Text -- 1 Timothy 3:1-15 (NET)

Qualifications for Overseers and Deacons

3:1 This saying is trustworthy: “If someone aspires to the office of overseer, he desires a good work.” 3:2 The overseer then must be above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, an able teacher, 3:3 not a drunkard, not violent, but gentle, not contentious, free from the love of money. 3:4 He must manage his own household well and keep his children in control without losing his dignity. 3:5 But if someone does not know how to manage his own household, how will he care for the church of God? 3:6 He must not be a recent convert or he may become arrogant and fall into the punishment that the devil will exact. 3:7 And he must be well thought of by those outside the faith, so that he may not fall into disgrace and be caught by the devil’s trap. 3:8 Deacons likewise must be dignified, not two-faced, not given to excessive drinking, not greedy for gain, 3:9 holding to the mystery of the faith with a clear conscience. 3:10 And these also must be tested first and then let them serve as deacons if they are found blameless. 3:11 Likewise also their wives must be dignified, not slanderous, temperate, faithful in every respect. 3:12 Deacons must be husbands of one wife and good managers of their children and their own households. 3:13 For those who have served well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus.

Conduct in God’s Church

3:14 I hope to come to you soon, but I am writing these instructions to you 3:15 in case I am delayed, to let you know how people ought to conduct themselves in the household of God, because it is the church of the living God, the support and bulwark of the truth.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Ti 3:1

Faithful is the saying ( pistos ho logos ).

Here the phrase points to the preceding words (not like 1Ti 1:15) and should close the preceding paragraph.

Robertson: 1Ti 3:1

If a man seeketh ( ei tis oregetai ).

Condition of first class, assumed as true. Present middle indicative of oregō , old verb to reach out after something, governing the genitive. In N.T. only here, 1Ti 6:10; Heb 11:16.

Robertson: 1Ti 3:1

The office of a bishop ( episkopēs ).

Genitive case after oregetai . Late and rare word outside of lxx and N.T. (in a Lycaonian inscription). From episkopeō and means "over-seership"as in Act 1:20.

Robertson: 1Ti 3:2

The bishop ( ton episkopon ).

The overseer. Old word, in lxx, and inscriptions and papyri. Deissmann ( Bible Studies , pp. 230f.) has shown it is applied to communal officials in Rhodes. See note on Act 20:28 for its use for the elders (presbyters) in Act 20:17. So also in Tit 1:5, Tit 1:7. See note on Phi 1:1. The word does not in the N.T. have the monarchical sense found in Ignatius of a bishop over elders.

Robertson: 1Ti 3:2

Without reproach ( anepilēmpton ).

Accusative case of general reference with dei and einai . Old and common verbal (a privative and epilambanō , not to be taken hold of), irreproachable. In N.T. only here, 1Ti 5:7; 1Ti 6:14.

Robertson: 1Ti 3:2

Of one wife ( mias gunaikos ).

One at a time, clearly.

Robertson: 1Ti 3:2

Temperate ( nēphalion ).

Old adjective. In N.T. only here, 1Ti 3:11; Tit 2:2. But see nēphō , to be sober in 1Th 5:6, 1Th 5:8.

Robertson: 1Ti 3:2

Soberminded ( sōphrona ).

Another old adjective (from saos or sōs , sound, phrēn , mind) in N.T. only here, Tit 1:8; Tit 2:2, Tit 2:5.

Robertson: 1Ti 3:2

Orderly ( kosmion ).

See note on 1Ti 2:9. Seemly, decent conduct.

Robertson: 1Ti 3:2

Given to hospitality ( philoxenon ).

Old word (see philoxenia in Rom 12:13), from philos and xenos , in N.T. only here, Tit 1:8; 1Pe 4:9.

Robertson: 1Ti 3:2

Apt to teach ( didaktikon ).

Late form for old didaskalikos , one qualified to teach. In Philo and N.T. only (1Ti 3:2; 2Ti 2:24).

Robertson: 1Ti 3:3

No brawler ( mē paroinon ).

Later word for the earlier paroinios , one who sits long at (beside, para ) his wine. In N.T. only here and Tit 1:3.

Robertson: 1Ti 3:3

No striker ( mē plēktēn ).

Late word from plēssō , to strike. In N.T. only here and Tit 1:3.

Robertson: 1Ti 3:3

Gentle ( epieikē ).

See note on Phi 4:5 for this interesting word.

Robertson: 1Ti 3:3

Not contentious ( amachon ).

Old word (from a privative and machē ), not a fighter. In N.T. only here and Tit 3:2.

Robertson: 1Ti 3:3

No lover of money ( aphilarguron ).

Late word (a privative and compound phil̇arguros ) in inscriptions and papyri (Nageli; also Deissmann, Light , etc., pp. 85f.). In N.T. only here and Heb 13:5.

Robertson: 1Ti 3:4

Ruling ( proistamenon ).

Present middle participle of proistēmi , old word to place before and (intransitive as here) to stand before. See note on 1Th 5:12; Rom 12:8.

Robertson: 1Ti 3:4

In subjection ( en hupotagēi ).

See 1Ti 3:11.

Robertson: 1Ti 3:5

If a man knoweth not ( ei tis ouk oiden ).

Condition of first class, assumed as true.

Robertson: 1Ti 3:5

How to rule ( prostēnai ).

Second aorist active infinitive of same verb proistēmi and with oiden means "know how to rule,"not "know that he rules."

Robertson: 1Ti 3:5

How ( pōs ).

Rhetorical question expecting negative answer.

Robertson: 1Ti 3:5

Shall he take care of ( epimelēsetai ).

Future middle of epimeleomai , old compound (epi , direction of care towards) verb, in lxx, in N.T. only here and Luk 10:34.

Robertson: 1Ti 3:5

The church of God ( ekklēsias theou ).

Anarthrous as in 1Ti 3:15, elsewhere with article (1Co 10:32; 1Co 15:9; 2Co 1:1; Gal 1:13). The local church described as belonging to God. No one in N.T. but Paul (Act 20:28) so describes the church. This verse is a parenthesis in the characteristics of the bishop.

Robertson: 1Ti 3:6

Not a novice ( mē neophuton ).

Our "neophyte."Vernacular word from Aristophanes on, in lxx, and in papyri in the original sense of "newly-planted"(neos , phuō ). Only here in N.T.

Robertson: 1Ti 3:6

Lest ( hina mē ).

"That not."

Robertson: 1Ti 3:6

Being puffed up ( tuphōtheis ).

First aorist passive participle of tuphoō , old word (from tuphos , smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; 1Ti 6:4; 2Ti 3:4.

Robertson: 1Ti 3:6

He fall into ( empesēi eis ).

Second aorist active subjunctive with hina mē , negative purpose, of empiptō , old verb, to fall into. Note both en and eis as in Mat 12:11; Luk 10:36.

Robertson: 1Ti 3:6

The condemnation of the devil ( krima tou diabolou ).

See note on Rom 3:8 for krima . Best to take tou diabolou as objective genitive, though subjective in 1Ti 3:7, "the condemnation passed on or received by the devil"(not just "the slanderer,"any slanderer).

Robertson: 1Ti 3:7

From them that are without ( apo tōn exōthen ).

"From the outside (of the church) ones."Paul’ s care for the witness of outsiders is seen in 1Th 4:12; 1Co 10:32; Col 4:5. There are, of course, two sides to this matter.

Robertson: 1Ti 3:7

Reproach ( oneidismon ).

Late word from oneidizō . See note on Rom 15:3.

Robertson: 1Ti 3:7

The snare of the devil ( pagida tou diabolou ).

Here subjective genitive, snare set by the devil. Pagis , old word from pēgnumi , to make fast. So a snare for birds (Luk 21:35), any sudden trap (Rom 11:9), of sin (1Ti 6:9), of the devil (1Ti 3:7; 2Ti 2:26). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit 1Ti 3:6, money 1Ti 6:9, women, ambition).

Robertson: 1Ti 3:8

Deacons ( diakonous ).

Accusative case of general reference like the preceding with dei einai understood. Technical sense of the word here as in Phi 1:1 which see (two classes of church officers, bishops or elders, deacons).

Robertson: 1Ti 3:8

Grave ( semnous ).

See note on Phi 4:8. Repeated in 1Ti 3:11; Tit 2:2.

Robertson: 1Ti 3:8

Not double-tongued ( mē dilogous ).

Rare word (dis , legō ) saying same thing twice. Xenophon has dilogeō and dilogia . In Pollux, but lxx has diglōssos (double-tongued, Latin bilinguis ). Only here in N.T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan’ s Parson "Mark. Two-Tongues."

Robertson: 1Ti 3:8

Not given to much wine ( mē oinōi pollōi prosechontas ).

"Not holding the mind (ton noun understood as usual with prosechō , 1Ti 1:4) on much wine"(oinōi , dative case). That attitude leads to over-indulgence.

Robertson: 1Ti 3:8

Not greedy of filthy lucre ( mē aischrokerdeis ).

Old word from aischros (Eph 5:12) and kerdos (Phi 1:21). "Making small gains in mean ways"(Parry). Not genuine in 1Ti 3:3. In N.T. only here and Tit 1:7 (of bishops).

Robertson: 1Ti 3:9

The mystery of the faith ( to mustērion tēs pisteōs ).

"The inner secret of the faith,"the revelation given in Christ. See for mustērion in Paul (2Th 2:7; 1Co 2:7; Rom 16:25; Col 1:26; Eph 3:9).

Robertson: 1Ti 3:9

In a pure conscience ( en katharāi suneidēsei ).

See note on 1Ti 1:19. "The casket in which the jewel is to be kept"(Lock).

Robertson: 1Ti 3:10

First be proved ( dokimazesthōsan prōton ).

Present passive imperative third plural of dokimazō , old and common verb, to test as metals, etc. (1Th 2:4, and often in Paul). How the proposed deacons are to be "first"tested before approved Paul does not say. See note on Phi 1:10 for the two senses (test, approve) of the word.

Robertson: 1Ti 3:10

Let them serve as deacons ( diakoneitōsan ).

Present active imperative of diakoneō (same root as diakonos ), common verb, to minister, here "to serve as deacons."Cf. diakonein in Act 6:2. See also 1Ti 3:13.

Robertson: 1Ti 3:10

If they be blameless ( anegklētoi ontes ).

"Being blameless"(conditional participle, ontes ). See note on 1Co 1:8; Col 1:22 for anegklētos .

Robertson: 1Ti 3:11

Women ( gunaikas ).

Accusative with dei einai understood (hosautōs , likewise) as in 1Ti 3:8. Apparently "women as deacons"(Rom 16:1 about Phoebe) and not women in general or just "wives of deacons."See Pliny ( Ep. X. 97) ministrae .

Robertson: 1Ti 3:11

Not slanderers ( mē diabolous ).

Original meaning of diabolos (from diaballō , Luk 16:1), the devil being the chief slanderer (Eph 6:11). "She-devils"in reality (Tit 2:3). "While men are more prone to be dilogous , double-tongued, women are more prone than men to be slanderers"(White).

Robertson: 1Ti 3:11

Faithful in all things ( pistas en pāsin ).

Perhaps as almoners (Ellicott) the deaconesses had special temptations.

Robertson: 1Ti 3:12

Of one wife ( mias gunaikos ).

At a time as in 1Ti 3:2.

Robertson: 1Ti 3:12

Ruling well ( proistamenoi kalōs ).

As in 1Ti 3:4.

Robertson: 1Ti 3:13

Gain to themselves ( heautois peripoiountai ).

Present middle indicative of peripoieō , old verb, to make besides (peri , around, over), to lay by. Reflexive (indirect) middle with reflexive pronoun (heautois ) repeated as often happens in the Koiné. In N.T. only here, Luk 17:33; Act 20:28 (Paul also, quoting Isa 43:21).

Robertson: 1Ti 3:13

A good standing ( bathmon kalon ).

Late word from bainō , in lxx for steps at a door (1 Samuel 5:5). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here.

Robertson: 1Ti 3:13

Much boldness ( pollēn parrēsian ).

A Pauline phrase (2Co 3:12; 2Co 7:4; Phi 1:20).

Robertson: 1Ti 3:13

In the faith which is in Christ Jesus ( en pistei tēi en Christōi Iēsou ).

Pauline phrase again (Act 26:18; Gal 3:26; Col 1:4; Eph 1:15; 2Ti 1:13; 2Ti 3:15).

Robertson: 1Ti 3:14

Shortly ( en tachei ).

Old idiom (locative case of tachos , quickness, speed). See note on Rom 16:20. A pseudonymous writer would hardly have put in this phrase. Paul’ s hopes were not to be realized, but he did not know that.

Robertson: 1Ti 3:15

But if I tarry long ( ean de bradunō ).

Condition of third class with ean and the present active subjunctive of bradunō , old verb, to be slow (usually intransitive), from bradus (slow, dull, Luk 24:25), in N.T. only here and 2Pe 3:9.

Robertson: 1Ti 3:15

That thou mayest know ( hina eidēis ).

Final clause with hina and second perfect active subjunctive of oida , to know.

Robertson: 1Ti 3:15

How men ought ( pōs dei ).

"How it is necessary for thee"(supply se more naturally than tina , any one). Indirect question.

Robertson: 1Ti 3:15

To behave themselves ( anastrephesthai ).

Present middle (direct) infinitive of anastrephō , old verb, to turn up and down. See note on 2Co 1:12; Eph 2:3.

Robertson: 1Ti 3:15

In the house of God ( en oikōi theou ).

Probably here "household of God,"that is "the family of God"rather than "the house (or temple) of God."Christians as yet had no separate houses of worship and oikos commonly means "household."Christians are the naos (sanctuary) of God (1Co 3:16.; 2Co 6:16), and Paul calls them oikeioi tou theou (Eph 2:19) "members of God’ s family."It is conduct as members of God’ s family (oikos ) that Paul has in mind.

Robertson: 1Ti 3:15

Which ( hētis ).

"Which very house of God,"agreeing (feminine) with the predicate word ekklēsia (church).

Robertson: 1Ti 3:15

The church of the living God ( ekklēsia theou zōntos ).

Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1Ti 3:5.

Robertson: 1Ti 3:15

The pillar and ground of the truth ( stulos kai hedraiōma tēs alētheias ).

Paul changes the metaphor again as he often does. Those words are in apposition to ekklēsia and oikos . On stulos , old word for pillar, see note on Gal 2:9; Rev 3:12 (only other N.T. examples). Hedraiōma , late and rare word (from hedraioō , to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1Co 1:23; 2Ti 2:19 for similar idea. See also Mat 16:18.

Vincent: 1Ti 3:1

This is a true saying ( πιστὸς ὁ λόγος )

Better, faithful is the saying . See on 1Ti 1:15.

Vincent: 1Ti 3:1

Desire ( ὀρέγεται )

Better, seeketh . Only here, 1Ti 6:10, and Heb 11:16. Originally to stretch forth , to reach after . Here it implies not only desiring but seeking after. Desire is expressed by ἐπιθυμεῖ immediately following. The word implies eagerness, but not of an immoderate or unchristian character. Comp. the kindred word ὄρεξις with its terrible meaning in Rom 1:27.

