Day 1379 of 1461 · 2030-10-10
1 Timothy 3:1–16
1This is a faithful saying: someone who seeks to be an overseer desires a good work.
2The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching;
3not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;
4one who rules his own house well, having children in subjection with all reverence;
5(but how could someone who doesn’t know how to rule one’s own house take care of God’s assembly?)
6not a new convert, lest being puffed up he fall into the same condemnation as the devil.
7Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil.
8Servants, in the same way, must be reverent, not double-tongued, not addicted to much wine, not greedy for money,
9holding the mystery of the faith in a pure conscience.
10Let them also first be tested; then let them serve if they are blameless.
11Their wives in the same way must be reverent, not slanderers, temperate, and faithful in all things.
12Let servants be husbands of one wife, ruling their children and their own houses well.
13For those who have served well gain for themselves a good standing, and great boldness in the faith which is in Christ Jesus.
14These things I write to you, hoping to come to you shortly;
15but if I wait long, that you may know how men ought to behave themselves in God’s house, which is the assembly of the living God, the pillar and ground of the truth.
16Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached among the nations, believed on in the world, and received up in glory.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~907 words.
Matthew Henry. He must be one who keeps his family in good order: That rules well his own house, that he may set a good example to other masters of families to do so too, and that he may thereby give a proof of his ability to take care of the church of God: For, if a man know not how to rule his own house, how shall he take care of the church of God. Therefore this is a preaching bishop whom Paul describes, one who is both able and willing to communicate to others the knowledge which God has given him, one who is fit to teach and ready to take all opportunities of giving instructions, who is himself well instructed in the things of the kingdom of heaven, and is communicative of what he knows to others. 8. 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. Those who are employed in the house of God must see to it that they behave themselves well, lest they bring reproach upon the house of God, and that worthy name by which they are called. Timothy must know how to behave himself, not only in the particular church where he was now appointed to reside for some time, but being an evangelist, and the apostle's substitute, he must learn how to behave himself in other churches, where he should in like manner be appointed to reside for some time; and therefore it is not the church of Ephesus, but the catholic church, which is here called the house of God, which is the church of the living God.
Jamieson–Fausset–Brown. ruleth--Greek, "presiding over." his own house--children and servants, as contrasted with "the church" (house) of God (Ti1 3:5, Ti1 3:15) which he may be called on to preside over. having his children--rather as Greek, "having children (who are) in subjection" (Tit 1:6). gravity--propriety: reverent modesty on the part of the children [ALFORD]. Not even the former life of a bishop should be open to reproach [BENGEL]. reproach and the snare of the devil--reproach of men (Ti1 5:14) proving the occasion of his falling into the snare of the devil (Ti1 6:9; Mat 22:15; Ti2 2:26). husbands of one wife--(See on Ti1 3:2). ruling their children--There is no article in the Greek, "ruling children"; implying that he regarded the having children to rule as a qualification (Ti1 3:4; Tit 1:6). their own houses--as distinguished from "the Church of God" (see on Ti1 3:5). Labor directed to a particular Church is service to the one great house of God, of which each particular Church is a part, and each Christian a lively stone (Pe1 2:5). the pillar and ground of the truth--evidently predicated of the Church, not of "the mystery of godliness" (an interpretation not started till the sixteenth century; so BENGEL); for after two weighty predicates, "pillar and ground," and these substantives, the third, a much weaker one, and that an adjective, "confessedly," or "without controversy great," would not come. And--following up Ti1 3:15 : The pillar of the truth is the Church in which thou art required to minister; "AND (that thou mayest know how grand is that truth which the Church so upholds) confessedly (so the Greek for 'without controversy') great is the mystery of godliness: (namely), HE WHO (so the oldest manuscripts and versions read for 'God') was manifested in (the) flesh (He who) was justified in the Spirit," &c.
John Calvin. In the Epistle to Titus, (Titus 1:6,) he shows what is here meant by the word reverence; for, after having said that the children of a bishop must not be unruly and disobedient, he likewise adds, "nor liable to the reproach of profligacy or of intemperance." He therefore means, in a word, that their morals shall be regulated by all chastity, modesty, and gravity. 5 And if any one know not how to rule his own house [61] This argument, drawn from the less to the greater, is in itself manifest, that he who is unfit for governing a family will be altogether unable to govern a people. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. 7. Let us not, therefore, think it strange if it is required in all pastors, that they be good fathers of a family, and know what it is to govern their own children well. The reason is added, -- Lest he fall into reproach and the snare of the devil; which I explain in this manner: "lest, being subject to reproach, he begin to be hardened, and abandon himself the more freely to all iniquity, which is to entangle himself in the snares of the devil." For what hope is left for him who sins without any shame? Every father of a family should know that God has appointed him to that place, that he may know how to govern his wife and children and servants; so that God shall be honored in the midst of them, and all shall do Him homage. Let the deacons be the husbands of one wife, ruling their children and their own houses well. 12.
