1 Timothy 3
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
1 Timothy 3
The Qualifications of Bishops
1This is a true saying, If a man desire the office of a bishop, he desireth a good work.
Jamieson-Fausset-Brown
CHAPTER 3
1Ti 3:1-16. Rules as to Bishops (Overseers) AND Deacons. The Church, and the Gospel Mystery Now Revealed to It, Are the End of All Such Rules.
1. Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work."
desire--literally, "stretch one's self forward to grasp"; "aim at": a distinct Greek verb from that for "desireth." What one does voluntarily is more esteemed than what he does when asked (1Co 16:15). This is utterly distinct from ambitious desires after office in the Church. (Jas 3:1).
bishop--overseer: as yet identical with "presbyter" (Ac 20:17, 28; Tit 1:5-7).
good work--literally, "honorable work." Not the honor associated with it, but the work, is the prominent thought (Ac 15:38; Php 2:30; compare 2Ti 4:5). He who aims at the office must remember the high qualifications needed for the due discharge of its functions.
CHAPTER 3
1Ti 3:1-16. Rules as to Bishops (Overseers) AND Deacons. The Church, and the Gospel Mystery Now Revealed to It, Are the End of All Such Rules.
1. Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work."
desire--literally, "stretch one's self forward to grasp"; "aim at": a distinct Greek verb from that for "desireth." What one does voluntarily is more esteemed than what he does when asked (1Co 16:15). This is utterly distinct from ambitious desires after office in the Church. (Jas 3:1).
bishop--overseer: as yet identical with "presbyter" (Ac 20:17, 28; Tit 1:5-7).
good work--literally, "honorable work." Not the honor associated with it, but the work, is the prominent thought (Ac 15:38; Php 2:30; compare 2Ti 4:5). He who aims at the office must remember the high qualifications needed for the due discharge of its functions.
The Pulpit Commentary
Faithful is the saying for this is a true saying, A.V.; seeketh for desire, A.V. Faithful is the saying (see above, 1Ti_1:15, note). This manifestly refers to what follows, not, as Chrysostom and others, and margin of the R.V., to the saying which precedes, in 1Ti_2:15. Seeketh (ὀρέγεται); literally, stretches out his hands after. It is peculiar in the New Testament to the pastoral Epistles and the Epistle to the Hebrews, though common in classical Greek (see 1Ti_6:10; Heb_11:16). The noun ὔρεξις, appetite, desire (which is found several times in the LXX.), is used once by St. Paul (Rom_1:27). The office of a bishop; meaning here, as everywhere else in Scripture, that of a presbyter, or priest. Ἐπισκοπή, in the sense of "the episcopate," occurs only here and Act_1:20, where it is rendered "bishopric" in the A.V., and "overseer-ship" in the margin of the R.V., being the translation in the LXX. of Psa_108:1-13. (109., A.V.) of the Hebrew וֹתדָקֻףְ, "his office." Elsewhere (Luk_19:44; 1Pe_2:12; 1Pe_5:6) it means "visitation." But ἐπίσκοπος, "bishop" (Psa_108:2)—except in 1Pe_2:25, where it is applied to Christ—always means the overseer of the particular flock,—the presbyter (Act_20:28; Php_1:1; Tit_1:7); and ἐπισκοπεῖν the functions of such ἐπίσκοπος (1Pe_5:2 compared with 1). It was not till the sub-apostolic age that the name of ἐπίσκοπος was confined to the chief overseer who had "priests and deacons" under him, as Timothy and Titus had. Possibly this application of the word arose from the visits of the apostles, and afterwards of men sent by the apostles, as Timothy and Titus, Tychicus and Artemas, were, to visit the Churches, being occasional and temporary only, as those of Visitors. For such occasional visitation is implied in the verb ἐπισκέπτεσθαι (Mat_25:36, Mat_25:43; Luk_1:68, Luk_1:78; Act_7:23; Act_15:36; Jas_1:27). Afterwards, when the wants of the Churches required permanent oversight, the name ἐπίσκοπος—vescovo (It.), eueque (Fr.), bischof (Get.), bisceop (A.S.), aipiskaupus (Moeso-Goth.), etc.—became universal for the chief overseer of the Church. A good work (καλοῦ ἔργου, not ἀγαθοῦ, as verse 10). Καλού means "honourable," "becoming," "beneficial," and the like.
Faithful is the saying for this is a true saying, A.V.; seeketh for desire, A.V. Faithful is the saying (see above, 1Ti_1:15, note). This manifestly refers to what follows, not, as Chrysostom and others, and margin of the R.V., to the saying which precedes, in 1Ti_2:15. Seeketh (ὀρέγεται); literally, stretches out his hands after. It is peculiar in the New Testament to the pastoral Epistles and the Epistle to the Hebrews, though common in classical Greek (see 1Ti_6:10; Heb_11:16). The noun ὔρεξις, appetite, desire (which is found several times in the LXX.), is used once by St. Paul (Rom_1:27). The office of a bishop; meaning here, as everywhere else in Scripture, that of a presbyter, or priest. Ἐπισκοπή, in the sense of "the episcopate," occurs only here and Act_1:20, where it is rendered "bishopric" in the A.V., and "overseer-ship" in the margin of the R.V., being the translation in the LXX. of Psa_108:1-13. (109., A.V.) of the Hebrew וֹתדָקֻףְ, "his office." Elsewhere (Luk_19:44; 1Pe_2:12; 1Pe_5:6) it means "visitation." But ἐπίσκοπος, "bishop" (Psa_108:2)—except in 1Pe_2:25, where it is applied to Christ—always means the overseer of the particular flock,—the presbyter (Act_20:28; Php_1:1; Tit_1:7); and ἐπισκοπεῖν the functions of such ἐπίσκοπος (1Pe_5:2 compared with 1). It was not till the sub-apostolic age that the name of ἐπίσκοπος was confined to the chief overseer who had "priests and deacons" under him, as Timothy and Titus had. Possibly this application of the word arose from the visits of the apostles, and afterwards of men sent by the apostles, as Timothy and Titus, Tychicus and Artemas, were, to visit the Churches, being occasional and temporary only, as those of Visitors. For such occasional visitation is implied in the verb ἐπισκέπτεσθαι (Mat_25:36, Mat_25:43; Luk_1:68, Luk_1:78; Act_7:23; Act_15:36; Jas_1:27). Afterwards, when the wants of the Churches required permanent oversight, the name ἐπίσκοπος—vescovo (It.), eueque (Fr.), bischof (Get.), bisceop (A.S.), aipiskaupus (Moeso-Goth.), etc.—became universal for the chief overseer of the Church. A good work (καλοῦ ἔργου, not ἀγαθοῦ, as verse 10). Καλού means "honourable," "becoming," "beneficial," and the like.
2A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
Jamieson-Fausset-Brown
2. The existence of Church organization and presbyters at Ephesus is presupposed (1Ti 5:17, 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" (Ac 4:8; 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 1Ti 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, Lu 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 (1Ti 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 (1Th 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, disorder, excess, violence, laxity, assumption, harshness, and meanness (Php 4:8) [Bengel].
apt to teach--(2Ti 2:24).
2. The existence of Church organization and presbyters at Ephesus is presupposed (1Ti 5:17, 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" (Ac 4:8; 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 1Ti 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, Lu 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 (1Ti 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 (1Th 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, disorder, excess, violence, laxity, assumption, harshness, and meanness (Php 4:8) [Bengel].
apt to teach--(2Ti 2:24).
The Pulpit Commentary
The for a, A.V.; therefore for then, A.V.; without reproach for blameless, A.V.; temperate for vigilant, A.V.; sober-minded for sober, A.V.; orderly for of good behavior, A.V. The bishop (see note on 1Ti_3:1); "a bishop" is better English. Without reproach (ἀνεπίληπτος); only here and 1Ti_5:7 and 1Ti_6:14 in the New Testament; not found anywhere in the LXX, but used by Thucydides, Euripides, and others, in the sense of "not open to attack," "blameless." The metaphor is said (though denied by others)to be from wrestling or boxing, when a man leaves no part of his body exposed to the attack of his adversary. The husband of one wife (comp. Tit_1:6). Three senses are possible. The passage may be understood
(1) as requiring a bishop, (or presbyter) to have a wife, and so some took it even in Chrysostom's time (though he does not so understand it), and so the Russian Church understands it;
(2) as prohibiting his having more than one with at a time;
(3) as prohibiting second marriages for priests and bishops. Bishop Wordsworth, Bishop Ellicott, and Dean Alford, among English commentators, all agree in thinking that (3) is the apostle's meaning. In spite of such consensus, it appears in the highest degree improbable that St. Paul should have laid down such a condition for the priesthood. There is nothing in his writings when treating expressly of second marriages (Rom_7:2, Rom_7:3; 1Co_7:8, 1Co_7:39) to suggest the notion of there being anything disreputable in a second marriage, and it would obviously cast a great slur upon second marriages if it were laid down as a principle that no one who had married twice was fit to be an ἐπίσκοπος. But if we consider the general laxity in regard to marriage, and the facility of divorce, which prevailed among Jews and Romans at this time, it must have been a common thing for a man to have more than one woman living who had been his wife. And this, as a distinct breach of the primeval law (Gen_2:24), would properly be a bar to any one being called to the "office of a bishop." The same case is supposed in 1Co_7:10-13. But it is utterly unsupported by any single passage in Scripture that a second marriage should disqualify a man for the sacred ministry. As regards the opinion of the early Church, it was not at all uniform, and amongst those who held that this passage absolutely prohibits second marriages in the case of an episcopus, it was merely a part of the asceticism of the day. As a matter of course, such writers as Origen and Tertullian held it. The very early opinion that Joseph, the husband of Mary, had children by a former wife, which finds place in the Protevangelium of James (9.), is hardly consistent with the theory of the disreputableness of second marriages. In like manner, the phrase in 1Ti_5:9, ἐνὸς ἀνδρὸς γυνή, is best explained in accordance with the apostle's doctrine about the lawfulness of a woman's second marriage, as meaning that she was the husband of one man only, as long as her husband lived. (For the chief patristic opinions on the subject, see Bishop Wordsworth's note, and Bingham's 'Christian Antiquities,' bk. 4. 1Ti_5:1-25.) Temperate (νηφάλιον); peculiar to the pastoral Epistles (see 1Ti_5:11 and Tit_2:2), but found in classical Greek. The verb νήφειν means "to be sober" (1Th_5:6; 2Ti_4:5; 1Pe_1:13; 1Pe_4:7; 1Pe_5:8). It denotes that temperate use of meat and drink which keeps the mind watchful and on the alert, and then the state of mind itself so produced. The opposite state of mind is described in Luk_21:34. Sober-minded (σώφρονα); in the New Testament only here and in Tit_1:8; Tit_2:2, Tit_2:5. But σωφρονέω is found in the Gospels and Epistles; σωφρονίζω σωφρονισμός σωφρόνως, in the pastoral Epistles; and σωφροσύνη in 1Ti_2:15 (where see note). Orderly (κόσμιον; see 1Ti_2:9, note). Given to hospitality (φιλόξενον; as Tit_1:8 and 1Pe_4:9). The substantive φιλοξενία is found in Rom_12:13; Heb_13:2. Apt to teach (διδακτικόν); only here and 2Ti_2:24, and Philo, 'De Proem. et Virt.,' 4 (Huther). The classical word is διδασκαλικός, though chiefly applied to things. In the above-quoted passage in 1Pe_4:1-19. the gifts of speaking and ministering are, as here, placed alongside that of hospitality.