Vincent: 1Ti 3:1

The office of a bishop ( ἐπισκοπῆς )

o P. Ἑπίσκοπος superintendent , overseer , by Paul only in Phi 1:1. The fundamental idea of the sword is overseeing . The term ἐπίσκοπος was not furnished by the gospel tradition: it did not come from the Jewish synagogue, and it does not appear in Paul's lists of those whom God has set in the church (1Co 12:28; Eph 4:11). Its adoption came about in a natural way. Just as senatus , γερουσία and πρεσβύτερος passed into official designations through the natural association of authority with age, so ἐπίσκοπος would be, almost inevitably, the designation of a superintendent. This process of natural selection was probably aided by the familiar use of the title In the clubs and guilds to designate functions analogous to those of the ecclesiastical administrator. The title can hardly be traced to the O.T. There are but two passages in lxx where the word has any connection with religious worship, Num 4:16; 2Ki 11:18. It is applied to God (Job 20:29), and in N.T. to Christ (1Pe 2:25). It is used of officers in the army and of overseers of workmen. The prevailing O.T. sense of ἐπισκοπὴ is visitation for punishment, inquisition, or numbering.

Vincent: 1Ti 3:1

He desireth ( ἐπιθυμεῖ )

See on 1Pe 1:12.

Vincent: 1Ti 3:2

Blameless ( ἀνεπίλημπτον )

Or without reproach: one who cannot be laid hold of (λαμβάνειν ): who gives no ground for accusation. o P. Only in 1st Timothy.

Vincent: 1Ti 3:2

The husband of one wife ( μιᾶς γυναικὸς ἄνδρα )

Comp. 1Ti 3:12; Tit 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Rom 7:2, Rom 7:3; 1Co 7:39; 1Co 8:8, 1Co 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1Ti 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1Co 7:1, 1Co 7:7, 1Co 7:26, 1Co 7:34, 1Co 7:37, 1Co 7:38). In this the Pastoral writer does not follow him (see 1Ti 2:15; 1Ti 3:4, 1Ti 3:12; 1Ti 4:3; 1Ti 5:10, 1Ti 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1Co 7:2, 1Co 7:9, is given in 1Ti 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1Ti 3:2, 1Ti 3:12; Tit 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1Ti 2:15). While Paul advises against second marriages (1Co 7:8, 1Co 7:9, 1Co 7:27, 1Co 7:39, 1Co 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1Ti 4:3, 1Ti 4:4, 1Ti 4:8; Tit 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage " a specious adultery" (εὐπρεπής μοιχεία )

Vincent: 1Ti 3:2

Vigilant ( νηφάλιον )

Only in the Pastorals. See 1Ti 3:11, and Tit 2:2. o lxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary ; cool and unimpassioned . Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν be wary and remember not to be credulous . See on 1Th 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm , dispassionate , and circumspect . The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober , as A.V. in 1Ti 3:11 and Tit 2:2, in the metaphorical sense as opposed to youthful levity.

Vincent: 1Ti 3:2

Of good behavior ( κόσμιον )

o P. Only here and 1Ti 2:9, see note. Rend. orderly .

Vincent: 1Ti 3:2

Given to hospitality ( φιλόξενον )

o P. Comp. Tit 1:8; 1Pe 4:9. See note on pursuing hospitality , Rom 12:13.

Vincent: 1Ti 3:2

Apt to teach ( διδακτικόν )

o P. Only here and 2Ti 2:24. o lxx, o Class. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1Ti 5:17; Tit 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).

Vincent: 1Ti 3:3

Given to wine ( πάροινον )

Only here and Tit 1:7. The verb παροινεῖν to behave ill at wine , to treat with drunken violence , is found in Xenophon, Aeschines, Aristophanes, and Aristotle. Once in lxx, Isa 41:12. Rev. renders brawler , which is not definite enough. Better, quarrelsome over wine . See Aristoph. Acharn . 981: παροίνιος ἀνὴρ ἔφυ which Frere renders " behaved in such a beastly way." Cicero, ad Att . x. 10, uses παροινικῶς = insolently .

Vincent: 1Ti 3:3

Striker ( πλήκτην )

Only here and Tit 1:7. Some soften down the meaning into a pugnacious or combative person . In any case, it is a peculiar state of things which calls out such admonitions to Bishops.

Vincent: 1Ti 3:3

Not greedy of filthy lucre

Omit.

Vincent: 1Ti 3:3

Patient ( ἐπιεικῆ )

Better, forbearing . The word occurs Phi 4:5, and ἐπιεικία forbearance in 2Co 10:1, where it is associated with πραΰ̀της meekness . From εἰκός reasonable . Hence, not unduly rigorous; not making a determined stand for one's just due. In 1Pe 2:18; Jam 3:17, it is associated with ἀγαθὸς kindly , and εὐπειθής easy to be entreated . It occurs in lxx.

Vincent: 1Ti 3:3

Not a brawler ( ἄμαχον )

Better, not contentious .

Vincent: 1Ti 3:3

Not covetous ( ἀφιλάργυρον )

Only here and Heb 13:5. o lxx, o Class. Φιλάργυρος money-loving , Luk 16:14; 2Ti 3:2. Rend. not a money-lover . The word for covetous is πλεονέκτης. For the distinction see on Rom 1:29.

This admonition is cited by some writers in support of the view that the original ἐπίσκοπος was simply a financial officer. It is assumed that it was prompted by the special temptations which attached to the financial function. Admitting that the episcopal function may have included the financial interests of the church, it could not have been confined to these. It can hardly be supposed that, in associations distinctively moral and religious, one who bore the title of overseer should have been concerned only with the material side of church life.

Vincent: 1Ti 3:4

That ruleth ( προΐστάμενον )

Mostly in the Pastorals, but also in Rom 12:8; 1Th 5:12. The participle means placed in front . Here in a general sense, but in 1Th 1:5 of church authorities, but only functionally, not as a title of specially appointed officers. It is characteristic of the loose and unsettled ecclesiastical nomenclature of the apostolic age.

Vincent: 1Ti 3:4

Having in subjection ( ἔχοντα ἐν ὑποταγῇ )

The phrase is unique in N.T. Ὑποταγή subjection is a Pauline word: see 2Co 9:13; Gal 2:5. o lxx.

Vincent: 1Ti 3:5

Shall he take care of ( ἐπιμελήσεται )

Only here and Luk 10:34.

Vincent: 1Ti 3:6

Novice ( νεόφυτον )

N.T.o . From νέος new and φυτόν a plant . Comp. 1Co 3:6, 1Co 3:7; Mat 15:13. Hence, a new convert , a neophyte . Comp. in lxx Job 14:9; Psa 127:3; Psa 143:12; Isa 5:7. Chrysostom explains it as newly catechised (νεοκατήχητος ); but a neophyte differed from a catechumen in having received baptism. Better the ancient Greek interpreters, newly baptized (νεοβάπτιστος ). After the ceremony of baptism the neophytes wore white garments for eight days, from Easter eve until the Sunday after Easter, which was called Dominica in albis , the Sunday in white . The Egyptian archives of Berlin give νεόφυτος a Fayum papyrus of the second century A. D., of newly-planted palm trees . Comp. lxx, Psa 127:3 : " Thy sons as νεόφυτα ἐλαιῶν plants of olives ."

Vincent: 1Ti 3:6

Being lifted up with pride ( τυφωθεὶς )

Only in the Pastorals. See 1Ti 6:4; 2Ti 3:4. The verb means primarily to make a smoke: hence, metaphorically, to blind with pride or conceit . Neither A.V. nor Rev. puffed up , preserves the radical sense, which is the sense here intended - a beclouded and stupid state of mind as the result of pride.

Vincent: 1Ti 3:6

Fall into condemnation ( εἰς κρίμα ἐμπέσῃ )

Κρίμα in N.T. usually means judgment . The word for condemnation is κατάκριμα. See especially Rom 5:16, where the two are sharply distinguished. Comp. Mat 7:2; Act 24:25; Rom 2:2; Rom 5:18; 1Co 6:7. However, κρίμα occasionally shades off into the meaning condemnation , as Rom 3:8; Jam 3:1. See on go to law , 1Co 6:7, and see on 1Co 11:29. Κρίμα is a Pauline word; but the phrase ἐμπιπτεῖν εἰς κρίμα to fall into judgment is found only here.

Vincent: 1Ti 3:6

Of the devil ( τοῦ διαβόλου )

See on Mat 4:1, and see on Satan , 1Th 2:18. Paul uses διάβολος only twice, Eph 4:27; Eph 6:11. Commonly Satan . The use of διάβολος as an adjective is peculiar to the Pastorals (see 1Ti 3:11; 2Ti 3:3; Tit 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Rev 12:10 Satan is called the accuser of the brethren . In 1Co 5:5; 1Ti 1:20, men are given over to Satan for judgment. In 1Ti 3:7 the genitive διαβόλου is clearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Jud 1:9; 2Pe 2:11), the snare of the devil (comp. 2Ti 2:26), and the judgment of the devil.

Vincent: 1Ti 3:7

A good report ( μαρτυριαν καλὴν )

Comp. Act 6:3. Not only does καλός occur in the Pastorals nearly twice as many times as in Paul, but the usage is different. Out of 16 instances in Paul, there is but one in which καλός is not used substantively (Rom 7:16), while in the Pastorals it is, almost without exception, used adjectively. Μαρτυρίαν , better testimony . Comp. Tit 1:13. Not in Paul, who uses μαρτύριον .

Vincent: 1Ti 3:7

Of them which are without ( ἀπὸ τῶν ἔξωθεν )

Ἔξωθεν only once in Paul (2Co 7:6), and οἱ ἔξωθεν nowhere in Paul, and only here in Pastorals. Paul's phrase is ὁ ἔξω : see 1Co 5:12, 1Co 5:13; 2Co 4:16; 1Th 4:12.

Vincent: 1Ti 3:7

Reproach ( ὀνειδισμὸν )

By Paul in Rom 15:3 : only here in Pastorals: three times in Hebrews.

Vincent: 1Ti 3:7

Snare ( παγίδα )

Comp. 1Ti 6:9; 2Ti 2:26. In Paul, Rom 11:9, see note. Both reproach and snare govern διαβόλου.

Vincent: 1Ti 3:8

Deacons

The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of Phi 1:1, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome ( ad Corinth . xlii., xliv.) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in Act 6:1-6. The terms διάκονος and διακονία are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Διακονία is used of the service of the apostles, Act 1:25; Act 6:4. Διάκονος is used of Paul and Apollos (1Co 3:5); of Christ (Gal 2:17; Rom 15:8); of the civil ruler (Rom 13:4); of ministers of Satan (2Co 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word δὶ±́κονος does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders.

Vincent: 1Ti 3:8

In like manner ( ὡσαύτως )

Rare in Paul (Rom 8:26; 1Co 11:25). Frequent in Pastorals.

Vincent: 1Ti 3:8

Grave ( σεμνούς )

In Paul only Phi 4:8. See on σεμνότης gravity , 1Ti 2:2.

Vincent: 1Ti 3:8

Double-tongued ( διλόγους )

N.T.o . o lxx, o Class. Saying one thing and meaning another, and making different representations to different people about the same thing.

Vincent: 1Ti 3:8

Given to much wine ( οἴνῳ πολλῷ προσέχοντας )

See on 1Ti 1:4. Total abstinence is not enjoined, even on a deacon. Comp. 1Ti 5:23.

Vincent: 1Ti 3:8

Greedy of filthy lucre ( αἰσχροκερδεῖς )

N.T.o . o lxx. The adverb αἰσχροκερδῶς in a base , gain - greedy way , 1Pe 5:2. From αἰσχρός disgraceful and κέρδος gain . Comp. Hdt. i. 187: εἰ μὴ ἄπληστός τε ἔας χρημάτων καὶ αἰσχροκερδής if thou hadst not been insatiable of wealth and ready to procure it by disgraceful means . Aristoph. Peace , 622, alludes to two vices of the Spartans, ὄντες αἰσχροκερδεῖς καὶ διειρωνόξενοι sordidly greedy of gain , and treacherous under the mask of hospitality . Similarly Eurip. Androm . 451. Comp. turpilucricupidus , Plaut. Trin . 1, 2, 63.

Vincent: 1Ti 3:9

The mystery of the faith ( τὸ μυστήριον τῆς πίστεως )

The phrase N.T.o . In the Gospels only, mystery or mysteries of the kingdom of God or of heaven . In Paul, mystery or mysteries of God , of his will , of Christ , of the gospel , of iniquity , the mystery kept secret or hidden away . Several times without qualification, the mystery or mysteries . See on 2Th 2:7. The mystery of the faith is the subject - matter of the faith; the truth which is its basis, which was kept hidden from the world until revealed at the appointed time, and which is a secret to ordinary eyes, but is made known by divine revelation. Comp. Rom 16:25; Eph 3:9; Col 1:26; 1Co 2:7. For the faith see on Gal 1:23, and comp. Introduction to these Epistles, VI.

Vincent: 1Ti 3:9

In a pure conscience ( ἐν καθαρᾷ συνειδήσει )

Comp. 2Ti 1:3, 2Ti 1:5, 19. Const. with holding . The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience , and thus causing their followers to fall away from the faith (1Ti 4:1, 1Ti 4:2). The passage illustrates the peculiar treatment of " faith" in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2Ti 1:9; 2Ti 2:1; Tit 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1Ti 2:10; 1Ti 5:10; 1Ti 6:18; 2Ti 2:21; 2Ti 3:17; Tit 1:16; Tit 2:7, Tit 2:14; Tit 3:1, Tit 3:8, Tit 3:14), and faith is placed in a series of practical duties (see 1Ti 1:5, 1Ti 1:14; 1Ti 2:15; 1Ti 4:12; 2Ti 1:13; 1Ti 1:19; 1Ti 2:7; 1Ti 3:9; 1Ti 6:11; 2Ti 2:22; 2Ti 3:10). " Holding the mystery of the faith in a pure conscience" is a significant association of faith with ethics. As Weiss puts it: " It is as if the pure conscience were the vessel in which the mystery of the faith is preserved." The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1Ti 6:4; 2Ti 2:23; Tit 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See Joh 7:17.

Vincent: 1Ti 3:10

These also ( καὶ οὗτοι δὲ )

As well as the Bishops. No mention is made of a proving of the Bishops, but this may be fairly assumed. Comp. not a novice , 1Ti 3:6.

Vincent: 1Ti 3:10

Be proved ( δοκιμαζέσθωσαν )

Common in Paul; only here in Pastorals. See on 1Pe 1:7. Not implying a formal examination, but a reference to the general judgment of the Christian community as to whether they fulfil the conditions detailed in 1Ti 3:8. Comp. 1Ti 5:22; 2Ti 2:2.

Vincent: 1Ti 3:10

Let them use the office of a deacon ( διακονείτωσαν )

Much better, let them serve as deacons . In this sense only in the Pastorals. Comp. 1Ti 3:13. The verb is very common in N.T.

Vincent: 1Ti 3:10

Being blameless ( ἀνέγκλητοι ὄντες )

Rather, unaccused : if no charge be preferred against them. In Paul, 1Co 1:8; Col 1:22. Comp. Tit 1:6, Tit 1:7. It is a judicial term. The participle ὄντες signifies provided they are .