Full commentary on this passage
Matthew Henry
chapter
In this chapter our apostle treats of church-officers. He specifies, I. The qualifications of a person to be admitted to the office of a bishop (Ti1 3:1-7). II. The qualifications of deacons (Ti1 3:8-10), and of their wives (Ti1 3:11), again of the deacons (Ti1 3:12, Ti1 3:13). III. The reasons of his writing to Timothy, whereupon he speaks of the church and the foundation-truth professed therein (Ti1 3:14 to the end).
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1–7
The two epistles to Timothy, and that to Titus, contain a scripture-plan of church-government, or a direction to ministers. Timothy, we suppose, was an evangelist who was left at Ephesus, to take care of those whom the Holy Ghost had made bishops there, that is, the presbyters, as appears by Act 20:28, where the care of the church was committed to the presbyters, and they were called bishops. It seems they were very loth to part with Paul, especially because he told them they should see his face no more (Act 20:38); for their church was but newly planted, they were afraid of undertaking the care of it, and therefore Paul left Timothy with them to set them in order. And here we have the character of a gospel minister, whose office it is, as a bishop, to preside in a particular congregation of Christians: If a man desires the office of a bishop, he desires a good work, Ti1 3:1. Observe,
I. The ministry is a work. However the office of a bishop may be now thought a good preferment, then it was thought a good work. 1. The office of a scripture-bishop is an office of divine appointment, and not of human invention. The ministry is not a creature of the state, and it is a pity that the minister should be at any time the tool of the state. The office of the ministry was in the church before the magistrate countenanced Christianity, for this office is one of the great gifts Christ has bestowed on the church, Eph 4:8-11. 2. This office of a Christian bishop is a work, which requires diligence and application: the apostle represents it under the notion and character of a work; not of great honour and advantage, for ministers should always look more to their work than to the honour and advantage of their office. 3. It is a good work, a work of the greatest importance, and designed for the greatest good: the ministry is conversant about no lower concerns than the life and happiness of immortal souls; it is a good work, because designed to illustrate the divine perfections in bringing many sons to glory; the ministry is appointed to open men's eyes, and to turn them from darkness to light, and from the power of Satan unto God, etc., Act 26:18. 4. There ought to be an earnest desire of the office in those who would be put into it; if a man desire, he should earnestly desire it for the prospect he has of bringing greater glory to God, and of doing the greatest good to the souls of men by this means. This is the question proposed to those who offer themselves to the ministry of the church of England: "Do you think you are moved by the Holy Ghost to take upon you this office?"
II. In order to the discharge of this office, the doing of this work, the workman must be qualified. 1. A minister must be blameless, he must not lie under any scandal; he must give as little occasion for blame as can be, because this would be a prejudice to his ministry and would reflect reproach upon his office. 2. He must be the husband of one wife; not having given a bill of divorce to one, and then taken another, or not having many wives at once, as at that time was too common both among Jews and Gentiles, especially among the Gentiles. 3. He must be vigilant and watchful against Satan, that subtle enemy; he must watch over himself, and the souls of those who are committed to his charge, of whom having taken the oversight, he must improve all opportunities of doing them good. A minister ought to be vigilant, because our adversary the devil goes about like a roaring lion, seeking whom he may devour, Pe1 5:8. 4. He must be sober, temperate, moderate in all his actions, and in the use of all creature-comforts. Sobriety and watchfulness are often in scripture put together, because they mutually befriend one another: Be sober, be vigilant. 5. He must be of good behaviour, composed and solid, and not light, vain, and frothy. 6. He must be given to hospitality, open-handed to strangers, and ready to entertain them according to his ability, as one who does not set his heart …
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8–13
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 forementi…
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14–16
He concludes the chapter with a particular direction to Timothy. He hoped shortly to come to him, to give him further directions and assistance in his work, and to see that Christianity was well planted, and took root well, at Ephesus; he therefore wrote the more briefly to him. But he wrote lest he should tarry long, that Timothy might know how to behave himself in the house of God, how to conduct himself as became an evangelist, and the apostle's substitute. Observe,
I. Those who are employed in the house of God must see to it that they behave themselves well, lest they bring reproach upon the house of God, and that worthy name by which they are called. Ministers ought to behave themselves well, and to look not only to their praying and preaching, but to their behaviour: their office binds them to their good behaviour, for any behaviour will not do in this case. Timothy must know how to behave himself, not only in the particular church where he was now appointed to reside for some time, but being an evangelist, and the apostle's substitute, he must learn how to behave himself in other churches, where he should in like manner be appointed to reside for some time; and therefore it is not the church of Ephesus, but the catholic church, which is here called the house of God, which is the church of the living God. Observe here, 1. God is the living God; he is the fountain of life, he is life in himself, and he gives life, breath, and all things to his creatures; in him we live, and move, and have our being, Act 17:25, Act 17:28. 2. The church is the house of God, he dwells there; the Lord has chosen Zion, to dwell there. "This is my rest, here will I dwell, for I have chosen it;" there may we see God's power and glory, Psa 63:2.
