Deacons in like manner chaste, not double tongued, not given to much wine, not greedy of filthy lucre:

“Knowing, then, that "God is not mocked," we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, "we shall also reign together with Him," provided only we believe.”

“What Moses taught, Abraham observed. What Abraham observed, Noah and Enoch acknowledged, discriminating pure from impure and becoming acceptable to God. For Abel too in this way witnessed, knowing what he had learned from Adam. This one himself had learned from that Lord, who said, when he came at the end of the ages for the abolishment of sin, "I give no new commandment to you, but an old commandment, which you have heard from the beginning." In the same way also the blessed apostle Paul, who had learned it from the Lord, when describing ecclesiastical functions, forbade that deacons, not to say bishops, should be double-tongued. In his rebuke of the Galatians, he made a broad declaration: If anyone preach any other gospel unto you than that which you have received, let him be anathema, as I have said, so say I again.”

“Discoursing of Bishops, and having described their character, and the qualities which they ought to possess, and having passed over the order of Presbyters, he proceeds to that of Deacons. The reason of this omission was, that between Presbyters and Bishops there was no great difference. Both had undertaken the office of Teachers and Presidents in the Church, and what he has said concerning Bishops is applicable to Presbyters. For they are only superior in having the power of ordination, and seem to have no other advantage over Presbyters. "Likewise the Deacons." That is, they should have the same qualities as Bishops. And what are these same? To be blameless, sober, hospitable, patient, not brawlers, not covetous. And that he means this when he says "likewise," is evident from what he says in addition, "grave, not doubletongued"; that is, not hollow or deceitful. For nothing so debases a man as deceit, nothing is so pernicious in the Church as insincerity. "Not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience." Thus he explains what he means by "blameless."”