Vincent: 1Ti 3:11

Their wives ( γυναῖκας )

Probably correct, although some find a reference to an official class of women - deaconesses (so Ellicott, Holtzmann, Alford). But the injunction is thrown incidentally into the admonition concerning Deacons, which is resumed at 1Ti 3:12; and if an official class were intended we should expect something more specific than γυναῖκας women or wives without the article. A Deacon whose wife is wanting in the qualities required in him, is not to be chosen. She would sustain an active relation to his office, and by her ministries would increase his efficiency, and by frivolity, slander, or intemperance, would bring him and his office into disrepute.

Vincent: 1Ti 3:13

Purchase ( περιποιοῦνται )

Only here, Luk 17:33, and Act 20:28 on which see note. Purchase is unfortunate from the point of modern usage; but it is employed in its original sense of to win , acquire , without any idea of a bargain. So Bacon, Ess . iv. 14: " There is no man doth a wrong for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like." And Shakespeare:

" Then, as my gift and thine own acquisition

Worthily purchased , take my daughter."

Temp iv . 1 , 14

Rend. acquire or obtain for themselves.

Vincent: 1Ti 3:13

A good degree ( βαθμὸν καλὸν )

Βαθμός , N.T.o . Primarily, a step . In lxx, 1Sa 5:5; Sir. 6:36, a threshold : 2Ki 20:9, a degree on the dial . In ecclesiastical writers, order , grade , rank : see, for instance, Eusebius, H . E . vii. 15. Also degree of relationship or affinity. Here the word apparently means a position of trust and influence in the church; possibly a promotion from the diaconate to the episcopate. Others (as De Wette, Ellicott, Pfleiderer) refer it to a high grade in the future life, which Holtzmann sarcastically describes as a ladder-round in heaven (eine Staffel im Himmel ). John the Scholar, known as Climacus, a monk of the latter half of the sixth century, and Abbot of the Sinai Convent, wrote a mystical work entitled Κλίμαξ τοῦ Παραδείσου the Ladder of Paradise . The ladder, according to him, had thirty rounds.

Vincent: 1Ti 3:13

Boldness ( παρρησίαν )

Primarily, free and bold speaking ; speaking out every word (πᾶν, ῥῆμα ). Its dominant idea is boldness , confidence , as opposed to fear , ambiguity , or reserve . The idea of publicity is sometimes attached to it, but as secondary. Only here in the Pastorals: several times in Paul, as 2Co 3:12; 2Co 7:4; Phi 1:20. The phrase πολλή παρρησία much boldness is also Pauline. An assured position and blameless reputation in the church, with a pure conscience, would assure boldness of speech and of attitude in the Christian community and elsewhere.

Vincent: 1Ti 3:13

In faith

Connect with boldness only. It designates the boldness as distinctively Christian, founded on faith in Christ

Vincent: 1Ti 3:14

Shortly ( ἐν τάχει )

The adverbial phrase once in Paul, Rom 16:20 : only here in Pastorals. Several times in Luke and Acts, and twice in Revelation.

Vincent: 1Ti 3:15

I tarry long ( βραδύνω )

Only here and 2Pe 3:9.

Vincent: 1Ti 3:15

Thou oughtest to behave thyself ( δεῖ ἀναστρέφεσθαι )

The verb ἀναστρέφεσθαι only here in Pastorals. In Paul, 2Co 1:12; Eph 2:3. The reference is not to Timothy's conduct as the A.V. implies but rather to the instructions which he is to give to church members. Rend. how men ought to behave . See on conversation , 1Pe 1:15.

Vincent: 1Ti 3:15

House of God ( οἴκῳ θεοῦ )

An O.T. phrase, used of the temple. More frequently, house of the Lord (κυρίου ); see 1Ki 3:1; 1Ki 6:1; 1Ch 22:2, 1Ch 22:11; 1Ch 29:2, etc. Applied to the church only here. Paul has οἰκείους τῆς πίστεως Hebrews householders of the faith (Gal 6:10), and οἰκεῖοι τοῦ θεοῦ householders of God (Eph 2:19), signifying members of the church. Christians are called ναὸς θεοῦ sanctuary of God (1Co 3:16, 1Co 3:17; 2Co 6:16); and the apostles are οἰκονόμοι household stewards (1Co 4:1). So of a Bishop (Tit 1:7). See also Heb 3:6.

Vincent: 1Ti 3:15

Church ( ἐκκλησία )

See on 1Th 1:1.

Vincent: 1Ti 3:15

Pillar and ground of the truth ( στύλος καὶ ἑδραίωμα τῆς ἀληθείας )

Στύλος pillar , in Paul only Gal 2:9. In Rev 3:12; Rev 10:1. Ἑδραίωμα stay , prop , better than ground . N.T.o . o lxx, o Class. The kindred adjective ἑδαῖος firm , stable , 1Co 7:37; 1Co 15:58; Col 1:23. These words are in apposition with church . The idea is that the church is the pillar, and, as such , the prop or support of the truth. It is quite beside the mark to press the architectural metaphor into detail. By giving to ἑδραίωμα the sense of stay or prop , the use of the two words for the same general idea is readily explained. The church is the pillar of the truth, and the function of the pillar is to support .

Wesley: 1Ti 3:1

An excellent, but laborious, employment.

Wesley: 1Ti 3:2

That he may be capable of it.

Wesley: 1Ti 3:2

Or pastor of a congregation.

Wesley: 1Ti 3:2

Without fault or just suspicion.

Wesley: 1Ti 3:2

This neither means that a bishop must be married, nor that he may not marry a second wife; which it is just as lawful for him to do as to marry a first, and may in some cases be his bounden duty. But whereas polygamy and divorce on slight occasions were common both among the Jews and heathens, it teaches us that ministers, of all others, ought to stand clear of those sins. Vigilant, prudent - Lively and zealous, yet calm and wise.

Wesley: 1Ti 3:2

Naturally flowing from that vigilance and prudence.

Wesley: 1Ti 3:4

For levity undermines all domestic authority; and this direction, by a parity of reason, belongs to all parents.

Wesley: 1Ti 3:6

With this new honour, or with the applause which frequently follows it.

Wesley: 1Ti 3:6

The same into which the devil fell.

Wesley: 1Ti 3:7

To have had a fair character in time past.

Wesley: 1Ti 3:7

That are not Christians.

Wesley: 1Ti 3:7

By their rehearsing his former life, which might discourage and prove a snare to him.

Wesley: 1Ti 3:8

Men of a grave, decent, venerable behaviour. But where are presbyters? Were this order essentially distinct from that of bishops, could the apostle have passed it over in silence? Not desirous of filthy gain - With what abhorrence does he everywhere speak of this! All that is gained (above food and raiment) by ministering in holy things is filthy gain indeed; far more filthy than what is honestly gained by raking kennels, or emptying common sewers.

Wesley: 1Ti 3:9

Steadfast in faith, holy in heart and life.

Wesley: 1Ti 3:10

Let a trial be made how they believe.

Wesley: 1Ti 3:10

Let them be fixed in that office.

Wesley: 1Ti 3:11

Both to God, their husbands, and the poor.

Wesley: 1Ti 3:13

Or step, toward some higher office.

Wesley: 1Ti 3:13

From the testimony of a good conscience.

Wesley: 1Ti 3:15

This is the scope of the epistle.

Wesley: 1Ti 3:15

Who is the master of the family.

Wesley: 1Ti 3:15

As if he had said, By the house of God, I mean the church.

JFB: 1Ti 3:1

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. (Jam 3:1).

JFB: 1Ti 3:1

Overseer: as yet identical with "presbyter" (Act 20:17, Act 20:28; Tit 1:5-7).

JFB: 1Ti 3:1

Literally, "honorable work." Not the honor associated with it, but the work, is the prominent thought (Act 15:38; Phi 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.

JFB: 1Ti 3:2

The existence of Church organization and presbyters at Ephesus is presupposed (1Ti 5:17, 1Ti 5:19). The institution of Church widows (1Ti. 5:3-25) accords with this. The directions here to Timothy, the president or apostolic delegate, are as to filling up vacancies among the bishops and deacons, or adding to their number. New churches in the neighborhood also would require presbyters and deacons. Episcopacy was adopted in apostolic times as the most expedient form of government, being most nearly in accordance with Jewish institutions, and so offering the less obstruction through Jewish prejudices to the progress of Christianity. The synagogue was governed by presbyters, "elders" (Act 4:8; Act 24:1), called also bishops or overseers. Three among them presided as "rulers of the synagogue," answering to "bishops" in the modern sense [LIGHTFOOT, Hebrew and Talmudic Exercitations], and one among them took the lead. AMBROSE (in The Duties of the Clergy [2.13], as also BINGHAM [Ecclesiastical Antiquities, 2.11]) says, "They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops." "Presbyter" refers to the rank; "bishop," to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops in the modern sense more recently exercised.

JFB: 1Ti 3:2

"unexceptionable"; giving no just handle for blame.

JFB: 1Ti 3:2

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, Luk 2:36-37), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul's prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on the repute in which the candidate for orders is held among those over whom he is to preside (Tit 1:16). The Council of Laodicea and the apostolic canons discountenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being lawful, the undesirableness of it holds good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor; for he who is himself bound to discharge the domestic duties mentioned here, is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example (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].

JFB: 1Ti 3:2

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).

JFB: 1Ti 3:2

Sober-minded.

JFB: 1Ti 3:2

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 (Phi 4:8) [BENGEL].

JFB: 1Ti 3:2

(2Ti 2:24).

JFB: 1Ti 3:3

The Greek includes besides this, not indulging in the brawling, violent conduct towards others, which proceeds from being given to wine. The opposite of "patient" or (Greek) "forbearing," reasonable to others (see on Phi 4:5).

JFB: 1Ti 3:3

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; Neh 13:25; Isa 58:4; Act 23:2; 2Ti 2:24-25).

JFB: 1Ti 3:3

Greek, "not a lover of money," whether he have much or little (Tit 1:7).

JFB: 1Ti 3:4

Greek, "presiding over."

JFB: 1Ti 3:4

Children and servants, as contrasted with "the church" (house) of God (1Ti 3:5, 1Ti 3:15) which he may be called on to preside over.

JFB: 1Ti 3:4

Rather as Greek, "having children (who are) in subjection" (Tit 1:6).

JFB: 1Ti 3:4

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.

JFB: 1Ti 3:5

Greek, "But."

JFB: 1Ti 3:5

Rather, "a church" or congregation. How shall he who cannot perform the lesser function, perform the greater and more difficult?

JFB: 1Ti 3:6

One just converted. This proves the Church of Ephesus was established now for some time. The absence of this rule in the Epistle to Titus, accords with the recent planting of the Church at Crete. Greek, "neophyte," literally, "a young plant"; luxuriantly verdant (Rom 6:5; Rom 11:17; 1Co 3:6). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast Act 21:16, "an old disciple."

JFB: 1Ti 3:6

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).

JFB: 1Ti 3:6

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; Isa 14:12-15; Joh 12:31; Joh 16:11; 2Pe 2:4; Jud 1:6). 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].

JFB: 1Ti 3:7

Greek, "testimony." So Paul was influenced by the good report given of Timothy to choose him as his companion (Act 16:2).

JFB: 1Ti 3:7

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].

JFB: 1Ti 3:7

Reproach of men (1Ti 5:14) proving the occasion of his falling into the snare of the devil (1Ti 6:9; Mat 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 (Jer 18:12). The reason why only moral qualities of a general kind are specified is, he presupposes in candidates for a bishopric the special gifts of the Spirit (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.

JFB: 1Ti 3:8

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 1:13; and John Mark, Act 13:5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the "chazzan" covered and uncovered the ark in the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communion table. (See CHRYSOSTOM [19], Homily on Acts; THEOPHYLACT on Luke 19; and BALSAMAN on Canon 22, Council of Laodicea). The appointing of "the seven" in Act 6:1-7 is perhaps not meant to describe the first appointment of the deacons of the Church. At least the chazzan previously suggested the similar order of deacons.

JFB: 1Ti 3:8

Literally, "of double speech"; saying one thing to this person, and another to that person [THEODORET]. The extensive personal intercourse that deacons would have with the members of the Church might prove a temptation to such a fault. Others explain it, "Saying one thing, thinking another" (Pro 20:19; Gal 2:13). I prefer the former.

JFB: 1Ti 3:8

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.

JFB: 1Ti 3:9

Holding the faith, which to the natural man remains a mystery, but which has been revealed by the Spirit to them (Rom 16:25; 1Co 2:7-10), in a pure conscience (1Ti 1:5, 1Ti 1:19). ("Pure," that is, in which nothing base or foreign is intermixed [TITTMANN]). Though deacons were not ordinarily called on to preach (Stephen and Philip are not exceptions to this, since it was as evangelists, rather than as deacons, they preached), yet as being office-bearers in the Church, and having much intercourse with all the members, they especially needed to have this characteristic, which every Christian ought to have.

JFB: 1Ti 3:10

"And moreover," &c. [ALFORD].

JFB: 1Ti 3:10

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."

JFB: 1Ti 3:10

Greek, "unexceptionable"; as the result of public investigation unaccused [TITTMANN].

JFB: 1Ti 3:11

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 Phœbe was at Cenchrea (Rom 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."

JFB: 1Ti 3:11

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.

JFB: 1Ti 3:12

(See on 1Ti 3:2).

JFB: 1Ti 3:12

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).

JFB: 1Ti 3:12

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 Act 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).

JFB: 1Ti 3:13

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 Rom 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 (Eph 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 (Act 24:16; 1Jo 2:28; 1Jo 3:21; 1Jo 4:17; Heb 4:16).

JFB: 1Ti 3:13

Rather as Greek, "in faith," that is, boldness resting on their own faith.

JFB: 1Ti 3:13

Resting in Christ Jesus.

JFB: 1Ti 3:14

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).

JFB: 1Ti 3:14

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 (Acts 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 (Act 28:17-31); probably at Corinth, where he might have some thoughts of going on to Epirus before returning to Ephesus [BIRKS].

JFB: 1Ti 3:15

Before coming to thee.

JFB: 1Ti 3:15

That is, I write (1Ti 3:14) "that thou mayest know," &c.

JFB: 1Ti 3:15

In directing the Church at Ephesus (1Ti 4:11).

JFB: 1Ti 3:15

The Church (Heb 3:2, Heb 3:5-6; Heb 10:21; 1Pe 4:17; 1Co 3:16, "the temple of God"; Eph 2:22).

JFB: 1Ti 3:15

That is, inasmuch as it is.

JFB: 1Ti 3:15

"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 2:19-21), 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).

JFB: 1Ti 3:15

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 (Gal 2:9; compare Rev 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 (Eph 2:20; Rev 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 (Mat 16:18; Mat 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 (Mat 16:18; Mat 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.

