a far cry from Ignatius institutional hierarchy that equates obedience to the
bishop with obedience to God. There is no equation between Timothy or Titus and God.
Submission is to the true gospel as taught by Timothy and Titus, not to an office-bearer. The
church is never defined in relationship to Timothy and Titus in Ignatius in reference to the
bishop. Ignatius represents a significant development that deviates from the heart of the PE.
He does see institutionalism as the key to preventing heresy; the PE see men of moral and
Christian fiber who adhere to Pauls gospel as a key to preventing heresy. Another general
difference is that in Ignatius the bishop and presbyters stand out directly from the laity. In
the PE and the NT the leadership is much more part of the church. Fee comments on Phil
1:1, The community as a whole is addressed, and in most cases therefore the overseers
and deacons are simply reckoned as being within the community. When they are singled
out, as here, the leaders are not over the church, but are addressed alongside of the
church, as a distinguishable part of the whole, but as part of the whole, not above or outside

it (Philippians, 67). L. T. Johnson adds that 1 Timothy lacks entirely the elaborate
theological legitimation found in Ignatius (147).
Caution is appropriate in postulating a consistency based on Ignatius model across all
of the early church too early in the second century. Ignatius constant insistence on the
centrality of church officials may point more to his desire to shape the church than to an
explanation of what currently existed. The flexibility of using overseer/bishop and
elder/presbyter interchangeably (see Form/Structure/Setting on 1 Tim 3:17; 5:1725,
and below) indicates that Ignatius position may not have been the universally accepted
structure in the first part of the second century. A. E. Harvey concludes,
If there is any single item of progress to report from the immense amount of study which
has been devoted to the early Christian ministry over the last half-century, it is probably the
recognition that the church did not exhibit a uniform pattern of church order in all places to
which the gospel had been carried during the first century or so of its existence. If, for
instance, Ignatius of Antioch bears witness to the establishment of the threefold ministry in
Asia Minor early in the second century, while other churches at the same period appear to
have been organized somewhat differently, we no longer feel the need to force the evidence
into harmony by making everything conform somehow to the Ignatian model or
alternatively by casting doubt upon the value of Ignatius evidence. (JTS n.s. 25 [1974] 331)

He refers to comments by W. A. Farrar, W. Bauer, and B. H. Streeter, who think that

Ignatius exaggerated, indulged in wishful thinking, or was deluded, respectively.
The early Christian literature reveals more about the development of elders and
deacons. In the Didache we see criteria similar to the PE for overseers/bishops and deacons,
who work side by side with prophets and teachers:
Appoint for yourselves therefore bishops and deacons worthy of the Lord, men who are
meek and not lovers of money, and true and approved; for unto you they also perform the
service of the prophets and teachers. Therefore despise them not; for they are your
honourable men along with the prophets and teachers. (Did. 15; tr. Lightfoot, Apostolic
Fathers, 234)

There is a two-tiered and not a three-tiered church structure.

In Polycarp there is the disturbing trend of equating the authority of the bishop with that
of God:
Wherefore it is right to abstain from all these things, submitting yourselves to the presbyters
and deacons as to God and Christ. (Phil. 5; tr. Lightfoot, Apostolic Fathers, 179)

Polycarp also knows of a two-tiered and not a three-tiered structure; the bishop is not
distinct from the presbyters. Polycarp specifies the characteristics of a presbyter, which
should be equated with the overseer/bishop:
And the presbyters [] also must be compassionate, merciful towards all men,
turning back the sheep that are gone astray, visiting all the infirm, not neglecting a widow
or an orphan or a poor man: but providing always for that which is honorable in the sight of
God and of men, abstaining from all anger, respect of persons, unrighteous judgment, being
far from all love of money, not quick to believe anything against any man, not hasty in
judgment, knowing that we are all debtors of sin. (Phil. 6; tr. Lightfoot, Apostolic Fathers,
179)

That the titles continue to be used interchangeably is seen in 1 Clem. 42, which also
hints at what came to be known as apostolic succession, the apostles appointing their early
converts after a testing period:
The Apostles received the Gospel for us from the Lord Jesus Christ; Jesus Christ was sent
forth from God. So then Christ is from God, and the Apostles are from Christ. Both
therefore came of the will of God in the appointed order. Having therefore received a
charge, and having been fully assured through the resurrection of our Lord Jesus Christ and
confirmed in the word of God with full assurance of the Holy Ghost, they went forth with
the glad tidings that the kingdom of God should come. So preaching everywhere in country
and town, they appointed their first-fruits, when they had proved them by the Spirit, to be
bishops [] and deacons [] unto them that should believe. And they did
this in no new fashion; for indeed it had been written concerning bishops and deacons from
very ancient times; for thus saith the scripture in a certain place, I will appoint their
bishops in righteousness and their deacons in faith. (tr. Lightfoot, Apostolic Fathers, 75)

In chap. 43 Clement continues by asking, And what marvel, if they which were
entrusted in Christ with such a work by God appointed the aforesaid persons? He then
cites the incident of Aarons budding rod and concludes that Moses did this that disorder
might not arise in Israel. The theme of strife and the function of the bishop, which is the
authors application of the OT account, continues in chap. 44. Evidently some church
leaders had been improperly (in the authors view) removed from office.
And our Apostles knew through our Lord Jesus Christ that there would be strife over the
name of the bishops office []. For this cause, therefore, having received complete
foreknowledge, they appointed the aforesaid persons, and afterwards they provided a
continuance, that if these should fall asleep, other approved men should succeed to their
ministration. Those therefore who were appointed by them, or afterward by other men of
repute with the consent of the whole church, and have ministered unblameably to the flock
of Christ in lowliness of mind, peacefully and with all modesty, and for long time have
borne a good report with allthese men we consider to be unjustly thrust out from their
ministration. For it will be no light sin for us, if we thrust out those who have offered the
gifts of the bishops office [] unblameably and holily. Blessed are those
presbyters [] who have gone before, seeing that their departure was fruitful and
ripe: for they have no fear lest any one should remove them from their appointed place. For
we see that ye have displaced certain persons, though they were living honourably, from the
ministration which had been respected by them blameless. (tr. Lightfoot, Apostolic Fathers,
76)

Bishop and presbyter are used interchangeably. In chap. 47 the Corinthians

rebellion against their elders/presbyters is addressed.
It is shameful, dearly beloved, yes, utterly shameful and unworthy of your conduct in
Christ, that it should be reported that the very stedfast and ancient Church of the
Corinthians, for the sake of one or two persons, maketh sedition against its presbyters. And
this report hath reached not only us, but them also which differ from us, so that ye even
heap blasphemies on the Name of the Lord by reason of your folly, and moreover create
peril for yourselves. (tr. Lightfoot, Apostolic Fathers, 77)

Even as late as Clement of Alexandria (A.D. 150c. A.D. 21120) the titles
and are used interchangeably. Clement of Alexandria reports that after John
was released from Patmos and went to Ephesus,
he used to journey by request to the neighbouring districts of the Gentiles, in some places to
appoint bishops [], in others to regulate whole churches. . . . After he had set the
brethren at rest on other matters, last of all he looked at him who held the office of bishop
[], and, having noticed a strongly built youth of refined appearance and ardent
spirit, he said: This man I entrust to your care with all earnestness in the presence of the
church and of Christ as witness. When the bishop accepted the trust and made every
promise, the apostle once again solemnly charged and adjured him in the same words. After
that he departed to Ephesus; but the presbyter [] took home the youth who had
been handed over to him. (Quis Dives Salvetur? 4; tr. Butterworth, LCL, 35759)

Irenaeus, the Bishop of Lyons (A.D. c. 130c. 200), also uses and
of the same group in the past (Adv. Haer. 3.2.2; 3.3.13; cited below). This is
especially significant because in his time the episcopate clearly existed. All this strongly
urges caution in differentiating the terms bishop/overseer and presbyter/elder in the
first century. It also cautions against seeing the strict three-tiered structure of Ignatius as
being descriptive of the church everywhere at the beginning of the second century,
especially in Alexandria.
In the fourth-century Apostolic Constitutions there is much about the bishop, especially
in book 2. Perhaps the most startling change from the PE, a change already attested as early
as Polycarp (see above), is the equating of the authority of the bishop with that of God.
For if Aaron, because he declared to Pharaoh the words of God from Moses, is called a
prophet; and Moses himself is called a god to Pharaoh, on account of his being at once a
king and a high priest, as God says to him, I have made thee a god to Pharaoh, and Aaron
thy brother shall be thy prophet; why do not ye also esteem the mediators of the word to be
prophets, and reverence them as gods? (2.4.29; ANF 7:411).
For now the deacon is to you Aaron, and the bishop Moses. If, therefore, Moses was called
a god by the Lord, let the bishop be honoured among you as a god, and the deacon as his
prophet. (2.4.30; ANF 7:411)
As to a good shepherd, let the lay person honour him, love him, reverence him as his lord,
as his master, as the high priest of God, as a teacher of piety. For he that heareth him,
heareth Christ; and he that rejecteth him, rejecteth Christ; and he who does not receive
Christ, does not receive His God and Father. (2.3.20; ANF 7:404)
The bishop is the spiritual father and the laity are his children. (2.4.33; ANF 7:412)
For if the divine oracle says, concerning our parents according to the flesh, Honour thy
father and thy mother, that it may be well with thee; and, He that curseth his father or his
mother, let him die the death; how much more should the word exhort you to honour your
spiritual parents, and to love them as your benefactors and ambassadors with God, who
have regenerated you by water, and endued you with the fulness of the Holy Spirit, who
have fed you with the word as with milk, who have nourished you with doctrine, who have
confirmed you by their admonitions, who have imparted to you the saving body and
precious blood of Christ, who have loosed you from your sins, who have made you
partakers of the holy and sacred eucharist, who have admitted you to be partakers and
fellow-heirs of the promise of God! Reverence these, and honour them with all kinds of

honour; for they have obtained from God the power of life and death, in their judging of
sinners, and condemning them to the death of eternal fire, as also of loosing returning
sinners from their sins, and of restoring them to a new life. (2.4.33; ANF 7:412)

The Apostolic Constitutions also spells out the prescribed character of a bishop in
language often reminiscent of the PE:
But concerning bishops, we have heard from our Lord, that a pastor who is to be ordained a
bishop for the churches in every parish, must be unblameable, unreprovable, free from all
kinds of wickedness common among men, not under fifty years of age; for such a one is in
good part past youthful disorders, and the slanders of the heathen, as well as the reproaches
which are sometimes cast upon many persons by some false brethren, who do not consider
the word of God in the Gospel: Whosoever speaketh an idle word shall give an account
thereof to the Lord in the day of judgment. And again: By thy words thou shalt be
justified, and by thy words thou shalt be condemned. Let him therefore, if it is possible, be
well educated; but if he be unlettered, let him at any rate be skilful in the word, and of
competent age. But if in a small parish one advanced in years is not to be found, let some
younger person, who has a good report among his neighbours, and is esteemed by them
worthy of the office of a bishop,who has carried himself from his youth with meekness
and regularity, like a much elder person,after examination, and a general good report, be
ordained in peace. (2.1.1; ANF 7:396)

Evidently the Apostolic Constitutions would not accept Timothy, who most likely was
considerably younger than fifty (cf. 1 Tim 4:12):
Let him therefore be sober, prudent, decent, firm, stable, not given to wine; no striker, but
gentle; not a brawler, not covetous; not a novice, lest, being puffed up with pride, he fall
into condemnation, and the snare of the devil: for every one that exalteth himself shall be
abused. Such a one a bishop ought to be, who has been the husband of one wife, who
also has herself had no other husband, ruling well his own house. In this manner let
examination be made when he is to receive ordination, and to be placed in his bishopric,
whether he be grave, faithful, decent; whether he hath a grave and faithful wife, or has
formerly had such a one; whether he hath educated his children piously, and has brought
them up in the nurture and admonition of the Lord; whether his domestics do fear and
reverence him, and are all obedient to him: for if those who are immediately about him for
worldly concerns are seditious and disobedient, how will others not of his family, when
they are under his management, become obedient to him?
Let examination also be made whether he be unblameable as to the concerns of 41

4 , ,
, "gestionar bien su casa, que tenga hijos sumisos, con toda dignidad."
Despus de haber enumerado once cualidades que deben caracterizar a un capataz
como "irreprochable" Pablo ahora se centra en tres (vv 4-7): un
supervisor debe ser capaz de gobernar su propia casa, como requisito previo a la
gestin de la familia de Dios; debido a las tentaciones que intervienen en la
posicin, no debe ser un recin convertido; l debe tener una excelente reputacin
con los que estn fuera de la iglesia, porque Satans ha puesto una trampa para l.
41 William D. Mounce, Word Biblical Commentary : Pastoral Epistles, vol. 46,
Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 177191.

El nfasis de estos tres reciben demuestra que son especialmente importantes en la

situacin de Efeso.
Un supervisor debe ser un buen gerente en el pas; En concreto, esto significa que
sus hijos son sumisas y que mantiene su dignidad personal en el proceso. Esta
misma calificacin se repite para los diconos (1 Ti 3:12) y de nuevo para ancianos
donde Pablo define mejor lo que quiere decir con la gestin tambin. Los nios
deben ser fieles (o creyentes) y no deben ser conocida como incorregible o
insubordinados (Tito 1: 6). En 1 Timoteo 5: 4 el cuidado de los padres de uno es
otra forma de la madurez cristiana se manifiesta. Razn de Pablo para decir esto,
una razn que se hace explcito en el versculo siguiente, es que lo que es vlido en
el hogar tambin es vlido fuera del hogar. La capacidad de una persona para
gestionar la iglesia, que es la casa de Dios, ser evidente en el manejo de su propia
casa. Este versculo tambin asume que un supervisor se casaron y tienen hijos.
Dada la naturaleza de la lista (ver Formulario / Estructura / Setting), esto no es una
demanda que un supervisor se casa o tiene ms de un hijo; es decir que una persona
que est casado y tiene hijos debe exhibir el liderazgo adecuado en su propia casa
antes de intentar hacer lo mismo en la casa de Dios. La exigencia de un clero clibe,
aunque no totalmente ausente en el Nuevo Testamento (cf. 1 Cor 7), nunca fue el
mandato o asumidos por la iglesia primitiva. En la historia de la iglesia occidental,
la preferencia de Pablo por el celibato gan predominio sobre el matrimonio, pero la
iglesia ortodoxa oriental permiti el matrimonio para los obispos. Es til comparar
este versculo 1 Tim 5:14, que llama a los jvenes viudas que se vuelven a casar y
"gobernar sus hogares." Evidentemente Pablo no est aqu llamando para el control
de un solo lado del hombre de la familia pero ve algn tipo de responsabilidad
conjunta.
, "administrar" el propio hogar es tambin un requisito de los diconos
(1 Ti 3: 5, 12). La capacidad de gestionar, en general, se requiere de los ancianos (1
Tim 5:17); gestin que se debe hacer con celo ( ; Romanos 12: 8), y es una
habilidad digna de respeto de la iglesia (1 Tesalonicenses 5: 12-13). El verbo se usa
con los laicos como el tema, diciendo que deberan dedicarse a hacer buenas obras
(Tito 3: 8, 14).
es una palabra interesante (cf. B. Reicke, TDNT 6: 700-703, para lo que
sigue). Su significado primario es "dirigir, gobernar". La idea de "ir antes"
evolucionado hacia el concepto de "proteger, cuidado." Este segundo matiz es
especialmente frecuente en el cognados, que significa "la protectora,
patrona", y ". protector" , lo que significa Proporciona un comentario
sobre la naturaleza del papel de un padre cristiano dentro de su familia: su liderazgo
no debe ser dictatorial, pero el cuidado y la proteccin (cf. Fee, 45). Esta doble
matiz de liderazgo y el cuidado es visible cuando Pablo se pregunta cmo alguien
que no puede gobernar su propia casa se puede esperar ", de cuidar," la
casa de Dios (1 Timoteo 3: 5). Los lderes no deben ser autcratas; que son lderes
de servicio, siguiendo el modelo de Cristo como un lder ( ) que sirve (
; Lucas 22:26; cf. , "un buen trabajo", en v 1). Sea o no
describe una oficina en Romanos 12: 8, el contexto de este pasaje, 1
Tesalonicenses 5:12, y el PE confirmar que los que dara lugar en la iglesia deben

hacerlo por el cuidado y servir. Esto no es negar la autoridad de la oficina; que es