II. It is the great support of the church that it is the church of the living God, the true God in opposition to false gods, dumb and dead idols.
1. As the church of God, it is the pillar and ground of truth; that is, either, (1.) The church itself is the pillar and ground of truth. Not that the authority of the scriptures depends upon that of the church, as the papists pretend, for truth is the pillar and ground of the church; but the church holds forth the scripture and the doctrine of Christ, as the pillar to which a proclamation is affixed holds forth the proclamation. Even to the principalities and powers in heavenly places is made known by the church the manifold wisdom of God, Eph 3:10. (2.) Others understand it of Timothy. He, not he himself only, but he as an evangelist, he and other faithful ministers, are the pillars and ground of truth; it is their business to maintain, hold up, and publish, the truths of Christ in the church. It is said of the apostles that they seemed to be pillars, Gal 2:9. [1.] Let us be diligent and impartial in our own enquiries after truth; let us buy the truth at any rate, and not think much of any pains to discover it. [2.] Let us be careful to keep and preserve it. "Buy the truth, and sell it not (Pro 23:23), do not part with it on any consideration." [3.] Let us take care to publish it, and to transmit it safe and uncorrupted unto posterity. [4.] When the church ceases to be the pillar and ground of truth, we may and ought to forsake her; for our regard to truth should be greater than our regard to the church; we are no longer obliged to continue in the church than she continues to be the pillar and ground of truth.
2. But what is the truth which the churches and ministers are the pillars and grounds of? He tells us (Ti1 3:16) that without controversy great is the mystery of godliness. The learned Camero joins this with what goes before, and then it runs thus: "The pillar and ground of the truth, and without controversy great is the mystery of godliness." He supposes this mystery to be the pillar, etc. Observe,
(1.) Christianity is a mystery, a mystery that could not have been found out by reason or the light of nature, and which cannot be comprehended by reason, be…
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John Calvin
1
1. This is a true saying, If a man desire the office of a bishop, he desireth a good work.
1. Certus sermo, si quis episcopatum appetit, praeclarum opus desiderat.
2. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
2. Oportet ergo Episcopum irreprehensibilem esse, unius uxoris maritum, sobrium, temperantem, compositum, (vel, honestum,) hospitalem, aptum ad docendum.
3. Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
3. Non vinolentum, (vel, ferocem,) non percussorem, non turpiter lucri cupidum, sed aequum, alienum a pugnis, alienum ab avaritia.
4. One that ruleth well his own house, having his children in subjection with all gravity;
4. Qui domui suae bene praesit, qui filios habeat in subjectione, cum omni reverentia.
5. (For if a man know not how to rule his own house, how shall he take care of the church of God?)
5. Quodsi quis propriae domui praeesse non novit, ecclesiam Dei quomodo curabit?
6. Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.
6. Non novicium, ne inflatus in condemnationem incidat diaboli.
7. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.
7. Oportet autem illum et bonum testimonium habere ab extraneis, ne in probum incidat et laqueum diaboli.
1 It is a true saying Chrysostom thinks, that this is the conclusion of the preceding doctrine. But I do not approve of the opinion; for Paul commonly makes use of this form of expression as a prelude to what he is about to introduce, Besides, in the former discourse there was no need of so strong an affirmation; but what he is now about to say, is somewhat more weighty. Let these words, therefore, be received as a preface intended to point out the importance of the subject; for Paul now begins a new discourse about ordaining pastors, and appointing the government of the Church.