The for a, A.V.; therefore for then, A.V.; without reproach for blameless, A.V.; temperate for vigilant, A.V.; sober-minded for sober, A.V.; orderly for of good behavior, A.V. The bishop (see note on 1Ti_3:1); "a bishop" is better English. Without reproach (ἀνεπίληπτος); only here and 1Ti_5:7 and 1Ti_6:14 in the New Testament; not found anywhere in the LXX, but used by Thucydides, Euripides, and others, in the sense of "not open to attack," "blameless." The metaphor is said (though denied by others)to be from wrestling or boxing, when a man leaves no part of his body exposed to the attack of his adversary. The husband of one wife (comp. Tit_1:6). Three senses are possible. The passage may be understood
(1) as requiring a bishop, (or presbyter) to have a wife, and so some took it even in Chrysostom's time (though he does not so understand it), and so the Russian Church understands it;
(2) as prohibiting his having more than one with at a time;
(3) as prohibiting second marriages for priests and bishops. Bishop Wordsworth, Bishop Ellicott, and Dean Alford, among English commentators, all agree in thinking that (3) is the apostle's meaning. In spite of such consensus, it appears in the highest degree improbable that St. Paul should have laid down such a condition for the priesthood. There is nothing in his writings when treating expressly of second marriages (Rom_7:2, Rom_7:3; 1Co_7:8, 1Co_7:39) to suggest the notion of there being anything disreputable in a second marriage, and it would obviously cast a great slur upon second marriages if it were laid down as a principle that no one who had married twice was fit to be an ἐπίσκοπος. But if we consider the general laxity in regard to marriage, and the facility of divorce, which prevailed among Jews and Romans at this time, it must have been a common thing for a man to have more than one woman living who had been his wife. And this, as a distinct breach of the primeval law (Gen_2:24), would properly be a bar to any one being called to the "office of a bishop." The same case is supposed in 1Co_7:10-13. But it is utterly unsupported by any single passage in Scripture that a second marriage should disqualify a man for the sacred ministry. As regards the opinion of the early Church, it was not at all uniform, and amongst those who held that this passage absolutely prohibits second marriages in the case of an episcopus, it was merely a part of the asceticism of the day. As a matter of course, such writers as Origen and Tertullian held it. The very early opinion that Joseph, the husband of Mary, had children by a former wife, which finds place in the Protevangelium of James (9.), is hardly consistent with the theory of the disreputableness of second marriages. In like manner, the phrase in 1Ti_5:9, ἐνὸς ἀνδρὸς γυνή, is best explained in accordance with the apostle's doctrine about the lawfulness of a woman's second marriage, as meaning that she was the husband of one man only, as long as her husband lived. (For the chief patristic opinions on the subject, see Bishop Wordsworth's note, and Bingham's 'Christian Antiquities,' bk. 4. 1Ti_5:1-25.) Temperate (νηφάλιον); peculiar to the pastoral Epistles (see 1Ti_5:11 and Tit_2:2), but found in classical Greek. The verb νήφειν means "to be sober" (1Th_5:6; 2Ti_4:5; 1Pe_1:13; 1Pe_4:7; 1Pe_5:8). It denotes that temperate use of meat and drink which keeps the mind watchful and on the alert, and then the state of mind itself so produced. The opposite state of mind is described in Luk_21:34. Sober-minded (σώφρονα); in the New Testament only here and in Tit_1:8; Tit_2:2, Tit_2:5. But σωφρονέω is found in the Gospels and Epistles; σωφρονίζω σωφρονισμός σωφρόνως, in the pastoral Epistles; and σωφροσύνη in 1Ti_2:15 (where see note). Orderly (κόσμιον; see 1Ti_2:9, note). Given to hospitality (φιλόξενον; as Tit_1:8 and 1Pe_4:9). The substantive φιλοξενία is found in Rom_12:13; Heb_13:2. Apt to teach (διδακτικόν); only here and 2Ti_2:24, and Philo, 'De Proem. et Virt.,' 4 (Huther). The classical word is διδασκαλικός, though chiefly applied to things. In the above-quoted passage in 1Pe_4:1-19. the gifts of speaking and ministering are, as here, placed alongside that of hospitality.
3Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
Jamieson-Fausset-Brown
3. 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 Php 4:5).
no striker--with either hand or tongue: not as some teachers pretending a holy zeal (2Co 11:20), answering to "not a brawler" or fighter (compare 1Ki 22:24; Ne 13:25; Is 58:4; Ac 23:2; 2Ti 2:24, 25).
not covetous--Greek, "not a lover of money," whether he have much or little (Tit 1:7).
3. 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 Php 4:5).
no striker--with either hand or tongue: not as some teachers pretending a holy zeal (2Co 11:20), answering to "not a brawler" or fighter (compare 1Ki 22:24; Ne 13:25; Is 58:4; Ac 23:2; 2Ti 2:24, 25).
not covetous--Greek, "not a lover of money," whether he have much or little (Tit 1:7).
The Pulpit Commentary
No brawler for not given to wine, A.V.; the R.T. omits the clause μὴ αἰσξρερδη; gentle for patient, A.V.; contentious for a brawler, A.V.; no lover of money, for not covetous, A.V. No brawler (μὴ πάροινον); only here and Tit_1:7; but, as well as παροίνιος, common in classical Greek, in the sense of "quarrelsome over wine." In Mat_11:19 and Luk_7:34 "wine-bibber" is οἰνοπότης. In 1Pe_4:3 the word for "excess of wine" is οἰνοφλυγία. No striker (μὴ τλήκτην); only here and Tit_1:7. It is used, though rarely, in classical Greek for a "striker," "brawler." There is but weak manuscript authority for the reading in the T.R., μὴ αἰσχροκερδῆ, not given to filthy lucre, which is thought to have been derived from Tit_1:7 (q.v.). The internal evidence, however, is in its favor, as something is wanted to correspond to ἀφιλάργυρον, just as πάροινον and πλήκτην correspond to ἐπιεικῆ and at, ἄμαχον respectively. Gentle (ἐπιεικῆ); as Tit_3:2. So also it is rendered in the A.V. of Jas_3:17; 1Pe_2:18. It is very common in classical Greek, in the sense of "fair," "meet," "suitable," of things; and of "fair," "kind," "gentle," of persons. The substantive ἐπιεικεία means "clemency," "gentleness," (Act_24:4; 2Co_10:1). Not contentious (ἄμαχον); only here and Tit_3:3 in the New Testament, and in Ecclus. 19:5 in the Complutensian edition. It is also used in this sense in AEschylus, 'Persse,' 955, though its more common meaning in classical Greek is "invincible." No lover of money (ἀφιλάργυρον); only here and Hebrews xiii, 5. Ἁφιλαργυρία occurs in Hippocrates. The positive φιλάργυρος, φιλαργυρία, occurs in 1Ti_6:10; 2Ti_3:2; Luk_16:14. Neither the A.V. nor the R.V. quite preserves the form of the original sentence, where the three negative qualities (μὴ πάροινον μὴ πλήκτην μὴ αἰσχροκερδῆ, T.R.) are followed by three positive qualities (ἐπιοικῆ ἄμαχον ἀφιλάργυρον—"gentle," "peaceful," and "indifferent about money").
No brawler for not given to wine, A.V.; the R.T. omits the clause μὴ αἰσξρερδη; gentle for patient, A.V.; contentious for a brawler, A.V.; no lover of money, for not covetous, A.V. No brawler (μὴ πάροινον); only here and Tit_1:7; but, as well as παροίνιος, common in classical Greek, in the sense of "quarrelsome over wine." In Mat_11:19 and Luk_7:34 "wine-bibber" is οἰνοπότης. In 1Pe_4:3 the word for "excess of wine" is οἰνοφλυγία. No striker (μὴ τλήκτην); only here and Tit_1:7. It is used, though rarely, in classical Greek for a "striker," "brawler." There is but weak manuscript authority for the reading in the T.R., μὴ αἰσχροκερδῆ, not given to filthy lucre, which is thought to have been derived from Tit_1:7 (q.v.). The internal evidence, however, is in its favor, as something is wanted to correspond to ἀφιλάργυρον, just as πάροινον and πλήκτην correspond to ἐπιεικῆ and at, ἄμαχον respectively. Gentle (ἐπιεικῆ); as Tit_3:2. So also it is rendered in the A.V. of Jas_3:17; 1Pe_2:18. It is very common in classical Greek, in the sense of "fair," "meet," "suitable," of things; and of "fair," "kind," "gentle," of persons. The substantive ἐπιεικεία means "clemency," "gentleness," (Act_24:4; 2Co_10:1). Not contentious (ἄμαχον); only here and Tit_3:3 in the New Testament, and in Ecclus. 19:5 in the Complutensian edition. It is also used in this sense in AEschylus, 'Persse,' 955, though its more common meaning in classical Greek is "invincible." No lover of money (ἀφιλάργυρον); only here and Hebrews xiii, 5. Ἁφιλαργυρία occurs in Hippocrates. The positive φιλάργυρος, φιλαργυρία, occurs in 1Ti_6:10; 2Ti_3:2; Luk_16:14. Neither the A.V. nor the R.V. quite preserves the form of the original sentence, where the three negative qualities (μὴ πάροινον μὴ πλήκτην μὴ αἰσχροκερδῆ, T.R.) are followed by three positive qualities (ἐπιοικῆ ἄμαχον ἀφιλάργυρον—"gentle," "peaceful," and "indifferent about money").
4One that ruleth well his own house, having his children in subjection with all gravity;
Jamieson-Fausset-Brown
4. ruleth--Greek, "presiding over."
his own house--children and servants, as contrasted with "the church" (house) of God (1Ti 3:5, 15) which he may be called on to preside over.
having his 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.
4. ruleth--Greek, "presiding over."
his own house--children and servants, as contrasted with "the church" (house) of God (1Ti 3:5, 15) which he may be called on to preside over.
having his 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.
The Pulpit Commentary
One that ruleth well his own house. The ἐπίσκοπος is one who has to preside over and rule (προίστασθαι) the house of God (1Ti_5:17; Rom_12:8; 1Th_5:12), as the high priest was called "ruler of the house of God" (1Ch_9:11; Neh_11:11). So in Justin Martyr the bishop is called ὁ προεστῶς τῶν ἀδελφῶν ('Apology,' 11) and simply ὁ προεστῶς, and similarly in Heb_13:7 the clergy are οἱ ἡγούμενοι ὑμῶν, "they which have the rule over you." How needful, then, is it that he should rule well his own house, and have his own children in subjection! The testimony given in this passage to a married clergy is too clear to need any comment. In subjection (ἐν ὑποταγῇ); as above, 1Ti_2:11, where see note. For the sense, comp. Tit_1:6, which leads us to apply the words, with all gravity (σεμνότητος), the contrary to "riot," ἀσωτία), to the children. The children of the ἐπίσκοπος are to exhibit that seriousness and sobriety of conduct which is in accordance with their father's office, μετά, together with, as in 1Ti_1:14.
But for for, A.V., knoweth for know, A.V.
One that ruleth well his own house. The ἐπίσκοπος is one who has to preside over and rule (προίστασθαι) the house of God (1Ti_5:17; Rom_12:8; 1Th_5:12), as the high priest was called "ruler of the house of God" (1Ch_9:11; Neh_11:11). So in Justin Martyr the bishop is called ὁ προεστῶς τῶν ἀδελφῶν ('Apology,' 11) and simply ὁ προεστῶς, and similarly in Heb_13:7 the clergy are οἱ ἡγούμενοι ὑμῶν, "they which have the rule over you." How needful, then, is it that he should rule well his own house, and have his own children in subjection! The testimony given in this passage to a married clergy is too clear to need any comment. In subjection (ἐν ὑποταγῇ); as above, 1Ti_2:11, where see note. For the sense, comp. Tit_1:6, which leads us to apply the words, with all gravity (σεμνότητος), the contrary to "riot," ἀσωτία), to the children. The children of the ἐπίσκοπος are to exhibit that seriousness and sobriety of conduct which is in accordance with their father's office, μετά, together with, as in 1Ti_1:14.
But for for, A.V., knoweth for know, A.V.
5(For if a man know not how to rule his own house, how shall he take care of the church of God?)
Jamieson-Fausset-Brown
5. 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?
5. 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?
6Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.
Jamieson-Fausset-Brown
6. 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 (Ro 6:5; 11:17; 1Co 3:6). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast Ac 21:16, "an old disciple."
lifted up with 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 (1Ti 6:4; 2Ti 3:4).
condemnation of the devil--into the same condemnation as Satan fell into (1Ti 3:7; 2Ti 2:26). Pride was the cause of Satan's condemnation (Job 38:15; Is 14:12-15; Joh 12:31; 16:11; 2Pe 2:4; Jude 6). It cannot mean condemnation or accusation on the part of the devil. The devil may bring a reproach on men (1Ti 3:7), but he cannot bring them into condemnation, for he does not judge, but is judged [Bengel].