definir la naturaleza de esa oficina.
Pablo usa cuatro veces en el PE para describir un trabajo se est haciendo
"bien", tres de los sucesos que estn en conjuncin con , "para servir,
logran." En 1 Timoteo 3: 4 que ms define ,
"gestionar bien su casa", como ,
"tener hijos sumisos con toda dignidad." En 1 Timoteo 3:12 habla sobre la
necesidad de un dicono , "la
gestin de su nios sanos ya su casa. "En 1 Timoteo 5:17 Pablo dice que
," Los ancianos que gobiernan bien, "son dignos de doble
honor. Pero, qu significa realmente hacer algo ? Incluido en la palabra es la
idea de hacer una tarea de manera satisfactoria, de lograr los resultados deseados.
Pero adems BAGD (401) define como "bien, muy apropiadamente, de la
manera correcta, encomiable, con razn, correctamente." El nfasis no est tanto en
la calidad de la actuacin (aunque eso es ciertamente parte de la misma), ya que es
en hacer algo en la forma correcta. A la luz de la situacin de Efeso, para realizar la
tarea de un dicono (1 Tim 3:13) o anciano (1 Tim 5:17) as, para hacerlo de la
manera correcta, es seguir las enseanzas de Pablo, y no la enseanza de los
opositores. Un , "buena reputacin" (1 Timoteo 3: 7), y
"doble honor" (1 Tim 5,17), se ganan, no tanto por el funcionamiento eficiente
haciendo lo que es correcto.
, "hogar", es una metfora significativa en este captulo y ata el argumento
juntos. La iglesia es la familia de Dios, y la Iglesia debe proteger a la verdad del
evangelio (1 Tim 3,15). Sin embargo, los opositores llevaban familias enteras lejos
de la verdad (Tito 1:11). puede significar tanto el edificio como lo alberga, el
hogar (2 Tim 4:19; Tito 1:11; cf. 1 Cor 01:16; Hechos 10: 2; 11:14; 16:15, 31; 18: 8;
Hebreos 11: 7). En el Antiguo Testamento el templo es la casa de Dios (O. Michel,
TDNT 5: 120-21), y este uso ha entrado en el Nuevo Testamento (Mateo 12: 4 [=
Marcos 02:26; Lucas 6: 4]; cf . Mateo 21:13 [= Marcos 11:17; Lucas 19:46; Juan 2:
16-17]). La metfora se asocia comnmente con la iglesia (1 Tim 3:15; cf. 1 Cor
3:16; 6:19; Glatas 6:10; Efesios 2:19 [cf. uso de , "edificio", en Efesios
2 : 21; 4:12]; Hebreos 3: 1-6; diez y veintiuna; 1 Pedro 4:17 [cf. 1 Pedro 2: 4-10;
Selwyn, Primera epstola de San Pedro, 285-91]). Pablo expande esta idea bsica
cuando le dice a Timoteo para tratar a hombres mayores como padres, los jvenes
como a hermanos, las mujeres de edad como a madres y mujeres ms jvenes, como
a hermanas (1 Tim 5: 1-2).
, "tener hijos sumisos," es la primera de las dos
declaraciones que definen lo que Pablo quiere decir gestionando bien. Una
indicacin de la capacidad de gestin de una persona es la postura general de sus
hijos. Si son rebelde y problemtico, si no son sumisos, pero fuera de control, el
padre no se debe permitir gestionar la iglesia. El requisito similar de ancianos refina
lo que Pablo quiere decir con sumisa: fieles (o creyentes), no incorregible o
insubordinados (Tito 1: 6). La frase , "teniendo en," se produce en Pablo
en otro lugar slo en Rom 15:23 (cf. Rom 2:20; 1 Corintios 8:10; Efesios 2:12;
Filipenses 3: 4; Col 2:23). Similar es cargo de Pablo de que un dicono debe

celebrar el misterio de la fe con limpia conciencia (

; 1 Tim 3: 9), y que un anciano tiene hijos fieles (o
creen) ( ; Tito 16). La frase en 1 Timoteo 3: 4 significa que los
nios de un supervisor deben caracterizarse por la sumisin a su padre. Fee hace
hincapi en la diferencia entre tener hijos que son sumisos y hacer que los nios
sumisos, concluyendo que hay una "lnea fina entre exigir obediencia y ganarlo"
(45). Esto puede deducirse del significado de , "para gestionar (con
cuidado)," en v 5 (cf. comentario sobre "buen trabajo" en v 1). En el derecho
romano el padre tena el derecho y la responsabilidad de la disciplina, que se
extiende incluso a la determinacin de la vida y la muerte con la autorizacin del
consejo de familia (necisque vitae ius; Lyall, esclavos, ciudadanos, hijos, 126-27).
, "tener", puede "indican la posesin de personas a las que uno tiene estrechas
relaciones," especficamente familiares (BAGD 332). , "en", denota "un estado
del ser" (BAGD 259). Pablo habla de , "estar en disposicin," para
castigar (2 Corintios 10: 6) y por no caminar ", en la astucia" (2
Corintios 4: 2). Una mujer es permanecer , "en la fe" (1 Tim 2:15), y no
creyentes pasan sus das , "en malicia y envidia" (Tito 3: 3).
, "con toda dignidad", puede referirse a cualquiera de los
hijos o el padre (en , "dignidad", ver Comentario sobre 1 Timoteo 2: 2). El
orden de las palabras argumenta a favor de la primera: los hijos de un supervisor
deben ser conocidos por ser respetuoso, digno. Esto sera paralela a la declaracin
similar sobre los ancianos en la que los nios de los ancianos no deben ser
incorregible o insubordinados. Sin embargo, el adjetivo afines, "digna", se
utiliza posteriormente para describir diconos (1 Tim 3: 8), sus esposas (o
diaconisas; 1 Tim 3:11), y los hombres de ms edad (Tito 2: 2), y el sustantivo se
usa para describir a los creyentes en general (1 Tim 2: 2; cf. el adjetivo en Filipenses
4: 8) y Tito en particular (Tito 2: 7). Por lo tanto, Kelly es correcto que este trmino
es ms apropiado para el padre de los nios: un supervisor debe ser capaz de
gestionar su propia familia "con dignidad imperturbable" (78). Como comenta
Caballero, "La sujecin mostrado por los nios debe reflejar el carcter del
liderazgo de su padre" (161).
5 ,
", por si alguien no lo sabe [cmo] para gobernar su propia casa, cmo cuidar de
[la] iglesia de Dios?" Con esta pregunta retrica Paul hace lo que est implcito en
explcito v 4: hay una conexin directa entre la capacidad de una persona para
gestionar su familia y su capacidad para gestionar la iglesia. Era una conocida
mxima de que quien podra gobernar su propia casa podra administrar el estado
(Hanson, [1983] 76). Sin embargo, esto no quiere decir que esta virtud cristiana est
"arraigada en virtud natural" (contra Brox, 144-45). Jess hizo suyo un principio
similar en la parbola de los talentos: el que es fiel en lo poco ser fiel en lo mucho
(Mateo 25: 14-30).
Para el uso de Pablo de preguntas retricas, cf. 1 Corintios 14: 7, 9, 16. La
traduccin "para" refleja la funcin de como una partcula de transicin
introducir una explicacin (cf. Rom 3:22; nueve y media; 1 Corintios 10:11; 15:56;

Ef 05:32; Filipenses 2: 8; cf. Hechos 12: 3; BAGD 171). , "para

cuidar", se produce en el NT en otro lugar slo en la descripcin de la atencin del
hombre herido del Buen Samaritano (Lucas 10: 34-35; cf. cognados en Lucas 15: 8
y Hechos 27: 3). MM (241-42; cf. Malherbe, "Imaginera Mdica") se refiere a la
evidencia de que el trmino era frecuente en la terminologa mdica que describe el
cuidado de los enfermos. Su uso en este versculo aclara lo que Pablo espera de un
capataz: que es la gestin de su propia familia y la iglesia, cuidando de ella, tal vez
como alguien se hara cargo de un amigo enfermo. Como es el caso con ,
"para gestionar" (vase ms arriba), la gestin del capataz se caracteriza por un
cuidado sensible, no es un ejercicio dictatorial de autoridad y poder.
, "iglesia", tena el significado bsico de "asamblea" en la literatura griega.
En la LXX adquiri el significado especfico de , "la congregacin
de Jehov" (para qe> hal YHWH; cf. Dt 23: 2, 3; 1 Crnicas 28: 8; Neh 13:
1; Mic 2 : 5), es decir, Israel. Este es el fondo para el uso frecuente de Pablo de la
frase , "la iglesia de Dios", para denotar la comunidad cristiana
(1 Corintios 1: 2; 10:32; 11:16, 22; 15: 9; 2 Cor 1: 1; Glatas 1:13; 1 Tesalonicenses
2:14; 2 Tesalonicenses 1: 4; 1 Tim 3: 5, 15 [cf. 5:16 para el nico otro uso de
en el PE]; cf. similares expresin en Romanos 16: 4, 16; 1 Corintios
14:33; Trinchera, sinnimos, 17-23). En vista de ello, el comentario de Hanson
([1983] 76) que la frase , "Iglesia de Dios", es la moneda del autor
del PE parece innecesario. El paralelismo en este versculo entre la casa del capataz
y la iglesia como familia de Dios se hace explcito en 1 Tim 03:15 donde Pablo dice
que l proporciona estas instrucciones para que Timoteo sabr cmo la gente debe
comportarse de la familia de Dios. El sin artculo, "iglesia", muestra que
Pablo est hablando en trminos generales y no de un conjunto local. Para una
discusin sobre el concepto de NT de la iglesia, cf. Ladd (Teologa, 531-49) y las
bibliografas en BAGD (241) y KL Schmidt (TDNT 3: 501 n. 3); cf. Tambin
Roloff, "Exkursus: Das Kirchenverstndnis der Pastoralbriefe", en Timoteo, 211-17.
6 , , "no es un recin
convertido, no sea que habiendo vuelto vanidoso, que caen en [la] Sentencia del
diablo." Segunda rea especfica de Pablo de preocupacin es la madurez espiritual
de los que estn siendo nombrados para el cargo de supervisor. Debido a los nuevos
conversos no son maduros espiritualmente, es peligroso para colocarlos en
posiciones de liderazgo. Si se vuelven orgullosos debido a su avance rpido, es
probable que caigan en la misma trampa de orgullo como lo hizo el diablo. Esta
misma imagen de , "para presumir", se repite otras dos veces en las
descripciones de los oponentes (1 Tim 6: 4; 2 Tim 3: 4), lo que demuestra que se
trataba de un problema en la iglesia de Efeso. Mientras que algunos de los requisitos
anteriores son algo general, ste es muy especficamente aplicables a la posicin de
supervisor. El deseo de nombrar a los ricos y bien conocidos en posiciones de
liderazgo, a menudo por las razones equivocadas, fue tanto un problema como lo es
hoy. Sobre si esta calificacin incluido un perodo de prueba antes de la cita a la
oficina, consulte Opina sobre 1 Timoteo 3:10.
, "reciente converso," ocurre slo aqu en el NT. Su sentido no metafrico
est "recin plantado" (BAGD 536), y de esta imaginera bsica se produce en otras

partes de la descripcin de Pablo de su obra en la iglesia de Corinto (1 Cor 3: 6-8;

Salmo 144: 12). No puede referirse simplemente a una persona joven; de lo
contrario Timoteo sera descalificado (1 Tim 4:12, aunque Timoteo no es un
supervisor). La aplicacin de esta norma depender de la edad relativa de la iglesia
local, su velocidad de crecimiento, y muchos otros factores que varan de un lugar a
otro y de vez en cuando. Una medida cautelar similares no se produce en la lista de
las cualificaciones para los ancianos en Tito 1. La iglesia de feso haba establecido
al menos diez aos antes y suficiente tiempo haba pasado por la hereja a formarse
despus ltimo viaje misionero de Pablo, pero en Creta Tito era Nombrar (no
disciplinar) ancianos, lo que implica que la iglesia de Creta estaba recin formado
(suponiendo Pauline autora). Hanson ([1983] 76) dice que esta regla no se sigue
estrictamente, citando el nombramiento de Cipriano como obispo de Cartago dos
aos despus de su conversin. La NEB implica demasiado con "un converso recin
bautizados."
, "para presumir," es un trmino difcil de traducir. Segn BAGD (831)
puede significar tanto "que se envanece, engredo" o "para ser cegado, se convierten
en una tontera." Spicq (1: 437) dice que el primero no es una posibilidad. BAGD
define el sustantivo cognado como "la ilusin, la vanidad, la arrogancia."
Abbott-Smith, Lexicon, dice correctamente significa "envolver en el humo"
(453). Vicente define como "cegar con orgullo o vanidad. . . un estado
beclouded y estpida de la mente como el resultado de orgullo "(Estudios de Word
4: 232). La palabra se produce en el NT slo dos otros lugares, tanto en el PE. (a)
Cualquier persona que no est de acuerdo con Paul , ,
"es una tontera, sin saber nada" (1 Tim 6: 4). ". Es una tontera" Aqu es
paralelo con , "no saber nada", lo que sugiere el significado (b)
En los ltimos das la gente ser "traidores, impetuosos, infatuados [],
amadores de los deleites" (2 Timoteo 3: 4). Cualquiera que sea el matiz especfico
de en 1 Timoteo 3: 6, la imagen bsica que pinta es clara: un nuevo
converso no tiene cabida en una posicin de autoridad, porque las tentaciones y los
castigos son grandes. Si la siguiente frase, . . . ", a juicio del
diablo", se refiere a la sentencia incurri Satans a causa de su orgullo, lo ms
probable es debe traducirse "vanidoso" debido a la comparacin que se
hace entre el nefito y Satans.
La frase . . . , "[la] Sentencia del diablo", plantea dos preguntas.
(1) Bernard sostiene que no es el diablo, pero se refiere a chismear
miembros de la sociedad de Efeso no cristiana: "El acusador o calumniador es una
de estas personas, que se encuentran en todas las comunidades, cuya alegra es
encontrar ningn fallo con el el comportamiento y la conducta de cualquier persona
que profesa una regla estricta de la vida "(56). aparece seis veces en el PE.
Tres veces es sin artculo y plural (1 Tim 3:11; Tito 2: 3; 2 Tim 3: 3) ". Calumniosa",
y en cada uno de estos casos significa sin embargo, en los dos primeros se describe
una cualidad que debe No caracterizar a un miembro de la iglesia; la tercera
referencia describe lo que la gente va a ser como en los ltimos das. En ninguno de
ellos significa el trmino describe un extrao que est difamando la iglesia. En los
otros tres casos de en el PE, es precedida por el artculo definido y es

singular (1 Timoteo 3: 6, 7; 2 Tim 2:26), ya que es aqu. Esto se usa en el versculo

siguiente (3: 7) en el sentido de que el diablo ya que tambin lo hace en 2 Timoteo
2:26 argumenta a favor de la interpretacin "el diablo" en 3: 6. Tambin, con una
excepcin, cualquier otra aparicin del plazo en el NT (veintinueve veces)
es articular, singular, y siempre significa diablo (en la excepcin es sin artculo, pero
an significa el diablo [Juan 6:70; cf. Barrett, John, 307-8]). El juicio en el que el
nefito podra caer a continuacin es el juicio de Satans.
(2) La segunda cuestin planteada por esta frase es el de la relacin entre ,
"juicio", y , "diablo". (A) Si es un genitivo subjetivo, entonces el
diablo est activamente involucrado en el juicio de joven supervisores. Esto podra
significar que Satans cre el juicio o que l es el agente de Dios para castigar el
pecado (cf. 1 Tim 1:20). (b) Si es un genitivo objetivo, a continuacin,
Pablo est diciendo que el supervisor espiritualmente inmaduro es ms susceptible
de ser presa de juicio por el orgullo, el mismo juicio que cay sobre Satans. La
decisin sobre este punto no es fcil de hacer. Una frase similar,
, "lazo del diablo", se presenta en el siguiente versculo, donde el diablo es,
probablemente, el sujeto de la accin; Satans pone la trampa. Pero estructura
paralela no es necesariamente un argumento vlido en este caso, y de hecho podra
funcionar en contra de esta interpretacin, ya que hace v 8 redundante. Si
significa "vanidoso", lo ms probable es el juicio es el mismo juicio en el que el
diablo se cay. Esto hara que el buen sentido del flujo del verso, la comparacin de
la vanidad de un supervisor demasiado rpido avanzada y los posibles peligros que
se avecinan para l a la vanidad del diablo y los peligros evidentes de su cada.
Ellicott seala en la similitud: "El diablo fue una vez un espritu ministerio de Dios,
sino por el orgullo insensato cay de su jerarqua" (43). Fee (46) hace hincapi en
que el juicio de Satans es un tema comn en el ministerio de Cristo. Especialmente
en la muerte y resurreccin de Cristo, Satans se aborda su derrota decisiva a
realizarse plenamente en el extremo (cf. Ap 12, 7-17; 20: 7-10). Fuerzas demonacas
se mencionan otras tres veces en el PE: Pablo le dice a Timoteo que la fuente ltima
de la enseanza de los oponentes son los demonios (1 Tim 4: 1); l da vuelta a dos
de los rivales a Satans (1 Tim 1:20); y algunos de los jvenes viudas ya han
extraviado en pos de Satans (1 Tim 5:15).
7 ,
, "Y tambin es necesario [para un supervisor] para tener
una buena reputacin con los de afuera, para que no caiga en descrdito, que es [ .
la] lazo del diablo "Esta es la tercera preocupacin especfica de Pablo por los
supervisores: es esencial que los lderes de la iglesia tienen una buena reputacin
entre los que estn fuera de la iglesia; si no, ellos traern reproche y vergenza no
slo sobre s mismos, sino tambin sobre la iglesia y por lo tanto se han cado presa
de la trampa de Satans. En palabras de 1 Pedro 5: 8, Satans es un len rugiente,
buscando a lderes de la iglesia para devorar. En lugar de ser un nefito
desconocido, el supervisor debe ser uno cuya reputacin est probado y conocido.
Esta misma preocupacin se puede encontrar a lo largo de las epstolas de Pablo (cf.
1 Cor 10: 32-33; Col 4: 5; 1 Tesalonicenses 4:12; cf. 1 Pedro 2:12, 15). Hay tres
indicios de que esta preocupacin por la reputacin de una es fundamental para