If any one desireth the office of a bishop [46] Having forbidden women to teach, he now takes occasion to speak of the office of a bishop. First, that it may be more clearly seen that it was not without reason that he refused to allow women to undertake so arduous a work; secondly, that it might not be thought that, by excluding women only, he admitted all men indiscriminately; and, thirdly, because it was highly proper that Timothy and others should be reminded what conscientious watchfulness ought to be used in the election of bishops. Thus the context, in my opinion, is as if Paul had said, that so far are women from being fit for undertaking so excellent an office, that not even men ought to be admitted into it without distinction.
He desireth an excellent work The Apostle affirms that this is no inconsiderable work, such as any man might venture to undertake. When he says that it is kalos, I have no doubt that he alludes to the ancient Greek proverb, often quoted by Plato, duskola ta kala, which means that "those things which are excellent, are also arduous and difficult;" and thus he unites difficulty with excellence, or rather he argues thus, that it does not belong to every person to discharge the office of a bishop, because it is a thing of great value.
I think that Paul's meaning is now sufficiently clear; though none of the commentators, so far as I perceive, have understood it. The general meaning is, that a selection ought to be made in admitting bishops, because it is a laborious and difficult charge; and that they who aim at it should carefully consider with themselves, whether or not they were able to bear so heavy a burden. Ignorance is always rash; and a mature knowledge of things makes a man modest. How comes it that they who have neither ability nor wisdom often aspire so confidently to hold the reins of government, but because they rush forward with their eyes shut? On this subject Quintilian remarked, that the ign…
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8
8. Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;
8. Diaconos similiter graves, non bilingues, non multo vino deditos, non turpiter lucri cupidos:
9. Holding the mystery of the faith in a pure conscience.
9. Habentes mysterium fidei in pura conscientia.
10. And let these also first be proved; then let them use the office of a deacon, being found blameless.
10. Et hi probentur primum; deinde ministrent ubi irreprehensibiles comperti fuerint.
11. Even so must their wives be grave, not slanderers, sober, faithful in all things.
11. Uxores similiter graves, non calumniatrices, sobrias, fideles in omnibus.
12. Let the deacons be the husbands of one wife, ruling their children and their own houses well.
12. Diaconi sint unius uxoris mariti, qui honeste praesint liberis et domibus suis.
13. 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.
13. Nam qui bene ministraverint gradum sibi bonum (vel, honestum) acquirunt, et multam libertatem in fide, quae est in Christo Iesu.
8 Likewise the deacons There is no reason why the diversity of interpretations should lead us to entertain any doubt. It is certain that time Apostle speaks of those who hold a public office in the Church; and this refutes the opinion of those who think that domestic servants are here meant. As to the view given by others, that it denotes presbyters who are inferior to the bishop, that is without foundation; for it is manifest from other passages, that the term bishop belongs alike to all presbyters. [63] All are constrained to acknowledge this; and more especially a passage in the first chapter of the Epistle to Titus proves clearly that this is the meaning. (Titus 1:7.) It remains to be stated that we understand "the deacons" to be those who are mentioned by Luke, (Acts 6:3,) and who had the charge of the poor. But those who wish to have a more full account of the duties of deacons may consult the Institutes. [64]
Grave, not double-tongued The first four virtues, with which he wishes them to be endowed, are of themselves sufficiently well known. Yet it ought to be carefully observed that he advises them not to be double-tongued; because it is a vice which it is difficult to avoid in the discharge of that office, and yet ought, more than anything else, to be kept at a distance from it.
9 Holding the mystery of faith As if he had said, "Holding the pure doctrine of religion, and that from the heart, with a sincere fear of God;" or, "Being well instructed in the faith, so as not to be ignorant of anything which it is necessary for Christians to know." He gives to the sum of Christian doctrine the honorable appellation of a mystery; as indeed God, through the gospel, reveals to men on earth a wisdom which angels in heaven behold with admiration, and, therefore, we need not wonder if it exceed human capacity.
Let us therefore remember that it ought to be embraced with the deepest reverence; and because we could never, by our own strength, ascend to such a height, let us humbly entreat God to impart it to us by the Spirit of revelation. On the other hand, when we see wicked men either ridicule those doctrines or have no relish for them, let us acknowledge that it is owing to the grace of God that those things which have been hidden from others are in our hearts, and before our eyes, as Moses says, (Deuteronomy 30:11.)