“Above the Apostle showed what sort of person a bishop ought to be in himself; here he shows what sort he ought to be in relation to the multitude. And first with respect to the multitude of his household family; second with respect to the multitude of the Church, at *not a neophyte*; third with respect to the multitude of unbelievers, at *but it is necessary*. Again, first he shows what sort he ought to be in relation to his household family; second he assigns the reason for this, at *but if anyone*. Again, first he shows that due governance of the family is required of a bishop; second, the good instruction of his children, at *having children*. He says therefore: a bishop must preside well over his household, that is, his family, so that he governs it well. But good governance is not only the acquisition of riches, since these are not the end of household management but instruments; rather its end is right living. Ecclesiasticus 44:6: *making peace in their houses*. But especially in the household family the children are foremost. And therefore he says of them specifically, *having his children in subjection*, that is, that he should rule over his children without being softened by the tenderness of love, which sometimes he extends toward his children. Now among the other things which are required in the children of bishops — the children they had before they were bishops — it is required that they be chaste. Therefore it is added, *with all chastity*, because their evil life would be a testimony against their parent and prelate. Ecclesiasticus 10:2: *as the judge of the people is himself, so also his ministers; and as is the ruler of a city, such also are those dwelling in it*. Wisdom 4:6: *for all the children who are born of unlawful unions are witnesses of wickedness against their parents in their examination*. The second reason is that the people gather at the bishop's house, and therefore it is necessary that they be chaste. Against this stands 1 Kings 2:22, where the sons of Heli, not chaste, corrupted the women coming to the temple. Hence Heli too was punished by the Lord. Then when he says *but if anyone*, he assigns the reason for what he has said. For someone could say: what does it matter to a bishop that he govern his family well, since the common care presses upon him? And therefore he says, *but if anyone* [know not how to rule] *his own house*, etc., namely his own family. Luke 16:10: *he who is faithful in the least is faithful also in the greater*. Yet it happens frequently that some are not good at ruling in small household matters who nevertheless rule well in greater ones. But what he says, *know not*, this not-knowing refers to negligence. For he who neglects small things easily neglects great ones, although one who does not care about small things sometimes conducts himself well in greater ones. Consequently he shows how he should conduct himself toward the multitude of the Church, in which he ought not to be a novice in the faith, but of long standing. Hence he says *not a neophyte*, that is, one having a new faith. Acts 1:21: *it is necessary to choose one of those who [have been] with us, et cetera*. Again, Numbers 11:16: *gather to me seventy men of the elders, whom you know to be elders of the people and masters and leaders, et cetera*. But, as it is said in Wisdom 4:8, *venerable old age is not that of long duration, nor counted by the number of years*. For it happens sometimes that grace abounds in some newcomers, and they have, together with youthful age, an old age of character — men who are advanced by dispensation, as Ambrose was by divine inspiration. Hence what he says here pertains to those who are neophytes not only in age, but who are also neophytes in perfection. And the reason for this is *lest into pride, et cetera*. For when someone newly coming to the faith is also advanced to some position, he reckons himself better than others and greatly necessary, as if, unless he existed, they would have no means by which the Church could be provided for. And he says *of the devil*, because the devil himself was condemned on account of the sin of pride. Then when he says *but it is necessary that he*, etc., he shows how he should conduct himself toward the multitude of unbelievers, and he sets down the proofs. First, that he be of good reputation. Colossians 4:5: *walk in wisdom toward those who are outside*. 1 Peter 2:12: *having your conduct good among the gentiles*. And this is necessary for a prelate, because the conduct of the whole congregation is judged by the prelate. But on the contrary, 2 Corinthians 6:8: *through infamy and good report*. I respond: infamy arises sometimes from the fault of the one who is defamed, and this he forbids here; sometimes from the malice of those who detract, and in this case one must have patience, and it is of this that the Apostle speaks there. But here he speaks of one to be taken up as bishop, who, even if he is good and is falsely defamed, ought to bear it patiently. Second he assigns the reason; hence he adds, *that he fall not into reproach, et cetera*. Here he touches on a twofold danger: namely lest he become an object of reproach, and by this his authority be diminished, and consequently the boldness of correcting be taken away. Matthew 7:5: *cast out first the beam, et cetera*. Second, lest he fall into the snare of the devil, namely sometimes by bearing it impatiently, through which the defamed man is stirred up to hatreds, and despairs, and the like. And that a prelate be hateful to the laity happens if he neglects the worship of divine praise. Malachi 2:8f: *you have made void the covenant of Levi, says the Lord of hosts, wherefore I have given you contemptible and low before all the people*. Then when he says *deacons*, etc., he shows the things pertaining to deacons, which in Greek is the same as ministers. For in the primitive Church there were only three orders, as Dionysius says, namely of bishops, of presbyters, and of ministers; and they were not divided into different grades, but all were in one order, on account of the scarcity of ministers and on account of the newness of the Church. First therefore he shows what sort they ought to be in themselves; second, with respect to others, at *women*. Again, first he shows what sort they ought to be; second, how they are to be examined, at *and let these*. Again, first he shows what sort they ought to be with respect to their own body; second, with respect to external things, at *not [given to] filthy [lucre]*; third, with respect to other things, at *holding*, et cetera. Again with respect to the body, first he shows the qualities as to the whole body; second, as to the restraint of the mouth. He says therefore: I say that bishops ought to be chaste, and likewise deacons must be, because the contrary of chastity makes one unfit for spiritual things, since it draws the mind away from spiritual things, which such men must needs have raised up. Isaiah 52:11: *be clean, you who carry the vessels of the Lord*. Luke 12:35: *let your loins be girded*. Then he shows what sort they ought to be as to the mouth. The mouth serves speech and taste. As to the first he says, *not double-tongued*. Ecclesiasticus 28:16: *a third tongue has stirred up many, and scattered them from nation to nation*. The double-tongued is one having two tongues. Such deacons will not be ministers of peace. As to the second he says, *not much [wine]*. Proverbs 23:29f: *who has woe? whose father has woe? who has quarrels? who has pits? who has wounds without cause? who has the digging under of the eyes? Is it not those who linger over wine and study to drink up cups?* Isaiah 5:22: *woe to you who are mighty to drink wine, and men strong to mix drunkenness*. Then when he says *not pursuing base gain*, he shows how they should conduct themselves toward external things. For not only are they sometimes turned aside from justice on account of desire for gain, but also from truth, saying things that ought not to be said. And therefore temporal gain is forbidden them, by which is understood every dishonest gain. But as to their disposition he says, *holding*, etc., and he instructs them, first as to faith, second as to purity of conscience. Hence he says *the mystery of the faith*, not *the faith*, that is, not merely simple faith, but the understanding of that which is hidden in the faith. For mystery is the same as hidden, because ministers ought to know not only those things about the faith which the people also understand, but also the mysteries, because they must instruct others. 1 Peter 3:15: *ready always to give satisfaction to everyone who asks you a reason concerning that faith and hope which is in you, et cetera*. Likewise a pure conscience, because an impure one causes one to err in the faith. Above 1:5: *but the end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith*. Then when he says *and let these first be proved, and so*, etc., he shows how they are to be examined. For someone could say: I suppose all are good. For this ought to be so in your estimation, but as to their promotion, all must be examined. Hence they themselves too are examined; hence he says, *and these*, et cetera. *No crime*, that is, mortal sin; but he does not mean venial sin, because, as it is said in 1 John 1:8, *if we say that we have no sin, we deceive ourselves, and the truth is not in us*. Nor does he say, *who have had*, but *having*, that is, who are notable and have the crime of infamy upon them. Otherwise this would be to derogate from the keys of the Church. Then when he says *women*, etc., he shows how they should conduct themselves toward others. And first he sets down his instruction; second the reason, at *for he who [serves] well*. Concerning the first he does two things: for first he shows how they should conduct themselves toward their wives, whom they had in the primitive Church, and he speaks for that state of affairs. Second, how toward their children, at *who [rules] his children*. Again, the first is divided into two: for first he shows what sort their wives ought to be; second, how they themselves should conduct themselves toward them, at *deacons*. In their wives he requires four things, namely chastity, modesty, sobriety, and fidelity. He says therefore: likewise, as I have said concerning deacons, I say concerning women, that it is necessary that they be *chaste*. Ecclesiasticus 26:19: *grace upon grace is a holy and modest woman*. Likewise *modest in tongue*, *not detractors*. Ecclesiasticus 10:11: *as if a serpent should bite in silence, he who detracts has nothing less than it*. Likewise *sober*, which is the greatest ornament of women. Above 2:9: *likewise also women in seemly attire, with modesty and sobriety*. Likewise *faithful*, either to God as to true faith, or to their husbands. But what fault is it of the deacon's if his wife is bad? I respond: someone is kept back from ministry not only on account of fault, but also on account of some impediment to the ministry. And therefore, even if apart from their own fault their wives could be bad, nevertheless they present an impediment in two ways: first, because when they are bad, they need greater care, and by this their husbands would have less leisure for ecclesiastical ministries; second, because husbands are corrupted by their wives. Likewise it would be a danger, because many people frequent the houses of the ministers of the Church. But the Cataphrygians said that, since among the deacons mention is made of women, women can be ordained to sacred orders. But it must be known that in law some women are sometimes called deaconesses, not because they have an order of this kind, but on account of some ministry of the Church, just as in Greek any minister is called a deacon.”