Pablo. (1) Comenz este prrafo en la misma nota: "Por lo tanto, es necesario que
un supervisor sea irreprensible" (3: 2). A lo largo del prrafo Pablo ha estado
deletreando exactamente lo que esto conlleva, y que ahora se cierra el debate
repitiendo su punto principal. (2) Vv 2-6 constituyen una sola frase pero en v 7
Pablo hace una pausa, comienza una nueva oracin, y por lo tanto llama la atencin
especial a su tema (ver Formulario / Estructura / Configuracin). (3) Se desprende
de la descripcin de Pablo de los opositores que estaban trayendo descrdito de la
sociedad sobre s mismos y la Iglesia (cf. 1 Tim 6: 1; Tito 2: 5).
Otra forma de reconocer el significado de este versculo es ver su relacin con las
reglas de los captulos. 2 y 3. Hay dos razones dadas en el PE para explicar por qu
son necesarias estas reglas. (1) La razn ms teolgico es 1 Tim 3:15; las reglas
muestran cmo hay que comportarse en la iglesia de Dios, porque la iglesia es un
protector de la verdad, que es el evangelio. (2) Un segundo, ms orientado a la
prctica, la razn es 1 Tim 3: 7; todas estas reglas explican lo que significa tener una
buena reputacin, a estar por encima de cualquier reproche. Esta era una necesidad
inmediata, prctica de la iglesia de feso. 1 Timoteo 3: 7 pone todo esto en
perspectiva, haciendo hincapi en la preocupacin bsica de Pablo: el liderazgo de
la iglesia debe traer ningn descrdito innecesaria sobre la iglesia a travs de
acciones impropias e inmorales. Esto significa que los gobernantes deben cambiar
sus estilos de vida y de trabajo a convertirse suave, hospitalario, y por encima de
cualquier reproche. Guthrie (83) comenta que la sociedad se ha respetado a menudo
los "nobles ideales de carcter cristiano" pero siempre ha condenado la hipocresa
en la iglesia, especialmente en sus lderes.
, "y," lleva solamente una fuerza adversativa dbil. En contraste con los que caen
presa de la sentencia dictada por el diablo (v 6), es necesario que un supervisor sea
irreprochable. , "es necesario", se repite de v 2 v desde 7 comienza una nueva
oracin. , "tener", indica una caracterstica que debe ser posedo (cf. v 4). En
, "bueno", cf. Opina sobre 1 Timoteo 1: 8. Para un uso similar de ,
"reputacin", para describir la opinin de otro, cf. de una persona Tito 1:13; 1 Juan
5: 9; 3 Juan 12 (cognados en 1 Tim 5:10; Lucas 04:22; Juan 03:26; Hechos 6: 3;
13:22; 14: 3; Hebreos 11: 2, 4). , "los de fuera", es una expresin normal
Pauline para los que estn fuera de la Iglesia (cf. 1 Cor 5:12, 13; Col 4: 5; 1
Tesalonicenses 4:12; Mateo 23:25; Marcos 04:11; Lucas 11: 39-40; 2 Corintios
4:16; aunque en estos ejemplos Pablo usa la ms corto; aqu las funciones del
artculo como un sustantivo [Wallace, Gramtica Griega, 231-33]).
"reproche," es una vergenza extrema. Sus afines se utilizan en el Nuevo
Testamento para describir el reproche que se amonton sobre Jess en la cruz
(Marcos 15:32 [Matt 27:44]) y sobre los discpulos de Jess (Mateo 05:11; Lucas
6:22; 1 Pedro 4 : 14; cf. Rom 15: 3; Hebreos 10:33; 13:13). Jess tambin
pronunci un reproche sobre las ciudades incrdulas (Mateo 11:20). En la LXX la
sustantivo cognado, "desgracia" se utiliza a menudo en el contexto de la
vergenza de una persona como consecuencia de pecado, y el verbo,
"reproche" de los opositores injuriosas Dios, Israel, y los justos, especialmente en
los Salmos (J. Schneider, TDNT 5: 238-39).

 , "lazo del diablo", es similar a la frase ,

"juicio del diablo", en el versculo anterior. Hay estaba hablando no de
calumniadores humanos, sino de Satans, y esto es cierto en el v 7 tambin. Bernard
(56) sostiene que en ambos versculos la palabra describe el crtico pagano, diciendo
que "claramente el contexto exija" que as sea. Pero de acuerdo con la teologa de la
PE que ve a Satans como activa (cf. 1 Tim 1:20), es ms fcil de imaginar el
establecimiento de Satans una trampa (cf. 1 Tim 4: 1) en lugar de los que estn
fuera de la iglesia. Mientras que los no creyentes pueden establecer lazos (contra
Hanson, [1983] 77), esta idea en particular no est presente en el PE en otros
lugares. Dibelius-Conzelmann sealan que , "caer en una
trampa," era una expresin comn (54; cf. Proverbios 12:13; Sir 9: 3; Tob 14: 1011; 1QS 2: 11-12 , 17; CD 4:15, 17-18). La nica pregunta que queda es si
"del diablo" es un genitivo subjetivo (es decir, Satans establece la trampa) o un
genitivo objetivo (es decir, la misma trampa en la que el mismo Satans cay, a
saber, que de orgullo). Si la frase similar en v 6 es un genitivo objetivo (es decir, la
sentencia en la que Satans cay), entonces la frase en v 7 probablemente no sea
objetivo; de lo contrario esto sera repetitivo. La primera posibilidad, un genitivo
subjetivo, es el nico significado posible de la misma frase bsica en 2 Timoteo
2:26, donde Pablo dice que el siervo del Seor debe corregir los opositores
suavemente para que "puedan escapar de la trampa del diablo [
], despus de haber sido capturado por l para hacer su voluntad. "
, "trampa", que ocurre en el PE en otra parte de la descripcin de Pablo de la
tentacin, la trampa, y la ruina que esperan a aquellos que desean ser ricos (1
Timoteo 6: 9; cf. Rom 11: 9). Como Robertson (Word Fotos 4: 574) seala, Satans
establece para predicadores muchas trampas, muchos de los que se enumeran a lo
largo del PE: por ejemplo, el orgullo, el dinero, las mujeres, la ambicin. El
precedente es epexegetical: caer en descrdito ", que es" la trampa del diablo (BDF
442.9; BAGD 393 ["explicativa"]; Mateo 08:33; Juan 1:16; Hechos 16:15;
Romanos 1: 5 ; 1 Cor 3: 5; 15:38). No hay duda de que Pablo crea en la existencia
de un diablo personal que interfiere en la vida de los individuos. Hanson ([1983] 77)
no ve el punto cuando dice que este requisito para un capataz "habra descalificado
Agustn, la convierte libertino." Esta regla no dice nada acerca de la vida precristiana de Veedores, pero aborda la cuestin de cmo tienen realizado a s mismos
como cristianos.
Explicacin
El principal problema en la iglesia de Efeso fue su liderazgo. Desde dentro de las
filas de la iglesia, un grupo de falsos maestros haban surgido que estaban
pervirtiendo el evangelio y la enseanza de un mensaje de que en ltima instancia se
deriva de Satans. No slo era su teologa errnea, pero su comportamiento era
reprensible. Eran sexualmente promiscua, carecan de reserva y dignidad, fueron
enseando por ganancia financiera, estaban borrachos, y miraron hacia abajo sobre
el matrimonio. Los que estaban casados no fueron la gestin de sus propios hogares,
y mucho menos a la iglesia. Como resultado, ellos estaban trayendo reproche sobre
s mismos, la iglesia, y la causa de Cristo.

Es el lado prctico del problema que Pablo se dirige en el cap. 3. Debido a que el
problema se deriva de la mala direccin, ninguna respuesta al problema tiene que
lidiar con los supervisores. Timoteo debe estar seguro de que presentan un alto
grado de fibra moral; deben estar por encima de cualquier reproche. El resto del
prrafo explica lo que esto conlleva. Es una lista oficial, que debe ser celebrado,
pero no es exhaustiva y se debe entender como una lista ad hoc. Debido a su
orientacin general es describir el carcter de un supervisor, no es fcil ver por qu
los derechos de esta oficina implicara. De la lectura entre lneas y en el contexto de
la PE, a pocos detalles se puede extraer. Un supervisor, como su nombre lo indica,
estaba a cargo de la supervisin general de la iglesia, incluyendo quizs finanzas y
atenciones sociales. El supervisor tiene la responsabilidad primordial de la
enseanza de la verdad y el error refutar. El ambiente de este prrafo recuerda uno
de los primeros das de la iglesia cuando las funciones oficiales an no estaban
claramente definidos y que era necesario para explicar cmo los problemas deban
ser manejado institucionalmente.
Bernard plantea la cuestin de la normatividad de los requisitos de este prrafo. En
cuanto a la exigencia de que un supervisor sea un "hombre de una sola mujer", que
Bernard entiende como estar casado slo una vez, comenta,
Hay que recordar que St. Paul no es enumerar aqu las caractersticas "esenciales"
de un obispo; que est morando en ciertas cualidades morales y personales que, en
la Iglesia de ese da, que era conveniente que l debe poseer. Y se ha sostenido con
fuerza considerable que las regulaciones de esta naturaleza no pueden ser
considerados como de obligacin universal y permanente, por las circunstancias
pueden cambiar de modo de que sean imprudentes o innecesario. (53)
A continuacin, seala que la iglesia ha entendido el celibato y el nuevo matrimonio
entre los obispos de diferentes maneras y concluye: "El sentido de la iglesia
claramente es que esta regulacin [citando la declaracin del matrimonio], al
menos, puede ser modificado por las circunstancias." En cuanto a la

3.
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Ver. 4.One that ruleth well his own house. The , is one who has to
preside over and rule (), the house of God (ch. 5:17; Rom. 12:8; 1 Thess. 5:12),
as the high priest was called ruler of the house of God (1 Chron. 9:11; Neh. 11:11). So in
Justin Martyr the bishop is called , (Apology 11) and simply
and similarly in Heb. 13:7 the clergy are , they which have the
rule over you. How needful, then, is it that he should rule well his own house, and have
his own children in subjection! The testimony given in this passage to a married clergy is
too clear to need any comment. In subjection ( ); as above, ch. 2:11, where see
note. For the sense, comp. Titus 1:6, which leads us to apply the words, with all gravity
(, the contrary to riot, ), to the children. The children of the ,

are to exhibit that seriousness and sobriety of conduct which is in accordance with their
fathers office, , together with, as in ch. 1:14.
Ver. 5.But for for, A.V., knoweth for know, A.V.
Ver. 6.Puffed up for lifted up with pride, A.V. A novice (), only here in the
New Testament. but found repeatedly in the LXX in its literal sense of a tree or
Plantation newly planted (Ps. 127:3 (128:3, A.V.); 144:12; Isa. 5:7). Here the novice or
neophyte is one recently converted and received into the Church (comp. 1 Cor. 3:6; Isa.
41:3). As such he is not yet fit to be a ruler and a teacher of the brethren. The reason
follows. Lest being puffed up he fall into the condemnation of the devil. ,
puffed up, is peculiar in the New Testament to the pastoral Epistles (ch. 6:4; 2 Tim. 3:4),
from , smoke (comp. , smoking flax, Matt. 12:10). The idea seems
to be lightness, emptiness, and lation. Some add that of obscuration as by smoke;
, to wrap in smoke; , to be wrapt in clouds of conceit and folly (Liddelll
and Scott). The condemnation of the devil. A somewhat obscure phrase. It means either (1)
the same condemnation as that into which the devil fell through pride,and so
Chrysostom, Olshausen, Bishop Ellicott, Wordsworth, Alford, etc., take it; or (2) the
condemnation or accusation of the devil. In the latter case , would be used in the same
sense as , in Jude 9, and would mean the charge preferred against him by the accuser
of the brethren (comp. Job 1:9; 2:4, 5). One of the senses of , is to accuselike
, (Liddell and Scott). And this view agrees with
, in ver. 7, which means, not the trap into which the devil fell, but the trap laid by
the devil. It remains doubtful which is the true sense, but (2) seems, on the whole, the most
probable. The devil ( ), can only mean Satan (Matt. 4:1; 13:39, etc), though
possibly conceived of as speaking by the mouth of traducers and viliflers of the Church, as
in ver. 7.
Ver. 7.Good testimony from for a good report of, A.V. that for which, A.V. Good
testimony ( , see ch. 5:10). So it is said of Timothy himself that
, he was well reported of by the brethren (Acts 16:2). In accordance with this
rule, letters testimonial are required of all persons to be ordained. Note the importance of
character in a clergyman (comp. 2 Cor. 6:3). Them that are without ( ); used in
Matt. 23:27; Luke 11:39; 1 Pet. 3:3; Rev. 11:2, etc., of that which is outside or external
literally, as the outside of the cup, the outer ornament of the body, the outside of the
sepulchre, the outer court of the temple. It is synonymous with the more common form,
. (For the phrase. they that are without ( ,), as applied to those who are not
members of the Church, see Mark 4:11; John 9:34, 35; 1 Cor. 5:12, 13; Col. 4:5; 4:12.) The
opposite is , , (1 Cor. 5:12; Matt. 23:25, etc.). So exoteric and esoteric, of
doctrines intended respectively for the outside world or the inner circle of disciples.
Reproach (); the reproaches and revilings cast upon him by unbelievers (Rom.
15:3; Heb. 10:33; 11:26; 13:13). The verb , has the same sense (ch. 4:10; Matt.
5:11; Mark 15:32; Luke 6:22; 1 Pet. 4:14), and so in classical Greek. This reproach is
further described as the snare of the devil (comp. ch. 6:9; 2 Tim. 2:26), because it is
through these revilings that the devil seeks to impair the power of his ministry and frighten
him from the exercise of it. The genitive , depends only upon , not
upon , The , does not indicate that there are two separate things into which he
falls, but adds, as a description of the , that it is a snare of the devil. The idea in
1 Pet. 5:8 is analogous. There it is by affictions that the devil seeks to devour the disciple