Thus he wishes that deacons should be well instructed in "the mystery of faith;" because, although they do not hold the office of teaching, yet it would be exceedingly absurd to hold a public office in the Church, while they were ill informed in the Christian faith, more especially since they must frequently be laid under the necessity of administering advice and consolation, if they do not choose to neglect their duties. It is added, in a pure conscience, which extends to the whole life…
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14
14. These things write I unto thee, hoping to come unto thee shortly:
14. Haec tibi scribo, sperans brevi ad te venire.
15. But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.
15. Quodsi tardavero, ut videas quomodo oporteat in domo Dei versari, quae est Ecclesia Dei viventis, columna et firmamentum veritatis.
16. And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
16. Et sine controversia magnum est pietatis mysterium; Deus manifestatus est in carne, justificatus in Spiritu, visus Angelis, praedicatus, Gentibus, fidem obtinuit in mundo receptus est in gloria.
14 These things I write to thee He holds out to Timothy the hope of his coming, partly in order to encourage him, and partly in order to repress the insolence of those who grew more haughty on account of his absence. And yet he does not make any feigned promise to Timothy, or terrify others through false presence; for he fully expected that he would come, as it is probable that he came, if he wrote this epistle at the time when he passed through Phrygia, as is related by Luke. (Acts 18:23.) Let us look on this as a proof how great was his anxiety for the churches, when he could not endure to delay for a short time a remedy for a present evil. Yet immediately afterwards he adds, that he wrote this epistle for the purpose of informing Timothy, if it should happen that he were delayed longer than he thought.
15 How thou oughtest to conduct thyself: By this mode of expression he commends the weight and dignity of the office; because pastors [66] may be regarded as stewards, to whom God has committed the charge of governing his house. If any person has the superintendence of a large house, he labors night and day with earnest solicitude, that nothing may go wrong through his neglect, or ignorance, or carelessness. If only for men this is done, how much more should it be done for God?
In the house of God There are good reasons why God bestows this name on his Church; for not only has he received us to be his children by the grace of adoption, but he also dwelleth in the midst of us.
The pillar and foundation of truth No ordinary enhancement is derived from this appellation. Could it have been described in loftier language? Is anything more venerable, or more holy, than that everlasting truth which embraces both the glory of God and the salvation of men? Were all the praises of heathen philosophy, with which it has been adorned by its followers, collected into one heap, what is this in comparison of the dignity of this wisdom, which alone deserves to be called light and truth, and the instruction of life, and the way, and the kingdom of God? Now it is preserved on earth by the ministry of the Church alone. What a weight, therefore, rests on the pastors, who have been entrusted with the charge of so inestimable a treasure! With what impudent trifling do Papists argue from the words of Paul that all their absurdities ought to be held as oracles of God, because they are "the pillar of truth," and therefore cannot err!
First, we ought to see why Paul adorns the Church with so magnificent a title. By holding out to pastors the greatness of the office, he undoubtedly intended to remind them with what fidelity, and industry, and reverence they ought to discharge it. How dreadful is the vengeance that awaits them, if, through their fault, that truth which is the image of the Divine glory, the light of the world, and the salvation of men, shall be allowed to fall! This consideration ought undoubtedly to lead pastors to tremble continually, not to deprive them of all energy, but to excite them to greater vigilance.
Hence we may easily conclude in what sense Paul uses these words. The reason why the Chu…
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Jamieson–Fausset–Brown
2
The existence of Church organization and presbyters at Ephesus is presupposed (Ti1 5:17, Ti1 5:19). The institution of Church widows (1Ti. 5:3-25) accords with this. The directions here to Timothy, the president or apostolic delegate, are as to filling up vacancies among the bishops and deacons, or adding to their number. New churches in the neighborhood also would require presbyters and deacons. Episcopacy was adopted in apostolic times as the most expedient form of government, being most nearly in accordance with Jewish institutions, and so offering the less obstruction through Jewish prejudices to the progress of Christianity. The synagogue was governed by presbyters, "elders" (Act 4:8; Act 24:1), called also bishops or overseers. Three among them presided as "rulers of the synagogue," answering to "bishops" in the modern sense [LIGHTFOOT, Hebrew and Talmudic Exercitations], and one among them took the lead. AMBROSE (in The Duties of the Clergy [2.13], as also BINGHAM [Ecclesiastical Antiquities, 2.11]) says, "They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops." "Presbyter" refers to the rank; "bishop," to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops in the modern sense more recently exercised.