Clarke: 1Ti 3:1

This is a true saying - Πιστος ὁ λογος· This is a true doctrine. These words are joined to the last verse of the preceding chapter by several of the Greek fathers, and by them referred to the doctrine there stated

Clarke: 1Ti 3:1

The office of a bishop - Επισκοπης· The episcopacy, overseership or superintendency. The word ορεγεται, which we translate desire, signifies earnest, eager, passionate desire; and επιθυμει, which we translate desire, also signifies earnestly to desire or covet. It is strange that the episcopacy, in those times, should have been an object of intense desire to any man; when it was a place of danger, awl exposure to severe labor, want, persecution, and death, without any secular emolument whatsoever. On this ground I am led to think that the Spirit of God designed these words more for the ages that were to come, than for those which were then; and in reference to after ages the whole of what follows is chiefly to be understood

Clarke: 1Ti 3:1

A good work - A work it then was; heavy, incessant, and painful. There were no unpreaching prelates in those days, and should be none now. Episcopacy in the Church of God is of Divine appointment, and should be maintained and respected. Under God, there should be supreme governors in the Church as well as in the state. The state has its monarch, the Church has its bishop; one should govern according to the laws of the land, the other according to the word of God

What a constitutional king should be, the principles of the constitution declare; what a bishop should be, the following verses particularly show.

Clarke: 1Ti 3:2

A bishop then must be blameless - Our term bishop comes from the Anglo-Saxon, which is a mere corruption of the Greek επισκοπος, and the Latin episcopus ; the former being compounded of επι, over, and σκεπτομαι, to look or inspect, signifies one who has the inspection or oversight of a place, persons, or business; what we commonly term a superintendent. The New Testament writers have borrowed the term from the Septuagint, it being the word by which they translate the פקיד pakid of the Hebrew text, which signifies a visiter, one that personally inspects the people or business over which he presides. It is given by St. Paul to the elders at Ephesus, who had the oversight of Christ’ s flock, Act 20:28; and to such like persons in other places, Phi 1:1; 1Ti 3:2, the place in question; and Tit 1:7

Let us consider the qualifications of a Christian bishop, and then we shall soon discover who is fit for the office

Clarke: 1Ti 3:2

First - is Christian bishop must be blameless; ανεπιληπτον, a person against whom no evil can be proved; one who is everywhere invulnerable; for the word is a metaphor, taken from the case of an expert and skillful pugilist, who so defends every part of his body that it is impossible for his antagonist to give one hit. So this Christian bishop is one that has so conducted himself, as to put it out of the reach of any person to prove that he is either unsound in a single article of the Christian faith, or deficient in the fulfillment of any duty incumbent on a Christian. He must be irreprehensible; for how can he reprove that in others which they can reprove in him

Clarke: 1Ti 3:2

Second - must be the husband of one wife. He should be a married man, but he should be no polygamist; and have only one wife, i.e. one at a time. It does not mean that, if he has been married, and his wife die, he should never marry another. Some have most foolishly spiritualized this, and say, that by one wife the Church is intended! This silly quibbling needs no refutation. The apostle’ s meaning appears to be this: that he should not be a man who has divorced his wife and married another; nor one that has two wives at a time. It does not appear to have been any part of the apostle’ s design to prohibit second marriages, of which some have made such a serious business. But it is natural for some men to tithe mint and cummin in religion, while they neglect the weightier matters of the law

Clarke: 1Ti 3:2

Third - must be vigilant; νηφαλεον, from νη, not and πιω, to drink. Watchful; for as one who drinks is apt to sleep, so he who abstains from it is more likely to keep awake, and attend to his work and charge. A bishop has to watch over the Church, and watch for it; and this will require all his care and circumspection. Instead of νηφαλεον, many MSS. read νηφαλιον· this may be the better orthography, but makes no alteration in the sense

Clarke: 1Ti 3:2

Fourth - must be sober; σωφρονα, prudent or, according to the etymology of the word, from σως, sound, and φρην, mind, a man of a sound mind; having a good understanding, and the complete government of all his passions. A bishop should be a man of learning, of an extensive and well cultivated mind, dispassionate, prudent, and sedate

Clarke: 1Ti 3:2

Fifth - must be of good behavior; κοσμιον, orderly, decent, grave, and correct in the whole of his appearance, carriage, and conduct. The preceding term, σωφρονα, refers to the mind; this latter, κοσμιον, to the external manners. A clownish, rude, or boorish man should never have the rule of the Church of God; the sour, the sullen, and the boisterous should never be invested with a dignity which they would most infallibly disgrace

Clarke: 1Ti 3:2

Sixth - must be given to hospitality; φιλοξενον, literally, a lover of strangers; one who is ready to receive into his house and relieve every necessitous stranger. Hospitality, in those primitive times, was a great and necessary virtue; then there were few inns, or places of public entertainment; to those who were noted for benevolence the necessitous stranger had recourse. A Christian bishop, professing love to God and all mankind, preaching a religion, one half of the morality of which was included in, Thou shalt love thy neighbor as thyself, would naturally be sought to by those who were in distress and destitute of friends. To enable them to entertain such, the Church over which they presided must have furnished them with the means. Such a bishop as St. Paul, who was often obliged to labor with his hands for his own support, could have little to give away. But there is a considerable difference between an apostolical bishop and an ecclesiastical bishop: the one was generally itinerant, the other comparatively local; the former had neither house nor home, the latter had both; the apostolical bishop had charge of the Church of Christ universally, the ecclesiastical bishop of the Churches in a particular district. Such should be addicted to hospitality, or works of charity; especially in these modern times, in which, besides the spiritualities, they possess the temporalities, of the Church

Clarke: 1Ti 3:2

Seventh - should be apt to teach; διδακτικον, one capable of teaching; not only wise himself, but ready to communicate his wisdom to others. One whose delight is, to instruct the ignorant and those who are out of the way. He must be a preacher; an able, zealous, fervent, and assiduous preacher

He is no bishop who has health and strength, and yet seldom or never preaches; i.e. if he can preach - if he have the necessary gifts for the office

In former times bishops wrote much and preached much; and their labors were greatly owned of God. No Church since the apostle’ s days has been more honored in this way than the British Church. And although bishops are here, as elsewhere, appointed by the state, yet we cannot help adoring the good providence of God, that, taken as a body, they have been an honor to their function; and that, since the reformation of religion in these lands, the bishops have in general been men of great learning and probity, and the ablest advocates of the Christian system, both as to its authenticity, and the purity and excellence of its doctrines and morality

Chaucer’ s character of the Clerke of Oxenford is a good paraphrase on St. Paul’ s character of a primitive bishop: -

Of studie tookin he moste cure and hede

Nought oo word spak he more than there was nede

And that was selde in forme and and reverence

And short, and quick, and full of high sentence

Sowning in moral vertue was speche

And gladly wolde he lerne, and gladly teache.

Clarke: 1Ti 3:3

Ninth - He must be no striker; μη πληκτην, not quarrelsome; not ready to strike a person who may displease him; no persecutor of those who may differ from him; not prone, as one wittily said

"To prove his doctrine orthodo

By apostolic blows and knocks.

It is said of Bishop Bonner, of infamous memory, that, when examining the poor Protestants whom he termed heretics, when worsted by them in argument he was used to smite them with his fists, and sometimes scourge and whip them. But though he was a most ignorant and consummate savage, yet from such a scripture as this he might have seen the necessity of surrendering his mitre

Clarke: 1Ti 3:3

Tenth - He must not be greedy of filthy lucre; μη αισχροκερδη, not desirous of base gain; not using base and unjustifiable methods to raise and increase his revenues; not trading or trafficking; for what would be honorable in a secular character, would be base and dishonorable in a bishop. Though such a trait should never appear in the character of a Christian prelate, yet there is much reason to suspect that the words above are not authentic; they are omitted by ADFG, many others, the Syriac, all the Arabic, Coptic, (and Sahidic), Ethiopic, Armenian, later Syriac, (but it appears in the margin), the Vulgate and Itala, and by most of the Greek fathers. Griesbach has left it out of the text, in which it does not appear that it ever had a legitimate place. The word covetous, which we have below, expresses all the meaning of this; and it is not likely that the apostle would insert in the same sentence two words of the same meaning, because they were different in sound. It appears to have been borrowed from 1Ti 3:8

Clarke: 1Ti 3:3

Eleventh - He must be patient; επιεικη, meek, gentle; the opposite to πληκτην, a quarrelsome person, which it immediately follows when the spurious word αισχροκερδη is removed. Where meekness and patience do not reign, gravity cannot exist, and the love of God cannot dwell

Clarke: 1Ti 3:3

Twelfth - He must not be a brawler; αμαχον, not contentious or litigious, but quiet and peaceable

Clarke: 1Ti 3:3

Thirteenth - He must not be covetous; αφιλαργυρον, not a lover of money; not desiring the office for the sake of its emoluments. He who loves money will stick at nothing in order to get it. Fair and foul methods are to him alike, provided they may be equally productive. For the sake of reputation he may wish to get all honourably; but if that cannot be, he will not scruple to adopt other methods. A brother heathen gives him this counsel: "Get money if thou canst by fair means; if not, get it by hook and by crook."

Clarke: 1Ti 3:4

The fourteenth qualification of a Christian bishop is, that he ruleth well his own house; του ιδιου οικου καλως προΐσταμενον, one who properly presides over and governs his own family. One who has the command, of his own house, not by sternness, severity, and tyranny, but with all gravity; governing his household by rule, every one knowing his own place, and each doing his own work, and each work having the proper time assigned for its beginning and end. This is a maxim of common sense; no family can be prosperous that is not under subjection, and no person can govern a family but the head of it, the husband, who is, both by nature and the appointment of God, the head or governor of his own house. See the note on Eph 5:22.

Clarke: 1Ti 3:5

For if a man know not - Method is a matter of great importance in all the affairs of life. It is a true saying, He that does little with his head must do much with his hands; and even then the business is not half done for want of method. Now, he who has a proper method of doing business will show it in every affair of life, even the least. He who has a disorderly family has no government of that family; he probably has none because he has no method, no plan, of presiding. It was natural for the apostle to say, If a man know not how to rule his own house, how shall he take care of the Church of God? Look at a man’ s domestic arrangements; if they be not good, he should not be trusted with any branch of government, whether ecclesiastical or civil.

Clarke: 1Ti 3:6

Fifteenth - It is required that he be not a novice - Νεοφυτον· Not a young plant, not recently ingrafted, that is, one not newly converted to the faith; (old MS. Bible); one who has been of considerable standing in the Christian Church, if he have the preceding qualifications, may be safely trusted with the government of that Church. It is impossible that one who is not long and deeply experienced in the ways of God can guide others in the way of life. Hence presbyters or elders were generally appointed to have the oversight of the rest, and hence presbyter and bishop seem to have been two names for the same office; yet all presbyters or elders certainly were not bishops, because all presbyters had not the qualifications marked above. But the apostle gives another reason: Lest being lifted up with pride he fall into the condemnation of the devil. It is natural for man to think himself of more importance than his fellows when they are intrusted to his government. The apostle’ s term τυφωθεις, puffed up, inflated, is a metaphor taken from a bladder when filled with air or wind. It is a substance, has a certain size, is light, can be the sport of the wind, but has nothing in it but air. Such is the classical coxcomb; a mere puffball, a disgrace to his function, and despised by every intelligent man. Should we not say to those whom it may concern

"From such apostles, O ye mitred heads

Preserve the Church; and lay not careless hand

On skulls that cannot teach, and will not learn.

From these words of the apostle we are led to infer that pride or self-conceit was the cause of the devil’ s downfall. In Ecclus. 10 there are some excellent sayings concerning pride: "Pride is hurtful before God and man.""Why is earth and ashes proud?""The beginning of pride is when one departeth from God.""For pride is the beginning of sin; and he that hath it shall pour out abomination.""Pride was not made for Men."See verses 7, 9, 12, 13, and 18, of the above chapter.

Clarke: 1Ti 3:7

The sixteenth requisite is, that he should have a good report of them which are without - That he should be one who had not been previously a profligate, or scandalous in his life. Such a person, when converted, may be a worthy private member of religious society; but I believe God rarely calls such to the work of the ministry, and never to the episcopate. Them that are without are the Jews, Gentiles, and the unconverted of all kinds. For the meaning of this term see the note on Col 4:5

Clarke: 1Ti 3:7

Lest he fall into reproach - For his former scandalous life

Clarke: 1Ti 3:7

And the snare of the devil - Snares and temptations, such as he fell in and fell by before. This is called the snare of the devil; for, as he well knows the constitution of such persons, and what is most likely to prevail, he infers that what was effectual before to their transgressing may be so still; therefore on all suitable occasions he tempts them to their old sins. Backsliders in general fall by those sins to which they were addicted previously to their conversion. Former inveterate habits will revive in him who does not continue to deny himself, and watch unto prayer

The snare of the devil. - Some would translate παγιδα του διαβολου, the snare of the accuser; and they give the same meaning to the word in 1Ti 3:6, because it is evident that διαβολους has that meaning, 1Ti 3:11, and our translators render it slanderers. Now, though διαβολος signifies an accuser, yet I do not see that it can, with any propriety, be restrained to this meaning in the texts in question, and especially as the word is emphatically applied to Satan himself; for he who, in Rev 12:10, is called the accuser of the brethren, is, in Rev 12:9, called the great dragon, the old serpent, the Devil, διαβολος, and Satan.

Clarke: 1Ti 3:8

Likewise must the deacons - The term deacon, διακονος, simply signifies a regular or stated servant: from δια, through or emphatic, and κονεω, to minister or serve. See it explained in the note on Mat 20:26. As nearly the same qualifications were required in the deacons as in the bishops, the reader may consult what is said on the preceding verses

Clarke: 1Ti 3:8

Grave - Of a sedate and dignified carriage and conduct

Clarke: 1Ti 3:8

Not double-tongued - Speaking one thing to one person, and another thing to another, on the same subject. This is hypocrisy and deceit. This word might also be translated liars

Clarke: 1Ti 3:8

Not given to much wine - Neither a drunkard, tippler, nor what is called a jovial companion. All this would be inconsistent with gravity

Clarke: 1Ti 3:8

Not greedy of filthy lucre - See on 1Ti 3:3 (note).

Clarke: 1Ti 3:9

Holding the mystery of the faith - Instead of της πιστεως, the faith, one MS. (the readings of which are found in the margin of a copy of Mill’ s Greek text in the Bodleian library, and which is marked 61 in Griesbach) reads αναστασεως, of the resurrection. This reading, like many others in this MS., is found nowhere else; and is worthy of little regard, but as expressing what appeared to the writer to be the apostle’ s meaning. One of the greatest mysteries of the faith was undoubtedly the resurrection of the dead; and this was held in a pure conscience when the person so exercised himself as to have a conscience void of offense towards God and towards men. See Act 24:16. What has been since called Antinomianism, that is, making void the moral law, by a pretended faith in the righteousness of Christ, is that which the apostle has here particularly in view.

Clarke: 1Ti 3:10

Let these - be proved - Let them not be young converts, or persons lately brought to the knowledge of the truth. This is the same in spirit with what is required of the bishops, 1Ti 3:6

Let no man be put into an office in the Church till he has given full proof of his sincerity and steadiness, by having been for a considerable time a consistent private member of the Church

Clarke: 1Ti 3:10

Being found blameless - Ανεγκλητοι οντες· Being irreproachable; persons against whom no evil can be proved. The same as in 1Ti 3:2, though a different word is used. See the note on 1Ti 3:2.

