After stating the character qualifications for pastoral candidates, Paul inserts qualifications for deacons. Not all ministry involves pastoral work, strictly speaking. There are also deacons. In some way, the deacon office is like that of an overseer or pastor—but not the same. Paul exhorts the church through Timothy,
Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, but holding to the mystery of the faith with a clear conscience. These men must also first be tested; then let them serve as deacons if they are beyond reproach. Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things. Deacons must be husbands of only one wife, and good managers of their children and their own households. 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 (1 Timothy 3:8-13).
For the most part, the character qualifications for deacons are the same as the character qualifications for pastors. There are two exceptions. In verse 11, Paul stresses that women being considered for the deacon office have the same qualifications as the men (γυναῖκας there literally means women and not wives). I am not here making an argument that women either should or shouldn’t be deacons today. I do want to point out that the qualifications for the pastoral office were more likely pointed particularly at men because there was no designation for women like there is in the deacon qualifications. In verse 9, instead of being able to teach, deacons are to hold to the mystery of the faith with a clear conscience. It makes sense that Paul makes mention of women here and not in the pastoral qualifications because he has already stated that he does not permit a woman to teach or exercise authority over a man (1 Timothy 2:12). Paul is consistent. There seems to be one identifiable difference between pastors and deacons from a biblical perspective. The pastors have the teaching authority of the church. The deacons are to model the mystery of the faith with a clear conscience. In Paul’s writings, the mystery of the faith is the Gospel of Jesus Christ. Deacons don’t have to be able to teach. Pastors do. This does not restrict deacons from teaching, but we do see that the teaching responsibility falls to the pastors. Both the pastors and deacons are servants to the church under the headship of Christ.
Along with pastors, deacons are charged to manage the household of God, promote peace in the congregation, deny self, stay sober-minded, and not be given to lust or compromising situations—to live beyond reproach just like the pastors.
For a long time, even recognizing the tendency as an adolescent, I noticed a constant struggle between pastoral staff and the deacons in local churches. Pastors nearly always want a “pastor-led” church. Deacons nearly always want a “deacon-led” church. Paul’s language in 1 Timothy seems to assign some equality to the two offices. Both are managers of God’s household. While pastors explicitly manage the spiritual diet of the congregation, deacons implicitly manage the physical diet. This doesn’t restrict pastors from managing budgets or deacons from teaching their own classes. With multiple managers, the ministries of the church (both to the spiritual and physical needs) are well-rounded. Power struggles only ever stem from our pride. Single-manager models also only ever stem from our pride. Admittedly, I was one of those pastors who was very staunch on a strictly elder-led church model. The more I tried, the more I could not justify my thoughts according to Scripture. Instead, the pastors are servants. The deacons are also servants. And, I’m not sure anyone should be fighting for the right to be the leader of the church. That position is filled by Christ. Pastors and deacons are all co-workers in the cause of Christ. We set our own agendas aside to serve the good of the congregation and glory of God. Everything we do, from the vision we cast to the inreach and outreach of the church, we do in service to the people—not to create a ministry or organization in our image.
I understand that, for the purpose of organization and unity, there has to be some agreed upon polity. The Bible isn’t as clear as I would like it to be on the exact form of that polity because that’s not really Christ’s focus. So, we have biblical freedom in our circumstance to decide on a polity that best facilitates the church’s purpose and the servanthood nature of the church offices. Pastors and deacons are not commanders of the ship or generals over their armies. Deacon, a Greek word meaning servant, is used to describe both the deacons and apostles in Acts 6. They are spiritual and physical waiters, and Christ is the chef. All who will may come and dine at the Lord’s table. That is precisely why pastors and deacons alike are to be free from seeking selfish gain in every way.
In fact, this is what every Christian strives for. We don’t come merely to selfishly sit at the table and eat all the Lord’s food. Each one in turn seeks to serve the others whether he has a title or not. When we are all serving one another rather than seeking to be served, that is where we find unity and revival. You can’t keep people away from that kind of church. Everyone has skin in the game. Everyone is living for the benefit of another. Every person of every generation, socio-economic class, language, and ethnic background prospers in the blessings of Christ at the foot of the Cross and the table of the Lord, Jesus Christ. Everyone in the church is called to ministry—to be a deacon even if not in an ecclesial office.
…those who have served well as deacons (servants) obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus (1 Timothy 3:13).
I believe this promise belongs both to deacons in office and the overall congregation of servants in the local church.
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