blameless--"unexceptionable"; giving no just handle for blame.
husband of one wife--confuting the celibacy of Rome's priesthood. Though the Jews practiced polygamy, yet as he is writing as to a Gentile Church, and as polygamy was never allowed among even laymen in the Church, the ancient interpretation that the prohibition here is against polygamy in a candidate bishop is not correct. It must, therefore, mean that, though laymen might lawfully marry again, candidates for the episcopate or presbytery were better to have been married only once. As in Ti1 5:9, "wife of one man," implies a woman married but once; so "husband of one wife" here must mean the same. The feeling which prevailed among the Gentiles, as well as the Jews (compare as to Anna, Luk 2:36-37), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul's prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on the repute in which the candidate for orders is held among those over whom he is to preside (Tit 1:16). The Council of Laodicea and the apostolic canons discountenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being lawful, the undesirableness of it holds good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor; for he who is himself bound to discharge the domestic duties mentioned here, is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example (Ti1 3:4-5). The Jews teach, a priest should be neither unmarried nor childless, lest he be unmerciful [BENGEL]. So in the synagogue, "no one shall offer up prayer in public, unless he be married" [in Colbo, ch. 65; VITRINGA, Synagogue and Temple].
vigilant--literally, "sober"; ever on the watch, as sober men alone can be; keenly alive, so as to foresee what ought to be done (Th1 5:6-8).
sober--sober-minded.
of good behaviour--Greek, "orderly." "Sober" refers to the inward mind; "orderly," to the outward behavior, tone, look, gait, dress. The new man bears somewhat of a sacred festival character, incompatible with all confusion,…
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Not given to wine--The Greek includes besides this, not indulging in the brawling, violent conduct towards others, which proceeds from being given to wine. The opposite of "patient" or (Greek) "forbearing," reasonable to others (see on Phi 4:5).
no striker--with either hand or tongue: not as some teachers pretending a holy zeal (Co2 11:20), answering to "not a brawler" or fighter (compare Kg1 22:24; Neh 13:25; Isa 58:4; Act 23:2; Ti2 2:24-25).
not covetous--Greek, "not a lover of money," whether he have much or little (Tit 1:7).
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ruleth--Greek, "presiding over."
his own house--children and servants, as contrasted with "the church" (house) of God (Ti1 3:5, Ti1 3:15) which he may be called on to preside over.
having his children--rather 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.
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For--Greek, "But."
the church--rather, "a church" or congregation. How shall he who cannot perform the lesser function, perform the greater and more difficult?
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not a novice--one 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 (Rom 6:5; Rom 11:17; Co1 3:6). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast Act 21:16, "an old disciple."
lifted up with pride--Greek, literally, "wrapt in smoke," so that, inflated with self-conceit and exaggerated ideas of his own importance, he cannot see himself or others in the true light (Ti1 6:4; Ti2 3:4).
condemnation of the devil--into the same condemnation as Satan fell into (Ti1 3:7; Ti2 2:26). Pride was the cause of Satan's condemnation (Job 38:15; Isa 14:12-15; Joh 12:31; Joh 16:11; Pe2 2:4; Jde 1:6). It cannot mean condemnation or accusation on the part of the devil. The devil may bring a reproach on men (Ti1 3:7), but he cannot bring them into condemnation, for he does not judge, but is judged [BENGEL].
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a good report--Greek, "testimony." So Paul was influenced by the good report given of Timothy to choose him as his companion (Act 16:2).
of them which are without--from the as yet unconverted Gentiles around (Co1 5:12; Col 4:5; Th1 4:12), that they may be the more readily won to the Gospel (Pe1 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 devil--reproach of men (Ti1 5:14) proving the occasion of his falling into the snare of the devil (Ti1 6:9; Mat 22:15; Ti2 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 (Jer 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 (Ti1 4:14) and true faith, which he desires to be evidenced outwardly; also he requires qualifications in a bishop not so indispensable in others.
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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.
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the mystery of the faith--holding the faith, which to the natural man remains a mystery, but which has been revealed by the Spirit to them (Rom 16:25; Co1 2:7-10), in a pure conscience (Ti1 1:5, Ti1 1:19). ("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.
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7 more notes on this passage are in the library.