who is weak in faith. Those afffictions might well be described as , a

snare of the devil, set for weak souls.
Ver. 8.Deacons in like manner must for likewise must the deacons, A.V. Grave
(); in Phil. 4:8 rendered honest in the A.V., and honourable in the R.V., and
venerable in the margin. None of the words are satisfactory, but honest in the sense of
honnte, i.e. respectable, becoming the dignity of a man, comes nearest to the meaning
of . is a man who inspires respect by his conduct and deportment. It
occurs again in ver. 11 and in Titus 2:2. Double-tongued () only here in the New
Testament, or indeed anywhere. The verb , and the noun , are found in
Xenophon and Diodorus Siculus, but in a different senseto repeat, repetition. Here
, is used in the sense of , (Prov. 11:13; Ecclus. 28:13), a slanderer, a
false tongued man, who, as Theophylact (ap. Schleusner) well explains it, thinks one thing
and says another, and says different things to different people. The caution here given is of
incalculable importance to young curates. They must not allow themselves to be either
receptacles or vehicles of scandal and detraction. Their speech to rich and poor alike must
be perfectly sincere and ingenuous. Not given to much wine. The effect of the best sermon
maybe undone, and more than undone, if the preacher sinks into the pot-companion of his
hearers. He at once ceases to be , to inspire respect (comp. Titus 2:3 where the
additional idea, most true, of the slavery of drunkards, is in troduced). Greedy of filthy
lucre (); only here and in ver. 3 (T.R.) and Titus 1:7. The adverb
, occurs in 1 Pet. 5:2, and is one of many points of resemblance between the
pastoral Epistles and 1 Peter. Balaam, Gehazi, and Judas Iscarint are the three prominent
examples of professed servants of God being lovers of filthy lucre. Achan (Josh. 7:21) is
another (see ch. 6:10). When lucre is the price for doing wrong, it is filthy. When lucre is
sought on occasions where none is due, it is filthy; and when the desire of even ust gains
is excessive, it ceases to be clean.
Ver. 9.Holding the mystery of the faith in a pure conscience. , a
mystery, is that which, having been long hidden, is at length disclosed, either to men
generally or to elect disciples. It is derived from , to initiate, of which the passive
, to be instructed or initiated, is found in Phil. 4:12, and is common in classical
Greek, being itself derived from , to close the lips as in pronouncing the syllable ,
whence also mutus. The idea is of something secret, which might not he spoken of. In the
New Testament we have the mysteries of the kingdom of heaven (Matt. 13:11; Luke
8:10; Mark 4:11); and St. Paul brings out the full force of the word when he speaks (Rom.
16:25) of the mystery which was kept secret () since the world began but is
now made known to all nations for the obedience of faith (see too Eph. 3:36; Col. 2:26,
etc.). The faith is equivalent to the gospel, or the kingdom of heaven, or the
godliness of ver. 16 (where see note); and the mystery of the faith might be
paraphrased by the revealed truth of Christianity. What is added, in a pure conscience
teaches us that orthodoxy without personal holiness is little worth. Holding the truth in
unrighteousness is severely condemned by St. Paul (Rom. 1:18). He says of himself (Acts
23:1), I have lived in all good conscience before God until this day (comp. Acts 24:16; 2
Cor. 1:12; ch. 1:5, 19, etc.). It is much to be observed how St. Paul, the great teacher of the
doctrine of grace, lays constant stress upon the functions of the conscience, and tire
necessity of having a pure conscience.
Ver. 10Serve as deacons for use the office, of a deacon, A.V. if they be for being
found, A.V. And let these also, etc. There is an ambiguity in the English here. It is not

these alsothese in addition to others, i.e. the bishops before namedbut these be also
first proved. Their general character, as described in vers. 8, 9, must not be taken upon
loose hearsay, but must be put to the test by examination, by special testimony, by inquiry,
and then, if they are , not accused, not open to just blame, blameless, let them be
admitted to serve as deacons (see ver. 13, note). The Church of England scrupulously acts
up to these directions by requiring wiitten testimonials, by personal inquiries made by the
bishop, by the Si quis, by the appeal to the congregation in the Ordination Service,
Brethren, if there be any of you who knoweth any impediment, or notable crime, in any of
these persons presented to be ordained deacons, for the which be ought not to be admitted
to that office, let him come forth in the name of God, and show what the crime or
impediment is; all well as by the careful examination of the candidates. Blameless (comp.
Titus 1:6, 7); , rendered in the Vulgate nullum crimen habentes (which seems to
explain the notable crime of the Ordination Service), and in Col. 1:22 unreprovable
both in the A.V. and the R.V. The whole passage, from ver. 2 to ver. 13, shows the supreme
it) portance of a holy and blameless conversation in the clergy.
Ver. 11.Women in like manner must for even so must their wives, A.V. temperate for
sober, A.V. Women. What is meant by these women? Certainly not women in general,
which would be quite out of harmony with the context. The choice lies betweeen (1) the
wives of the deacons, as in the A.V. (2) the wives of the episcopi and deacons; (3)
deaconsses. This last, on the whole; is the most probable. The male deacons had just been
spoken of, and so the apostle goes on to speak of the female deacons (, Rom.
16:1). He conceives of the deacons office as consisting of two branches(1) the deacons,
(2) the deaconesses; and gives appropriate directions for each. It must be remembered that
the office of the early deacon was in a great measure secular, so that there is nothing strange
in that of the deaconess being coupled with it. The return in ver. 12 to the male deacon is in
favour of understanding the women of the deaconesses, as showing that the subject of the
diaconate was not done with. Chrysostom (who says, He is speaking of those who hold the
rank of deaconesses) and all the ancient commentators, and De Wette, Wiesinger,
Wordsworth, Alford, and Ellicott among the moderns, so understand it (see following
notes). Grave (, see ver. 8, note). Not slanderers ( , corre sponding to
the of ver. 8). This use of , which is the classical one, is peculiar in
the New Testament to the pastoral Epistles (see 2 Tim. 3:3; Titus 2:3). Temperate
(; see ver. 2, note). It corresponds here to the , of
ver. 8. Faithful in all things ( ,). This seems to refer specially to their being
the almoners of the Church charities, and so favours the explanation of women as
meaning deaconesses. , means especially trusty (Matt. 24:45; 25:21; Luke 12:42;
16:10, etc.).
Ver. 12.Deacons for the deacons, A.V. husbands for the husbands, A.V. Husbands of
one wife (see above, ver. 2, note). Ruling, etc. (); literally, being at the head
of, presiding over (see ver. 4, note). In Rom. 12:8 and 1 Thess. 5:12 it is applied to the
spiritual ruler, the , or , of the Church. Elsewhere only in the
pastoral Epistles (above, vers. 4 and 5; ch. 5:17; Titus 3:8, 14). Their own houses (above,
ver. 5). Their own is in contrast to Gods honse.42
42 H. D. M. Spence-Jones, ed., The Pulpit Commentary: 1 Timothy (Bellingham,
WA: Logos Research Systems, Inc., 2004), 5154.

Ver. 4.-Que gobierne bien su casa. El , es que tiene que presidir y gobernar
(), la casa de Dios (cap 05:17; Romanos 12:.. 8; 1 Tesalonicenses 5:12.), Como
el sumo sacerdote fue llamado "prncipe de la casa de Dios "(1 Crnicas 09:11;.. Neh
11:11). As que en Justino Mrtir el obispo se llama , ("Apologa"
11) y simplemente y de manera similar en Heb. 13: 7 del clero son
, "los que tienen el dominio sobre ti." Cmo necesario, entonces, es que l debe
gobernar bien su casa, y tienen sus propios hijos en sujecin! El testimonio dado en este
pasaje a un clero casado es demasiado clara para necesitar cualquier comentario. En
sometimiento ( ); como anteriormente, ch. 2:11, donde ver nota. Para el sentido,
comp. Tito 1: 6, lo cual nos lleva a aplicar las palabras, con toda honestidad (, al
contrario de "motn", ), a los nios. Los hijos del , son a exhibir esa
seriedad y sobriedad de conducta que est de acuerdo con la oficina de su padre, , junto
con, como en el cap. 1:14.
Ver. 5.-Pero para para, A.V., conocerme para saber, A.V.
Ver. 6. engredo para envanecindose, A.V. Un principiante (), slo aqu en el
Nuevo Testamento. pero se encontr en varias ocasiones en la LXX en su sentido literal de
"un rbol" o "Plantacin" recin plantado (Salmo 127: 3 (128:. 3, AV); 144:. 12; Isaas 5:
7). Aqu el principiante o nefito es uno recientemente convertidos y recibidos en la Iglesia
(comp 1 Cor 3:... 6; Isa 41: 3). Como tal, an no est en condiciones de ser un gobernante y
un maestro de los hermanos. La razn sigue. Porque inflndose no caiga en la condenacin
del diablo. , hinchado, es peculiar en el Nuevo Testamento a la Epstolas
pastorales (cap 6: 4; 2 Tim. 3: 4.), Desde , humo (comp , "mecha",
Matt 12:10.. ). La idea parece ser "ligereza", "vaco" y "Reglamento" Algunos agregan la de
"oscurecimiento" como por el humo.; , para envolver en el humo; , estar
envuelto en nubes de la vanidad y la locura (Liddelll y Scott). La condenacin del diablo ".
Una frase un tanto oscuro. Significa ya sea (1) de la misma condenacin que eso en el cual
el diablo cay por orgullo, -y as Crisstomo, Olshausen, obispo Ellicott, Wordsworth,
Alford, etc., tmelo; o (2) la condena o acusacin del diablo. En el este ltimo caso,
se utiliza en el mismo sentido que , en Judas 9, y que significara la acusacin
formulada contra l por "el acusador de los hermanos" (comp Job 1: 9; 2:. 4, 5) . Uno de los
sentidos de , es "acusar" -como, (Liddell y Scott). Y este punto de vista
est de acuerdo con , en el versculo. 7, lo que
significa, no la trampa en la que cay el diablo, pero la trampa tendida por el diablo. Sigue
siendo dudoso, que es el verdadero sentido, pero (2) parece, en general, la ms probable. El
diablo ( ), slo puede significar Satans (Mateo 4:. 1; 13:39, etc.), aunque
posiblemente concebida como hablar por boca de calumniadores y viliflers de la Iglesia,
como en el versculo. 7.
Ver. 7.-Buen testimonio de un buen informe, AV aquello para lo cual, A.V. Buen
testimonio ( , vase cap. 5:10). Por eso se dice de s mismo que
Timoteo, "que fue buen testimonio de los hermanos" (Hechos 16: 2). De
acuerdo con esta regla, cartas testimonio se requiere de toda persona a ser ordenados. Tenga
en cuenta la importancia del personaje de un clrigo (comp 2 Cor 6:.. 3). Los de afuera (
); utilizado en Mat. 23:27; Lucas 11:39; 1 Ped. 3: 3; Apocalipsis 11: 2, etc., por lo
que est fuera o externo, literalmente, como el exterior de la copa, el adorno exterior del
cuerpo, la parte exterior del sepulcro, el atrio exterior del templo. Es sinnimo de la forma
ms comn, . . (Para la frase "que los que estn fuera" ( ,), como se aplica a
aquellos que no son miembros de la Iglesia, ver Marcos 4:11; Juan 9:34, 35; 1 Corintios

5:12, 13. ; Col. 4:. 5; 04:12) Lo contrario es , , (1 Corintios 5:12; Mateo 23:25,
etc.)... As exotrico y esotrico, de las doctrinas destinadas, respectivamente, para el
mundo exterior o el crculo ntimo de discpulos. Reproche (); los reproches y
denuestos emitidos sobre l por los no creyentes (Romanos 15: 3; Hebreos 10:33; 11:26;
trece minutos despus de la una de la tarde..). El verbo, tiene el mismo sentido
(ch 04:10;.. Matt 05:11; Marcos 15:32; Lucas 06:22;. 1 Pedro 4:14), por lo que en griego
clsico. Este reproche se describe adems como el lazo del diablo (comp ch 6:... 9; 2 Tim
2:26), porque es a travs de estos ultrajes que el diablo pretende poner en peligro el poder
de su ministerio y asustarlo del el ejercicio de la misma. El genitivo, slo
depende , no sobre , El , no indica que hay dos cosas separadas en la
que cae, pero aade, como una descripcin de la , que es "un lazo del diablo . "La
idea en 1 Ped. 5: 8 es anloga. No es por affictions que el diablo busca devorar el discpulo
que es dbil en la fe. Esos afffictions bien podran ser descritos como ,
"un lazo del diablo", establecido por las almas dbiles.
Ver. 8.-Los diconos de la misma manera obligada para Los diconos asimismo deben,
AV Tumba (); en Fil. 4: 8 rendido "honesto" en la AV, y "honorable" en la RV, y
"venerable" en el margen. Ninguna de las palabras son satisfactorios, pero "honesto" en el
sentido de honnte, es decir, "respetable", "convirtindose en la dignidad de un hombre",
viene ms cercana al significado de . es un hombre que inspira respeto
por su conducta y comportamiento. Se produce de nuevo en el versculo. 11 y en Tito 2: 2.
De doble lengua () slo aqu en el Nuevo Testamento, o de hecho en cualquier
lugar. El verbo y el sustantivo , se encuentran en Jenofonte y Diodoro de
Sicilia, pero en un sentido- diferente "para repetir", "repeticin" Aqu , se utiliza en el
sentido de , (Prov 11:13..; . Ecclus 28:13), "calumniador", "un hombre de lengua
falsa", quien, como Teofilacto (ap. Schleusner) as lo explica, piensa una cosa y dice otra, y
dice cosas diferentes para diferentes personas. La precaucin aqu dada es de una
importancia incalculable para curas jvenes. No deben permitirse ser cualquiera de los
recipientes o vehculos de escndalo y la maledicencia. Su discurso a ricos y pobres por
igual debe ser perfectamente sincero e ingenuo. No dados a mucho vino. El efecto de la
mejor sermn quiz sin hacer, y ms de deshecho, si el predicador se hunde en el pozocompaera de sus oyentes. l a la vez deja de ser , para inspirar respeto (comp Tito
2:. 3, donde la idea adicional, ms verdadera, de la esclavitud de los borrachos, est en
introdujo). Codicioso de ganancias deshonestas (); slo aqu y en el
versculo. 3 (T. R.) y Tito 1: 7. El adverbio, ocurre en 1 Ped. 5: 2, y es uno
de los muchos puntos de semejanza entre las Epstolas pastorales y 1 Pedro. Balaam, Giezi,
y Judas Iscarint son los tres ejemplos destacados de los siervos de Dios que profesan ser
amantes de ganancias deshonestas. Acn (. Josh 7:21) es otra (ver cap. 6:10). Cuando el
lucro es el precio por hacer el mal, es "sucia". Cuando se busca el lucro en ocasiones donde
no se debe, es "sucia", y cuando el deseo de ganancias incluso ust es excesivo, deja de estar
limpia.
Ver. 9.-La celebracin del misterio de la fe con limpia conciencia. , un
misterio, es la que, despus de haber sido durante mucho tiempo oculto, est ampliamente
divulgado, ya sea a los hombres en general o para elegir a los discpulos. Se deriva de
, para iniciar, de los cuales el pasiva, para ser instruido o iniciado, se
encuentra en Phil. 04:12, y es comn en el griego clsico, el ser mismo deriva de ,
"para cerrar los labios al pronunciar la slaba ", donde tambin mutus. La idea es de algo
secreto, que puede que no se habla. En el Nuevo Testamento tenemos "los misterios del