“We have here the character of deacons: these had the care of the temporal concerns of the church, that is, the maintenance of the ministers and provision for the poor: they served tables, while the ministers or bishops gave themselves only to the ministry of the word and prayer, Act 6:2, Act 6:4. Of the institution of this office, with that which gave occasion to it, you have an account in Act 6:1-7. Now it was requisite that deacons should have a good character, because they were assistants to the ministers, appeared and acted publicly, and had a great trust reposed in them. They must be grave. Gravity becomes all Christians, but especially those who are in the office in the church. Not doubled-tongued; that will say one thing to one and another thing to another, according as their interests leads them: a double tongue comes from a double heart; flatterers and slanderers are double-tongued. Not given to much wine; for this is a great disparagement to any man, especially to a Christian, and one in office, unfits men for business, opens the door to many temptations. Not greedy of filthy lucre; this would especially be bad in the deacons, who were entrusted with the church's money, and, if they were covetous and greedy of filthy lucre, would be tempted to embezzle it, and convert that to their own use which was intended for the public service. Holding the mystery of faith in a pure conscience, Ti1 3:9. Note, The mystery of faith is best held in a pure conscience. The practical love of truth is the most powerful preservative from error and delusion. If we keep a pure conscience (take heed of every thing that debauches conscience, and draws us away from God), this will preserve in our souls the mystery of faith. Let these also first be proved, Ti1 3:10. It is not fit that the public trusts should be lodged in the hands of any, till they have been first proved, and found fit for the business they are to be entrusted with; the soundness of their judgments, their zeal for Christ, and the blamelessness of their conversation, must be proved. Their wives likewise must have a good character (Ti1 3:11); they must be of a grave behaviour, not slanderers, tale-bearers, carrying stories to make mischief and sow discord; they must be sober and faithful in all things, not given to any excess, but trusty in all that is committed to them. All who are related to ministers must double their care to walk as becomes the gospel of Christ, lest, if they in any thing walk disorderly, the ministry be blamed. As he said before of the bishops or ministers, so here of the deacons, they must be the husband of one wife, such as had not put away their wives, upon dislike, and married others; they must rule their children and their own houses well; the families of deacons should be examples to other families. And the reason why the deacons must be thus qualified is (Ti1 3:13) because, though the office of a deacon be of an inferior degree, yet it is a step towards the higher degree; and those who had served tables well the church might see cause afterwards to discharge from that service, and prefer to serve in preaching the word and in prayer. Or it may be meant of the good reputation that a man would gain by his fidelity in this office: they will purchase to themselves great boldness in the faith that is in Christ Jesus. Observe, 1. In the primitive church there were but two orders of ministers or officers, bishops and deacons, Phi 1:1. After-ages have invented the rest. The office of the bishop, presbyter, pastor, or minister, was confined to prayer and to the ministry of the word; and the office of the deacon was confined to, or at least principally conversant about, serving tables. Clemens Romanus, in his epistle to the Christian (cap. 42, 44), speaks very fully and plainly to this effect, that the apostles, foreknowing, by our Lord Jesus Christ, that there would arise in the Christian church a controversy about the name episcopacy, appointed the forementioned orders, bishops and deacons. 2. The scripture-deacon's main employment was to serve tables, and not to preach or baptize. It is true, indeed, that Philip did preach and baptize in Samaria (Acts 8), but you read that he was an evangelist (Act 21:8), and he might preach and baptize, and perform any other part of the ministerial office, under that character; but still the design of the deacon's office was to mind the temporal concerns of the church, such as the salaries of the ministers and providing for the poor. 3. Several qualifications were very necessary, even for these inferior officers: The deacons must be grave, etc. 4. Some trial should be made of persons' qualifications before they are admitted into office in the church, or have any trust committed to them: Let these also first be proved. 5. Integrity and uprightness in an inferior office are the way to be preferred to a higher station in the church: They purchase to themselves a good degree. 6. This will also give a man great boldness in the faith, whereas a want of integrity and uprightness will make a man timorous, and ready to tremble at his own shadow. The wicked fleeth when no man pursueth, but the righteous are bold as a lion, Pro 28:1.”