Clarke: 1Ti 3:11

Even so must their wives be grave - I believe the apostle does not mean here the wives either of the bishops or deacons in particular, but the Christian women in general. The original is simply: Γυναικας ὡσαυτως σεμνας· Let the women likewise be grave. Whatever is spoken here becomes women in general; but if the apostle had those termed deaconesses in his eye, which is quite possible, the words are peculiarly suitable to them. That there was such an order in the apostolic and primitive Church, and that they were appointed to their office by the imposition of hands, has already been noticed on Rom 16:1 (note). Possibly, therefore, the apostle may have had this order of deaconesses in view, to whom it was as necessary to give counsels and cautions as to the deacons themselves; and to prescribe their qualifications, lest improper persons should insinuate themselves into that office

Clarke: 1Ti 3:11

Not slanderers - Μη διαβολους· Literally, not devils. See on 1Ti 3:7 (note) This may be properly enough translated slanderers, backbiters, tale-bearers, etc., for all these are of their father, the devil, and his lusts they will do. Let all such, with the vast tribe of calumniators and dealers in scandal, remember that the apostle ranks them all with malicious, fallen spirits; a consideration which one would suppose might be sufficient to deter them from their injurious and abominable conduct

Clarke: 1Ti 3:11

Sober - See on 1Ti 3:2 (note

Clarke: 1Ti 3:11

Faithful in all things - The deaconesses had much to do among the poor, and especially among poor women, in dispensing the bounty of the Church. They were not only faithfully to expend all they had got, and for the purpose for which they got it; but they must do this with impartiality, showing no respect of persons, the degree of distress being the only rule by which the distribution was to be regulated.

Clarke: 1Ti 3:12

Let the deacons be the husbands of one wife - This is the same that is required of the bishops. See on 1Ti 3:2 (note) 1Ti 3:4 (note), and 1Ti 3:5 (note).

Clarke: 1Ti 3:13

That have used the office of a deacon well - They who, having been tried or proved, 1Ti 3:10, have shown by their steadiness, activity, and zeal, that they might be raised to a higher office, are here said to have purchased to themselves a good degree, βαθμον καλον· for, instead of having to administer to the bodies and bodily wants of the poor, the faithful deacons were raised to minister in holy things; and, instead of ministering the bread that perisheth, they were raised to the presbyterate or episcopate, to minister the bread of life to immortal souls. And hence the apostle adds; And great boldness in the faith; πολλην παρῥησιαν, great liberty of speech; i.e. in teaching the doctrines of Christianity, and in expounding the Scriptures, and preaching. It seems to have been a practice dictated by common sense, that the most grave and steady of the believers should be employed as deacons; the most experienced and zealous of the deacons should be raised to the rank of elders; and the most able and pious of the elders be consecrated bishops. As to a bishop of bishops, that age did not know such. The pope of Rome was the first who took this title. The same office, but not with the same powers nor abuse, is found in the patriarch of the Greek Church, and the archbishop of the Protestant Church. As the deacon had many private members under his care, so the presbyter or elder had several deacons under his care; the bishop, several presbyters; and the archbishop, several bishops. But I speak now more of the modern than of the ancient Church. The distinction in some of these offices is not so apparent in ancient times; and some of the offices themselves are modern, or comparatively so. But deacon, presbyter, and bishop, existed in the apostolic Church, and may therefore be considered of Divine origin.

Clarke: 1Ti 3:14

These things write I - That is: I write only these things; because I hope to come unto thee shortly.

Clarke: 1Ti 3:15

But if I tarry long - That is: Not withstanding I hope to come to thee shortly, and therefore do not feel the necessity of writing at large; yet, lest I should be delayed, I write what I judge necessary to direct thy conduct in the Church of God

Clarke: 1Ti 3:15

The house of God - This is spoken in allusion to the ancient tabernacle; which was God’ s house, and in which the symbol of the Divine Majesty dwelt. So the Christian Church is God’ s house, and every believer is a habitation of God through the Spirit

Clarke: 1Ti 3:15

The Church of the living God - The assembly in which God lives and works; each member of which is a living stone, all of whom, properly united among themselves, grow up unto a holy temple in the Lord

Clarke: 1Ti 3:15

The pillar and ground of the truth - Never was there a greater variety of opinions on any portion of the sacred Scripture than has been on this and the following verse. Commentators and critics have given senses and meanings till there is no meaning to be seen. It would be almost impossible, after reading all that has been said on this passage, for any man to make up his own mind. To what, or to whom, does the pillar and ground of the truth refer

1.    Some say to Timothy, who is called the pillar, etc., because left there to support and defend the truth of God against false doctrines and false teachers; and is so called for the same reason that Peter, James, and John, are said to be pillars, i.e. supporters of the truth of God. Gal 2:9

2.    Others suppose that the pillar and ground of the truth is spoken of God; and that ὁς εστι, who is, should be supplied as referring immediately to Θεος, God, just before. By this mode of interpretation the passage will read thus: That thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, Who Is ( ὁς εστι ) the pillar and ground of the truth. How God may be fitly termed the pillar and ground of truth, requires no explanation

3.    Others think that the words should be understood of the Church of the living God; and in this case the feminine relative ἡτις εστι, which is, must be repeated immediately after εκκλησια, the Church. The house of God is the Church of the living God; Which (Church) Is the pillar and ground of the truth. That is: The full revelation of God’ s truth is in the Christian Church. The great doctrines of that Church are the truth without error, metaphor, or figure. Formerly the truth was but partially revealed, much of it being shadowed with types, ceremonies, and comparatively dark prophecies; but now all is plain, and the full revelation given; and the foundation on which this truth rests are the grand facts detailed in the Gospel, especially those which concern the incarnation, miracles, passion, death, and resurrection of Christ, and the mission of the Holy Spirit

4.    Lastly, others refer the whole to το της ευσεβειας μυστηριον, the mystery of godliness; and translate the clause thus: The mystery of godliness is the pillar and ground of the truth; and, without controversy, a great thing. This gives a very good sense, but it is not much favored by the arrangement of the words in the original.

Calvin: 1Ti 3:1

1.It is a true saying Chrysostom thinks, that this is the conclusion of the preceding doctrine. But I do not approve of the opinion; for Paul commonly makes use of this form of expression as a prelude to what he is about to introduce, Besides, in the former discourse there was no need of so strong an affirmation; but what he is now about to say, is somewhat more weighty. Let these words, therefore, be received as a preface intended to point out the importance of the subject; for Paul now begins a new discourse about ordaining pastors, and appointing the government of the Church.

If any one desireth the office of a bishop ⁴⁶ Having forbidden women to teach, he now takes occasion to speak of the office of a bishop. First, that it may be more clearly seen that it was not without reason that he refused to allow women to undertake so arduous a work; secondly, that it might not be thought that, by excluding women only, he admitted all men indiscriminately; and, thirdly, because it was highly proper that Timothy and others should be reminded what conscientious watchfulness ought to be used in the election of bishops. Thus the context, in my opinion, is as if Paul had said, that so far are women from being fit for undertaking so excellent an office, that not even men ought to be admitted into it without distinction.

He desireth an excellent work The Apostle affirms that this is no inconsiderable work, such as any man might venture to undertake. When he says that it isκαλός, I have no doubt that he alludes to the ancient Greek proverb, often quoted by Plato, δύσκολα τὰ καλά, which means that “those things which are excellent, are also arduous and difficult;” and thus he unites difficulty with excellence, or rather he argues thus, that it does not belong to every person to discharge the office of a bishop, because it is a thing of great value.

I think that Paul’s meaning is now sufficiently clear; though none of the commentators, so far as I perceive, have understood it. The general meaning is, that a selection ought to be made in admitting bishops, because it is a laborious and difficult charge; and that they who aim at it should carefully consider with themselves, whether or not they were able to bear so heavy a burden. Ignorance is always rash; and a mature knowledge of things makes a man modest. How comes it that they who have neither ability nor wisdom often aspire so confidently to hold the reins of government, but because they rush forward with their eyes shut? On this subject Quintilian remarked, that the ignorant speak boldly, while the greatest orators tremble.

For the purpose of restraining such rashness in desiring the office of a bishop, Paul states, first, that this is not an indolent rank, but a work; and next, that it is not any kind of work, but excellent, and therefore toilsome and full of difficulty, as it actually is. It is no light matter to be a representative of the Son of God, in discharging an office of such magnitude, the object of which is to erect and extend the kingdom of God, to procure the salvation of souls which the Lord himself hath purchased with his own blood, and to govern the Church, which is God’s inheritance. But it is not my intention at present to make a sermon, and Paul will again glance at this subject in the next chapter.

Here a question arises: “Is it lawful, in any way, to desire the office of a bishop?” On the one hand, it appears to be highly improper for any one to anticipate, by his wish, the calling of God, and yet Paul, while he censures a rash desire, seems to permit it to be desired with prudence and modesty. I reply, if ambition is condemned in other matters, much more severely ought it to be condemned in “the office of a bishop.” But Paul speaks of a godly desire, by which holy men wish to employ that knowledge of doctrine which they possess for the edification of the Church. For, if it were altogether unlawful to desire the office of a teacher, why should they who spend all their youth in reading the Holy Scriptures prepare themselves by learning? What are the theological schools but nurseries of pastors?

Accordingly, they who have been thus instructed not only may lawfully devote themselves and their labors to God by a voluntary offering, but even ought to do so, and that too, before they have been admitted unto the office; provided that, nevertheless, they do not thrust themselves forward, and do not, even by their own wish, make themselves bishops, but are only ready to discharge the office, if their labors shall be required. And if it turn out that, according to the lawful order; they are not called, let them know that such was the will of God, and let them not take it in that others have been preferred to them. But they who, without any selfish motive, shall have no other wish than to serve God and the Church, will be affected in this manner; and, at the same time, will have such modesty that they will not be at all envious, if others be preferred to them as being more worthy.

If any one object, that the government of the Church is a matter of so great difficulty, that it ought rather to strike terror into the minds of persons of sound judgment than to excite them to desire it. I reply, that the desire of great men does not rest on confidence of their own industry or virtue, but on the assistance of

“God, from whom is our sufficiency,”

as Paul says elsewhere. (2Co 3:5.) At the same time, it is necessary to observe what it is that Paul calls “the office of a bishop;” and so much the more, because the ancients were led away, by the custom of their times, from the true meaning; for, while Paul includes generally all pastors, they understand a bishop to be one who was elected out of each college to preside over his brethren. Let us remember, therefore, that this word is of the same import as if he had called them ministers, or pastors, or presbyters. ⁴⁷

Calvin: 1Ti 3:2

2.A bishop, therefore, must be blameless The particle therefore confirms the exposition which I have given; for, on account of the dignity of the office, he concludes that it is requisite that he be a man endowed with rare gifts, and not any person taken out of the crowd. ⁴⁸ If the expression used had been “a good work,” as the ordinary translation has it, or “an honorable work,” ( honestam ,) as Erasmus has translated it, the inference would not have been suitable.

He wishes a bishop to be blameless, ⁴⁹ instead of which, in the Epistle to Titus, He has used (Tit 1:7) the wordἀνέγκλητον, meaning by both words, that he must not be marked by any infamy that would lessen his authority. There will be no one found among men that is free from every vice; but it is one thing to be blemished with ordinary vices, which do not hurt the reputation, because they are found in men of the highest excellence, and another thing to have a disgraceful name, or to be stained with any baseness. In order, therefore, that a bishop may not be without authority, he enjoins that there shall be made a selection of one who has a good and honorable reputation, and not chargeable with any remarkable vice. Besides, he does not merely lay down a rule for Timothy what sort of person he must select, but likewise reminds every one of those who aspire to that rank, to institute a careful examination of himself and of his life.

The husband of one wife. It is a childish fancy to interpret this as meaning “the pastor of a single church.” Another other exposition has been more generally received, that the person set apart to that office must be one who has not been more than once married, that one wife being since dead, so that now he is not a married man. But both in this passage and in Tit 1:6, the words of the apostle are, “Who is,” and not “Who hath been;” and in this very Epistle, where he treats of widows, (1Ti 3:10,) he expressly makes use of the participle of the past tense. Besides, in this way he would contradict himself; because elsewhere he declares that he has no wish to lay a snare on the consciences.

The only true exposition, therefore, is that of Chrysostom, that in a bishop he expressly condemns polygamy, ⁵⁰ which at that time the Jews almost reckoned to be lawful. This corruption was borrowed by them partly from sinful imitation of the Fathers, (for they who read that Abraham, Jacob, David, and others of the same class, were married to more wives than one at the same time, thought that it was lawful for them also to do the same) and partly from neighboring nations; for the inhabitants of the East never observed that conscientiousness and fidelity in marriage which was proper. However that might be, polygamy was exceedingly prevalent among them; ⁵¹ and therefore with great propriety does Paul enjoin that a bishop should be free from this stain.

And yet I do not disapprove of the opinion of those who think that the Holy Spirit intended to guard against the diabolical superstition which afterwards arose; as if he had said, “So far is it from being right and proper that celibacy should be enforced on bishops, that marriage is a state highly becoming in all believers.” In this way, he would not demand it as a thing necessary for them, but would only praise it as not inconsistent with the dignity of the office. Yet the view which I have already given is more simple and more solid, that Paul forbids polygamy in all who hold the office of a bishop, because it is a mark of an unchaste man, and of one who does not observe conjugal fidelity.

But there it might be objected, that what is sinful in all ought not to have been condemned or forbidden in bishops alone. The answer is easy. When it is expressly prohibited to bishops, it does not therefore follow that it is freely allowed to others. Beyond all doubt, Paul condemned universally what was contrary to an unrepealed law of God; for it is a settled enactment,

“They shall be one flesh.” (Gen 2:24.)

But he might, to some extent, bear with that in others which, in a bishop, would have been excessively vile, and therefore not to be endured.

Nor is this a law laid down for the future, that no bishop, who already has one wife, shall marry a second or a third, while the first wife is still living; but Paul excludes from the office of a bishop any one who shall be guilty of such an enormity. Accordingly, what had been once done, and could not be corrected, he reluctantly endures, but only in the common people. For what was the remedy for those who, under Judaism, had fallen into the snare of polygamy? Should they have divorced their second and third wives? Such a divorce would not have been free from doing wrong. Since, therefore, the deed was done, and could not be undone, he left it untouched, but with this exception, that no bishop should be blemished by such a stain.

Sober, temperate, modest The word which we have translated sober, Erasmus has translated ( vigilantem) watchful. As the Greek wordνηφάλεος ⁵² admits of either signification, the readers may make their own choice. I have preferred to translateσώφρονα, temperate, instead of sober, becauseσωφροσύνη has a more extensive meaning than sobriety. Modest means one who conducts himself with decency and propriety.

Hospitable ⁵³ The “hospitality” here spoken of, is toward strangers, and this was very common among the ancients; for it would have been reckoned disgraceful for respectable persons, and especially for those who were well known, to lodge in taverns. In the present day, the state of matters is different; but this virtue is and always will be highly necessary in a bishop, for many reasons. Besides, during the cruel persecution of the godly, many persons must have been constrained frequently to change their habitation; and therefore it was necessary that the houses of bishops should be a retreat for the exiles. In those times hard necessity compelled the churches to afford mutual aid, so that they gave lodgings to one another. Now, if the bishops had not pointed out the path to others in this department of duty, the greater part, following their example, would have neglected the exercise of humanity, and thus the poor fugitives would have been greatly discouraged. ⁵⁴

Able to teach In the epistle to Titus, doctrine is expressly mentioned; here he only speaks briefly about skill in communicating instruction. It is not enough to have profound learning, if it be not accompanied by talent for teaching. There are many who, either because their utterance is defective, or because they have not good mental abilities, or because they do not employ that familiar language which is adapted to the common people, keep within their own minds the knowledge which they possess. Such persons, as the phrase is, ought to Sing to themselves and to the muses. ⁵⁵ They who have the charge of governing the people, ought to be qualified for teaching. And here he does not demand volubility of tongue, for we see many persons whose fluent talk is not fitted for edification; but he rather commends wisdom in applying the word of God judiciously to the advantage of the people.