6. 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 (Ro 6:5; 11:17; 1Co 3:6). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast Ac 21:16, "an old disciple."
lifted up with 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 (1Ti 6:4; 2Ti 3:4).
condemnation of the devil--into the same condemnation as Satan fell into (1Ti 3:7; 2Ti 2:26). Pride was the cause of Satan's condemnation (Job 38:15; Is 14:12-15; Joh 12:31; 16:11; 2Pe 2:4; Jude 6). It cannot mean condemnation or accusation on the part of the devil. The devil may bring a reproach on men (1Ti 3:7), but he cannot bring them into condemnation, for he does not judge, but is judged [Bengel].
The Pulpit Commentary
Puffed up for lifted up with pride, A.V. A novice (νεόφυτον); only here in the New Testament, but found repeatedly in the LXX. in its literal sense of "a tree" or "plantation" newly planted (Psa_127:3 (Psa_128:3, A.V.); Psa_144:12; Isa_5:7). Here the novice or neophyte is one recently converted and received into the Church. As such he is not yet fit to be a ruler and a teacher of the brethren. The reason follows. Lest being puffed up he fall into the condemnation of the devil. Τυφωθεις, puffed up, is peculiar in the New Testament to the pastoral Epistles (1Ti_6:4; 2Ti_3:4), from τυφός, smoke (comp. λίνον τυφόμενον, "smoking flax," Mat_12:10). The idea seems to be "lightness," "emptiness," and "elation." Some add that of "obscuration" as by smoke; τυφόω, to wrap in smoke; τετύφωμαι, to be wrapt in clouds of conceit and folly (Liddell and Scott). The condemnation of the devil. A somewhat obscure phrase. It means either
(1) the same condemnation as that into which the devil fell through pride,—and so Chrysostom, Olshausen, Bishop Ellicott, Wordsworth, Alford, etc., take it; or
(2) the condemnation or accusation of the devil. In the latter case κρῖμα would be used in the same sense as κρίσις in Jud_1:9, and would mean the charge preferred against him by "the accuser of the brethren" (comp. Job_1:9; Job_2:4, Job_2:5). One of the senses of κρίνω is "to accuse"—like κατηγορεῖν (Liddell and Scott). And this view agrees with ὀνειδισμὸν καὶ παγίδα τοῦ διαβόλου in Jud_1:7, which means, not the trap into which the devil fell, but the trap laid by the devil. It remains doubtful which is the true sense, but
(2) seems, on the whole, the most probable. The devil (τοῦ διαβόλου) can only mean Satan (Mat_4:1; Mat_13:39, etc.), though possibly conceived of as speaking by the mouth of traducers and vilifiers of the Church, as in Jud_1:7.
Puffed up for lifted up with pride, A.V. A novice (νεόφυτον); only here in the New Testament, but found repeatedly in the LXX. in its literal sense of "a tree" or "plantation" newly planted (Psa_127:3 (Psa_128:3, A.V.); Psa_144:12; Isa_5:7). Here the novice or neophyte is one recently converted and received into the Church. As such he is not yet fit to be a ruler and a teacher of the brethren. The reason follows. Lest being puffed up he fall into the condemnation of the devil. Τυφωθεις, puffed up, is peculiar in the New Testament to the pastoral Epistles (1Ti_6:4; 2Ti_3:4), from τυφός, smoke (comp. λίνον τυφόμενον, "smoking flax," Mat_12:10). The idea seems to be "lightness," "emptiness," and "elation." Some add that of "obscuration" as by smoke; τυφόω, to wrap in smoke; τετύφωμαι, to be wrapt in clouds of conceit and folly (Liddell and Scott). The condemnation of the devil. A somewhat obscure phrase. It means either
(1) the same condemnation as that into which the devil fell through pride,—and so Chrysostom, Olshausen, Bishop Ellicott, Wordsworth, Alford, etc., take it; or
(2) the condemnation or accusation of the devil. In the latter case κρῖμα would be used in the same sense as κρίσις in Jud_1:9, and would mean the charge preferred against him by "the accuser of the brethren" (comp. Job_1:9; Job_2:4, Job_2:5). One of the senses of κρίνω is "to accuse"—like κατηγορεῖν (Liddell and Scott). And this view agrees with ὀνειδισμὸν καὶ παγίδα τοῦ διαβόλου in Jud_1:7, which means, not the trap into which the devil fell, but the trap laid by the devil. It remains doubtful which is the true sense, but
(2) seems, on the whole, the most probable. The devil (τοῦ διαβόλου) can only mean Satan (Mat_4:1; Mat_13:39, etc.), though possibly conceived of as speaking by the mouth of traducers and vilifiers of the Church, as in Jud_1:7.
7Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.
Jamieson-Fausset-Brown
7. a good report--Greek, "testimony." So Paul was influenced by the good report given of Timothy to choose him as his companion (Ac 16:2).
of them which are without--from the as yet unconverted Gentiles around (1Co 5:12; Col 4:5; 1Th 4:12), that they may be the more readily won to the Gospel (1Pe 2:12), and that the name of Christ may be glorified. Not even the former life of a bishop should be open to reproach [Bengel].
reproach and the snare of the devil--reproach of men (1Ti 5:14) proving the occasion of his falling into the snare of the devil (1Ti 6:9; Mt 22:15; 2Ti 2:26). The reproach continually surrounding him for former sins might lead him into the snare of becoming as bad as his reputation. Despair of recovering reputation might, in a weak moment, lead some into recklessness of living (Jr 18:12). The reason why only moral qualities of a general kind are specified is, he presupposes in candidates for a bishopric the special gifts of the Spirit (1Ti 4:14) and true faith, which he desires to be evidenced outwardly; also he requires qualifications in a bishop not so indispensable in others.
7. a good report--Greek, "testimony." So Paul was influenced by the good report given of Timothy to choose him as his companion (Ac 16:2).
of them which are without--from the as yet unconverted Gentiles around (1Co 5:12; Col 4:5; 1Th 4:12), that they may be the more readily won to the Gospel (1Pe 2:12), and that the name of Christ may be glorified. Not even the former life of a bishop should be open to reproach [Bengel].
reproach and the snare of the devil--reproach of men (1Ti 5:14) proving the occasion of his falling into the snare of the devil (1Ti 6:9; Mt 22:15; 2Ti 2:26). The reproach continually surrounding him for former sins might lead him into the snare of becoming as bad as his reputation. Despair of recovering reputation might, in a weak moment, lead some into recklessness of living (Jr 18:12). The reason why only moral qualities of a general kind are specified is, he presupposes in candidates for a bishopric the special gifts of the Spirit (1Ti 4:14) and true faith, which he desires to be evidenced outwardly; also he requires qualifications in a bishop not so indispensable in others.
The Pulpit Commentary
Good testimony from for a good report of, A.V.; that for which, A.V. Good testimony (μαρτυρίαν καλήν; see 1Ti_5:10). So it is said of Timothy himself that ἐμαρτυρεῖτο, "he was well reported of by the brethren" (Act_16:2). In accordance with this rule, letters testimonial are required of all persons to be ordained, to the importance of character in a clergyman. Them that are without (τῶν ἔξωθεν); used in Mat_23:1-39. 27; Luk_11:39; 1Pe_3:3; Rev_11:2, etc., of that; which is outside or external literally, as the outside of the cup, the outer ornament of the body, the outside of the sepulcher, the outer court of the temple. It is synonymous with the more common form, ἔξω. (For the phrase, "they that are without" (οἱ ἔξω), as applied to those who are not members of the Church, see Mar_4:11; Joh_9:34, Joh_9:35; 1Co_5:12, 1Co_5:13; Col_4:5; 1Th_4:12.) The opposite is ἔσω ἔσωθεν (1Co_5:12; Mat_23:25, etc.). So exoteric and esoteric, of doctrines intended respectively for the outside world or the inner circle of disciples. Reproach (ὀνειδισμόν); the reproaches anti revilings cast upon him by unbelievers (Rom_15:3; Heb_10:33; Heb_11:26; Heb_13:13). The verb ὀνειδίζειν has the same sense, and so in classical Greek. This reproach is further described as the snare of the devil, because it is through these revilings that the devil seeks to impair the power of his ministry and frighten him from the exercise of it. The genitive τοῦ διαβόλου depends only upon πασίδα, not upon ὀνειδισμόν. The καὶ does not indicate that there are two separate things into which he falls, but adds, as a description of the ὀνειδισμός, that it is "a snare of the devil." The idea in 1Pe_5:8 is analogous. There it is by afflictions that the devil seeks to devour the disciple who is weak in faith. Those afflictions might well be described as παγίδα τοῦ διαβόλου," a snare of the devil," set for weak souls.
Good testimony from for a good report of, A.V.; that for which, A.V. Good testimony (μαρτυρίαν καλήν; see 1Ti_5:10). So it is said of Timothy himself that ἐμαρτυρεῖτο, "he was well reported of by the brethren" (Act_16:2). In accordance with this rule, letters testimonial are required of all persons to be ordained, to the importance of character in a clergyman. Them that are without (τῶν ἔξωθεν); used in Mat_23:1-39. 27; Luk_11:39; 1Pe_3:3; Rev_11:2, etc., of that; which is outside or external literally, as the outside of the cup, the outer ornament of the body, the outside of the sepulcher, the outer court of the temple. It is synonymous with the more common form, ἔξω. (For the phrase, "they that are without" (οἱ ἔξω), as applied to those who are not members of the Church, see Mar_4:11; Joh_9:34, Joh_9:35; 1Co_5:12, 1Co_5:13; Col_4:5; 1Th_4:12.) The opposite is ἔσω ἔσωθεν (1Co_5:12; Mat_23:25, etc.). So exoteric and esoteric, of doctrines intended respectively for the outside world or the inner circle of disciples. Reproach (ὀνειδισμόν); the reproaches anti revilings cast upon him by unbelievers (Rom_15:3; Heb_10:33; Heb_11:26; Heb_13:13). The verb ὀνειδίζειν has the same sense, and so in classical Greek. This reproach is further described as the snare of the devil, because it is through these revilings that the devil seeks to impair the power of his ministry and frighten him from the exercise of it. The genitive τοῦ διαβόλου depends only upon πασίδα, not upon ὀνειδισμόν. The καὶ does not indicate that there are two separate things into which he falls, but adds, as a description of the ὀνειδισμός, that it is "a snare of the devil." The idea in 1Pe_5:8 is analogous. There it is by afflictions that the devil seeks to devour the disciple who is weak in faith. Those afflictions might well be described as παγίδα τοῦ διαβόλου," a snare of the devil," set for weak souls.
The Qualifications of Deacons
8Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;
Jamieson-Fausset-Brown
8. The deacons were chosen by the voice of the people. Cyprian [Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, 1Ti 4:6; Phm 13; and John Mark, Ac 13:5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the "chazzan" covered and uncovered the ark in the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communion table. (See Chrysostom [19], Homily on Acts; Theophylact on Luke 19; and Balsaman on Canon 22, Council of Laodicea). The appointing of "the seven" in Ac 6:1-7 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" (Pr 20:19; Ga 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] (1Pe 5:2). The deacon's office of collecting and distributing alms would render this a necessary qualification.
8. The deacons were chosen by the voice of the people. Cyprian [Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, 1Ti 4:6; Phm 13; and John Mark, Ac 13:5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the "chazzan" covered and uncovered the ark in the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communion table. (See Chrysostom [19], Homily on Acts; Theophylact on Luke 19; and Balsaman on Canon 22, Council of Laodicea). The appointing of "the seven" in Ac 6:1-7 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" (Pr 20:19; Ga 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] (1Pe 5:2). The deacon's office of collecting and distributing alms would render this a necessary qualification.