reino de los cielos" (Mateo 13:11;. Lucas 08:10; Marcos 04:11); y St. Paul pone de
manifiesto la fuerza de la palabra cuando habla (. Rom 16:25) de "el misterio que se ha
mantenido oculto () desde que comenz el mundo, pero ahora se dio a conocer
a todas las naciones para la obediencia de la fe "(ver tambin Ef. 3: 3-6; Colosenses 2:26,
etc.). "La fe" es equivalente a "el evangelio", o "el reino de los cielos", o la "piedad" de ver.
16 (donde la nota Sede); y "el misterio de la fe" podra parafrasearse por "la verdad
revelada del cristianismo." Lo que se ha aadido, "en una conciencia pura" nos ensea que
la ortodoxia sin santidad personal es como nada. La celebracin de "injusticia la verdad"
est severamente condenada por St. Paul (. Rom 01:18). l dice de s mismo (Hechos 23:
1), "he vivido en toda buena conciencia delante de Dios hasta el da de hoy" (comp Hechos
24:16; 2 Corintios 1:12; ch 1:.. 5, 19, etc. ). Es mucho ms que observar cmo St. Paul, el
gran maestro de la doctrina de la gracia, pone un estrs constante sobre las funciones de la
conciencia, y la necesidad de los neumticos de tener una conciencia pura.
Ver. 10 Sirva como diconos para uso de la oficina, de un dicono, AV si son para ser
encontrado, A.V. Y stos tambin, etc. Hay una ambigedad en el Ingls aqu. No es "estos
tambin" -estas adems de otros, es decir, los obispos antes nombrados, pero "estos pueden
tambin probaron primero." Su carcter general, como se describe en el vers. 8, 9, no se
deben tomar en rumores suelto, pero debe ser puesto a prueba por el examen, por el
testimonio especial, por la investigacin, y luego, si son , no acusado, no abierto
a solo culpa, culpa, dejar que ellos ser admitidos a servir como diconos (ver ver. 13, nota).
La Iglesia de Inglaterra acta escrupulosamente hasta estas instrucciones al exigir wiitten
testimonios, por consultas personales hechas por el obispo, por el Si quis, por el recurso a la
congregacin en el Servicio de Ordenacin, "Hermanos, si hay alguno de ustedes que sabe
ningn impedimento o crimen notable, en cualquiera de estas personas presentan para ser
ordenados diconos, para el que sea no debe ser admitido en esa oficina, que venga
adelante en el nombre de Dios, y mostrar lo que el crimen o impedimento es; "todo bien
como por el examen cuidadoso de los candidatos. Sin culpa (. Comp Tito 1: 6, 7);
, dictada en los habentes nullum crimen Vulgata (que parece explicar el "crimen
notable" del Servicio de Ordenacin), y en la Col. una y veintids "irreprensibles", tanto en
el AV y la R.V. Todo el pasaje, de ver. 2 a ver. 13, muestra la suprema ella) portancia de una
conversacin santa y sin mancha en el clero.
Ver. 11.-Las mujeres de la misma manera obligada para as es necesario que sus
esposas, AV templado para sobrio, A.V. Mujeres. Qu se entiende por estas "mujeres"?
Ciertamente no a las mujeres en general, lo que sera bastante fuera de armona con el
contexto. La eleccin est betweeen (1) las esposas de los diconos, como en el AV (2) las
esposas del episcopi y diconos; (3) deaconsses. Este ltimo, en su conjunto; es la ms
probable. Los diconos varones acababan de ser hablado, por lo que el apstol pasa a hablar
de los diconos femeninos (, Rom. 16: 1). Concibe la oficina del dicono como
consistente en dos oficinas- (1) los diconos, (2) las diaconisas; y da instrucciones
apropiadas para cada uno. Hay que recordar que la oficina de principios del dicono estaba
en una gran medida secular, por lo que no hay nada extrao en el de la diaconisa acoplarse
con l. El regreso en el versculo. 12 al dicono masculina est a favor de la comprensin
"las mujeres" de las diaconisas, como muestra de que el tema del diaconado no se hizo con.
Crisstomo (que dice: "l est hablando de aquellos que tienen el rango de diaconisas") y
todos los antiguos comentaristas, y De Wette, Wiesinger, Wordsworth, Alford y Ellicott
entre los modernos, por lo que entiendo (ver notas siguientes). Tumba (, ver ver. 8,
nota). No calumniadoras ( , corre corres- al de ver. 8). Este uso de

, que es la clsica, es peculiar en el Nuevo Testamento a la Epstolas pastorales

(ver 2 Tim. 3: 3; Tito 2: 3). Templado (;. Ver ver 2, nota). Se corresponde aqu a
la , de ver. 8. fiel en todas las cosas ( ,). Esto
parece referirse especialmente a que son los limosneros de las obras de caridad de la
Iglesia, por lo que favorece la explicacin de "mujeres" como diaconisas significado.
, significa sobre todo "fiel" (Mateo 24:45;. 25:21; Lucas 12:42; 16:10, etc.).
Ver. 12.-Los diconos para el diconos, A.V. maridos para el marido, A.V. Los maridos
de una sola mujer (vase ms arriba, ver. 2, nota). Sentencia, etc. ();
literalmente, estar a la cabeza de, presidiendo (ver ver. 4, nota). En Rom. 12: 8 y 1 Tes.
05:12 se aplica al gobernante espiritual, el o , de la Iglesia. En otro
lugar slo en las Epstolas pastorales (arriba, vers 4 y 5; ch 5:17; Tito 3:.. 8, 14). Sus
propias casas (arriba, ver. 5). "Su propia" est en contraste con "Hnse de Dios."
///////////////////////////////////////////////////////////////////////////////////////////
45 A syntactical change (from the string of adjectives to a participial phrase) signals a
shift in perspective from the overseers personal qualities to his proficiency in managing
his own household. Although in the phrase to follow this requirement resolves itself into
family leadership (TNIV), and family is the modern equivalent in Western culture to the
ancient household concept (oikos), the stipulation here initially exceeds issues of parenting
and husbanding to include management of slaves, property, business interests and even
maintenance of important relationships with benefactors/patrons or clients. Given the
fundamental importance of the household within Greco-Roman culture (the microcosm of
the Empire),66 it is not surprising that the householders reputation would hinge on his
success (or failure) in this domain. This domestic activity is not minimized or spiritualized,
even though the image of the household will superimpose itself upon that of the ekklsia
(the household of God, church of the living God) in 3:5 and 3:15. While caution should
be exercised, the assumption of this set of instructions is that overseers would be
householdersthat is, men of at least sufficient enough means to have houses, to run them,
and manage their affairs. The verb of management is the same one that describes the task
of leading in the church (5:17; Rom 12:8; 1 Thess 5:12; cf. 1 Cor 12:28). The analogy of
the church as household already present in Paul (Gal 6:10; Eph 2:1922) is, as Marshall
points out, here expanded beyond ideas of membership and identity to include a model of
leadership (Titus 1:7). The dominance of the oikos in shaping patterns of leading,
management, authority and responsibility within the cultural framework made it the natural
model for defining the overseers position. The adverb well (3:12, 13; 5:17) attached to
the verb of management establishes the high standard of proficiency Paul expects in
candidates for church leadership.
One rather obvious measurement of the candidates household management ability is
stressed: see that his children obey him. The implications are left vague, but the language
(lit.) keeping his children submissive (obedience; cf. TNIV) Clearly reflects the
assumed patriarchal top-down sense of order in the household (and society more generally).
The head of the house was to exert his authority downwards along clearly defined lines, and
those beneath were obligated to submit. Given the situation of heresy in Ephesus, this
probably includes the childrens commitment to the faith. In the pioneer situation addressed
by Titus 1:6, the faith of the leaders children is set as a prerequisite; here in another setting,
perseverance in faith is the appropriate counterpart. The overseers fitness to lead the

church is thus measured on the basis of his ability maintain the submissiveness of his
children, including encouraging and keeping them in the faith.
The additional stipulation, with all dignity (seriousness, respectability), either
defines the demeanor expected of the overseers children (NIV; NRSV), or the way in
which the father is to exercise the authority necessary to maintain his children in
submissiveness (TNIV; REB). The proximity of the phrase to children favors the former
solution.75 But the dignified bearing of the overseer has already been a point of emphasis
(3:2), which, in view of the traditional concern in Hellenistic culture for the appropriateness
and dignity of the fathers bearing towards his children, suggests that the manner in which
authority is exercised over the children by the father is a measure of his suitability to
exercise authority over church members.77 Pauls understanding is that this (and other
observable aspects of conduct) has both an inward and a theological/spiritual origin (2:2
Excursus).
The point of this household examination is made by way of an analogy that is
introduced in v. 5 with a conditional statement. The analogy itself is straightforward and
need not detain us long. But two observations should be made. First management in the
household becomes something of a template for management in the church. This logic
essentially reflects the widespread conviction in Pauls day that ones private behavior
determines to some degree ones potential to lead in the public arena.79 This axiom was at
least implicit in the requirement just considered in v. 4; here in the conditional statement,
the link is made clear. In the protasis (if anyone does not know how to manage his own
household), the verb for management is repeated from v. 4 (see discussion), and it carries
the same active sense of leading. There is, however, a shift in verbs in the apodosis (how
can he take care of Gods church?) that expands the scope of management, which might
be limited to a rather mechanical view of supervision, to include the more compassionate
activity of caring for. Pauls choice of this verb was apparently made for him by the
traditional analogy he is making, since this is the verb used to describe the fathers
responsibility within the household.82
Second, the image of household already introduced in 1:4 is now superimposed more
specifically upon the image of church. Pauls term for the church (3:15; 5:16) is
standard in the letters to churches, and as in most cases there, here the reference is to a local
Christian community (cf. the universal sense in 3:15).
What the analogy contributes to the instructions is, therefore, an emphasis, derived from
the traditional social axiom, on the importance of the candidates proven responsibility
within his household. The stakes for the church are twofold. On the one hand, Pauls
concern is to ensure that leaders will be selected who will effectively manage the
community and meet the needs of its members. But on the other hand, just as the honor and
reputation of the householder depend upon his successful discharge of his duties of care and
oversight, so in the case of the overseer, this social axiom links the public image of the
church (witness) directly to the reputation of its leaders.
67 The listing of requirements resumes, adding two final specifically Christian items
accompanied by purpose statements to explain them. First, the overseer was not to be
chosen from among new converts. The church in Ephesus, a Pauline church with at least a
few years under its belt, had the luxury of being more selective in its choice of leaders than
was the case in the pioneer situation in Crete.

The advantage of this requirement is seen in two related dangers that maturity should
help leaders to avoid. First, although the versions consistently translate the first danger as
conceit (TNIV; NIV; NRSV), Pauls association of this flaw with the false teachers (6:4;
2 Tim 3:4) may suggest he is thinking more of the fascination with authority that went with
the position of the teacher that deluded and then led the opponents astray. Either way, the
hope is that with experience in the faith and age would come the maturity and sense of
proportion that would prevent leaders from self-absorption with position and authority.
Second is the danger of the judgment or condemnation that follows from this delusion
or conceit. Paul portrays this as a situation into (or under) which someone might fall (3:7;
6:9), and the term judgment, condemnation includes not only the condemnation of guilt
but also the punishment that follows (5:12). This is further described by the genitive phrase
of the devil,88 and the sense of the genitive is ambiguous. Translating this as an objective
genitive, Paul is understood to mean that the deluded, conceited overseer is headed for the
same condemnation/punishment as the devil (TNIV; cf. Matt 25:41). An alternate
strategy translates the phrase of the devil as a subjective genitive: falling under the
devils condemnation. This implies that the devil, in one role or another (as Gods agent,
as provocateur who demands justice, as the great enemy of Christians who aims to seduce
them into sin and judgment), having successfully tempted the overseer, actively pronounces
the condemnation he has designed for Gods people.90 Although in choosing one solution
over the other little is lost, the active role of the devil in 3:7 favors putting him into an
active role in this statement. With the fall of the false teachers in the background, Paul
expresses his fear and a warning to Timothy and the church against putting ill-prepared new
converts, who are more vulnerable to the schemes of the devil, into positions of leadership.
In addition to experience and maturity in the faith, v. 7 adds the requirement of a good
reputation with outsiders. As noted above (v. 2), the good reputation serves as the
closing bracket to the whole set of character requirements. It reflects on blamelessness
more specifically from the broad perspective of public image. To get at the idea of
reputation the language of testimony/witness is used (Titus 1:13). This places the
accent on the truthful evidence given by one person in assessment of another; it comes to
mean the ongoing evidence about people that attaches to them in the sense of a
reputation. The term good (3:1; see discussion and note 1:8) emphasizes that the
reputation required in the case of the candidate must establish unequivocally that he is
regarded well in society. In fact it is his wider reputation that is chiefly in mind. Outsiders
are unbelievers. Paul registers this concern for the opinion of outsiders variously and
widely in these letters to coworkers and also in the letters to churches.94
But why this concern for the leaders good witness, and more broadly for the churchs
public image? On one level, the purpose clause explores this question with immediate and
personal concerns in mind. Paul first thinks in term of the leaders social environment, in
which a good reputation guarded a person from falling into (public) disgrace. Envisioned
is the disparagement that would come from those outside for behavior, or a standard of
morality, that is unacceptable in society. The guidelines given in vv. 25 are intended to
steer the leader clear of this danger. But failure to achieve and maintain the good testimony
(according to the profile) would be accompanied by dishonor and shame and a complete
loss of credibility in the wider social context. And following with the leaders derision
would be the derision of the church. It is this concern, the churchs public image in society,
that is the bottom line for Paul. Some insist that the sensitivity to outsiders begins and ends
with the churchs simple right to continue to exist (i.e. self-defense). But in this letter the

importance of the church in Gods plan of redemption (2:16; 3:1516) and the concern for
protecting the integrity of the gospel suggest that Pauls ultimate motive is missionary in
thrust. As much as individuals are important, it is the threat to the evangelistic mandate that
would follow from the church falling into disgrace by association (with false teachers and
overseers whose reputations are compromised by immorality) that would most trouble Paul.
The spiritual consequences of failure come in the second parallel pitfall: (fall) into the
devils trap. The figure, literally that of falling into a snare (6:9; 2 Tim 2:26), is
traditional for succumbing to various human foibles. In this case, however, the devil is
depicted as setting the snare,99 indicating the role of this character in tempting and leading
the person into the kinds of sins warned against above and so into disrepute. It is a way of
warning the leader to resist temptations outside the church (including false teaching) where
the devils domain lies (cf. 5:1415).
In all of this, it is not hard to see the failure of the false teachers behind these
qualifications for leadership. If indeed some of them had been young teachers in the church,
overcome by pride or arrogance and led astray into ungodly behavior in one way or
another, Pauls concern is to shore up the churchs leadership and protect the churchs
testimony in society. Replacements would have to be found who can undo the damage done
by the apostates to the church and its reputation. For those leaders who have not fallen, the
instructions warn of the danger, but also positively encourage perseverance in the standard
of behavior and administration that will project a winning testimony in society.

2. Qualifications of Deacons (3:813)

Following the instructions concerning selection of overseers is a parallel and continuous
section taking up requirements for the selection of deacons. Verse 11 abruptly introduces
women deacons (see below) as being on an equivalent basis with deacons in general, after
which v. 12 returns to a final consideration of male deacons. Most of the qualities
enumerated are parallel with the overseer code, suggesting again that in the Ephesian
context (disruption caused by certain false teachers) public reputation and respectability
were regarded as better indicators of qualification to take part in ministry than simply
abilities or gifts.
8 In the same way, deacons are to be worthy of respect, sincere, not indulging in
much wine, and not pursuing dishonest gain. 9 They must keep hold of the deep truths
of the faith with a clear conscience. 10 They must first be tested; and then if there is

nothing against them, let them serve as deacons.

11 In the same way, the women are to be worthy of respect, not malicious talkers but
temperate and trustworthy in everything.
12 A deacon must be faithful to his wife and must manage his children and his
household well. 13 Those who have served well gain an excellent standing and great
assurance in their faith in Christ Jesus.
Deacons The position of deacons in the NT churches is attested in just two cases, Phil
1:1 and 1 Tim 3:813. The noun diakonos, denoting a person designated for ministry in the
church, limited though this usage is, derives its meaning from a broad background. The
word group describes various kinds of Christian ministry and workers, such as in Pauls
letters to churches,3 and has a central place in describing the role of Jesus (Mark 10:4345;
pars).

The precise sense of the term in its formal application in the church is more difficult to
establish, mainly because of the wide range of meaning usually associated with the word
group: including humble service, sacrificial service, and specific kinds of service such as
table-waiting. Applied to the position that stands in relation to the overseer (1 Tim 3:8
13; Phil 1:1), two other features become equally, if not more, relevant. First, one who
served as a diakonos in non-church settings did so by commission or order of a superior,
and as such both represented and operated with the authority of the superior. This clears the
way for an understanding of deacons in the church that incorporates both the authority that
comes with commissioning and the importance (rather than secondary nature) of the
ministry they executed. What is less clear is who (God or the overseer) is to be regarded as
the source of the commission.
Second, however, the sense of service as an assistant to a supervisor also becomes clear
in the two cases in which the formal meaning of deacons is meant. In each case, the term
occurs in relation to and following the term overseers. In 1 Tim 3:113, where the most
reflection on positions in the church occurs, the order of treatment and the greater attention
given to the overseer suggests that the role of deacons be regarded as a subordinate position
and an assistantship in some sense. The roots of the formal position of the deacons are not
easily linked to the table-waiting seven in Acts 6:16. The broad use of the term for gospel
ministry sustains its use independent of the formal church meaning (at least at this point in
church history) as a reference to ministers in general (e.g. 1 Tim 4:6). Probably with the
position(s) of overseers and elders already in existence, the need for greater specialization
in some churches of more significant size and longer history led to the establishment of a
group commissioned to support the ministry overseen by the episkopoi and presbyteroi.
As in the case of the overseer, the instructions relating to the deacons have mainly to do
with aspects of character, which makes attempts to define diaconal duties difficult. This
focus makes it unwise to assume that tasks of teaching and preaching were excluded from
the deaconate, or that the ministry of deacons consisted mainly of practical duties in the
church. Almost certainly the insistence that candidates for the diaconate be deeply
committed to the mystery of the faith (3:9) presumes participation in the ministry of
teaching and preaching. And the requirement of proficiency in household management in
3:12, parallel to 3:45, suggests leadership responsibilities in the church. As pointed out
above, we should probably understand the deacons task as being that of assisting the
overseer/supervisor in administration, leadership and teaching within the church. The
arrangement in Ephesus was apparently that of a group of deacons (note the plurality)
serving the church as assistants either to the overseer (singular) or team of overseers.
8 After inserting the same parenetic introduction to the new instructions (deacons
must be beyond reproach), the shape of the continuing instructions follows the earlier
syntactical pattern and in briefer fashion intends to cover the same basic ground. A
combination of an initial summarizing positive trait (respectability) and prohibitions fill
out the implied broad requirement of irreproachability; this is later summarized with the
synonym blameless with which the instructions reach a first conclusion in v. 10.
The instructions begin by summarizing several individual qualities expressed in 3:2
with the broader requirement of respectability, dignity (worthy of respect, 3:4; 2:2). It
envisages an observable quality of behavior with an inward source and, just as importantly
for Paul, a theological origin (2:2 note).