It is worth while to consider how the Papists hold that the injunctions which the apostle gives do not at all belong to them. I shall not enter into a minute explanation of all the details; but on this one point what sort of diligence do they observe? And, indeed, that gift would be superfluous; for they banish from themselves the ministry of teaching as low and groveling, although this belonged especially to a bishop. But everybody knows how far it is from observing Paul’s rule, to assume the title of bishop, and boast proudly of enacting a character without speaking, provided only that they make their appearance in a theatrical dress. As if a horned mitre, a ring richly set in jewels, or a silver cross, and other trifles, accompanied by idle display, constituted the spiritual government of a church, which can no more be separated from doctrine than any one of us can be separated from his own soul.

Calvin: 1Ti 3:3

3.Not addicted to wine. By the wordπάροινον, ⁵⁶ which is here used, the Greeks denote not merely drunkenness, but any intemperance in guzzling wine. And, indeed, to drink wine excessively is not only very unbecoming in a pastor, but commonly draws along with it many things still worse; such as quarrels, foolish attitudes, unchaste conduct, and other things which it is not necessary to describe. But the contrast which is added shortly afterwards, shews that Paul goes farther than this.

Not a striker, not wickedly desirous of gain ⁵⁷ As he contrasts with “a striker” one who is not quarrelsome, and with him who is covetous of dishonest gain (ἀφιλάργυρον) one who is not covetous, so withτῷ παροίνῳ, him who is addicted to wine, he contrasts one who is gentle or kind. The true interpretation is that which is given by Chrysostom, that men of a drunken and fierce disposition ought to be excluded from the office of a bishop. As to the opinion given by Chrysostom, that “a striker” means one who wounds with the tongue, (that is, who is guilty of slander or of outrageous reproaches,) I do not admit it. Nor am I moved by his argument, that it will be no great matter, if the bishop do not strike with the hand; for I think that here he reproves generally that fierceness which is often found in the military profession, and which is utterly unbecoming in the servants of Christ. It is well known to what ridicule they expose themselves, who are more ready to strike a blow with the fist, and — we might even say — to draw the sword, than to settle the disputes of others by their own sedate behavior. Strikers is therefore the term which he applies to those who deal much in threatenings, and are of a warlike temperament.

All covetous persons are wickedly desirous of gain; for, wherever covetousness is, there will also be that baseness of which the apostle speaks. “He who wishes to become rich wishes also to become rich soon.” ⁵⁸ The consequence is, that all covetous persons, even though this is not openly manifest, apply their minds to dishonest and unlawful gains. Accordingly, he contrasts with this vice the contempt of money; as there is no other remedy by which it can be corrected. He who will not patiently and mildly endure poverty will never escape the disease of mean and sordid covetousness.

Mild and not quarrelsome He contrasts with “the striker” the man who is “not quarrelsome.” Mild — which, we have said, is contrasted with being “addicted to wine” — is the term applied to him who knows how to bear injuries with a gentle and moderate disposition, who forgives much, who passes by insults, who neither makes himself be dreaded through harsh severity, nor exacts with full rigor. Not quarrelsome, one who avoids disputes and quarrels; for, as he elsewhere writes,

“the servant of the Lord must not be quarrelsome.”
(2Ti 2:24.)

Calvin: 1Ti 3:4

4.Who ruleth well his own house Hence it is evident, that Paul does not demand that a bishop shall be unacquainted within human life, ⁵⁹ but that he shall be a good and praiseworthy master of a household; for, whatever may be the admiration commonly entertained for celibacy and a philosophical life altogether removed from ordinary custom, yet wise and thoughtful men are convinced by experience, that they who are not ignorant of ordinary life, but are practiced in the duties of human intercourse, are better trained and adapted for governing the Church. And, therefore, we ought to observe the reason which is added, (1Ti 3:5,) that he who does not know how to rule his family, Will not be qualified for governing the Church. Now, this is the case with very many persons, and indeed with almost all who have been drawn out of an idle and solitary life, ⁶⁰ as out of dens and caverns; for they are a sort of savages and destitute of humanity.

Who hath his children in subjection with, all reverence The apostle does not recommend a clever man, and deeply skilled in domestic matters, but one who has learned to govern a family by wholesome discipline. He speaks chiefly of children, who may be expected to possess the natural disposition of their father; and therefore it will be a great disgrace to a bishop, if he has children who lead a wicked and scandalous life. As to wives, he will speak of them afterwards; but at present, as I have said, he glances at the most important part of a house.

In the Epistle to Titus, (Tit 1:6,) he shows what is here meant by the word reverence; for, after having said that the children of a bishop must not be unruly and disobedient, he likewise adds,

“nor liable to the reproach of profligacy or of intemperance.”

He therefore means, in a word, that their morals shall be regulated by all chastity, modesty, and gravity.

Calvin: 1Ti 3:5

5.And if any one know not how to rule his own house ⁶¹ This argument, drawn from the less to the greater, is in itself manifest, that he who is unfit for governing a family will be altogether unable to govern a people. Besides that it is evident that he is destitute of the virtues necessary for that purpose, what authority will he have over the people, seeing that his own house makes him contemptible?

Calvin: 1Ti 3:6

6.Not a novice There being many men of distinguished ability and learning who at that time were brought to the faith, Paul forbids that such persons shall be admitted to the office of a bishop, as soon as they have made profession of Christianity. And he shews how great would be the danger; for it is evident that they are commonly vain, and full of ostentation, and, in consequence of this, haughtiness and ambition will drive them headlong. What Paul says we experience; for “novices” have not only impetuous fervor and bold daring, but are also puffed up with foolish confidence, as if they could fly beyond the clouds. Consequently, it is not without reason that they are excluded from the honor of a bishopric, till, in process of time their proud temper shall be subdued.

Lest he fall into the condemnation of the devil. The judgment or condemnation of the devil may be interpreted in three ways; for some takeΔιαβόλου (of the devil) to mean Satan; and others, to mean slanderers. I give the preference to the former view; because it rarely happens that “judgment” means slander. But again, “the judgment of Satan” may be taken either actively or passively. This latter sense is adopted by Chrysostom, with whom I willingly agree There is an elegant contrast, which heightens the enormity of the case, “If he who is placed over the Church of God fall, by his pride, into the same condemnation with the devil.” Yet I do not reject the active signification, namely, that he will give the devil occasion for accusing him. But the opinion of Chrysostom is more correct. ⁶²

Calvin: 1Ti 3:7

7.A good report from those who are without. This appears to be very difficult, that a religious man should have, as witnesses of his integrity, infidels themselves, who are furiously mad to tell lies against us. But the apostle means, that, so far as relates to external behavior, even unbelievers themselves shall be constrained to acknowledge him to be a good man; for, although they groundlessly slander all the children of God, yet they cannot pronounce him to be a wicked man, who leads a good and inoffensive life amongst them. Such is that acknowledgment of uprightness which Paul here describes. The reason is added, —

Lest he fall into reproach and the snare of the devil; which I explain in this manner: “lest, being subject to reproach, he begin to be hardened, and abandon himself the more freely to all iniquity, which is to entangle himself in the snares of the devil.” For what hope is left for him who sins without any shame?

Calvin: 1Ti 3:8

8.Likewise the deacons There is no reason why the diversity of interpretations should lead us to entertain any doubt. It is certain that time Apostle speaks of those who hold a public office in the Church; and this refutes the opinion of those who think that domestic servants are here meant. As to the view given by others, that it denotes presbyters who are inferior to the bishop, that is without foundation; for it is manifest from other passages, that the term bishop belongs alike to all presbyters. ⁶³ All are constrained to acknowledge this; and more especially a passage in the first chapter of the Epistle to Titus proves clearly that this is the meaning. (Tit 1:7.) It remains to be stated that we understand “the deacons” to be those who are mentioned by Luke, (Act 6:3,) and who had the charge of the poor. But those who wish to have a more full account of the duties of deacons may consult the Institutes. ⁶⁴

Grave, not double-tongued The first four virtues, with which he wishes them to be endowed, are of themselves sufficiently well known. Yet it ought to be carefully observed that he advises them not to be double-tongued; because it is a vice which it is difficult to avoid in the discharge of that office, and yet ought, more than anything else, to be kept at a distance from it.

Calvin: 1Ti 3:9

9.Holding the mystery of faith As if he had said, “Holding the pure doctrine of religion, and that from the heart, with a sincere fear of God;” or, “Being well instructed in the faith, so as not to be ignorant of anything which it is necessary for Christians to know.” He gives to the sum of Christian doctrine the honorable appellation of a mystery; as indeed God, through the gospel, reveals to men on earth a wisdom which angels in heaven behold with admiration, and, therefore, we need not wonder if it exceed human capacity.

Let us therefore remember that it ought to be embraced with the deepest reverence; and because we could never, by our own strength, ascend to such a height, let us humbly entreat God to impart it to us by the Spirit of revelation. On the other hand, when we see wicked men either ridicule those doctrines or have no relish for them, let us acknowledge that it is owing to the grace of God that those things which have been hidden from others are in our hearts, and before our eyes, as Moses says, (Deu 30:11.)

Thus he wishes that deacons should be well instructed in “the mystery of faith;” because, although they do not hold the office of teaching, yet it would be exceedingly absurd to hold a public office in the Church, while they were ill informed in the Christian faith, more especially since they must frequently be laid under the necessity of administering advice and consolation, if they do not choose to neglect their duties. It is added, in a pure conscience, which extends to the whole life, but chiefly that they may know how to obey God.

Calvin: 1Ti 3:10

10.And let those be first tried He wishes that they who are chosen should not be unknown, but that their integrity should be ascertained, like that of the bishops. And hence it is evident, that they are called blameless who are not stained by any marked vice. Besides, this trial is not for a single hour, but consists in long experience. In a word, when deacons are to be ordained, the choice must not fall at random, and without selection, on any that come to hand, but those men are to be chosen who are approved by their past life in such a manner that, after what may be called full inquiry, they are ascertained to be well qualified.

Calvin: 1Ti 3:11

11.Likewise the wives He means the wives both of deacons and of bishops, for they must be aids to their husbands in their office; which cannot be, unless their behavior excel that of others.

Calvin: 1Ti 3:12

Let the deacons be Since he mentioned wives, he lays down the same injunction about deacons as he had formerly down about bishops; namely, that each of them — satisfied within having but one wife — shall set an example of a chaste and honorable father of a family, and shall keep his children and his whole house under holy discipline. And this refutes the error of those who understand this passage as referring to domestic servants. ⁶⁵

Calvin: 1Ti 3:13

13.. For they who have served well Owing to a practice which came into use one or two centuries after the death of the apostles, of choosing presbyters from the order of deacons, this passage has been commonly interpreted as describing elevation to a higher rank, as if the Apostle called to the honor of being presbyters those who had faithfully discharged the office of a deacon. For my own part, though I do not deny that the order of deacons might sometimes be the nursery out of which presbyters were taken, yet I take Paul’s words as meaning, more simply, that they who have discharged this ministry in a proper manner are worthy of no small honor; because it is not a mean employment, but a highly honorable office. Now by this expression he intimates how much it is for the advantage of the Church to have this office discharged by choice men; because the holy discharge of it procures esteem and reverence.

How absurd is it for Papists to maintain that, in making deacons, they do what Paul enjoins! First, why do they make deacons but to carry the cup in a procession, and to feed the eyes of the ignorant with I know not what ridiculous exhibitions? Besides, they do not even observe this; for not a single deacon has been made, during the last five hundred years, except that, after taking this step, he may immediately rise to the priesthood. What impudence is it, to boast of elevating to a higher rank those who have ministered well, when they confer their priesthood on none but those who have never touched a single part of the former office!

And much liberty in the faith With good reason does he add this; for there is nothing that tends so much to produce liberty as a good conscience and a life free from crime and reproach; as, on the contrary, timidity must be the lot of those who have a bad conscience. And if they sometimes make a valiant boast of liberty, yet it is not uniform and constant, nor has it any weight. For this reason he describes also the kind of liberty. “In the faith,” says he, which is in Christ; that is, that they may serve — Christ with greater boldness; as, on the other hand, they who have acted basely in the discharge of their office may be said to have their mouth shut and their hands tied, and are unfit for doing good; because no reliance — no authority is given to them.

Calvin: 1Ti 3:14

14.These things I write to thee He holds out to Timothy the hope of his coming, partly in order to encourage him, and partly in order to repress the insolence of those who grew more haughty on account of his absence. And yet he does not make any feigned promise to Timothy, or terrify others through false presence; for he fully expected that he would come, as it is probable that he came, if he wrote this epistle at the time when he passed through Phrygia, as is related by Luke. (Act 18:23.) Let us look on this as a proof how great was his anxiety for the churches, when he could not endure to delay for a short time a remedy for a present evil. Yet immediately afterwards he adds, that he wrote this epistle for the purpose of informing Timothy, if it should happen that he were delayed longer than he thought.

Calvin: 1Ti 3:15

15.How thou oughtest to conduct thyself: By this mode of expression he commends the weight and dignity of the office; because pastors ⁶⁶ may be regarded as stewards, to whom God has committed the charge of governing his house. If any person has the superintendence of a large house, he labors night and day with earnest solicitude, that nothing may go wrong through his neglect, or ignorance, or carelessness. If only for men this is done, how much more should it be done for God?

In the house of God There are good reasons why God bestows this name on his Church; for not only has he received us to be his children by the grace of adoption, but he also dwelleth in the midst of us.

The pillar and foundation of truth No ordinary enhancement is derived from this appellation. Could it have been described in loftier language? Is anything more venerable, or more holy, than that everlasting truth which embraces both the glory of God and the salvation of men? Were all the praises of heathen philosophy, with which it has been adorned by its followers, collected into one heap, what is this in comparison of the dignity of this wisdom, which alone deserves to be called light and truth, and the instruction of life, and the way, and the kingdom of God? Now it is preserved on earth by the ministry of the Church alone. What a weight, therefore, rests on the pastors, who have been entrusted with the charge of so inestimable a treasure! With what impudent trifling do Papists argue from the words of Paul that all their absurdities ought to be held as oracles of God, because they are “the pillar of truth,” and therefore cannot err!

First, we ought to see why Paul adorns the Church with so magnificent a title. By holding out to pastors the greatness of the office, he undoubtedly intended to remind them with what fidelity, and industry, and reverence they ought to discharge it. How dreadful is the vengeance that awaits them, if, through their fault, that truth which is the image of the Divine glory, the light of the world, and the salvation of men, shall be allowed to fall! This consideration ought undoubtedly to lead pastors to tremble continually, not to deprive them of all energy, but to excite them to greater vigilance.