The Pulpit Commentary
Deacons in like manner must for likewise must the deacons, A.V. Grave (σεμνούς); in Php_4:8 rendered "honest" in the A.V., and "honourable" in the R.V., and "venerable" in the margin. None of the words are satisfactory, but "honest" in the sense of honnete, i.e. "respectable," "becoming the dignity of a man," comes nearest to the meaning of σεμνός. Ἄνηρ σεμνός is a man who inspires respect by his conduct and deportment. It occurs again in Php_4:11 and in Tit_2:2. Double-tongued (διλόγους); only here in the New Testament, or indeed anywhere. The verb διλογεῖν and the noun διλογία are found in Xenophon and Diodorus Siculus, but in a different sense—"to repeat," "repetition." Here δίλογος is used in the sense of δίγλωσσος (Pro_11:13; Ecclus. 28:13), "a slanderer," "a false-tongued man," who, as Theophylact (ap. Schleusner) well explains it, thinks one thing and says another, and says different things to different people. The caution here given is of incalculable importance to young curates. They must not allow themselves to be either receptacles or vehicles of scandal and detraction. Their speech to rich and poor alike must be perfectly sincere and ingenuous. Not given to much wine. The effect of the best sermon may be undone, and more than undone, if the preacher sinks into the pot-companion of his hearers. He at once ceases to be σεμνός, to inspire respect (comp. Tit_2:3 where the additional idea, most true, of the slavery of drunkards, is introduced). Greedy of filthy lucre (αἰσχροκερδεῖς); only here and in Tit_2:3 (T.R.) and Tit_1:7. The adverb αἰσχροκερδῶς occurs in 1Pe_5:2, and is one of many points of resemblance between the pastoral Epistles and 1 Peter. Balsam, Gehazi, and Judas Iscariot are the three prominent examples of professed servants of God being lovers of filthy lucre. Achan (Jos_7:21) is another (see 1Ti_6:10). When lucre is the price for doing wrong, it is "filthy." When lucre is sought on occasions where none is due, it is "filthy;" and when the desire of even just gains is excessive, it ceases to be clean.
Deacons in like manner must for likewise must the deacons, A.V. Grave (σεμνούς); in Php_4:8 rendered "honest" in the A.V., and "honourable" in the R.V., and "venerable" in the margin. None of the words are satisfactory, but "honest" in the sense of honnete, i.e. "respectable," "becoming the dignity of a man," comes nearest to the meaning of σεμνός. Ἄνηρ σεμνός is a man who inspires respect by his conduct and deportment. It occurs again in Php_4:11 and in Tit_2:2. Double-tongued (διλόγους); only here in the New Testament, or indeed anywhere. The verb διλογεῖν and the noun διλογία are found in Xenophon and Diodorus Siculus, but in a different sense—"to repeat," "repetition." Here δίλογος is used in the sense of δίγλωσσος (Pro_11:13; Ecclus. 28:13), "a slanderer," "a false-tongued man," who, as Theophylact (ap. Schleusner) well explains it, thinks one thing and says another, and says different things to different people. The caution here given is of incalculable importance to young curates. They must not allow themselves to be either receptacles or vehicles of scandal and detraction. Their speech to rich and poor alike must be perfectly sincere and ingenuous. Not given to much wine. The effect of the best sermon may be undone, and more than undone, if the preacher sinks into the pot-companion of his hearers. He at once ceases to be σεμνός, to inspire respect (comp. Tit_2:3 where the additional idea, most true, of the slavery of drunkards, is introduced). Greedy of filthy lucre (αἰσχροκερδεῖς); only here and in Tit_2:3 (T.R.) and Tit_1:7. The adverb αἰσχροκερδῶς occurs in 1Pe_5:2, and is one of many points of resemblance between the pastoral Epistles and 1 Peter. Balsam, Gehazi, and Judas Iscariot are the three prominent examples of professed servants of God being lovers of filthy lucre. Achan (Jos_7:21) is another (see 1Ti_6:10). When lucre is the price for doing wrong, it is "filthy." When lucre is sought on occasions where none is due, it is "filthy;" and when the desire of even just gains is excessive, it ceases to be clean.
9Holding the mystery of the faith in a pure conscience.
Jamieson-Fausset-Brown
9. 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 (Ro 16:25; 1Co 2:7-10), in a pure conscience (1Ti 1:5, 19). ("Pure," that is, in which nothing base or foreign is intermixed [Tittmann]). Though deacons were not ordinarily called on to preach (Stephen and Philip are not exceptions to this, since it was as evangelists, rather than as deacons, they preached), yet as being office-bearers in the Church, and having much intercourse with all the members, they especially needed to have this characteristic, which every Christian ought to have.
9. 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 (Ro 16:25; 1Co 2:7-10), in a pure conscience (1Ti 1:5, 19). ("Pure," that is, in which nothing base or foreign is intermixed [Tittmann]). Though deacons were not ordinarily called on to preach (Stephen and Philip are not exceptions to this, since it was as evangelists, rather than as deacons, they preached), yet as being office-bearers in the Church, and having much intercourse with all the members, they especially needed to have this characteristic, which every Christian ought to have.
The Pulpit Commentary
Holding the mystery of the faith in a pure conscience. Μυστήριον, a mystery, is that which, having been long hidden, is at length disclosed, either to men generally or to elect disciples. It is derived from μυέω, to initiate, of which the passive μυέομαι, to be instructed or initiated, is found in Php_4:12, and is common in classical Greek, being itself derived from μύω, "to close the lips as in pronouncing the syllable μῦ," whence also taurus. The idea is of something secret, which might not be spoken of. In the New Testament we have "the mysteries of the kingdom of heaven"; and St. Paul brings out the full force of the word when he speaks (Rom_16:25) of "the mystery which was kept secret (σεσιγημένου) since the world began … but is now made known to all nations for the obedience of faith" (see too Eph_3:3-6; Col_2:1-23 :26, etc.). "The faith" is equivalent to "the gospel," or "the kingdom of heaven," or the "godliness" of Php_4:16 (where see note); and "the mystery of the faith" might be paraphrased by "the revealed truth of Christianity". What is added, "in a pure conscience," teaches us that orthodoxy without personal holiness is little worth. Holding "the truth in unrighteousness" is severely condemned by St. Paul (Rom_1:18). He says of himself (Act_23:1), "I have lived in all good conscience before God until this day" (comp. Act_24:16; 2Co_1:12; 1Ti_1:5, 1Ti_1:19, etc.). It is much to be observed how St. Paul, the great teacher of the doctrine of g-race, lays constant stress upon the functions of the conscience, and the necessity of having a pure conscience.
Holding the mystery of the faith in a pure conscience. Μυστήριον, a mystery, is that which, having been long hidden, is at length disclosed, either to men generally or to elect disciples. It is derived from μυέω, to initiate, of which the passive μυέομαι, to be instructed or initiated, is found in Php_4:12, and is common in classical Greek, being itself derived from μύω, "to close the lips as in pronouncing the syllable μῦ," whence also taurus. The idea is of something secret, which might not be spoken of. In the New Testament we have "the mysteries of the kingdom of heaven"; and St. Paul brings out the full force of the word when he speaks (Rom_16:25) of "the mystery which was kept secret (σεσιγημένου) since the world began … but is now made known to all nations for the obedience of faith" (see too Eph_3:3-6; Col_2:1-23 :26, etc.). "The faith" is equivalent to "the gospel," or "the kingdom of heaven," or the "godliness" of Php_4:16 (where see note); and "the mystery of the faith" might be paraphrased by "the revealed truth of Christianity". What is added, "in a pure conscience," teaches us that orthodoxy without personal holiness is little worth. Holding "the truth in unrighteousness" is severely condemned by St. Paul (Rom_1:18). He says of himself (Act_23:1), "I have lived in all good conscience before God until this day" (comp. Act_24:16; 2Co_1:12; 1Ti_1:5, 1Ti_1:19, etc.). It is much to be observed how St. Paul, the great teacher of the doctrine of g-race, lays constant stress upon the functions of the conscience, and the necessity of having a pure conscience.
10And let these also first be proved; then let them use the office of a deacon, being found blameless.
Jamieson-Fausset-Brown
10. "And moreover," &c. [Alford].
be proved--not by a period of probation, but by a searching inquiry, conducted by Timothy, the ordaining president (1Ti 5:22), whether they be "blameless"; then when found so, "let them act as deacons."
blameless--Greek, "unexceptionable"; as the result of public investigation unaccused [Tittmann].
10. "And moreover," &c. [Alford].
be proved--not by a period of probation, but by a searching inquiry, conducted by Timothy, the ordaining president (1Ti 5:22), whether they be "blameless"; then when found so, "let them act as deacons."
blameless--Greek, "unexceptionable"; as the result of public investigation unaccused [Tittmann].
The Pulpit Commentary
Serve as deacons for use the office of a deacon, A.V.; if they be for being found, A.V. And let these also, etc. There is an ambiguity in the English here. It is not" these also"—these in addition to others, i.e. the bishops before named—but "these be also first proved." Their general character, as described in 1Ti_3:8, 1Ti_3:9, must not be taken upon loose hearsay, but must be put to the test by examination, by special testimony, by inquiry, and then, if they are ἀνέγκλητοι, not accused, not open to just blame, blameless, let them be admitted to serve as deacons (see 1Ti_3:13, note). The Church of England scrupulously acts up to these directions by requiring written testimonials, by personal inquiries made by the bishop, by the Si quis, by the appeal to the congregation in the Ordination Service, "Brethren, if there be any of you who knoweth any impediment, or notable crime, in any of these persons presented to be ordained deacons, for the which he ought not to be admitted to that office, let him come forth in the name of God, and show what the crime or impediment is;" as well as by the careful examination of the candidates. Blameless (comp. Tit_1:6, Tit_1:7); ἀνέγκλητος, rendered in the Vulgate nullum crimen habentes (which seems to explain the "notable crime" of the Ordination Service), and in Col_1:22 "unreprovable" both in the A.V. and the R.V. The whole passage, from Col_1:2 to Col_1:13, shows the supreme importance of a holy and blameless conversation in the clergy.
Serve as deacons for use the office of a deacon, A.V.; if they be for being found, A.V. And let these also, etc. There is an ambiguity in the English here. It is not" these also"—these in addition to others, i.e. the bishops before named—but "these be also first proved." Their general character, as described in 1Ti_3:8, 1Ti_3:9, must not be taken upon loose hearsay, but must be put to the test by examination, by special testimony, by inquiry, and then, if they are ἀνέγκλητοι, not accused, not open to just blame, blameless, let them be admitted to serve as deacons (see 1Ti_3:13, note). The Church of England scrupulously acts up to these directions by requiring written testimonials, by personal inquiries made by the bishop, by the Si quis, by the appeal to the congregation in the Ordination Service, "Brethren, if there be any of you who knoweth any impediment, or notable crime, in any of these persons presented to be ordained deacons, for the which he ought not to be admitted to that office, let him come forth in the name of God, and show what the crime or impediment is;" as well as by the careful examination of the candidates. Blameless (comp. Tit_1:6, Tit_1:7); ἀνέγκλητος, rendered in the Vulgate nullum crimen habentes (which seems to explain the "notable crime" of the Ordination Service), and in Col_1:22 "unreprovable" both in the A.V. and the R.V. The whole passage, from Col_1:2 to Col_1:13, shows the supreme importance of a holy and blameless conversation in the clergy.
11Even so must their wives be grave, not slanderers, sober, faithful in all things.
Jamieson-Fausset-Brown
11. their wives--rather, "the women," that is, the deaconesses. For there is no reason that special rules should be laid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of "their" (not in the Greek). Also the Greek for "even so" (the same as for "likewise," 1Ti 3:8, and "in like manner," 1Ti 2:9), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as Phoebe was at Cenchrea (Ro 16:1, "servant," Greek, "deaconess"), yet no mention is made of them in this Epistle if not here; whereas, supposing them to be meant here, the third chapter embraces in due proportion all the persons in the service of the Church. Naturally after specifying the qualifications of the deacon, Paul passes to those of the kindred office, the deaconess. "Grave" occurs in the case of both. "Not slanderers" here, answers to "not double-tongued" in the deacons; so "not false accusers" (Tit 2:3). "Sober" here answers to "not given to much wine," in the case of the deacons (1Ti 3:8). Thus it appears he requires the same qualifications in female deacons as in deacons, only with such modifications as the difference of sex suggested. Pliny, in his celebrated letter to Trajan, calls them "female ministers."
faithful in all things--of life as well as faith. Trustworthy in respect to the alms committed to them and their other functions, answering to "not greedy of filthy lucre," 1Ti 3:8, in the case of the deacons.