Three prohibitions follow. First, insincerity of speech (lit. not double-tongued) is to

be guarded against. The rare term originally refers to repetition in speech and then comes to
describe the shortcoming of deceitfulness; the thought is of saying one thing to one
person and another thing to another, that is, to be duplicitous, which is condemned in
Proverbs, Sirach, and Philo as a danger to community and relationships. A leader afflicted
by this weakness would be a threat to the trust and stability of the community.
Second, an addiction to or excessiveness (lit. not devoted to12) in the consumption of
wine is prohibited. This shortcoming corresponds to the differently phrased requirement in
3:3 and Titus 1:7, and is also condemned in older women in Titus 2:3. While this
prohibition pertains to all believers, as evidence of a lack of self-control that would ruin the
reputation of the leader and the church, it is especially warned against in the case of
deacons and overseers.
Third, integrity with money is encouraged with the prohibition against pursuing
dishonest gain (Titus 1:7). It is noteworthy that this vice is developed at length in the
allegation made against the opponents (6:510; cf. Titus 1:11), which suggests that Paul
may be extra sensitive to this danger in the case of selecting new leaders in the troubled
Ephesian church. Nevertheless, the concern for a dispassionate regard for money on the
part of church leaders is widely recorded (cf. 1 Tim 3:3; Titus 1:7; 1 Pet 5:2). And while
allegations of greed and teaching for gain typically made against false teachers may suggest
that the chief concern was to guard against the danger of mixed motives for ministry (e.g. 1
Pet 5:2), the reference is general enough to encompass most kinds of financial misjudgment
and abuse.16
9 The next requirement is generally applicable to all believers, but is stressed here in
the case of deacons because of the situation of false teaching. Deacons must keep hold of
the deep truths (lit. the mystery) of the faith with a clear conscience. As this translation
suggests, the faith here means the content of what is believed (see note 1:2).
But what does Paul mean by the mystery of the faith? Elsewhere Paul developed the
mystery concept, drawing on Hebrew backgrounds, to conceptualize the Christ event as
the revelation of Gods secret plan.18 The term occasionally stood alone (Rom 16:25; Eph
3:3, 9; Col 1:25) or as here in a genitive construction that helps to define the mystery (the
mystery of God, 1 Cor 2:1; the mystery of Christ, Eph 3:4; the mystery of his will,
Eph 1:9, etc.). Here the closest parallel is the mystery of the gospel (Eph 6:19), where the
content of what is proclaimed is defined as being that mystery of Gods plan to save in
Christ that was revealed in history. The shift to the faith is understandable in this context
as occasioned by the threat of heresy in this church that Paul conceptualizes in a broader
way as a danger not just to the gospel (i.e. to Pauls mission) but to the whole present and
future of the church (3:1416). So here the term mystery describes the apostolic faith in
Pauline terms as the revelation of salvation in Christ as proclaimed in his gospel. The false
teachers had distorted or rejected this version of Gods plan, and Paul wanted to ensure that
leaders be chosen from among those who held firm to the gospel/faith that Paul had
delivered to the church.
The attached prepositional phrase, with a clear conscience, adds the thought of ethical
wholeness to the qualification. This is a technical concept for Paul by which he defines
authentic Christian existence as adherence to the approved gospel and sound behavior, and
by which he measures deviance from the apostolic norm (see Excursus at 1:5). Standing in
the background is the ethical lapse of the false teachers brought about by their rejection of

the faith and their consequent ineffective consciences (4:2; 1:19). The two terms good
conscience and cleansed or clear conscience are evaluative and theological: they
describe the conscience of one whose belief is sound as being effective (good) because of
Gods cleansing. As a result, it gives the verdict of innocence in relation to actions that
have been taken. Thus the qualification stipulates that the candidates adherence to the faith
(holding to it) is to be unquestioned, and his conduct is to be appropriate to the faith he
professes.
10 With a change in style, the instructions pause to emphasize that the whole process of
assessment under consideration is mandatory. Just as is implied in the case of overseers,22
the aspiring deacon is first to be tested, then24 (if he passes the test) to be allowed to serve.
This is not some new or additional, unspecified test, but rather (as the desired outcome, if
they are blameless, shows) it is the assessment of the candidates life and testimony on the
basis of the qualifications set out in the code that is in mind. Blameless (TNIV nothing
against them) is synonymous with beyond reproach, the term that describes the general
requirement for the overseer in 3:2 (for which blameless serves in Titus 1:67). With the
legal sense of the term in the background, it means to be free from any charge of civic or
domestic impropriety.26 The candidates reputation both inside and outside of the church
must pass the test. To determine this, the preceding concrete requirements were laid down.
This does not mean that false accusations are grounds for ineligibility, but rather that
uncorrected tendencies towards misbehavior ought not to be found in the candidates
background. If the test is passed, the candidate may serve as a deacon.
11 Rather abruptly the focus shifts momentarily from male deacons to the women
[who are deacons]. The active role of women in the church has already been implied in the
discussion of the prohibitions issued by Paul in response to the excess of some women
(2:1112). Whatever their status as Paul addressed them here (probably under at least a
temporary restriction from teaching and holding authority), women had apparently
occupied some role in relation to preaching and teaching. The instructions here, however,
enumerate in the same order the aspects of character and behavior we have already seen in
the case of the male deacons in 3:8. And equally the goal is to define in more concrete
terms the meaning of the general requirement, also in effect here, of blamelessness
(3:10).
First, as in 3:8, the term respectability, dignity (worthy of respect, see discussion
3:8; 2:2 Excursus) loosely encompasses a number of qualities spelled out specifically in 3:2
that measure respectability.
Second, parallel to the concern for speech in 3:8, the woman deacons speech habits are
to be scrutinized. Specifically, she is not to be known as a malicious talker (lit.
slanderer = double-speak in 3:8), which implies positively that she be known rather for
telling the truth. This is the same term translated devil in 3:67 (2 Tim 2:26 and widely in
NT), but here refers to the spreading of lies for which the devil was known.
Third, the term temperate, which in 3:2 (see discussion) refers to level-headedness,
here probably means avoidance of drunkenness, as the parallel qualification in 3:8 (Titus
2:2, 3) indicates.
Fourth, the catchall phrase trustworthy in everything, employs the important faith
word group that, as we have seen, can focus on either belief or trustworthiness. In this case,
the broad scope indicated in the phrase translated everything (2 Tim 2:7; 4:5; Titus 2:9,

10; 2 Cor 11:6), suggests the latter and emphasizes complete reliability.34 It is not necessary,
however, to separate this quality from the woman deacons faith; it is her adherence to the
gospel (3:9) that produces her trustworthiness in carrying out whatever tasks she is set.
12 At this point, Paul resumes instructions concerning male candidates with the two
domestic aspects already set out for overseers. Deacons must be faithful to their wives (see
discussion at 3:2; Titus 1:6). They must also exhibit skillful management in the household.
The elements of household management mentioned first in 3:4 are shortened and given in
reversed order. The order, let them manage their children and households well,
distinguishes between offspring and slaves, suggesting that the deacons, like the overseers,
were (generally) householders, people of means and position in the social structure. The
concern for this management ability suggests that deacons carried out significant leadership
duties in service to the overseers, or perhaps (if overseers supervised a cluster of house
churches in a locality) on a par with overseers but in a more limited sphere (the house
church; see above).43
04.05 Un cambio sintctico (de la serie de adjetivos a una frase de participio) seala un
cambio en la perspectiva de las cualidades personales del capataz a su habilidad en "la
gestin de su propia casa." A pesar de que en la frase de seguir este requisito se resuelve en
familia liderazgo (NVI) y "familia" es el equivalente moderno de la cultura occidental al
concepto antiguo hogar (oikos), la estipulacin aqu excede inicialmente los temas de
crianza y economizar para incluir la gestin de los esclavos, la propiedad, los intereses
comerciales e incluso el mantenimiento de importantes relaciones con los bienhechores /
clientes o clientes. Dada la importancia fundamental de la familia dentro de la cultura
greco-romana (el microcosmos del Imperio), de 66 aos, no es sorprendente que la
reputacin de la familia dependera de su xito (o fracaso) en este mbito. Esta actividad
domstica no se minimiza o espiritualizada, a pesar de que la imagen de la familia ser
superponerse a la de la Ekklesia ("la casa de Dios, la iglesia del Dios viviente") en el 3: 5 y
3:15. Si bien se debe tener precaucin, la asuncin de este conjunto de instrucciones es que
los supervisores seran los cabezas de familia, es decir, hombres de al menos suficiente
significa tener casas, ejecutar, y administrar sus asuntos. El verbo "gestin" es el mismo
que describe la tarea de "lder" en la iglesia (5:17; Romanos 12: 8; 1 Tesalonicenses 5:12;
cf. 1 Cor 12:28). La analoga de la iglesia como la casa ya presente en Pablo (Glatas 6:10;
Efesios 2: 19-22) es, como Marshall seala, aqu expandido ms all de las ideas de
pertenencia e identidad que incluya un modelo de liderazgo (Tito 1: 7 ). El predominio de
los oikos en la formacin de patrones de liderazgo, gestin, autoridad y responsabilidad
dentro del marco cultural hizo que el modelo natural para definir la posicin del supervisor.
El adverbio "as" (03:12, 13; 05:17) unido al verbo de la gestin establece el alto nivel de
competencia Pablo espera que en los candidatos para el liderazgo de la iglesia.
Una medida ms evidente de la capacidad de gestin de la familia del candidato se
destac: ". Ven que sus hijos le obedecen" Las consecuencias se dejan vagos, pero el
lenguaje (lit.) "tenga a sus hijos sumisos" ("obediencia"; cf. NVI) refleja claramente el
sentido de arriba hacia abajo patriarcal asumido de orden en el hogar (y la sociedad en
43 Philip H. Towner, The Letters to Timothy and Titus, The New International
Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans
Publishing Co., 2006), 254267.

general). El jefe de la casa era para ejercer su autoridad a la baja a lo largo de lneas
claramente definidas, y aquellos por debajo estaban obligados a presentar. Dada la situacin
de la hereja en feso, probablemente esto incluye el compromiso de los nios a la fe. En la
situacin pionera dirigida por Tito 1: 6, la fe de los hijos del lder se establece como un
requisito previo; aqu en otro ambiente, la perseverancia en la fe es la contraparte
correspondiente. Fitness del supervisor para dirigir la iglesia se mide por lo tanto sobre la
base de su capacidad de mantener la sumisin de sus hijos, incluido el fomento y
"mantenimiento" en la fe.
La estipulacin adicional, "con toda la dignidad" ("seriedad, la respetabilidad"), o bien
define el comportamiento esperado de los nios del capataz (NVI; NVI), o la forma en la
que el padre es el ejercicio de la autoridad necesaria para mantener a sus hijos en sumisin
(NVI; REB). La proximidad de la frase a "nios" a favor de la ex solution.75 Pero el porte
digno del supervisor ya ha sido un punto de nfasis (3: 2), que, en vista de la preocupacin
tradicional en la cultura helenstica para la adecuacin y dignidad de rodamiento del padre
hacia sus hijos, sugiere que la forma en que se ejerce la autoridad sobre los hijos por el
padre es una medida de su idoneidad para ejercer autoridad sobre la comprensin
members.77 iglesia de Pablo es que este (y otros aspectos observables de conducta ) tiene
tanto un origen teolgico / espiritual interior y (2: 2 Excursus).
El punto de este examen de la casa se hace por medio de una analoga que se introduce
en el v. 5 con una sentencia condicional. La analoga en s es sencillo y no debe detenernos
mucho tiempo. Pero se deben hacer dos observaciones. En primer lugar la gestin en el
hogar se convierte en algo as como un modelo para la gestin en la iglesia. Esta lgica
refleja esencialmente la conviccin generalizada en los das de Pablo de que la propia
conducta privada determina al potencial de cierto grado de una ventaja en el arena.79
pblica Este axioma era al menos implcito en el requisito de que acabamos de considerar
en el v. 4; aqu, en la sentencia condicional, el vnculo se hace clara. En el protasis ("si
alguien no sabe gobernar su propia casa"), el verbo de la gestin se repite de v. 4 (vase el
debate), y lleva el mismo sentido activo de "lder". Hay, sin embargo , un cambio en los
verbos en el apodosis ("cmo podr cuidar de la iglesia de Dios"?) que ampla el alcance
de la "gestin", que podra limitarse a una visin ms bien mecnica de la supervisin, a fin
de incluir la actividad ms compasivo de " cuidar. "La eleccin de Pablo de este verbo al
parecer fue hecho para l por la analoga tradicional que est haciendo, ya que este es el
verbo usado para describir la responsabilidad del padre dentro de la household.82
En segundo lugar, la imagen de "hogar" ya se introdujo en 1: ". Iglesia" 4 ahora se
superpone ms especficamente sobre la imagen del mandato de Pablo de "la iglesia"
(03:15; 05:16) es estndar en las cartas a las iglesias y, como en la mayora de los casos all,
aqu la referencia es a una comunidad cristiana local (cf. el sentido universal en 3:15).
Lo que contribuye a la analoga las instrucciones es, por lo tanto, un nfasis, derivado
del axioma social tradicional, en la importancia de la responsabilidad probada del candidato
dentro de su casa. Los riesgos para la iglesia son dos. Por un lado, la preocupacin de Pablo
es para asegurar que los lderes sern seleccionados que gestionar con eficacia la
comunidad y satisfacer las necesidades de sus miembros. Pero, por otro lado, al igual que el
honor y la reputacin de la familia depender de su descarga con xito de sus deberes de