Hence we may easily conclude in what sense Paul uses these words. The reason why the Church is called the “pillar of truth” is, that she defends and spreads it by her agency. God does not himself come down from heaven to us, nor does he daily send angels to make known his truth; but he employs pastors, whom he has appointed for that purpose. To express it in a more homely manner, is not the Church the mother of all believers? Does she not regenerate them by the word of God, educate and nourish them through their whole life, strengthen, and bring them at length to absolute perfection? For the same reason, also, she is called “the pillar of truth;” because the office of administering doctrine, which God hath placed in her hands, is the only instrument of preserving the truth, that it may not perish from the remembrance of men.

Consequently this commendation relates to the ministry of the word; for if that be removed, the truth of God will fall to the ground. Not that it is less strong, if it be not supported by the shoulders of men, as the same Papists idly talk; for it is a shocking blasphemy to say, that the word of God is uncertain, till it obtain from men what may be called a borrowed certainty. Paul simply means what he states elsewhere in other words, that since our “faith is by hearing,” there will be no faith, unless there be preaching. (Rom 10:17.) Accordingly in reference to men, the Church maintains the truth, because by preaching the Church proclaims it, because she keeps it pure and entire, because she transmits it to posterity. And if the instruction of the gospel be not proclaimed, if there are no godly ministers who, by their preaching, rescue truth from darkness and forgetfulness, instantly falsehoods, errors, impostures, superstitions, and every kind of corruption, will reign. In short, silence in the Church is the banishment and crushing of the truth. Is there anything at all forced in this exposition?

Having ascertained Paul’s meaning, let us return to the Papists. First, by applying this eulogium to themselves, they act wickedly; because they deck themselves with borrowed feathers. For, granting that the Church were elevated above the third heaven, I maintain that it has nothing to do with them in any manner. Nay, I even turn the whole passage against them; for, if the Church “is the pillar of truth,” it follows that the Church is not with them, when the truth not only lies buried, but is shockingly torn, and thrown down, and trampled under foot. Is this either a riddle or a quibble? Paul does not wish that any society, in which the truth of God does not hold a lofty and conspicuous place, shall be acknowledged to be a Church; now there is nothing of all this in Popery, but only ruin and desolation; and, therefore, the true mark of a Church is not found in it. But the mistake arises from this, that they do not consider, what was of the greatest importance, that the truth of God is maintained by the pure preaching of the gospel; and that the support of it does not depend on the faculties or understandings of men, but rests on what is far higher, that is, if it does not depart from the simple word of God.

Defender: 1Ti 3:1

The office of "bishop" (Greek episkope) apparently refers to the same office as that of elder or pastor or overseer. The same word is translated "overseers" in Act 20:28 in Paul's address to the Ephesian "elders" (Act 20:17). Similarly, Peter, addressing the "elders" (Greek presbuteros), signifying older men, or at least older in the faith in the churches to whom he was writing, urged them to "feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly, ... being ensamples to the flock" (1Pe 5:1-3). The elders are shepherds (which is the same word as pastors) to the flock, consisting of the constituents of their local church. By whatever name they were called, each church, evidently, had one or more "bishops," or pastors, to teach God's Word to the people and to oversee the ministry and testimony of the church as a whole. Pastors (Greek poimen - same word as for shepherds) seem to have been those elders who were particularly responsible for teaching the Word to the congregation, feeding the flock with food from the Scriptures. Note "pastors and teachers" in Eph 4:11. Also see 1Ti 5:17, speaking both of "elders that rule well" and "especially they who labour in the word and doctrine.""

Defender: 1Ti 3:2

Both bishops and deacons (1Ti 3:12) must be monogamous and permanent in their marriages, in accord with God's primeval command, as reinforced by Christ (Gen 2:24; Mat 19:3-8).

Defender: 1Ti 3:2

It is vital that a bishop (same office as pastor) have the gift of teaching God's Word. This is not mentioned as a requirement for deacons."

Defender: 1Ti 3:6

A bishop must be an elder, a man older and more mature in Christian faith and life (1Ti 5:22).

Defender: 1Ti 3:6

Pride is identified as the worst sin of all, as it was the very sin which caused Lucifer to fall and become Satan, the Devil (Isa 14:12-15; Eze 28:14, Eze 28:15, Eze 28:17, Eze 28:18). Pride, of course, is essentially identical with the arrogance of rejecting God's Word."

Defender: 1Ti 3:10

Deacons as well as bishops should not be new Christians. There may be a temptation to give an office to a new convert immediately if he happens to be wealthy or influential, but this is a dangerous mistake.

Defender: 1Ti 3:10

Both the pastorate and the diaconate are "offices" to which qualified men are to be carefully selected and ordained. The Greek for "deacon" is diakonos, also translated "servant" and "minister." A related word, diakonia, is frequently translated "service" or "ministrations." Thus, a deacon is one who performs necessary services, other than the responsibilities of the pastors, for the church. The seven appointed in the church at Jerusalem to handle "the daily ministration" (Act 6:1) and the "business" (Act 6:3) were, apparently, the first deacons. Note that they also were to be "of honest report, full of the Holy Ghost and wisdom" (Act 6:3)."

Defender: 1Ti 3:11

It is interesting that no requirements are specified for the wives of bishops, just for those of deacons, even though it was certainly as important for the one as for the other. Possibly this was because various services for the church by godly women were needed, as well as men. It would be natural and appropriate for them to be wives of the deacons; thus, they could serve together when needed. They may have been considered deaconesses, even though this is not said to have been a specific office. In Rom 16:1, "Phebe our sister" is called "a servant of the church which is at Cenchrea," and the Greek word is diakonos, the same word as translated "deacons" in 1Ti 3:12. She could, just as properly, be called a deaconess of the church, and even been entrusted with carrying Paul's epistle to the church at Rome. Note especially Rom 16:2."

Defender: 1Ti 3:15

Although the context around this verse is stressing the officers and activities of the local church, the greater meaning here concerns the church consisting of all true Christians of every nation and time as a whole. That church is "the house of God" (compare Eph 2:19-22; 1Pe 2:1-5), the "church of the firstborn" (Heb 12:23), and "God's building" (1Co 3:9-11). It is, therefore, called "the pillar and ground of the truth." These principles were to be applied by Timothy in the local church at Ephesus where Paul had sent him for the time being but also everywhere he would go later."

TSK: 1Ti 3:1

is a : 1Ti 1:15, 1Ti 4:9; 2Ti 2:11; Tit 3:8

the office : 1Ti 3:2-7; Act 1:20; Phi 1:1; Tit 1:7; 1Pe 2:25

bishop : Act 20:28; Heb 12:15; 1Pe 4:15, 1Pe 5:2 *Gr.

desireth : Pro 11:30; Luk 15:10; Rom 11:13; Eph 4:12; 1Th 5:14; Jam 5:19, Jam 5:20

TSK: 1Ti 3:2

bishop : Tit 1:6-9

blameless : 1Ti 3:10; Luk 1:6; Phi 2:15

the husband : 1Ti 4:3, 1Ti 5:9; Heb 3:14

vigilant : Isa 56:10; 1Pe 4:7, 1Pe 5:8

of good behaviour : or, modest

given : Rom 12:13; Tit 1:8; Heb 13:2; 1Pe 4:9

apt : 2Ti 2:24

TSK: 1Ti 3:3

Not given to wine : or, Not ready to quarrel, and offer wrong, as one in wine, 1Ti 3:8; Lev 10:9; Isa 5:11, Isa 5:12, Isa 28:1, Isa 28:7, Isa 56:12; Eze 44:21; Mic 2:11; Mat 24:45-51; Luk 12:42-46, Luk 21:34-36; Eph 5:18; Tit 1:7, Tit 2:3

no : 2Ti 2:24, 2Ti 2:25; Tit 1:7

not greedy : Pro 1:19, Pro 15:27; Isa 56:11; Jud 1:11

filthy : 1Ti 3:8; 1Sa 8:3; Tit 1:7, Tit 1:11; 1Pe 5:2

patient : 1Ti 6:11; Ecc 7:8; 1Th 5:14; 2Ti 2:24; Rev 1:9

a brawler : Tit 3:2; Jam 4:1 *marg.

not covetous : 1Sa 2:15-17; 2Ki 5:20-27; Jer 6:13, Jer 8:10; Mic 3:5, Mic 3:11; Mal 1:10; Mat 21:13; Joh 10:12, Joh 10:13, Joh 12:5, Joh 12:6; Act 8:18-21, Act 20:33; Rom 16:18; 2Pe 2:3, 2Pe 2:14, 2Pe 2:15; Rev 18:11-13

TSK: 1Ti 3:4

ruleth : 1Ti 3:12; Gen 18:19; Jos 24:15; Psa 101:2-8; Act 10:2; Tit 1:6

with : Phi 4:8 *Gr: Tit 2:2, Tit 2:7

TSK: 1Ti 3:5

if : 1Sa 2:29, 1Sa 2:30, 1Sa 3:13

the church : 1Ti 3:15; Act 20:28; Eph 1:22, Eph 5:24, Eph 5:32

TSK: 1Ti 3:6

novice : or, one newly come to the faith, 1Co 3:1; Heb 5:12, Heb 5:13; 1Pe 2:2

lest : Deu 8:14, Deu 17:20; 2Ki 14:10; 2Ch 26:16, 2Ch 32:25; Pro 16:18, Pro 16:19, Pro 18:12; Pro 29:23; Isa 2:12; 1Co 4:6-8, 1Co 8:1; 2Co 12:7; 1Pe 5:5

the condemnation : Isa 14:12-14; Luk 10:18; 2Pe 2:4; Jud 1:6

TSK: 1Ti 3:7

a good : 1Ti 5:24, 1Ti 5:25; 1Sa 2:24; Act 6:3, Act 10:22, Act 22:12; 3Jo 1:12

them : 1Co 5:12; Col 4:5; 1Th 4:12

lest : 1Ti 5:14; 1Co 10:32; 2Co 6:3, 2Co 8:21; 1Th 5:22; Tit 2:5, Tit 2:8; 1Pe 4:14-16

the snare : 1Ti 6:9; 2Ti 2:26

TSK: 1Ti 3:8

the deacons : Act 6:3-6; Phi 1:1

be : 1Ti 3:4

doubletongued : Psa 5:9, Psa 12:2, Psa 50:19, Psa 52:2; Rom 3:13; Jam 3:10

not given : 1Ti 3:3; Lev 10:9; Eze 44:21

TSK: 1Ti 3:9

Holding : 1Ti 1:5, 1Ti 1:19

the mystery : 1Ti 3:16; 2Jo 1:9, 2Jo 1:10

TSK: 1Ti 3:10

let these : 1Ti 3:6, 1Ti 5:22; 1Jo 4:1

use : 1Ti 3:13; Act 6:1, Act 6:2

being : 1Ti 3:2; 1Co 1:8; Col 1:22; Tit 1:6, Tit 1:7

TSK: 1Ti 3:11

their : Lev 21:7, Lev 21:13-15; Eze 44:22; Luk 1:5-6; Tit 2:3

be : 1Ti 3:4

not : Psa 15:3, Psa 50:20, Psa 101:5; Pro 10:18, Pro 25:13; Jer 9:4; Mat 4:1; Joh 6:70; 2Ti 3:3; Tit 2:3 *Gr: Rev 12:9, Rev 12:10

sober : 1Ti 3:2; 1Th 5:6-8; 2Ti 4:5; Tit 3:2 *Gr: 1Pe 5:8

faithful : 1Ti 1:12, 1Ti 6:2

TSK: 1Ti 3:12

1Ti 3:2, 1Ti 3:4, 1Ti 3:5

TSK: 1Ti 3:13

they : Mat 25:21; Luk 16:10-12, Luk 19:17

used : or, ministered, Mat 20:28; Rom 12:7, Rom 12:8; 1Co 16:15; Heb 6:10; 1Pe 4:10,1Pe 4:11

degree : Act 21:35 *Gr.

great : Act 6:5, Act 6:8, Act 6:15, 7:1-53; Phi 1:14; 1Th 2:2; 2Ti 2:1

TSK: 1Ti 3:14

hoping : 1Ti 4:13; 1Co 11:34, 1Co 16:5-7; 2Co 1:15-17; 1Th 2:18; Phm 1:22; Heb 13:23; 2Jo 1:12; 3Jo 1:14

TSK: 1Ti 3:15

know : 1Ti 3:2; Deu 31:23; 1Ki 2:2, 1Ki 2:4; 1Ch 22:13, 1Ch 28:9-21; Act 1:2

the house : Eph 2:21, Eph 2:22; 2Ti 2:20; Heb 3:2-6; 1Pe 2:5

the church : 1Ti 3:5

the living : 1Ti 4:10, 1Ti 6:16; Deu 5:26; Jos 3:10; 1Sa 17:26, 1Sa 17:36; 2Ki 19:4; Psa 42:2, Psa 84:2; Jer 10:10, Jer 23:36; Dan 6:26; Hos 1:10; Mat 16:16; Joh 6:69; Act 14:15; Rom 9:26; 2Co 3:3, 2Co 6:16; 1Th 1:9; Heb 3:12, Heb 9:14, Heb 12:22; Rev 7:2

the pillar : Jer 1:18; Mat 16:18, Mat 16:19, Mat 18:18; Rom 3:2; Gal 2:9

ground : or, stay

the truth : 1Ti 3:16; Joh 1:17, Joh 14:6, Joh 18:37; 2Co 6:7; Gal 3:1; Eph 4:21; Col 1:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ti 3:1

This is a trite saying - Greek, "Faithful is the word"- the very phrase which is used in 1Ti 1:15; see the notes on that verse. The idea here is, that it was worthy of credence; it was not to be doubted.

If a man desire - Implying that there would be those who would wish to be put into the ministry. The Lord, undoubtedly, by his Spirit, often excites an earnest and irrepressible desire to preach the gospel - a desire so strong, that he in whom it exists can be satisfied in no other calling. In such a case, it should be regarded as one evidence of a call to this work. The apostle, however, by the statements which follow, intimates that wherever this desire exists, it is of the utmost importance to have just views of the nature of the office, and that there should be other qualifications for the ministry than a mere desire to preach the gospel. He proceeds, therefore, to state those qualifications, and no one who "desires"the office of the ministry should conclude that he is called to it, unless these qualifications substantially are found in him. The word rendered "desire"here ( ὀρέγω oregō ), denotes properly, "to reach"or "stretch out"- and hence to reach after anything, to long after, to try to obtain; Heb 11:16.

