The Meaning of 1 Timothy 3:13 Explained

1 Timothy 3:13

KJV: For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

YLT: for those who did minister well a good step to themselves do acquire, and much boldness in faith that is in Christ Jesus.

Darby: for those who shall have ministered well obtain for themselves a good degree, and much boldness in faith which is in Christ Jesus.

ASV: For they that have served well as deacons gain to themselves a good standing, and great boldness in the faith which is in Christ Jesus.

KJV Reverse Interlinear

For  they that have used the office of a deacon  well  purchase  to themselves  a good  degree,  and  great  boldness  in  the faith  which  is in  Christ  Jesus. 

What does 1 Timothy 3:13 Mean?

Verse Meaning

The rewards for faithful service as a deacon are two: a good reputation, and increased confidence in dealing with other people and with God (cf. Matthew 20:26-28; Mark 10:43-45). Presumably this confidence builds on a clear conscience.
Paul said nothing about the duties of deacons. This indicates that he did not associate specific tasks with the office. He seems to have intended that deacons should function as official servants of the church in whatever capacity the elders may see a need for this. They were in effect the elders" assistants.
" 1 Timothy 3:1-13 thus presents a twofold pattern for the official ministry of the church, that of oversight (episkopos) and that of service (diakonos)." [1]
Whereas the elder office apparently arose out of Jewish religious life, the deacon office seems to have developed from an incident in the early history of the church (i.e, Acts 6:1-6). Luke did not call the men appointed to assist the apostles in Acts 6 deacons in that passage. Nevertheless this event apparently led to the official appointment of deacons (servants) as assistants to the elders who served especially in the realm of physical and material needs. [2]
"An analysis of the data seems ... to indicate the existence of oversight by a plurality of church leaders throughout the NT church in virtually every known area and acknowledged or commended by virtually every NT writer who writes about church leadership." [3]

Context Summary

1 Timothy 3:8-16 - Qualifications Of Church Officials
Younger men, referred to as deacons, were appointed to subordinate tasks, especially the relief of the poor, Acts 6:1-15. Though their service was less important, their character must be of the highest quality. The strength of a church is as much in the godliness of those who fill subordinate offices, as in its acknowledged leaders. The caretaker of a church should be a man of as high ideals as its chief pastor. Nothing is common or unclean, nothing trivial and unimportant, where Christ's honor and glory are concerned. In the prophet's vision the very snuffers of the candlestick were of gold.
The women mentioned here are deaconesses, Romans 16:1. Governor Bradford, describing the church of the Pilgrim Fathers, says of a deaconess: "She honored her place and was an ornament to the congregation. She did frequently visit the sick and weak, and would gather relief for them. She was obeyed as a mother in Israel."
The Church is the earthly dwelling-place of God. It lifts up and maintains the standard of truth in the midst of men, therefore it is hated. It is most necessary that Christians should bear witness to the truth, collectively as well as individually. The facts given us to witness to are enumerated here in the six clauses of an ancient antiphonal chant. [source]

Chapter Summary: 1 Timothy 3

1  How bishops, deacons, and their wives should be qualified;
14  and to what end Paul wrote to Timothy of these things
15  Of the church, and the blessed truth therein taught and professed