cuidado y supervisin, por lo que en el caso del supervisor, estos enlaces axioma social La
imagen pblica de la iglesia (testigo) directamente a la reputacin de sus lderes.
6.7 La lista de requisitos se reanuda, la adicin de dos artculos especficamente
cristianas finales acompaados de declaraciones de propsito para explicar ellos. En primer
lugar, el capataz no era para ser elegido entre los nuevos conversos. La iglesia en feso,
una iglesia paulina con al menos un par de aos en su haber, se dio el lujo de ser ms
selectivo en su eleccin de lderes que en el caso de la situacin pionera en Creta.
La ventaja de este requisito se ve en dos peligros relacionados que la madurez debe
ayudar a los lderes a evitar. En primer lugar, aunque las versiones traducen
consistentemente el primer peligro como "vanidad" (NVI; NVI; NVI), la asociacin de
Pablo de esta falla con los falsos maestros (6: 4; 2 Timoteo 3: 4) puede sugerir que est
pensando ms del fascinacin por la autoridad de que se fue con la posicin del maestro
que enga y luego llev a los opositores por mal camino. De cualquier manera, la
esperanza es que con la experiencia de la fe y la edad vendra la madurez y sentido de la
proporcin que impida lderes de ensimismamiento con la posicin y autoridad.
En segundo lugar est el peligro de la sentencia o la condena que se desprende de este
engao o por vanagloria. Pablo interpreta esto como una situacin en (o bajo), que alguien
podra "caer" (3: 7; 6: 9), y el trmino "juicio, condena" incluye no slo la condena de
culpabilidad, sino tambin el castigo que le sigue (5 : 12). Esto se describe con ms detalle
en la frase genitivo "del diablo", 88 y el sentido del genitivo es ambigua. Traduciendo esto
como un genitivo objetivo, Paul se entiende que el engaado, supervisor vanidoso se dirigi
a la misma condenacin / castigo "como el diablo" (NVI; Mateo 25:41). Una estrategia
alternativa traduce la frase "del diablo", como un genitivo subjetivo: ". Caer bajo la
condenacin del diablo" Esto implica que el diablo, en un papel o en otro (como agente de
Dios, como provocador que exige la justicia, como el gran enemigo de los cristianos que
pretende seducir a ellos en el pecado y el juicio), despus de haber tentado con xito el
capataz, pronuncia activamente la condena que ha diseado para people.90 de Dios Aunque
en la eleccin de una nica solucin sobre el otro poco se pierde, el papel activo del diablo
en 3: 7 favores le ponen en un papel activo en esta declaracin. Con la cada de los falsos
maestros en el fondo, Pablo expresa su temor y una advertencia a Timoteo y la iglesia en
contra de poner los nuevos conversos mal preparadas, que son ms vulnerables a las
asechanzas del diablo, en posiciones de liderazgo.
Adems de la experiencia y la madurez en la fe, v. 7 aade el requisito de una "buena
reputacin con los de afuera." Como se ha sealado ms arriba (v. 2), la "buena reputacin"
sirve como el corchete de cierre a todo el conjunto de caracteres requisitos. Refleja sobre
"intachable", ms concretamente desde la amplia perspectiva de la imagen pblica. Para
llegar a la idea de "reputacin" el lenguaje del "testimonio / testigo" se utiliza (Tito 1:13).
Esto pone el acento en la evidencia veraz dada por una persona en la evaluacin de otro;
que viene a significar la "evidencia" en curso acerca de la gente que se une a ellos en el
sentido de una reputacin. El trmino "bueno" (3: 1; vase el anlisis y la nota 1: 8) hace
hincapi en que la reputacin necesaria en el caso de que el candidato debe establecer
inequvocamente que se considera bien en la sociedad. De hecho, es su reputacin ms
amplia que es principalmente en mente. "Outsiders" son incrdulos. Pablo registra esta

preocupacin por la opinin de los extranjeros de diversas maneras y ampliamente en estas

cartas a compaeros de trabajo y tambin en las cartas a churches.94
Pero por qu esta preocupacin por buen testimonio del lder, y ms ampliamente para
la imagen pblica de la iglesia? Por un lado, la clusula de propsito explora esta cuestin
con las preocupaciones inmediatas y personales en mente. Pablo piensa primero en
trminos de entorno social del lder, en el que una buena reputacin vigilado a una persona
de "caer en desgracia (pblico)." Envisioned es el menosprecio que vendra de "los de
fuera" para el comportamiento, o una norma de moralidad, que es inaceptable en la
sociedad. Las directrices dadas en los vv. 2.5 estn destinados para dirigir el lder
indiscutible de este peligro. Pero el fracaso para lograr y mantener el buen testimonio (de
acuerdo con el perfil) ira acompaado de la deshonra y la vergenza y la prdida total de
credibilidad en el contexto social ms amplio. Y siguiendo con la burla del lder sera la
burla de la iglesia. Es esta preocupacin, la imagen pblica de la Iglesia en la sociedad, que
es la lnea de fondo para Pablo. Algunos insisten en que la sensibilidad a los forasteros
comienza y termina con simple derecho de la Iglesia a seguir existiendo (es decir, la
defensa propia). Pero en esta carta la importancia de la iglesia en el plan de redencin de
Dios (2: 1-6; 3: 15-16) y la preocupacin por la proteccin de la integridad del evangelio
sugiere que el motivo ltimo de Pablo es misionero en empuje. Por mucho que las personas
son importantes, es la amenaza con el mandato de evangelizacin que se derivaran de la
iglesia de caer en desgracia por asociacin (con falsos maestros y supervisores cuya
reputacin se ve comprometida por la inmoralidad) que hara ms problemas para Pablo.
Las consecuencias espirituales de fracaso vienen en el segundo escollo paralelo: La
figura, literalmente, la de "caer en una trampa" (6: 9; 2 Tim 2:26) "(cada) en la trampa del
diablo.", Es tradicional para sucumbir a diversas debilidades humanas. En este caso, sin
embargo, "el diablo" se representa como el establecimiento de la trampa, 99 que indica el
papel de este personaje en la tentacin y llevando a la persona a los tipos de pecados
advertido contra ms arriba y as en el descrdito. Es una manera de advertir el lder de
resistir las tentaciones fuera de la iglesia (incluyendo la enseanza falsa), donde las
mentiras de dominio del diablo (cf. 5: 14-15).
En todo esto, no es difcil ver el fracaso de los falsos maestros detrs de estos requisitos
para el liderazgo. Si, efectivamente, algunos de ellos haban sido profesores jvenes en la
iglesia, vencido por orgullo o arrogancia y extraviado en un comportamiento impo de una
manera u otra, la preocupacin de Pablo es para apuntalar el liderazgo de la iglesia y
proteger el testimonio de la iglesia en la sociedad. Reemplazos tendran que ser encontrado
que puede deshacer el dao hecho por los apstatas a la iglesia y su reputacin. Para los
lderes que no han cado, las instrucciones advierten del peligro, pero tambin animan
positivamente la perseverancia en la norma de la conducta y la administracin que proyecte
un testimonio de ganar en la sociedad.
2. Requisitos de los Diconos (3: 8-13)
Siguiendo las instrucciones relativas a la seleccin de los supervisores es una seccin
paralela y continua ocupando requisitos para la seleccin de los diconos. El versculo 11
introduce abruptamente mujeres diconos (vase ms adelante) como sobre una base
equivalente con los diconos en general, despus de lo cual v. 12 vuelve a una

consideracin final de los diconos varones. La mayor parte de las cualidades enumeradas
son paralelos con el cdigo de supervisor, lo que sugiere una vez ms que en el contexto de
Efeso (interrupcin causada por ciertos falsos maestros) se consideraban reputacin pblica
y respetabilidad como mejores indicadores de calificacin para participar en el ministerio
que simples habilidades o dones.
8 De la misma manera, los diconos deben ser dignos de respeto, sincero, no dados a
mucho vino, y no perseguir ganancias deshonestas. 9 Deben guardar las verdades profundas
de la fe con limpia conciencia. 10 En primer lugar deben ser probados; y luego, si no hay
nada en contra de ellos, que sirvan como diconos.
11 De la misma manera, las mujeres han de ser digno de respeto, no calumniadoras,
sino sobrias, fieles en todo.
12 Un dicono debe ser fiel a su esposa y que gobiernen bien sus hijos y sus casas. 13
Los que han servido bien ganar un excelente prestigio y gran seguridad en su fe en Cristo
Jess.
Diconos La posicin de los diconos en las iglesias NT se atestigua en slo dos casos,
Filipenses 1: 1 y 1 Timoteo 3: 8-13. Los diakonos sustantivo, denota una persona designada
para el ministerio en la iglesia, limitada aunque este uso es, deriva su significado de un
amplio fondo. El grupo de palabras describe varios tipos de ministerio y trabajadores
cristiana, como en las cartas de Pablo a las iglesias, 3 y tiene un lugar central en la que
describe el papel de Jess (Marcos 10: 43-45; pars).
El sentido exacto del trmino en su solicitud formal en la iglesia es ms difcil de
establecer, sobre todo debido a la amplia gama de significado por lo general asociada con el
grupo de palabras: incluyendo el servicio humilde, servicio de sacrificio, y determinados
tipos de servicios, tales como "mesa . -Esperando "Aplicado a la posicin que est en
relacin con el supervisor (1 Timoteo 3: 8-13; Filipenses 1: 1), otras dos caractersticas se
convierten igualmente, si no ms, relevante. En primer lugar, quien sirvi como diakonos
en entornos no-iglesia lo hicieron por accin u orden de un superior, y mientras tanto
representado y como funciona con la autoridad del superior. Esto abre el camino para la
comprensin de los diconos en la iglesia que incorpora tanto la autoridad que viene con la
puesta en marcha y la importancia (en lugar de la naturaleza secundaria) del ministerio
ejecutaron. Lo que est menos claro es que (Dios o el supervisor) deben considerarse como
la fuente de la comisin.
En segundo lugar, sin embargo, el sentido de servicio como asistente de un supervisor
tambin se hace evidente en los dos casos en los que el sentido formal de "diconos" se
quiere decir. En cada caso, el trmino se produce en relacin con y siguiendo el trmino en
1 Tim 3 "supervisores".: 1-13, donde los ms reflexin sobre las posiciones en la iglesia se
produce, el orden de tratamiento y la mayor atencin prestada al supervisor sugiere que el
papel de los diconos ser considerado como una posicin subordinada y una ayudanta en
algn sentido. Las races de la posicin formal de los diconos no son fcilmente
vinculados a la mesa de espera de siete en Hechos 6: 1-6. El amplio uso de la palabra para
el ministerio del evangelio sustenta su uso independiente del sentido formal de la iglesia (al
menos en este momento de la historia de la iglesia) como una referencia a los ministros en
general (por ejemplo, 1 Tim 4: 6). Probablemente con la posicin (s) de obispos y ancianos

ya existentes, la necesidad de una mayor especializacin en algunas iglesias de ms tamao

significativo y la historia ya llev a la creacin de un grupo encargado de apoyar el
ministerio supervisado por el episkopoi y presbyteroi.
Como en el caso del capataz, las instrucciones relativas a los diconos tienen todo que
ver con aspectos de carcter, lo que hace que los intentos de definir deberes "diaconales"
difcil. Este enfoque hace que sea imprudente asumir que las tareas de enseanza y
predicacin fueron excluidos del diaconado, o que el ministerio de los diconos consistan
principalmente en tareas prcticas en la iglesia. Es casi seguro que la insistencia en que los
candidatos al diaconado estar profundamente comprometidos con "el misterio de la fe" (3:
9) supone la participacin en el ministerio de la enseanza y la predicacin. Y el requisito
de competencia en la administracin del hogar en 03:12, paralela a 3: 4-5, sugiere
responsabilidades de liderazgo en la iglesia. Como se ha sealado ms arriba,
probablemente deberamos entender la tarea del dicono como la de ayudar al supervisor /
supervisor de la administracin, el liderazgo y la enseanza dentro de la iglesia. La
disposicin en feso era al parecer la de un grupo de diconos (tenga en cuenta la
pluralidad) al servicio de la iglesia como asistentes ya sea para el supervisor (singular) o un
equipo de supervisores.
8 Despus de insertar la misma introduccin parentico a las nuevas instrucciones
("diconos deben ser irreprochables"), la forma de las instrucciones continuas sigue el
patrn sintctico antes y en breve la moda tiene la intencin de cubrir el mismo terreno
bsico. Una combinacin de un rasgo de resumen inicial positivo ("respetabilidad") y
prohibiciones llenar el amplio exigencia implcita de irreprochable; esta tarde se resume
con el sinnimo "intachable" con la que las instrucciones que llegan a una primera
conclusin en el v. 10.
Las instrucciones comienzan con un resumen de varias cualidades individuales
expresadas en 3: 2 con el requisito ms amplio de "respetabilidad, la dignidad" ("digno de
respeto," 3: 4; 2: 2). Prev una calidad observable de conducta con una fuente hacia el
interior y, no menos importante para Pablo, un origen teolgico (2: 2 la nota).
Tres prohibiciones siguen. En primer lugar, "la falta de sinceridad" del habla (lit. "sin
doblez") debe ser vigilado en contra. El trmino rara originalmente se refiere a la repeticin
en el habla y luego trata de describir el defecto de "engao"; la idea es de decir una cosa a
una persona y otra cosa a otra, es decir, ser "hipcrita", que est condenado en Proverbios,
Eclesistico, y Filn como un peligro para la comunidad y las relaciones. Un lder afligido
por esta debilidad sera una amenaza para la confianza y la estabilidad de la comunidad.
En segundo lugar, una adiccin o desmesura (lit. "no dedicadas a" 12) en el consumo de
vino est prohibido. Esta deficiencia se corresponde con el requisito enunciado diferente en
3: 3 y Tito 1: 7, y tambin es condenado en las mujeres mayores en Tito 2: 3. Mientras que
esta prohibicin se refiere a todos los creyentes, como prueba de la falta de auto-control que
arruinara la reputacin del lder y de la iglesia, es especialmente advirti contra en el caso
de los diconos y obispos.
En tercer lugar, la integridad con el dinero se anima con la prohibicin de la "bsqueda
de ganancias deshonestas" (Tito 1: 7). Es de destacar que este vicio se desarrolla
ampliamente en la acusacin formulada contra los oponentes (6: 5-10; cf. Tito 1:11), lo que

sugiere que Pablo puede ser ms sensible a este peligro en el caso de la seleccin de nuevos
lderes en la iglesia de Efeso con problemas. Sin embargo, la preocupacin por una relacin
desapasionada de dinero por parte de los lderes de la iglesia es ampliamente registrada (cf.
1 Tim 3: 3; Tito 1: 7; 1 Pedro 5: 2). Y mientras que las denuncias de la codicia y de la
enseanza en beneficio hecho tpicamente contra los falsos maestros pueden sugerir que la
principal preocupacin era proteger contra el peligro de motivos mixtos para el ministerio
(por ejemplo, 1 Pedro 5: 2), la referencia es lo suficientemente general como para abarcar la
mayora de los tipos de error de clculo financiero y abuse.16
9 El siguiente requisito es de aplicacin general a todos los creyentes, pero se hace
hincapi aqu en el caso de los diconos, debido a la situacin de la enseanza falsa.
Diconos "deben mantener el asimiento de las verdades profundas (lit." el misterio "). De la
fe con limpia conciencia" Como esta traduccin sugiere, "la fe" significa aqu el contenido
de lo que se cree (ver nota 1: 2) .
Pero, qu quiere decir Pablo con "el misterio de la fe?" En otra parte Pablo desarroll
el concepto "misterio", sobre la base de antecedentes hebreos, de conceptualizar el
acontecimiento de Cristo como la revelacin de plan.18 secreto de Dios El trmino de vez
en cuando se qued solo (Rom 16 : 25; Ef 3: 3, 9; Col 1:25), o como en este caso en una
construccin de genitivo que ayuda a definir el misterio ("el misterio de Dios", 1 Corintios
2: 1; "el misterio de Cristo," Efesios 3: 4; "el misterio de su voluntad," Efesios 1: 9, etc.).
Aqu el paralelo ms cercano es "el misterio del evangelio" (Efesios 6:19), en el que el
contenido de lo que se proclama se define como el misterio del plan de Dios para salvar en
Cristo que se revel en la historia. El cambio a "la fe" es comprensible en este contexto
como ocasionada por la amenaza de la hereja en esta iglesia que Pablo conceptualiza de
una manera ms amplia como un peligro no slo para el evangelio (es decir, con la misin
de Pablo), pero a todo el presente y el futuro de la iglesia (3: 14-16). As que aqu el
trmino "misterio", describe la fe apostlica en trminos paulinos como la revelacin de la
salvacin en Cristo como se proclama en su evangelio. Los falsos maestros haban
distorsionado o rechazado esta versin del plan de Dios, y Paul quera asegurarse de que los
lderes elegidos entre los que se mantuvo firme al evangelio / fe que Pablo haba entregado
a la iglesia.
La frase preposicional adjunto, "con la conciencia tranquila", aade la idea de totalidad
tica para la calificacin. Este es un concepto tcnico a Pablo por el cual define la autntica
existencia cristiana como la adhesin al Evangelio aprobado y buen comportamiento, y por
el que mide la desviacin de la norma apostlica (ver Excursus a escala 1: 5). De pie en el
fondo es la falta de tica de los falsos maestros provocada por su rechazo de la fe y su
conciencia ineficaces consiguientes (4: 2; 1:19). Los dos trminos "buena conciencia" y
"conciencia limpia o clara" son evaluativa y teolgica: describen la conciencia de uno cuya
creencia es sonido como eficaz ("bueno"), debido a la limpieza de Dios. Como resultado, se
da el veredicto de "inocencia" en relacin a las acciones que se han tomado. As, la
calificacin se establece que la adhesin del candidato a la fe ("holding a ella") es fuera de
duda, y su conducta ha de ser adecuada a la fe que profesa.
10 Con un cambio de estilo, las instrucciones de hacer una pausa para enfatizar que
todo el proceso de evaluacin en cuestin es obligatorio. As como est implcito en el caso
de los supervisores, 22 el dicono aspirantes es el primero en ser probado, then24 (si pasa la

prueba) que se le permitiera servir. Esto no es cierto, prueba nueva o adicional no