11. their wives--rather, "the women," that is, the deaconesses. For there is no reason that special rules should be laid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of "their" (not in the Greek). Also the Greek for "even so" (the same as for "likewise," 1Ti 3:8, and "in like manner," 1Ti 2:9), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as Phoebe was at Cenchrea (Ro 16:1, "servant," Greek, "deaconess"), yet no mention is made of them in this Epistle if not here; whereas, supposing them to be meant here, the third chapter embraces in due proportion all the persons in the service of the Church. Naturally after specifying the qualifications of the deacon, Paul passes to those of the kindred office, the deaconess. "Grave" occurs in the case of both. "Not slanderers" here, answers to "not double-tongued" in the deacons; so "not false accusers" (Tit 2:3). "Sober" here answers to "not given to much wine," in the case of the deacons (1Ti 3:8). Thus it appears he requires the same qualifications in female deacons as in deacons, only with such modifications as the difference of sex suggested. Pliny, in his celebrated letter to Trajan, calls them "female ministers."
faithful in all things--of life as well as faith. Trustworthy in respect to the alms committed to them and their other functions, answering to "not greedy of filthy lucre," 1Ti 3:8, in the case of the deacons.
The Pulpit Commentary
Women in like maturer must for even so must their wives, A.V.; temperate for sober, A.V. Women. What is meant by these "women"? Certainly not women in general, which would be quite out of harmony with the context. The choice lies between
(1) the wives of the deacons, as in the A.V.;
(2) the wives of the episcopi and deacons;
(3) deaconesses.
This last, on the whole, is the most probable. The male deacons had just been spoken of, and so the apostle goes on to speak of the female deacons (at διάκονοι, Rom_16:1). He conceives of the deacon's office as consisting of two branches—
(1) the deacons,
(2) the deaconesses;
and gives appropriate directions for each. It must he remembered that the office of the early deacon was in a great measure secular, so that there is nothing strange in that of the deaconess being coupled with it. The retrain in 1Ti_3:12 to the male deacon is in favor of understanding "the women" of the deaconesses, as showing that the subject of the diaconate was not done with. Chrysostom (who says, "He is speaking of those who hold the rank of deaconesses") and all the ancient commentators, and De Wette, Wiesinger, Wordsworth, Alford, and Ellicott among the moderns, so understand it (see following notes). Grave (σεμνὰς; see 1Ti_3:8, note). Not slanderers (μὴ διαβόλους, corresponding to the μὴ διλόγους of 1Ti_3:8). This use of διάβολος, which is the classical one, is peculiar in the New Testament to the pastoral Epistles (see 2Ti_3:3; Tit_2:3). Temperate (νηφαλίους; see 1Ti_3:2, note). It corresponds here to the μὴ οἴνῳ πολλῷ προσέχοντας of 1Ti_3:8. Faithful in all things (πιστὰς ἐν πᾶδιν). This seems to refer specially to their being the almoners of the Church charities, and so favors the explanation of "women" as meaning deaconesses. Πιστός means especially "trusty" (Mat_24:45; Mat_25:21; Luk_12:42; Luk_16:10, etc.).
Women in like maturer must for even so must their wives, A.V.; temperate for sober, A.V. Women. What is meant by these "women"? Certainly not women in general, which would be quite out of harmony with the context. The choice lies between
(1) the wives of the deacons, as in the A.V.;
(2) the wives of the episcopi and deacons;
(3) deaconesses.
This last, on the whole, is the most probable. The male deacons had just been spoken of, and so the apostle goes on to speak of the female deacons (at διάκονοι, Rom_16:1). He conceives of the deacon's office as consisting of two branches—
(1) the deacons,
(2) the deaconesses;
and gives appropriate directions for each. It must he remembered that the office of the early deacon was in a great measure secular, so that there is nothing strange in that of the deaconess being coupled with it. The retrain in 1Ti_3:12 to the male deacon is in favor of understanding "the women" of the deaconesses, as showing that the subject of the diaconate was not done with. Chrysostom (who says, "He is speaking of those who hold the rank of deaconesses") and all the ancient commentators, and De Wette, Wiesinger, Wordsworth, Alford, and Ellicott among the moderns, so understand it (see following notes). Grave (σεμνὰς; see 1Ti_3:8, note). Not slanderers (μὴ διαβόλους, corresponding to the μὴ διλόγους of 1Ti_3:8). This use of διάβολος, which is the classical one, is peculiar in the New Testament to the pastoral Epistles (see 2Ti_3:3; Tit_2:3). Temperate (νηφαλίους; see 1Ti_3:2, note). It corresponds here to the μὴ οἴνῳ πολλῷ προσέχοντας of 1Ti_3:8. Faithful in all things (πιστὰς ἐν πᾶδιν). This seems to refer specially to their being the almoners of the Church charities, and so favors the explanation of "women" as meaning deaconesses. Πιστός means especially "trusty" (Mat_24:45; Mat_25:21; Luk_12:42; Luk_16:10, etc.).
12Let the deacons be the husbands of one wife, ruling their children and their own houses well.
Jamieson-Fausset-Brown
12. husbands of one wife--(See on 1Ti 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 (1Ti 3:4; Tit 1:6).
their own houses--as distinguished from "the Church of God" (see on 1Ti 3:5). In the case of the deacons, as in that of the bishops, he mentions the first condition of receiving office, rather than the special qualifications for its discharge. The practical side of Christianity is the one most dwelt on in the Pastoral Epistles, in opposition to the heretical teachers; moreover, as the miraculous gifts began to be withdrawn, the safest criterion of efficiency would be the previous moral character of the candidate, the disposition and talent for the office being presupposed. So in Ac 6:3, a similar criterion was applied, "Look ye out among you seven men of honest report." Less stress is laid on personal dignity in the case of the deacon than in that of the bishop (compare Notes, see on 1Ti 3:2,3).
12. husbands of one wife--(See on 1Ti 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 (1Ti 3:4; Tit 1:6).
their own houses--as distinguished from "the Church of God" (see on 1Ti 3:5). In the case of the deacons, as in that of the bishops, he mentions the first condition of receiving office, rather than the special qualifications for its discharge. The practical side of Christianity is the one most dwelt on in the Pastoral Epistles, in opposition to the heretical teachers; moreover, as the miraculous gifts began to be withdrawn, the safest criterion of efficiency would be the previous moral character of the candidate, the disposition and talent for the office being presupposed. So in Ac 6:3, a similar criterion was applied, "Look ye out among you seven men of honest report." Less stress is laid on personal dignity in the case of the deacon than in that of the bishop (compare Notes, see on 1Ti 3:2,3).
The Pulpit Commentary
Deacons for the deacons, A.V.; husbands for the husbands, A.V. Husbands of one wife (see above, 1Ti_3:2, note). Ruling, etc. (προιδτάμενοι); literally, being at the head of, presiding over (see 1Ti_3:4, note). In Rom_12:8 and 1Th_5:12 it is applied to the spiritual ruler, the ἐπίσκοπος or πρεσβυτερος of the Church. Elsewhere only in the pastoral Epistles (above, 1Th_5:4 and 1Th_5:5; 1Ti_5:17; Tit_3:8, Tit_3:14). Their own houses (above, 1Th_5:5). "Their own" is in contrast to" God's house."
Deacons for the deacons, A.V.; husbands for the husbands, A.V. Husbands of one wife (see above, 1Ti_3:2, note). Ruling, etc. (προιδτάμενοι); literally, being at the head of, presiding over (see 1Ti_3:4, note). In Rom_12:8 and 1Th_5:12 it is applied to the spiritual ruler, the ἐπίσκοπος or πρεσβυτερος of the Church. Elsewhere only in the pastoral Epistles (above, 1Th_5:4 and 1Th_5:5; 1Ti_5:17; Tit_3:8, Tit_3:14). Their own houses (above, 1Th_5:5). "Their own" is in contrast to" God's house."
13For 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.
Jamieson-Fausset-Brown
13. purchase to themselves a good degree--literally, "are acquiring ... a ... step." Understood by many as "a higher step," that is, promotion to the higher office of presbyter. But ambition of rising seems hardly the motive to faithfulness which the apostle would urge; besides, it would require the comparative, "a better degree." Then the past aorist participle, "they that used the office of deacon well," implies that the present verb, "are acquiring to themselves boldness," is the result of the completed action of using the diaconate well. Also, Paul would not probably hold out to every deacon the prospect of promotion to the presbytery in reward of his service. The idea of moving upwards in Church offices was as yet unknown (compare Ro 12:7, &c.; 1Co 12:4-11). Moreover, there seems little connection between reference to a higher Church rank and the words "great boldness." Therefore, what those who have faithfully discharged the diaconate acquire for themselves is "a good standing-place" [Alford] (a well-grounded hope of salvation) against the day of judgment, 1Ti 6:19; 1Co 3:13, 14 (the figurative meaning of "degree" or "step," being the degree of worth which one has obtained in the eye of God [Wiesinger]); and boldness (resting on that standing-place"), as well for preaching and admonishing others now (Ep 6:19; a firm standing forth for the truth against error), as also especially in relation to God their coming Judge, before whom they may be boldly confident (Ac 24:16; 1Jo 2:28; 3:21; 4:17; He 4:16).
in the faith--rather as Greek, "in faith," that is, boldness resting on their own faith.
which is in Christ Jesus--resting in Christ Jesus.
13. purchase to themselves a good degree--literally, "are acquiring ... a ... step." Understood by many as "a higher step," that is, promotion to the higher office of presbyter. But ambition of rising seems hardly the motive to faithfulness which the apostle would urge; besides, it would require the comparative, "a better degree." Then the past aorist participle, "they that used the office of deacon well," implies that the present verb, "are acquiring to themselves boldness," is the result of the completed action of using the diaconate well. Also, Paul would not probably hold out to every deacon the prospect of promotion to the presbytery in reward of his service. The idea of moving upwards in Church offices was as yet unknown (compare Ro 12:7, &c.; 1Co 12:4-11). Moreover, there seems little connection between reference to a higher Church rank and the words "great boldness." Therefore, what those who have faithfully discharged the diaconate acquire for themselves is "a good standing-place" [Alford] (a well-grounded hope of salvation) against the day of judgment, 1Ti 6:19; 1Co 3:13, 14 (the figurative meaning of "degree" or "step," being the degree of worth which one has obtained in the eye of God [Wiesinger]); and boldness (resting on that standing-place"), as well for preaching and admonishing others now (Ep 6:19; a firm standing forth for the truth against error), as also especially in relation to God their coming Judge, before whom they may be boldly confident (Ac 24:16; 1Jo 2:28; 3:21; 4:17; He 4:16).
in the faith--rather as Greek, "in faith," that is, boldness resting on their own faith.
which is in Christ Jesus--resting in Christ Jesus.
The Pulpit Commentary
Served well as deacons for used the office of a deacon well, A.V.; gain to themselves a good standing for purchase to themselves a good degree, A.V. Served… as deacons (διακονήσαντες); as in 1Ti_3:10. In this technical sense only found in these two passages; which well agrees with the late date of this Epistle, when the technical sense of διάκονος was established. Gain to themselves a good standing. The sense of the passage depends a good deal upon the exact meaning of βαθμός. In 1Sa_5:4, 1Sa_5:5, in the LXX., βαθμός is the rendering of נתָּפְםִ (rendered αἴθριον in Eze_9:3; Eze_10:4), a somewhat unusual word for a "threshold." In 2Ki_20:9, 2Ki_20:10, 2Ki_20:11, it is the rendering of הלָעֲםַ, "a degree on the sun-dial." This latter seems to suit better the verb περιποιοῦνται, they gain or acquire, which suggests the idea of advancement. It does not follow that St. Paul had in his mind their advancement from the "inferior office" to "the higher ministries in the Church" (Ordination Service); he may merely have meant to say that the discharge of the duties of a deacon in an efficient and exemplary manner raised a man to high estimation in the Church, and so gave him confidence in confessing the faith of Jesus Christ both by word and deed. Gain to themselves (περιποιοῦνται); acquire by purchase or otherwise. Frequent in the LXX.; but only elsewhere in the New Testament in Act_20:28. Boldness (παρρησίαν); very common in the New Testament (comp. Act_4:13, Act_4:29, Act_4:31; Eph_6:19; Php_1:20, etc.), where it is especially applied to boldness in preaching the gospel of Christ. This seems to imply that St. Paul contemplated preaching as a part of the deacon's work. We know that Philip the deacon and Stephen the deacon were both preachers.