Greek Commentary for 1 Timothy 3:13

Gain to themselves [εαυτοις περιποιουνται]
Present middle indicative of περιποιεω — peripoieō old verb, to make besides (περι — peri around, over), to lay by. Reflexive (indirect) middle with reflexive pronoun (εαυτοις — heautois) repeated as often happens in the Koiné. In N.T. only here, Luke 17:33; Acts 20:28 (Paul also, quoting Isaiah 43:21). [source]
A good standing [βατμον καλον]
Late word from βαινω — bainō in lxx for steps at a door (1 Samuel 5:5). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here. Much boldness (πολλην παρρησιαν — pollēn parrēsian). A Pauline phrase (2 Corinthians 3:12; 2 Corinthians 7:4; Philemon 1:20). In the faith which is in Christ Jesus Pauline phrase again (Acts 26:18; Galatians 3:26; Colossians 1:4; Ephesians 1:15; 2 Timothy 1:13; 2 Timothy 3:15). [source]
Much boldness [πολλην παρρησιαν]
A Pauline phrase (2 Corinthians 3:12; 2 Corinthians 7:4; Philemon 1:20). [source]
In the faith which is in Christ Jesus [εν πιστει τηι εν Χριστωι Ιησου]
Pauline phrase again (Acts 26:18; Galatians 3:26; Colossians 1:4; Ephesians 1:15; 2 Timothy 1:13; 2 Timothy 3:15). [source]
Purchase [περιποιοῦνται]
Only here, Luke 17:33, and Acts 20:28on which see note. Purchase is unfortunate from the point of modern usage; but it is employed in its original sense of to win, acquire, without any idea of a bargain. So Bacon, Ess. iv. 14: “There is no man doth a wrong for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like.” And Shakespeare:“Then, as my gift and thine own acquisitionWorthily purchased, take my daughter.”Temp iv. 1, 14 Rend. acquire or obtain for themselves. [source]
A good degree [βαθμὸν καλὸν]
Βαθμός , N.T.oPrimarily, a step. In lxx, 1 Samuel 5:5; 2Kings href="/desk/?q=2ki+20:9&sr=1">2 Kings 20:9, a degree on the dial. In ecclesiastical writers, order, grade, rank: see, for instance, Eusebius, H. E. vii. 15. Also degree of relationship or affinity. Here the word apparently means a position of trust and influence in the church; possibly a promotion from the diaconate to the episcopate. Others (as De Wette, Ellicott, Pfleiderer) refer it to a high grade in the future life, which Holtzmann sarcastically describes as a ladder-round in heaven (eine Staffel im Himmel). John the Scholar, known as Climacus, a monk of the latter half of the sixth century, and Abbot of the Sinai Convent, wrote a mystical work entitled Κλίμαξ τοῦ Παραδείσου the Ladder of Paradise. The ladder, according to him, had thirty rounds. [source]
Boldness [παρρησίαν]
Primarily, free and bold speaking; speaking out every word ( πᾶν, ῥῆμα ). Its dominant idea is boldness, confidence, as opposed to fear, ambiguity, or reserve. The idea of publicity is sometimes attached to it, but as secondary. Only here in the Pastorals: several times in Paul, as 2 Corinthians 3:12; 2 Corinthians 7:4; Philemon 1:20. The phrase πολλή παρρησία muchboldness is also Pauline. An assured position and blameless reputation in the church, with a pure conscience, would assure boldness of speech and of attitude in the Christian community and elsewhere. [source]
In faith []
Connect with boldness only. It designates the boldness as distinctively Christian, founded on faith in Christ [source]

Reverse Greek Commentary Search for 1 Timothy 3:13

Acts 20:28 Purchased [περιεποιήσατο]
Only here and 1 Timothy 3:13. See on peculiar people, 1 Peter 2:9. The verb means, originally, to make ( ποιέω )to remain over and above ( περί ): hence to keep or save for one's self; to compass or acquire. [source]
Acts 20:28 Overseers [ἐπισκόπους]
Denoting the official function of the elders, but not in the later ecclesiastical sense of bishops, as implying an order distinct from presbyters or elders. The two terms are synonymous. The elders, by virtue of their office, were overseers. To feed ( ποιμαίνειν )See on Matthew 2:6. The word embraces more than feeding; signifying all that is included in the office of a shepherd: tending, or shepherding. Purchased ( περιεποιήσατο )Only here and 1 Timothy 3:13. See on peculiar people, 1 Peter 2:9. The verb means, originally, to make ( ποιέω )to remain over and above ( περί ): hence to keep or save for one's self; to compass or acquire. [source]
Acts 20:28 To all the flock [παντι τωι ποιμνιωι]
Contracted form of ποιμενιον ποιμνη — poimenion ̂ poimnē (John 10:16) already in Luke 12:32 and also in Acts 20:29; 1 Peter 5:2, 1 Peter 5:3. Common in old Greek. Hath made (ετετο — etheto). Did make, second aorist middle indicative of τιτημι — tithēmi did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. Bishops The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 20:28 Bishops [επισκοπους]
The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Philemon 2:5-111) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; 1711635540_25. [source]
Acts 20:28 He purchased [περιποιεω]
First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. [source]
Acts 20:28 The church of God [περιεποιησατο]
The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Colossians 1:15-20; Colossians 2:9; Titus 2:13 where he does that very thing, besides Romans 9:5; Philemon 2:5-11. [source]
Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
-DIVIDER-
2. With the infinitive, Acts 15:11. -DIVIDER-
-DIVIDER-
3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
-DIVIDER-
4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
-DIVIDER-
5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
-DIVIDER-
6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
-DIVIDER-
7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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[source]