especificado, sino ms bien (como el resultado deseado ", si son irreprensibles," shows) es
la valoracin de la vida y el testimonio de los candidatos sobre la base de los requisitos
sealados en el cdigo que est en la mente. "Inocente" ("nada en contra de ellos" NVI) es
sinnimo de "irreprochable", el trmino que describe el requisito general para el supervisor
en 3: 2 (para los que "sin culpa" sirve en Tito 1: 6-7). Con el sentido jurdico del trmino,
en el fondo, que significa ser libre de cualquier cargo de impropriety.26 cvica o domstico
reputacin del candidato tanto dentro como fuera de la iglesia debe pasar la prueba. Para
determinar esto, los requisitos concretos anteriores se establecieron. Esto no quiere decir
que las acusaciones falsas son las causas de inelegibilidad, sino ms bien que las tendencias
no corregidas hacia el mal comportamiento no debe ser encontrado en el fondo del
candidato. Si se pasa la prueba, el candidato puede "servir como dicono."
11 Ms bien bruscamente el foco se desplaza momentneamente de diconos varones a
"las mujeres [que son diconos]." El papel activo de las mujeres en la iglesia ya ha sido
implicados en la discusin de las prohibiciones emitidas por Pablo en respuesta al exceso
de algunas mujeres (2: 11-12). Sea cual sea su condicin de Pablo se dirigi a ellos aqu
(probablemente bajo al menos una restriccin temporal de la enseanza y la autoridad que
disponga), las mujeres haban aparentemente ocupado algn papel en relacin con la
predicacin y la enseanza. Las instrucciones aqu, sin embargo, enumeran en el mismo
orden los aspectos de carcter y comportamiento ya hemos visto en el caso de los diconos
varones en 3: 8. E igualmente el objetivo es definir en trminos ms concretos el
significado del requisito general, tambin en efecto aqu, de "intachable" (03:10).
En primer lugar, como en 3: 8, el trmino "respetabilidad, la dignidad" ("digno de
respeto", ver la discusin 3: 8; 2: 2 Excursus) sin apretar abarca una serie de cualidades
enunciadas especficamente en 3: 2 que miden la respetabilidad.
En segundo lugar, paralela a la preocupacin por el discurso en 3: 8, han de ser
examinados hbitos del habla a la mujer de dicono. En concreto, no debe ser conocido
como un "conversador maliciosa" (lit. "calumniador" = "doble discurso" en 3: 8), lo que
implica de manera positiva que se le conoce ms bien por decir la verdad. Este es el mismo
trmino traducido "diablo" en 3: 6-7 (2 Tim 2:26 y ampliamente en NT), pero en este caso
se refiere a la difusin de mentiras para el que se conoce al diablo.
En tercer lugar, el trmino "templada", que en 3: 2 (ver discusin) se refiere a la
sensatez, aqu probablemente significa evitar la embriaguez, como la calificacin paralelo
en 3: 8 (Tito 2: 2, 3) indica.
En cuarto lugar, la frase de cajn de sastre "fieles en todo", emplea el importante "fe"
grupo de palabras que, como hemos visto, puede centrarse en cualquiera de creencia o
confianza. En este caso, el amplio alcance se indica en la frase traducida como "todo" (2
Tim 2: 7; 4: 5; Tito 2: 9, 10; 2 Cor 11: 6), sugiere este ltimo y enfatiza reliability.34
completarlo No es necesario, sin embargo, para separar esta cualidad de la fe de la mujer
del dicono; es su adhesin al Evangelio (3: 9) que produce su "confianza" en la realizacin
de cualquier tarea que se establece.
12 En este punto, Pablo reanuda instrucciones relativas a los candidatos masculinos con
los dos aspectos nacionales ya establecidos para los supervisores. Los diconos deben ser

fieles a sus esposas (vase la discusin a las 3: 2; Tito 1: 6). Tambin deben exhibir manejo
hbil en el hogar. Los elementos de la administracin del hogar mencionan por primera vez
en 3: 4 se acortan y dada en orden inverso. La orden, "permiten a manejar sus hijos y
familias bien", distingue entre los esclavos y los hijos, lo que sugiere que los diconos,
como los supervisores, fueron (en general) los cabezas de familia, personas de medios y
posicin en la estructura social. La preocupacin por esta capacidad de gestin sugiere que
los diconos llevan a cabo las responsabilidades de liderazgo significativas en el servicio a
los supervisores, o tal vez (si supervisores supervisan un grupo de iglesias en las casas en
una localidad) a la par con los supervisores, pero en un mbito ms limitado (la iglesia
casa ; vase ms arriba).
////////////////////////////////////////////////////////////////////////////////////////////////////////
4. Ruleth. Gr. prestmi to superintend, to preside over. If a man fails in a smaller
task, he is incapable of succeeding in the larger task of superintending the many families
that compose a congregation or group of churches (see v. 5).
House. Gr. oikos, house, and by extension, family, household.
Children in subjection. The ministers children must show by their obedient behavior
and serious attitude that they respect their father. The sons of Eli, the high priest, present a
tragic example of a fathers misguided love and his failure to control his family (see on 1
Sam. 2:12, 27).
Gravity. Gr. semnots (see on ch. 2:2).
Novice. Literally, newly planted. The Scriptures say nothing regarding a specific
minimum age for ministerial candidates, but require only that they be spiritually mature.
Being lifted up. Or, being puffed up, being conceited. Conceit blurs the judgment.
Condemnation of the devil. This phrase may be understood to mean (1) that the
novice will receive the same condemnation, or judgment, accorded the devil when pride
precipitated his rebellion in heaven (see on Eze. 28:1217); or (2) the condemnation that
the devil himself, as the accuser of our brethren (see Rev. 12:10; Job 1:6; 2:4, 5), will
bring against the novice who becomes wrapped in conceit. Against this latter view it is
urged that nowhere is judgment a function of the devil. Judgment is Gods task, and the
judgment accorded the devil in heaven (Rev. 12:79) will also be awarded those who allow
pride to control their thinking.
7. Must. See on v. 2.
Good report. The reputation of the bishop in the community must be of the highest
character, one that merits the full respect and confidence of those not connected with the
church (see on 2 Cor. 6:3). Christianity would have little appeal if its leaders were as
lacking in integrity as men outside the church too often are.
Reproach. That is, the harsh criticisms and revilings of both church members and
unbelievers. When the ministers influence is blighted by the critical judgment of the
community, discouragement and despair almost certainly ensue, which will further
depreciate his usefulness.
Devil. See on Matt. 4:1. A minister who has lost the respect of church members and
those without has fallen into at least one snare of the devil, and will continue to do so
unless a decided change of heart occurs.
8. Likewise. Even as the office of bishop, or minister, has certain requisites, so also has
the office of deacon.

Deacons. See on Mark 9:35. For a discussion of the function and historical
development of the deaconate see Vol. VI, pp. 25, 26.
Grave. Gr. semnos, worthy of honor, dignified. For the related noun see on ch. 2:2.
Not doubletongued. That is, does not say one thing to one person and the contrary to
someone else. Every church officer should be a peacemaker, not a scandal-bearer or
troublemaker. It may have been this word that prompted John Bunyan to name one of the
characters in Pilgrims Progress Mr. Two-tongues.
Wine. Gr. oinos, wine, whether new or fermented. Some hold that Paul here speaks of
unfermented winegrape juicebecause for him to speak otherwise would place him in
conflict with his declaration against defiling the body (see on 1 Cor. 6:19; 10:31), and
contrary to the general teaching of the Bible regarding intoxicating drink (see on Prov.
20:1; 23:2932; John 2:9). Others hold that Paul here permits a temperate use of ordinary
wine. They declare that if he were speaking of grape juice he would not need to warn the
deacons against drinking much of it, and would have no valid basis for forbidding the
elders to drink it at all. The passage is admittedly difficult. See on Deut. 14:26; cf. on 1
Tim. 5:23.
Not greedy of filthy lucre. Or, not eager for dishonorable gain. The Christian should
always be above taking advantage of anyone, even though he may not be guilty of breaking
any specific law in so doing. Furthermore, he does not use the privilege of his office to do
favors for indirect personal gain. Money is not his chief goal in life.
9. Mystery. For the significance of Pauls usage of mystery see on Rom. 11:25.
Faith. Literally, the faith, that is, the whole body of Christian teaching. The deacon is
to be not only a well-informed Bible student but also one who reflects the principles of the
Bible.
Pure conscience. See ch. 1:5. Instead of the failings noted in ch. 3:8, the deacon will
exemplify the principles of the Christian faith in his daily life. Before God and man the
faithful deacon will stand unashamed, with a conscience void of intentional wrongdoing.
10. Proved. Or, tested. The fitness of any prospective deacon must not be taken for
granted. Paul urges the safe procedure of first investigating all phases of a mans life before
installing him in the responsible office of a deacon, even though this office is lesser in rank
than that of the bishop (see vs. 27). Paul here specifically condemns the proposal
sometimes madethat assignment to church office be made as an encouragement to those
who have been careless, or weak in the faith, in the hope that such recognition may
stimulate zeal and piety.
11. Wives. Gr. gunaikes, women, or wives. It is impossible to determine
conclusively whether Paul is speaking of deaconesses or of deacons wives.
Grave. See on v. 8.
Slanderers. Gr. diaboloi, see on Matt. 4:1.
Sober. Gr. nphalioi, abstainers from wine (see on v. 2).
Faithful. That is, always trustworthy in matters committed to them. Perhaps this is a
reference to trustworthiness in dispensing charity to the needy.
12. One wife. See on v. 2.

Children. See on v. 4. The same high standard of a well-ordered home life that applies
to a bishop applies also to a deacon. A religion that does not work in the home is not worth
much.44
4. gobierne. Gramo. prestmi "para supervisar," "para presidir." Si el hombre fracasa en
una tarea ms pequea, es incapaz de tener xito en la tarea ms amplia de la supervisando
las muchas familias que componen una congregacin o grupo de iglesias (ver v. 5).
Casa. Gramo. oikos "casa", y por extensin, "familia", "hogar".
Los nios en la sujecin. Hijos del ministro deben mostrar por su comportamiento
obediente y actitud seria que respeten su padre. Los hijos de El, el sumo sacerdote,
presentan un trgico ejemplo de amor equivocado de un padre y su falta de control de su
familia (ver en 1 Sam. 02:12, 27).
Gravedad. Gramo. semnots (ver en cap. 2: 2).
Principiante. Literalmente, "recin plantados." Las Escrituras dicen nada respecto a una
edad mnima especfica para los candidatos ministeriales, pero slo requieren que sean
espiritualmente maduros.
Ser levantado. O bien, "se envanece," "ser vanidoso." Arrogancia desdibuja el juicio.
La condenacin del diablo. Esta frase puede entenderse en el sentido de (1) que el
"novato", recibir la misma condenacin o juicio, otorgado al diablo cuando el orgullo
precipit su rebelin en el cielo (ver en Eze. 28: 12-17); o (2) la condenacin que el diablo
mismo, como "el acusador de nuestros hermanos" (ver Apocalipsis 12:10; Job 1: 6; 2: 4, 5),
traer contra el "novato" que se convierte en envuelto en presuncin. En este ltimo punto
de vista, se inst a que en ninguna parte es una funcin del diablo juicio. El juicio es tarea
de Dios, y de la sentencia concede el demonio en el cielo (Apocalipsis 12: 7-9) tambin
ser otorgado a aquellos que permiten el orgullo de controlar su pensamiento.
7. Deva. Ver en el v. 2.
Buen informe. La reputacin del obispo en la comunidad debe ser de la mejor carcter,
una que merece el pleno respeto y la confianza de los que no estn conectados con la iglesia
(ver en 2 Cor. 6: 3). Cristianismo tendra poco atractivo si sus lderes eran tan carente de
integridad como hombres fuera de la iglesia a menudo son.
Reproche. Es decir, las duras crticas y denuestos de los dos miembros de la iglesia y no
creyentes. Cuando la influencia del ministro es opacada por el juicio crtico de la
comunidad, el desaliento y la desesperacin casi seguramente sobrevendr, que se deprecie
an ms su utilidad.
Diablo. Ver sobre Matt. 4: 1. Un ministro que ha perdido el respeto de los miembros de
la iglesia y los que no ha cado en al menos un "lazo del diablo", y seguir hacindolo a
menos que ocurra un cambio decidido de corazn.
8. Del mismo modo. A pesar de que la oficina del obispo, o ministro, tiene ciertos
requisitos, por lo que tambin tiene el oficio de dicono.
Diconos. Ver en Marcos 9:35. Para un anlisis de la funcin y el desarrollo histrico de
la Vol ver diaconado. VI, pp. 25, 26.
Tumba. Gramo. semnos, "digno de honor", "digna". Para el sustantivo relacionado ver
en cap. 2: 2.
Sin doblez. Es decir, no dice una cosa a una persona y al contrario a otra persona. Todos
los oficiales de la iglesia debe ser un pacificador, no un escndalo portador o perturbador.
44 Francis D. Nichol, The Seventh-day Adventist Bible Commentary, vol. 7
(Review and Herald Publishing Association, 1978; 2002), 298300.

Puede haber sido esta palabra que provoc John Bunyan a nombrar a uno de los personajes
de El Progreso del Peregrino "Mr. Y dos lenguas ".
Vino. Gramo. oinos, "vino", ya sea nuevo o fermentado. Algunos sostienen que Pablo
habla aqu de fermentar vino de uva jugo debido a que l hablara de otra manera lo colocan
en conflicto con su declaracin contra profanar el cuerpo (ver en 1 Corintios 6:19;. 10:31),
y contrario a la enseanza general de la Biblia con respecto a la bebida embriagadora (ver
en Prov. 20: 1; 23: 29-32; Juan 2: 9). Otros sostienen que Pablo aqu permite un uso
moderado de vino ordinario. Declaran que si hablara de zumo de uva que no tendra que
advertir a los diconos en contra de beber "mucho" de ella, y no tendra ninguna base vlida
para prohibir los ancianos a beber en absoluto. El pasaje es ciertamente difcil. Ver en Deut.
14:26; cf. en 1 Tim. 05:23.
No codicioso de ganancias deshonestas. O, "no vidos de ganancia deshonrosa." El
cristiano debe estar siempre por encima de aprovechamiento de nadie, a pesar de que no
puede ser culpable de romper ninguna ley especfica para hacerlo. Por otra parte, l no
utiliza el privilegio de su oficina para hacer favores para su beneficio personal indirecto. El
dinero no es su objetivo principal en la vida.
9. Misterio. Por la importancia del uso de Pablo de "misterio" ver en Rom. 11:25.
Fe. Literalmente, "la fe", es decir, todo el cuerpo de la doctrina cristiana. El dicono es
ser no slo un estudiante de la Biblia bien informada, pero tambin uno que refleja los
principios de la Biblia.
Conciencia pura. Ver cap. 15. En lugar de las fallas se seala en el cap. 3: 8, el dicono
ser un ejemplo de los principios de la fe cristiana en su vida diaria. Ante Dios y el hombre,
el dicono fiel se mantendr sin vergenza, con una conciencia sin dolo.
10. probadas. O bien, "a prueba". La aptitud de cualquier dicono prospectivo no debe
darse por sentado. Pablo insta al procedimiento seguro de investigar primero todas las fases
de la vida de un hombre que tena delante de instalar en la oficina responsable de un
dicono, a pesar de que esta oficina es menor en rango que la del obispo (ver vs. 2-7). Pablo
aqu condena especficamente la propuesta hecha a veces que la asignacin a la oficina de
la iglesia se hizo como un estmulo para los que han sido descuidados, o dbil en la fe, en la
esperanza de que tal reconocimiento puede estimular el celo y la piedad.
11. Las esposas. Gramo. gunaikes, "mujeres" o "esposas." Es imposible determinar de
manera concluyente si Pablo est hablando de diaconisas o de las esposas de los diconos.
Tumba. Ver en el v. 8.
Calumniadores. Gramo. diaboloi, ver en Mat. 4: 1.
Sobrio. Gramo. nphalioi "abstemios de vino" (ver en v. 2).
Fiel. Es decir, siempre digno de confianza en asuntos comprometidos con ellos. Tal vez
esto es una referencia a la honradez en la administracin de la caridad a los necesitados.
12. Una esposa. Ver en el v. 2.
Nios. Ver en el v. 4. El mismo alto estndar de una vida en el hogar bien ordenado que
se aplica a un obispo se aplica tambin a un dicono. Una religin que no funciona en el
hogar no vale mucho.
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