“Likewise must the deacons be grave,.... The apostle proceeds to give the qualifications, and so the rules for choosing another sort of officers in the church, deacons; whose work and business is, not to preach the Gospel, and administer ordinances; but to take care of the secular affairs of the church, and particularly to serve tables; to provide the bread and wine for the Lord's table, to attend at it, and distribute the elements from the minister to the people, to collect for it, defray the charges of it, and divide what remains among the poor; and they are to take care of the minister's table, that he is provided for in a comfortable way, and to stir up the members to their duty in this respect; and to take care of the poor's table, and distribute what the church collects for them, with simplicity and cheerfulness; and are to be helps to the pastor, in observing the walk of members, in composing differences between them, in visiting the sick and poor, and in preparing matters for church meetings. Their characters are, that they be "grave"; in their speech, gesture, and dress; honest, and of good report among men; and chaste in their words and actions; all which may be signified by the word here used; and the latter may be rather hinted at, because of Nicholas, one of the first deacons, who was charged with uncleanness: not doubletongued; whose hearts and tongues do not agree together; and who, being a sort of middle persons between the pastor and the members of the church, say one thing to one, and another to the other; which to do is of bad consequence: or who speak well to the poor when they apply to them, and promise them to do them all the service they can, and when it comes to the upshot speak against them: not given to much wine; which impairs the health, stupefies the mind, and so renders unfit for any such office, as well as wastes the temporal estate; and may lead them to embezzle and consume the church's stock: not greedy of filthy lucre; for such would withhold from the poor that which is meet for them, and make use of money in their hands, to their own advantage.”

“Likewise must the deacons - The term deacon, διακονος, simply signifies a regular or stated servant: from δια, through or emphatic, and κονεω, to minister or serve. See it explained in the note on Mat 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 on Ti1 3:3 (note).”

“Deacons, &c. By the Greek, grave, sober, &c. But why does he pass from bishops to deacons, not naming priests? St. Chrysostom answers, that priests were comprehended under the name of bishops, their functions being much the same, except as to the ordination of the ministers of God. (Witham) — After speaking of bishops he passes on to deacons, because priests are included in the former title; and every thing that he has said of the first, is applicable to them. (Estius)”

“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, Ti1 4:6; Plm 1:13; and John Mark, Act 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 Act 6:1-7 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-tongued--literally, "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" (Pro 20:19; Gal 2:13). I prefer the former. not greedy of filthy lucre--All gain is filthy (literally, "base") which is set before a man as a by-end in his work for God [ALFORD] (Pe1 5:2). The deacon's office of collecting and distributing alms would render this a necessary qualification.”