To come unto thee; to Ephesus, where Timothy was (1Ti_1:3).
Served well as deacons for used the office of a deacon well, A.V.; gain to themselves a good standing for purchase to themselves a good degree, A.V. Served… as deacons (διακονήσαντες); as in 1Ti_3:10. In this technical sense only found in these two passages; which well agrees with the late date of this Epistle, when the technical sense of διάκονος was established. Gain to themselves a good standing. The sense of the passage depends a good deal upon the exact meaning of βαθμός. In 1Sa_5:4, 1Sa_5:5, in the LXX., βαθμός is the rendering of נתָּפְםִ (rendered αἴθριον in Eze_9:3; Eze_10:4), a somewhat unusual word for a "threshold." In 2Ki_20:9, 2Ki_20:10, 2Ki_20:11, it is the rendering of הלָעֲםַ, "a degree on the sun-dial." This latter seems to suit better the verb περιποιοῦνται, they gain or acquire, which suggests the idea of advancement. It does not follow that St. Paul had in his mind their advancement from the "inferior office" to "the higher ministries in the Church" (Ordination Service); he may merely have meant to say that the discharge of the duties of a deacon in an efficient and exemplary manner raised a man to high estimation in the Church, and so gave him confidence in confessing the faith of Jesus Christ both by word and deed. Gain to themselves (περιποιοῦνται); acquire by purchase or otherwise. Frequent in the LXX.; but only elsewhere in the New Testament in Act_20:28. Boldness (παρρησίαν); very common in the New Testament (comp. Act_4:13, Act_4:29, Act_4:31; Eph_6:19; Php_1:20, etc.), where it is especially applied to boldness in preaching the gospel of Christ. This seems to imply that St. Paul contemplated preaching as a part of the deacon's work. We know that Philip the deacon and Stephen the deacon were both preachers.
To come unto thee; to Ephesus, where Timothy was (1Ti_1:3).
The Mystery of Godliness
14These things write I unto thee, hoping to come unto thee shortly:
Jamieson-Fausset-Brown
14. write I ... hoping--that is, "though I hope to come unto thee shortly" (1Ti 4:13). As his hope was not very confident (1Ti 3:15), he provides for Timothy's lengthened superintendence by giving him the preceding rules to guide him. He now proceeds to give more general instructions to him as an evangelist, having a "gift" committed to him (1Ti 4:14).
shortly--Greek, "sooner," namely, than is presupposed in the preceding directions given to him. See my Introduction on this verse. This verse best suits the theory that this First Epistle was not written after Paul's visit and departure from Ephesus (Ac 19:1-20:38) when he had resolved to winter at Corinth after passing the summer in Macedonia (1Co 16:6), but after his first imprisonment at Rome (Ac 28:17-31); probably at Corinth, where he might have some thoughts of going on to Epirus before returning to Ephesus [Birks].
14. write I ... hoping--that is, "though I hope to come unto thee shortly" (1Ti 4:13). As his hope was not very confident (1Ti 3:15), he provides for Timothy's lengthened superintendence by giving him the preceding rules to guide him. He now proceeds to give more general instructions to him as an evangelist, having a "gift" committed to him (1Ti 4:14).
shortly--Greek, "sooner," namely, than is presupposed in the preceding directions given to him. See my Introduction on this verse. This verse best suits the theory that this First Epistle was not written after Paul's visit and departure from Ephesus (Ac 19:1-20:38) when he had resolved to winter at Corinth after passing the summer in Macedonia (1Co 16:6), but after his first imprisonment at Rome (Ac 28:17-31); probably at Corinth, where he might have some thoughts of going on to Epirus before returning to Ephesus [Birks].
15But 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.
Jamieson-Fausset-Brown
15. But if I tarry long--before coming to thee.
that--that is, I write (1Ti 3:14) "that thou mayest know," &c.
behave thyself--in directing the Church at Ephesus (1Ti 4:11).
the house of God--the Church (He 3:2, 5, 6; 10:21; 1Pe 4:17; 1Co 3:16, "the temple of God"; Ep 2:22).
which is--that is, inasmuch as it is.
the church--"the congregation." The fact that the sphere of thy functions is "the congregation of the living God" (who is the ever living Master of the house, 2Ti 2:19, 20, 21), is the strongest motive to faithfulness in this behavior as president of a department of the house." The living God forms a striking contrast to the lifeless idol, Diana of Ephesus (1Th 1:9). He is the fountain of "truth," and the foundation of our "trust" (1Ti 4:10). 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 (1Pe 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. "Pillar" is so used metaphorically of the three apostles on whom principally the Jewish Christian Church depended (Ga 2:9; compare Re 3:12). The Church is "the pillar of the truth," as the continued existence (historically) of the truth rests on it; for it supports and preserves the word of truth. He who is of the truth belongs by the very fact to the Church. Christ is the alone ground of the truth in the highest sense (1Co 3:11). The apostles are foundations in a secondary sense (Ep 2:20; Re 21:14). The Church rests on the truth as it is in Christ; not the truth on the Church. But the truth as it is in itself is to be distinguished from the truth as it is acknowledged in the world. In the former sense it needs no pillar, but supports itself; in the latter sense, it needs the Church as its pillar, that is, its supporter and preserver [Baumgarten]. The importance of Timothy's commission is set forth by reminding him of the excellence of "the house" in which he serves; and this in opposition to the coming heresies which Paul presciently forewarns him of immediately after (1Ti 4:1). The Church is to be the stay of the truth and its conserver for the world, and God's instrument for securing its continuance on earth, in opposition to those heresies (Mt 16:18; 28:20). The apostle does not recognize a Church which has not the truth, or has it only in part. Rome falsely claims the promise for herself. But it is not historical descent that constitutes a Church, but this only, to those heresies (Mt 16:18; 28:20). The apostle does not recognize a Church which has not the intermediate; the "ground," or "basement" (similar to "foundation," 2Ti 2:19), the final support of the building [Alford]. It is no objection that, having called the Church before "the house of God," he now calls it the "pillar"; for the literal word "Church" immediately precedes the new metaphors: so the Church, or congregation of believers, which before was regarded as the habitation of God, is now, from a different point of view, regarded as the pillar upholding the truth.
15. But if I tarry long--before coming to thee.
that--that is, I write (1Ti 3:14) "that thou mayest know," &c.
behave thyself--in directing the Church at Ephesus (1Ti 4:11).
the house of God--the Church (He 3:2, 5, 6; 10:21; 1Pe 4:17; 1Co 3:16, "the temple of God"; Ep 2:22).
which is--that is, inasmuch as it is.
the church--"the congregation." The fact that the sphere of thy functions is "the congregation of the living God" (who is the ever living Master of the house, 2Ti 2:19, 20, 21), is the strongest motive to faithfulness in this behavior as president of a department of the house." The living God forms a striking contrast to the lifeless idol, Diana of Ephesus (1Th 1:9). He is the fountain of "truth," and the foundation of our "trust" (1Ti 4:10). 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 (1Pe 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. "Pillar" is so used metaphorically of the three apostles on whom principally the Jewish Christian Church depended (Ga 2:9; compare Re 3:12). The Church is "the pillar of the truth," as the continued existence (historically) of the truth rests on it; for it supports and preserves the word of truth. He who is of the truth belongs by the very fact to the Church. Christ is the alone ground of the truth in the highest sense (1Co 3:11). The apostles are foundations in a secondary sense (Ep 2:20; Re 21:14). The Church rests on the truth as it is in Christ; not the truth on the Church. But the truth as it is in itself is to be distinguished from the truth as it is acknowledged in the world. In the former sense it needs no pillar, but supports itself; in the latter sense, it needs the Church as its pillar, that is, its supporter and preserver [Baumgarten]. The importance of Timothy's commission is set forth by reminding him of the excellence of "the house" in which he serves; and this in opposition to the coming heresies which Paul presciently forewarns him of immediately after (1Ti 4:1). The Church is to be the stay of the truth and its conserver for the world, and God's instrument for securing its continuance on earth, in opposition to those heresies (Mt 16:18; 28:20). The apostle does not recognize a Church which has not the truth, or has it only in part. Rome falsely claims the promise for herself. But it is not historical descent that constitutes a Church, but this only, to those heresies (Mt 16:18; 28:20). The apostle does not recognize a Church which has not the intermediate; the "ground," or "basement" (similar to "foundation," 2Ti 2:19), the final support of the building [Alford]. It is no objection that, having called the Church before "the house of God," he now calls it the "pillar"; for the literal word "Church" immediately precedes the new metaphors: so the Church, or congregation of believers, which before was regarded as the habitation of God, is now, from a different point of view, regarded as the pillar upholding the truth.
The Pulpit Commentary
Men ought to behave themselves for thou oughtest to behave thyself, A.V. To behave thyself (ἀναστρέφεσθαι); variously rendered, both in the A.V. and the R.V., "to have one's conversation," "to live," "to pass (one's time)," "to be used" (Heb_10:33). It is literally "to go up and down" a given place, "backwards and forwards," hence "to dwell in it." The substantive ἀναστροφή, in the thirteen places where it occurs in the New Testament, is always rendered "conversation" in the A.V.; in the R.V., "manner of life," "life," "issue of life," "manner of living," "behaviour," "living." It is a favorite word in the two Epistles of St. Peter, where it occurs eight times. The house of God. This phrase here denotes, as it is explained in the following words, the Church on earth. So Heb_3:6, "Christ as a Son over his house; whose house are we," where the reference is to Num_12:7, "My servant Moses... is faithful in all mine house." The Church of the living God. Here is again a somewhat remarkable resemblance to the phraseology of the Epistle to the Hebrews, "Ye are come unto Mount Zion, and unto the city of the living God.... to the general assembly and Church of the Firstborn" (Heb_12:22, Heb_12:23). However, the phraseology is not peculiar to the Epistle to the Hebrews. Thus we read in 2Co_6:16, "Ye are the temple of the living God." The phrase, "the living God," occurs seven times in St. Paul's Epistles, and four times in the Epistle to the Hebrews. It occurs three times in the Gospels, once in the Acts of the Apostles, and once in the Revelation. Here it is used by St. Paul to enhance the obligation to a holy and blameless walk in those who have the oversight of his Church. The pillar and ground of the truth. Some apply these words to Timothy himself (Gregory of Nyssa, Gregory Nazianzen, Basil, and others cited by Alford), after the analogy of Gal_2:9, where James, Cephas, and John are said to be "pillars" (στύλοι), and Rev_3:12, where it is said of him that over-cometh, "I will make him a pillar (στύλον) in the house of my God." And so, in Venantius Fortunatus, St. Paul is called "stilus ille." But the metaphors of "a pillar" and "a foundation" do not all suit the verb ἀναστρέφεσθαι; and it is well argued that the absence of the pronoun σε is unfavorable to the application of "the pillar and ground of the truth" to the subject of the first clause. It is therefore better to understand this clause as descriptive of the Church of God. The Church is the pillar of the truth. It supports it; holds it together—binds together its different parts. And it is the ground of the truth. By it the truth is made fast, firm, and fixed. The ground (ἑδραίωμα). This word only occurs here at all; ἑδραῖος, common both in the New Testament, the LXX., and in classical Greek, means "fixed," "firm," or" fast." In the A.V. of 1Co_7:37 and 1Co_15:58, "steadfast;" Col_1:23 (where it is coupled with τεθεμελιωμένα), "settled." Thence ἑδραιόω in late Greek, "to make firm or fast," and ἑδραίμα, the "establishment" or "grounding" of the truth; that in and by which the truth is placed on a sure and fixed basis.