1 Timothy 3:10 Let them use the office of a deacon [διακονείτωσαν]
Much better, let them serve as deacons. In this sense only in the Pastorals. Comp. 1 Timothy 3:13. The verb is very common in N.T. [source]
1 Timothy 3:10 Let them serve as deacons [διακονειτωσαν]
Present active imperative of διακονεω — diakoneō (same root as διακονος — diakonos), common verb, to minister, here “to serve as deacons.” Cf. διακονειν — diakonein in Acts 6:2. See also 1 Timothy 3:13. If they be blameless (ανεγκλητοι οντες — anegklētoi ontes). “Being blameless” (conditional participle, οντες — ontes). See note on 1 Corinthians 1:8; Colossians 1:22 for ανεγκλητος — anegklētos f0). [source]
2 Timothy 2:10 Which is in Christ Jesus []
The phrase salvation which is in Christ Jesus, N.T.oFor other collocations with in Christ Jesus in Pastorals, see 1 Timothy 1:14; 1 Timothy 3:13; 2 Timothy 1:1, 2 Timothy 1:9, 2 Timothy 1:13; 2 Timothy 2:3, 2 Timothy 2:15. [source]
Hebrews 3:6 The confidence and the rejoicing of the hope [τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος]
The combination confidence and rejoicing N.T.oRejoicing or boasting of hope N.T.obut comp. 1 Thessalonians 2:19. For παρρησία confidencesee on 1 Timothy 3:13. The entire group of words, καύχημα groundof glorying, καύχησις actof glorying, and καυχᾶσθαι toglory, is peculiarly Pauline. Outside of the Pauline letters καυχᾶσθαι occurs only James 1:9; James 4:16; καύχησις only James 4:16; and καύχημα only here. The thought here is that the condition of being and continuing the house of God is the holding fast of the hope in Christ ( ἐλπίδος of the object of hope) and in the consummation of God's kingdom in him; making these the ground of boasting, exultantly confessing and proclaiming this hope. There must be, not only confidence, but joyful confidence. Comp. Romans 5:3; Ephesians 3:12, Ephesians 3:13; Philemon 3:3. [source]

What do the individual words in 1 Timothy 3:13 mean?

Those for well having served a standing for themselves good acquire and great confidence in [the] faith that [is] Christ Jesus
οἱ γὰρ καλῶς διακονήσαντες βαθμὸν ἑαυτοῖς καλὸν περιποιοῦνται καὶ πολλὴν παρρησίαν ἐν πίστει τῇ Χριστῷ Ἰησοῦ

οἱ  Those 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
καλῶς  well 
Parse: Adverb
Root: καλῶς  
Sense: beautifully, finely, excellently, well.
διακονήσαντες  having  served 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: διακονέω  
Sense: to be a servant, attendant, domestic, to serve, wait upon.
βαθμὸν  a  standing 
Parse: Noun, Accusative Masculine Singular
Root: βαθμός  
Sense: threshold, step.
ἑαυτοῖς  for  themselves 
Parse: Reflexive Pronoun, Dative Masculine 3rd Person Plural
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
καλὸν  good 
Parse: Adjective, Accusative Masculine Singular
Root: καλός  
Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable.
περιποιοῦνται  acquire 
Parse: Verb, Present Indicative Middle, 3rd Person Plural
Root: περιποιέω  
Sense: to make to remain over.
πολλὴν  great 
Parse: Adjective, Accusative Feminine Singular
Root: πολύς  
Sense: many, much, large.
παρρησίαν  confidence 
Parse: Noun, Accusative Feminine Singular
Root: παρρησία  
Sense: freedom in speaking, unreservedness in speech.
πίστει  [the]  faith 
Parse: Noun, Dative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
τῇ  that  [is] 
Parse: Article, Dative Feminine Singular
Root:  
Sense: this, that, these, etc.
Χριστῷ  Christ 
Parse: Noun, Dative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
Ἰησοῦ  Jesus 
Parse: Noun, Dative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.