Men ought to behave themselves for thou oughtest to behave thyself, A.V. To behave thyself (ἀναστρέφεσθαι); variously rendered, both in the A.V. and the R.V., "to have one's conversation," "to live," "to pass (one's time)," "to be used" (Heb_10:33). It is literally "to go up and down" a given place, "backwards and forwards," hence "to dwell in it." The substantive ἀναστροφή, in the thirteen places where it occurs in the New Testament, is always rendered "conversation" in the A.V.; in the R.V., "manner of life," "life," "issue of life," "manner of living," "behaviour," "living." It is a favorite word in the two Epistles of St. Peter, where it occurs eight times. The house of God. This phrase here denotes, as it is explained in the following words, the Church on earth. So Heb_3:6, "Christ as a Son over his house; whose house are we," where the reference is to Num_12:7, "My servant Moses... is faithful in all mine house." The Church of the living God. Here is again a somewhat remarkable resemblance to the phraseology of the Epistle to the Hebrews, "Ye are come unto Mount Zion, and unto the city of the living God.... to the general assembly and Church of the Firstborn" (Heb_12:22, Heb_12:23). However, the phraseology is not peculiar to the Epistle to the Hebrews. Thus we read in 2Co_6:16, "Ye are the temple of the living God." The phrase, "the living God," occurs seven times in St. Paul's Epistles, and four times in the Epistle to the Hebrews. It occurs three times in the Gospels, once in the Acts of the Apostles, and once in the Revelation. Here it is used by St. Paul to enhance the obligation to a holy and blameless walk in those who have the oversight of his Church. The pillar and ground of the truth. Some apply these words to Timothy himself (Gregory of Nyssa, Gregory Nazianzen, Basil, and others cited by Alford), after the analogy of Gal_2:9, where James, Cephas, and John are said to be "pillars" (στύλοι), and Rev_3:12, where it is said of him that over-cometh, "I will make him a pillar (στύλον) in the house of my God." And so, in Venantius Fortunatus, St. Paul is called "stilus ille." But the metaphors of "a pillar" and "a foundation" do not all suit the verb ἀναστρέφεσθαι; and it is well argued that the absence of the pronoun σε is unfavorable to the application of "the pillar and ground of the truth" to the subject of the first clause. It is therefore better to understand this clause as descriptive of the Church of God. The Church is the pillar of the truth. It supports it; holds it together—binds together its different parts. And it is the ground of the truth. By it the truth is made fast, firm, and fixed. The ground (ἑδραίωμα). This word only occurs here at all; ἑδραῖος, common both in the New Testament, the LXX., and in classical Greek, means "fixed," "firm," or" fast." In the A.V. of 1Co_7:37 and 1Co_15:58, "steadfast;" Col_1:23 (where it is coupled with τεθεμελιωμένα), "settled." Thence ἑδραιόω in late Greek, "to make firm or fast," and ἑδραίμα, the "establishment" or "grounding" of the truth; that in and by which the truth is placed on a sure and fixed basis.
16And 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.
Jamieson-Fausset-Brown
16. And--following up 1Ti 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. There is set before us the whole dignity of Christ's person. If He were not essentially superhuman (Tit 2:13), how could the apostle emphatically declare that He was manifested in (the) flesh? [Tregelles, Printed Text of the Greek New Testament]. (Joh 1:14; Php 2:7; 1Jo 1:2; 4:2). Christ, in all His aspects, is Himself "the mystery of godliness." He who before was hidden "with God" was made manifest (Joh 1:1, 14; Ro 16:25, 26; Col 1:26; 2Ti 1:10; Tit 2:11; 3:4; 1Jo 3:5, 8). "Confessedly," that is, by the universal confession of the members of "the Church," which is in this respect the "pillar" or upholder "of the truth."
the mystery--the divine scheme embodied in Christ (Col 1:27), once hidden from, but now revealed to, us who believe.
of godliness--rather, "piety"; a different Greek, expresses godliness (1Ti 2:10). In opposition to the ungodliness or impiety inseparable from error (departure from the faith: "doctrines of devils," "profane fables," 1Ti 4:1, 7; compare 1Ti 6:3). To the victims of such error, the "mystery of piety" (that is, Christ Himself) remains a mystery unrevealed (1Ti 4:2). It is accessible only to "piety" (1Ti 3:9): in relation to the pious it is termed a "mystery," though revealed (1Co 2:7-14), to imply the excellence of Him who is the surpassing essential subject of it, and who is Himself "wonderful" (Is 9:6), surpassing knowledge (Ep 3:18, 19); compare Ep 5:32. The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Church and was generally accepted, to which Paul alludes in the words "confessedly great is the mystery," &c. (to wit), "He who was manifested," &c. Such hymns were then used (compare Ep 5:19; Col 3:16). Pliny [1.10, Epistle, 97], "They are wont on a fixed day before dawn to meet and sing a hymn in alternate responses to Christ, as being God"; and Eusebius [Ecclesiastical History, 5.28]. The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the ideas antithetically related, are characteristics of a Christian hymn. The clauses stand in parallelism; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new pair of clauses: flesh and spirit, angels and Gentiles, world and glory; and there is a correspondence between the first and the last clause: "manifested in the flesh, received up into glory" [Wiesinger].
justified--that is, approved to be righteous [Alford]. Christ, while "in the flesh," seemed to be just such a one as men in the flesh, and in fact bore their sins; but by having died to sin, and having risen again, He gained for Himself and His people justifying righteousness (Is 50:8; Joh 16:10; Ac 22:14; Ro 4:25; 6:7, 10; He 9:28; 1Pe 3:18; 4:1 1Jo 2:1) [Bengel]; or rather, as the antithesis to "was manifest in the flesh" requires, He was justified in the Spirit at the same time that He was manifest in the flesh, that is, He was vindicated as divine "in His Spirit," that is, in His higher nature; in contrast to "in the flesh," His visible human nature. This contrasted opposition requires "in the Spirit" to be thus explained: not "by the Spirit," as Alford explains it. So Ro 1:3, 4, "Made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So "justified" is used to mean vindicated in one's true character (Mt 11:19; Lu 7:35; Ro 3:4). His manifestation "in the flesh" exposed him to misapprehension, as though he were nothing more (Joh 6:41; 7:27). His justification, or vindication, in respect to His Spirit or higher being, was effected by ALL that manifested that higher being, His words (Mt 7:29; Joh 7:46), His works (Joh 2:11; 3:2), by His Father's testimony at His baptism (Mt 3:17), and at the transfiguration (Mt 17:5), and especially by His resurrection (Ac 13:33; Ro 1:4), though not by this exclusively, as Bengel limits it.
seen of angels--answering to "preached unto the Gentiles" (or rather "among the nations"; including the Jews), on the other hand (Mt 28:19; Ro 16:25, 26). "Angels saw the Son of God with us, not having seen Him before" [Chrysostom].' "not even they had seen His divine nature, which is not visible to any creature, but they saw Him incarnate" [Theodoret] (Ep 3:8, 10; 1Pe 1:12; compare Col 1:16, 20). What angels came to know by seeing, the nations learned by preaching. He is a new message to the one class as well as to the other; in the wondrous union in His person of things most opposite, namely, heaven and earth, lies "the mystery" [Wiesinger]. If the English Version, "Gentiles," be retained, the antithesis will be between the angels who are so near the Son of God, the Lord of "angels," and the Gentiles who were so utterly "afar off" (Ep 2:17).
believed on in the world--which lieth in wickedness (1Jo 2:15; 5:19). Opposed to "glory" (Joh 3:16, 17). This followed upon His being "preached" (Ro 10:14).
received up into glory--Greek, "in glory." However, English Version may be retained thus, "Received up (so as now to be) in glory," that is, into glory (Mr 16:19; Lu 24:51; Ac 1:11). His reception in heaven answers to His reception on earth by being "believed on."
16. And--following up 1Ti 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. There is set before us the whole dignity of Christ's person. If He were not essentially superhuman (Tit 2:13), how could the apostle emphatically declare that He was manifested in (the) flesh? [Tregelles, Printed Text of the Greek New Testament]. (Joh 1:14; Php 2:7; 1Jo 1:2; 4:2). Christ, in all His aspects, is Himself "the mystery of godliness." He who before was hidden "with God" was made manifest (Joh 1:1, 14; Ro 16:25, 26; Col 1:26; 2Ti 1:10; Tit 2:11; 3:4; 1Jo 3:5, 8). "Confessedly," that is, by the universal confession of the members of "the Church," which is in this respect the "pillar" or upholder "of the truth."
the mystery--the divine scheme embodied in Christ (Col 1:27), once hidden from, but now revealed to, us who believe.
of godliness--rather, "piety"; a different Greek, expresses godliness (1Ti 2:10). In opposition to the ungodliness or impiety inseparable from error (departure from the faith: "doctrines of devils," "profane fables," 1Ti 4:1, 7; compare 1Ti 6:3). To the victims of such error, the "mystery of piety" (that is, Christ Himself) remains a mystery unrevealed (1Ti 4:2). It is accessible only to "piety" (1Ti 3:9): in relation to the pious it is termed a "mystery," though revealed (1Co 2:7-14), to imply the excellence of Him who is the surpassing essential subject of it, and who is Himself "wonderful" (Is 9:6), surpassing knowledge (Ep 3:18, 19); compare Ep 5:32. The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Church and was generally accepted, to which Paul alludes in the words "confessedly great is the mystery," &c. (to wit), "He who was manifested," &c. Such hymns were then used (compare Ep 5:19; Col 3:16). Pliny [1.10, Epistle, 97], "They are wont on a fixed day before dawn to meet and sing a hymn in alternate responses to Christ, as being God"; and Eusebius [Ecclesiastical History, 5.28]. The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the ideas antithetically related, are characteristics of a Christian hymn. The clauses stand in parallelism; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new pair of clauses: flesh and spirit, angels and Gentiles, world and glory; and there is a correspondence between the first and the last clause: "manifested in the flesh, received up into glory" [Wiesinger].
justified--that is, approved to be righteous [Alford]. Christ, while "in the flesh," seemed to be just such a one as men in the flesh, and in fact bore their sins; but by having died to sin, and having risen again, He gained for Himself and His people justifying righteousness (Is 50:8; Joh 16:10; Ac 22:14; Ro 4:25; 6:7, 10; He 9:28; 1Pe 3:18; 4:1 1Jo 2:1) [Bengel]; or rather, as the antithesis to "was manifest in the flesh" requires, He was justified in the Spirit at the same time that He was manifest in the flesh, that is, He was vindicated as divine "in His Spirit," that is, in His higher nature; in contrast to "in the flesh," His visible human nature. This contrasted opposition requires "in the Spirit" to be thus explained: not "by the Spirit," as Alford explains it. So Ro 1:3, 4, "Made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So "justified" is used to mean vindicated in one's true character (Mt 11:19; Lu 7:35; Ro 3:4). His manifestation "in the flesh" exposed him to misapprehension, as though he were nothing more (Joh 6:41; 7:27). His justification, or vindication, in respect to His Spirit or higher being, was effected by ALL that manifested that higher being, His words (Mt 7:29; Joh 7:46), His works (Joh 2:11; 3:2), by His Father's testimony at His baptism (Mt 3:17), and at the transfiguration (Mt 17:5), and especially by His resurrection (Ac 13:33; Ro 1:4), though not by this exclusively, as Bengel limits it.
seen of angels--answering to "preached unto the Gentiles" (or rather "among the nations"; including the Jews), on the other hand (Mt 28:19; Ro 16:25, 26). "Angels saw the Son of God with us, not having seen Him before" [Chrysostom].' "not even they had seen His divine nature, which is not visible to any creature, but they saw Him incarnate" [Theodoret] (Ep 3:8, 10; 1Pe 1:12; compare Col 1:16, 20). What angels came to know by seeing, the nations learned by preaching. He is a new message to the one class as well as to the other; in the wondrous union in His person of things most opposite, namely, heaven and earth, lies "the mystery" [Wiesinger]. If the English Version, "Gentiles," be retained, the antithesis will be between the angels who are so near the Son of God, the Lord of "angels," and the Gentiles who were so utterly "afar off" (Ep 2:17).
believed on in the world--which lieth in wickedness (1Jo 2:15; 5:19). Opposed to "glory" (Joh 3:16, 17). This followed upon His being "preached" (Ro 10:14).
received up into glory--Greek, "in glory." However, English Version may be retained thus, "Received up (so as now to be) in glory," that is, into glory (Mr 16:19; Lu 24:51; Ac 1:11). His reception in heaven answers to His reception on earth by being "believed on."
The Pulpit Commentary
He who for God, A.V. and T.R.; manifested for manifest, A.V.; among the nations for unto the Gentiles, A.V.; in for into, A.V. Without controversy (ὁμολογουμένως); only here in the New Testament, but used in the same sense in the LXX. and in classical Greek, "confessedly," by common confession. Great is the mystery of godliness. This is said to enhance the glory of the Church just spoken of, to whom this mystery has been entrusted, and so still further to impress upon Timothy the vital necessity of a wise and holy walk in the Church. The mystery of godliness is all that truth which "in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit." Godliness (τῆς εὐδεβείας); i.e." the Christian faith;" what in 1Ti_6:3 is called "The words of our Lord Jesus Christ, and the doctrine which is according to godliness (τῇ κατ αὐσεβείαν διδασκαλὶᾳ)," and in 2Ti_1:1, "The truth which is according to godliness." In 2Ti_1:9 it is "the mystery of the froth, where ἠ πίστις is equivalent to ἡ αὐσεβεία. Bishop Ellicott, however, does not admit this objective sense of ἡ πίστις or ἡ αὐσεβεία but explains the genitive as "a pure possessive genitive," the mystery appertaining to, or the property of, subjective faith and godliness; but this is a use not borne out b- any passage in which the word "mystery" occurs. It is always mysteries (or mystery) of the kingdom of God, of Christ, of God, of the gospel, and the like. In the following passages the objective sense of ἠ πίστις is either necessary or by far the most natural: Act_3:7; Act_13:8; Act_14:22; Act_16:5; Gal_1:23; Eph_4:5; Php_1:27; Col_1:23; Col_2:7; 1Ti_1:19; 1Ti_5:8; 1Ti_6:10,1Ti_6:21; 2Ti_4:7; Tit_1:13; Jas_2:1; Jud Jas_1:3. Having thus exalted the "mystery of godliness," St. Paul goes on to expound it. He who (ὅς). This is generally adopted now £ as the true reading, instead of Θεός (ΟΣ, instead of ΘΣ). Bishop Ellicott satisfied himself, by most careful personal examination, that the original reading of the Cod. Alex. was ΟΣ, and that it had been altered by a later hand to ΘΣ. The Cod. Sinait certainly has ὅς, and to this all the older versions agree. The Vulgate has quod, agreeing with sacramentum and representing the Greek ὁ Accepting this, then, as the true reading, we proceed to explain it. Ὅς, who, is a relative, and must, therefore, have an antecedent. But there is no expressed antecedent of the masculine gender for it to agree with. The antecedent, therefore, must be understood, and gathered from the preceding words, τὸ μυστήριον τῆς εὐσεβείας. It can only be Christ. The mystery of the whole Old Testament, that which was wrapped in types and hidden under veils, was Christ (Col_1:27). Moses spake of him, the Psalms speak of him, the prophets speak of him; but all of them spake darkly. But in the gospel "the mystery of Christ" (Col_4:3)is revealed. Christ is the Mystery of Christianity. It is, therefore, no difficult step to pass from "the mystery" to "Christ," and to supply the word "Christ" as the antecedent to "who." Was manifested (ἐφανερώθη); a word frequently applied to Christ (Joh_1:31; 1Jn_1:2; 1Jn_3:5, 1Jn_3:8, etc.). The idea is the same in Joh_1:14. Justified in the spirit. This is rather an obscure expression. But it seems to describe our Lord's spotless righteousness, perhaps with special reference to the declaration of it at his baptism, "This is my beloved Son, in whom I am well pleased." We have the same contrast between the flesh and the Spirit of Christ in 1Pe_3:18. And between the flesh and the spirit of a Christian man in Rom_8:10, "The body is dead because of sin, but the spirit is life because of righteousness." To this clause apparently the remark of Chrysostom applies, "God became man, and man became God." "The spirit" seems to mean the moral nature—the inner man. Seen of angels. Perhaps the multitude of the heavenly host who welcomed the birth of Christ were permitted to see the new-born Babe, as he seems to have done who described him to the shepherds as "wrapped in swaddling clothes" (Luk_2:12-14). Angels ministered unto him after the temptation (Mar_1:13), and in the Garden of Gethsemane (Mat_22:43, where the word ὤφθη is used), and at his resurrection (Mat_28:2). The special interest of angels in the "great mystery" is referred to in 1Pe_1:12; Heb_1:6. Preached among the nations (ἐκηρύχθη ἐν ἔθνεσιν). It would have been better to keep the rendering "Gentiles" here, to mark the identity of thought with Eph_3:6, Eph_3:8, where, in the apostle's view, the preaching of the gospel to the Gentiles, that they might be fellow-heirs with the Jews of the promises of God, is one main feature of the mystery. Believed on in the world. The next step in this ascending scale is the acceptance of Christ in the world as the Savior thereof. The language here is not stronger than that of Col_1:5, Col_1:6, "The word of the truth of the gospel, which is come unto you; even as it is also in all the world, and beareth fruit." And in Col_1:23, "The gospel which was preached in all creation under heaven" (comp. Rom_1:8). The statement in Mar_16:15-20 might almost have been in St. Paul's mind. Note the use there of the words κηρύξατε ἐκηρύξαν, τὸν κόσμον ὀ πιστεύσας πιστεύσασι ἀνελήφρη. Received up in glory. The change of "into" (A.V.) into "in" is of very doubtful propriety. In New Testament Greek ἐν, frequently follows verbs of motion, and means the same as εἰς, like the Hebrew בְּ. Our Lord is net said to have ascended in glory (as he appeared at the Transfiguration), but, as St. Mark has it, "He was received up into heaven, and [there] sat down at the right hand of God," fulfilling Joh_17:5. This grand burst of dogmatic teaching is somewhat like that in 1Ti_2:5-7. There is no adequate evidence of its being, as many commentators have thought, a portion of a hymn or creed used in the Church. It rather implies the same tension in the apostle's mind which is apparent in other parts of the Epistle.
He who for God, A.V. and T.R.; manifested for manifest, A.V.; among the nations for unto the Gentiles, A.V.; in for into, A.V. Without controversy (ὁμολογουμένως); only here in the New Testament, but used in the same sense in the LXX. and in classical Greek, "confessedly," by common confession. Great is the mystery of godliness. This is said to enhance the glory of the Church just spoken of, to whom this mystery has been entrusted, and so still further to impress upon Timothy the vital necessity of a wise and holy walk in the Church. The mystery of godliness is all that truth which "in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit." Godliness (τῆς εὐδεβείας); i.e." the Christian faith;" what in 1Ti_6:3 is called "The words of our Lord Jesus Christ, and the doctrine which is according to godliness (τῇ κατ αὐσεβείαν διδασκαλὶᾳ)," and in 2Ti_1:1, "The truth which is according to godliness." In 2Ti_1:9 it is "the mystery of the froth, where ἠ πίστις is equivalent to ἡ αὐσεβεία. Bishop Ellicott, however, does not admit this objective sense of ἡ πίστις or ἡ αὐσεβεία but explains the genitive as "a pure possessive genitive," the mystery appertaining to, or the property of, subjective faith and godliness; but this is a use not borne out b- any passage in which the word "mystery" occurs. It is always mysteries (or mystery) of the kingdom of God, of Christ, of God, of the gospel, and the like. In the following passages the objective sense of ἠ πίστις is either necessary or by far the most natural: Act_3:7; Act_13:8; Act_14:22; Act_16:5; Gal_1:23; Eph_4:5; Php_1:27; Col_1:23; Col_2:7; 1Ti_1:19; 1Ti_5:8; 1Ti_6:10,1Ti_6:21; 2Ti_4:7; Tit_1:13; Jas_2:1; Jud Jas_1:3. Having thus exalted the "mystery of godliness," St. Paul goes on to expound it. He who (ὅς). This is generally adopted now £ as the true reading, instead of Θεός (ΟΣ, instead of ΘΣ). Bishop Ellicott satisfied himself, by most careful personal examination, that the original reading of the Cod. Alex. was ΟΣ, and that it had been altered by a later hand to ΘΣ. The Cod. Sinait certainly has ὅς, and to this all the older versions agree. The Vulgate has quod, agreeing with sacramentum and representing the Greek ὁ Accepting this, then, as the true reading, we proceed to explain it. Ὅς, who, is a relative, and must, therefore, have an antecedent. But there is no expressed antecedent of the masculine gender for it to agree with. The antecedent, therefore, must be understood, and gathered from the preceding words, τὸ μυστήριον τῆς εὐσεβείας. It can only be Christ. The mystery of the whole Old Testament, that which was wrapped in types and hidden under veils, was Christ (Col_1:27). Moses spake of him, the Psalms speak of him, the prophets speak of him; but all of them spake darkly. But in the gospel "the mystery of Christ" (Col_4:3)is revealed. Christ is the Mystery of Christianity. It is, therefore, no difficult step to pass from "the mystery" to "Christ," and to supply the word "Christ" as the antecedent to "who." Was manifested (ἐφανερώθη); a word frequently applied to Christ (Joh_1:31; 1Jn_1:2; 1Jn_3:5, 1Jn_3:8, etc.). The idea is the same in Joh_1:14. Justified in the spirit. This is rather an obscure expression. But it seems to describe our Lord's spotless righteousness, perhaps with special reference to the declaration of it at his baptism, "This is my beloved Son, in whom I am well pleased." We have the same contrast between the flesh and the Spirit of Christ in 1Pe_3:18. And between the flesh and the spirit of a Christian man in Rom_8:10, "The body is dead because of sin, but the spirit is life because of righteousness." To this clause apparently the remark of Chrysostom applies, "God became man, and man became God." "The spirit" seems to mean the moral nature—the inner man. Seen of angels. Perhaps the multitude of the heavenly host who welcomed the birth of Christ were permitted to see the new-born Babe, as he seems to have done who described him to the shepherds as "wrapped in swaddling clothes" (Luk_2:12-14). Angels ministered unto him after the temptation (Mar_1:13), and in the Garden of Gethsemane (Mat_22:43, where the word ὤφθη is used), and at his resurrection (Mat_28:2). The special interest of angels in the "great mystery" is referred to in 1Pe_1:12; Heb_1:6. Preached among the nations (ἐκηρύχθη ἐν ἔθνεσιν). It would have been better to keep the rendering "Gentiles" here, to mark the identity of thought with Eph_3:6, Eph_3:8, where, in the apostle's view, the preaching of the gospel to the Gentiles, that they might be fellow-heirs with the Jews of the promises of God, is one main feature of the mystery. Believed on in the world. The next step in this ascending scale is the acceptance of Christ in the world as the Savior thereof. The language here is not stronger than that of Col_1:5, Col_1:6, "The word of the truth of the gospel, which is come unto you; even as it is also in all the world, and beareth fruit." And in Col_1:23, "The gospel which was preached in all creation under heaven" (comp. Rom_1:8). The statement in Mar_16:15-20 might almost have been in St. Paul's mind. Note the use there of the words κηρύξατε ἐκηρύξαν, τὸν κόσμον ὀ πιστεύσας πιστεύσασι ἀνελήφρη. Received up in glory. The change of "into" (A.V.) into "in" is of very doubtful propriety. In New Testament Greek ἐν, frequently follows verbs of motion, and means the same as εἰς, like the Hebrew בְּ. Our Lord is net said to have ascended in glory (as he appeared at the Transfiguration), but, as St. Mark has it, "He was received up into heaven, and [there] sat down at the right hand of God," fulfilling Joh_17:5. This grand burst of dogmatic teaching is somewhat like that in 1Ti_2:5-7. There is no adequate evidence of its being, as many commentators have thought, a portion of a hymn or creed used in the Church. It rather implies the same tension in the apostle's mind which is apparent in other parts of the Epistle.
THE HOLY BIBLE
1 Timothy
Chapter 3
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105