The office of a bishop - The Greek here is a single word - ἐπισκοπῆς episkopēs . The word ἐπισκοπή episkopē - "Episcope"- whence the word "Episcopal"is derived - occurs but four times in the New Testament. It is translated "visitation"in Luk 19:44, and in 1Pe 2:12; "bishoprick,"Acts . Act 1:20; and in this place "office of a bishop."The verb from which it is derived ( ἐπισκοπέω episkopeō ), occurs but twice, In Heb 12:15, it is rendered "looking diligently,"and in 1Pe 5:2, "taking the oversight."The noun rendered bishop occurs in Act 20:28; Phi 1:1; 1Ti 3:2; Tit 1:7; 1Pe 2:25. The verb means, properly, to look upon, behold; to inspect, to look after, see to, take care of; and the noun denotes the office of overseeing, inspecting, or looking to. It is used to denote the care of the sick, Xeno. Oec. 15, 9; compare "Passow;"and is of so general a character that it may denote any office of overseeing, or attending to. There is nothing in the word itself which would limit it to any class or grade of the ministry, and it is, in fact, applied to nearly all the officers of the church in the New Testament, and, indeed, to Christians who did not sustain "any"office. Thus it is applied:

(a)\caps1     t\caps0 o believers in general, directing them to "look diligently, lest anyone should fail of the grace of God,"Heb 12:15;

(b)\caps1     t\caps0 o the elders of the church at Ephesus, "over the which the Holy Ghost hath made you overseers,"Act 20:28;

©\caps1     t\caps0 o the elders or presbyters of the church in 1Pe 5:2, "Feed the flock of God, taking the oversight thereof;

(d)\caps1     t\caps0 o the officers of the church in Philippi, mentioned in connection with deacons as the only officers of the church there, "to the saints at Philippi, with the bishops and deacons,"Phi 1:1;

(e)\caps1     t\caps0 o Judas, the apostate. Act 1:20; and,

(f)\caps1     t\caps0 o the great Head of the church, the Lord Jesus Christ, 1Pe 2:25, "the Shepherd and Bishop of your souls."

From this use of the term it follows:

(1) That the word is never used to designate the "uniqueness"of the apostolic office, or so as to have any special applicability to the apostles. Indeed, the term "bishop"is "never"applied to any of them in the New Testament; nor is the word in any of its forms ever used with reference to them, except in the single case of "Judas,"Act 1:20.

\caps1 (2) i\caps0 t is never employed in the New Testament to designate an order of men superior to presbyters, regarded as having any other functions than presbyters, or being in any sense "successors"to the apostles. It is so used now by the advocates of prelacy; but this is a use wholly unknown to the New Testament. It is so undeniable that the name is never given in the New Testament to those who are now called "bishops,"that even Episcopalians concede it. Thus, Dr. Onderdonk (Tract on Episcopacy, p. 12) says, "All that we read in the New Testament concerning ‘ bishops’ is to be regarded as pertaining to the ‘ middle grade;’ that is, to those who are now regarded as ‘ priests.’ "This is not strictly correct, as is clear from the remarks above respecting what is called the "middle grade;"but it is strictly correct, so far as it affirms that it is "never"applied to prelates.

\caps1 (3) i\caps0 t is used in the New Testament to denote ministers of the gospel who had the care or oversight of the churches, without any regard to grade or rank.

\caps1 (4) i\caps0 t has now, as used by Episcopalians, a sense which is wholly unauthorized by the New Testament, and which, indeed, is entirely at variance with the usage there. To apply the term to a pretended superior order of clergy, as designating their special office, is wholly to depart from the use of the word as it occurs in the Bible.

\caps1 (5) a\caps0 s it is never used in the Scriptures with reference to "prelates,"it "should"be used with reference to the pastors, or other officers of the church; and to be a "pastor,"or "overseer"of the flock of Christ, should be regarded as being a scriptural bishop.

He desireth a good work - An honorable office; an office which it is right for a man to desire. There are some stations in life which ought never to be desired; it is proper for anyone to desire the office of a bishop who has the proper qualifications; compare notes on Rom 11:13.

Barnes: 1Ti 3:2

A bishop - A minister of religion, according to the foregoing remarks, who has the charge or oversight of any Christian church. The reference here is doubtless to one who had the government of the church entrusted to him 1Ti 3:4-5, and who was also a preacher of the gospel.

Must be blameless - This is a different word ( ἀνεπίλημπτον anepilēmpton ) from that rendered "blameless"in Luk 1:6; Phi 2:15; Phi 3:6 ( ἄμεμπτος amemptos ); compare however, Luk 1:6 note; Phi 3:6 note. The word here used does not mean that, as a necessary qualification for office, a bishop should be "perfect;"but that he should be a man against whom no charge of immorality, or of holding false doctrine, is alleged. His conduct should be irreprehensible or irreproachable. Undoubtedly it means that if "any"charge could be brought against him implying moral obliquity, he is not fit for the office. He should be a man of irreproachable character for truth, honesty, chastity, and general uprightness.

The husband of one wife - This need not be understood as requiring that a bishop "should be"a married man, as Vigilantius, a presbyter in the church at Barcelona in the fourth century, supposed, however desirable in general it may be that a minister of the gospel should be married. But, while this interpretation is manifestly to be excluded as false, there has been much difference of opinion on the question whether the passage means that a minister should not have more than one wife at the same time, or whether it prohibits the marriage of a second wife after the death of the first. On this question, the notes of Bloomfield, Doddridge, and Macknight, may be consulted. That the former is the correct opinion, seems to me to be evident from the following considerations:

(1) It is the most obvious meaning of the language, and it would doubtless be thus understood by those to whom it was addressed. At a time when polygamy was not uncommon, to say that a man should "have but one wife"would be naturally understood as prohibiting polygamy.

\caps1 (2) t\caps0 he marriage of a second wife, after the death of the first, is nowhere spoken of in the Scriptures as wrong. The marriage of a widow to a second husband is expressely declared to be proper 1Co 7:39; and it is not unfair to infer from that permission that it is equally lawful and proper for man to marry the second time. But if it is lawful for any man it is right for a minister of the gospel. No reason can he assigned against such marriages in his case, which would not be equally valid in any other. Marriage is as honorable for a minister of the gospel as for any other man (compare notes on Heb 13:4); and, as Doddridge has well remarked, "Circumstances may be so adjusted that there may be as much reason for a second marriage as for the first, and as little inconvenience of any kind may attend it."

\caps1 (3) t\caps0 here was a special propriety in the prohibition, if understood as prohibiting polygamy. It is known that it was extensively practiced, and was not regarded as unlawful. Yet one design of the gospel was to restore the marriage relation to its primitive condition; and though it might not have seemed absolutely necessary to require of every man who came into the church to divorce his wives, if he had more than one, yet, in order to fix a brand on this irregular practice, it might have been deemed desirable to require of the ministers of the gospel that they should have but one wife. Thus the practice of polygamy would gradually come to be regarded as dishonorable and improper, and the example and influence of the ministry would tend to introduce correct views in regard to the nature of this relation. One thing is clear from this passage, that the views of the Papists in regard to the celibacy of the clergy are directly at variance with the Bible. The declaration of Paul in Heb 13:4, is, that "marriage is honorable in all;"and here it is implied that it was proper that a minister should be married. If it were not, why did not Paul prohibit it altogether? Instead of saying that it was improper that a bishop should have more than one wife, why did he not say that it was improper that he should be married at all? Would not a Romanist say so now?

Vigilant - This word ( νηφάλεος nēphaleos ) occurs only here and in 1Ti 3:11; Tit 2:2. It means, properly, "sober, temperate, abstinent,"especially in respect to wine; then "sober-minded, watchful, circumspect. Robinson."A minister should have a watchful care over his own conduct. He should be on his gaurd against sin in any form.

Sober - σώφρονα sōphrona Properly, a man of "a sound mind;"one who follows sound reason, and who is not under the control of passion. The idea is, that he should have his desires and passions well regulated. Perhaps the word "prudent"would come nearer to the meaning of the apostle than any single word which we have.

Of good behaviour - Margin, "modest."Coverdale renders it, "mannerly."The most correct rendering, according to the modern use of language, would be, that he should be "a gentleman."He should not be slovenly in his appearance, or rough and boorish in his manners. He should not do violence to the usages of refined conversation, nor be unfit to appear respectable in the most refined circles of society. Inattention to personal neatness, and to the rules which regulate refined contact, is indicative neither of talent, learning, nor religion; and though they are occasionally - not often - connected with talent, learning, and religion, yet they are never the fruit of either, and are always a disgrace to those who exhibit such incivility and boorishness, for such men "ought"to know better. A minister of the gospel should be a finished gentleman in his manners, and there is no excuse for him if he is not. His religion, if he has any, is adapted to make him such. He has usually received such an education as ought to make him such, and in all cases "ought"to have had such a training. He is admitted into the best society, and has an opportunity of becoming familiar with the laws of refined conversation. He should be an example and a pattern in all that goes to promote the welfare of mankind, and there are few things so easily acquired that are suited to do this, as refinement and gentility of manners. No man can do good, on the whole, or in the "long run,"by disregarding the rules of refined contact; and, other things being equal, the refined, courteous, polite gentleman in the ministry, will always do more good than he who neglects the rules of goodbreeding.

Given to hospitality - This is often enjoined on all Christians as a duty of religion. For the reasons of this, and the nature of the duty, see the Rom 12:13 note; Heb 13:2 note. It was a special duty of the ministers of religion, as they were to be examples of every Christian virtue.

Apt to teach - Greek, "Didactic;"that is, capable of instructing, or qualified for the office of a teacher of religion. As the principal business of a preacher of the gospel is to "teach,"or to communicate to his fellow-men the knowledge of the truth, the necessity of this qualification is obvious. No one should be allowed to enter the ministry who is not qualified to impart "instruction"to others on the doctrines and duties of religion; and no one should feel that he ought to continue in the ministry, who has not industry, and self-denial, and the love of study enough to lead him constantly to endeavor to "increase"in knowledge, that he may be qualified to teach others. A man who would "teach"a people, must himself keep in advance of them on the subjects on which he would instruct them.

Barnes: 1Ti 3:3

Not given to wine - Margin, "Not ready to quarrel and offer wrong, as one in wine."The Greek word ( πάροινος paroinos ) occurs in the New Testament only here and in Tit 1:7. It means, properly, "by wine;"i. e., spoken of what takes place "by"or "over"wine, as revelry, drinking songs, etc. Then it denotes, as it does here, one who sits "by"wine; that is, who is in the habit of drinking it. It cannot be inferred, from the use of the word here, that wine was absolutely and entirely prohibited; for the word does not properly express that idea. It means that one who is in the habit of drinking wine, or who is accustomed to sit with those who indulge in it, should not be admitted to the ministry. The way in which the apostle mentions the subject here would lead us fairly to suppose that he did not mean to commend its use in any sense; that he regarded its use as dangerous, and that he would wish the ministers of religion to avoid it altogether. In regard to its use at all, except at the communion or as a medicine, it may be remarked, that a minister will do no injury to himself or others by letting it entirely alone; he may do injury by indulging in it. No man is under any "obligation"of courtesy or Christian duty to use it; thousands of ministers of the gospel have brought ruin on themselves, and disgrace on the ministry, by its use; compare Mat 11:9 note, and 1Ti 5:23 note.

No striker - He must be a peaceable, not a quarrelsome man. This is connected with the caution about the use of wine, probably, because that is commonly found to produce a spirit of contention and strife.

Not greedy of filthy lucre - Not contentious or avaricious. Greek, Not desirous of base gain. The desire of this is condemned everywhere in the New Testament; but it is especially the duty of a minister of the gospel to be free from it. He has a right to a support (see the notes on 1 Cor. 9); but there is nothing that more certainly paralyzes the usefulness of a minister of the gospel than the love of money. There is an instinctive feeling in the human bosom that such a man ought to be actuated by a nobler and a purer principle. As avarice, moreover, is the great sin of the world - the sin that sways more hearts, and does more to hinder the progress of the gospel, than all others combined - it is important in the highest degree that the minister of religion should be an example of what men "should"be, and that he, by his whole life, should set his face against that which is the main obstruction to the progress of that gospel which he is appointed to preach.

But patient - Modest, mild, gentle. See the word (Greek) in Phi 4:5; Tit 3:2; Jam 3:17, and 1Pe 2:18, where it is rendered "gentle."The word means that the minister of the gospel should be a man of mild and kind demeanor, such as his Master was.

Not a brawler - compare 2Ti 2:24. That is, he should not be a man given to contention, or apt to take up a quarrel. The Greek is, literally, "Not disposed to fight."

Not covetous - Greek, "Not a lover of silver;"that is, of money. A man should not be put into the ministry who is characteristically a lover of money. Such a one, no matter what his talents may be, has no proper qualification for the office, and will do more harm than good.

Barnes: 1Ti 3:4

One that ruleth well his own house - This implies that a minister of the gospel would be, and ought to be, a married man. It is everywhere in the New Testament supposed that he would be a man who could be an example in all the relations of life. The position which he occupies in the church has a strong resemblance to the relation which a father sustains to his household; and a qualification to govern a family well, would be an evidence of a qualification to preside properly in the church. It is probable that, in the early Christian church, ministers were not unfrequently taken from those of mature life, and who were, at the time, at the head of families; and, of course, such would be men who had had an opportunity of showing that they had this qualification for the office. Though, however, this cannot be insisted on now as a "previous"qualification for the office, yet it is still true that, if he has a family, it is a necessary qualification, and that a man in the ministry "should be"one who governs his own house well. A want of this will always be a hindrance to extensive usefulness.

Having his children in subjection with all gravity - This does not mean that his "children"should evince gravity, whatever may be true on that point; but it refers "to the father."He should be a grave or serious man in his family; a man free from levity of character, and from frivolity and fickleness, in his conversation with his children. It does not mean that he should be severe, stern, morose - which are traits that are often mistaken for gravity, and which are as inconsistent with the proper spirit of a father as frivolity of manner - but that he should be a serious and sober-minded man. He should maintain proper "dignity"( σεμνότης semnotēs ); he should maintain self-respect, and his deportment should be such as to inspire others with respect for him.

Barnes: 1Ti 3:5

For if a man know not how to rule - This is a beautiful and striking argument. A church resembles a family. It is, indeed, larger, and there is a greater variety of dispositions in it than there is in a family. The authority of a minister of the gospel in a church is also less absolute than that of a father. But still there is a striking resemblance. The church is made up of an assemblage of brothers and sisters. They are banded together for the same purposes, and have a common object to aim at. They have common feelings and common needs. They have sympathy, like a family, with each other in their distresses and afflictions. The government of the church also is designed to be "paternal."It should be felt that he who presides over it has the feelings of a father; that he loves all the members of the great family; that he has no prejudices, no partialities, no selfish aims to gratify.

Now, if a man cannot govern his own family well; if he is severe, partial, neglectful, or tyrannical at home, how can he be expected to take charge of the more numerous "household of faith"with proper views and feelings? If, with all the natural and strong ties of affection which bind a father to his own children; if, when they are few comparatively in number, and where his eye is constantly upon them, he is unable to govern them aright, how can he be expected to preside in a proper manner over the larger household where he will be bound with comparatively feebler ties, and where he will be exposed more to the influence of passion, and where he will have a much less constant opportunity of supervision? Confucius, as quoted by Doddridge, has a sentiment strikingly resembling that before us: "It is impossible that he who knows not how to govern and reform his own family, should rightly govern and reform a people."We may remark, also, in this verse, a delicate and beautiful use of words by the apostle to prevent the possibility of misapprehension. While he institutes a comparison between the government of a family and that of the church, he guards against the possibility of its being supposed that he would countenance "arbitrary"authority in the church, even such authority as a father must of necessity employ in his own family. Hence, he uses different words. He speaks of the father as "ruling"over his own family, or "presiding over it"- προστῆναι prostēnai ; he describes the minister of religion as "having a tender care for the church"- ἐπιμελὴσεται epimelēsetai .

Barnes: 1Ti 3:6

Not a novice - Margin, "one newly come to the faith."The Greek word, which occurs nowhere else in the New Testament, means, properly, that which is "newly planted."Thus it would mean a plant that was not strong, or not fitted to bear the severity of storms; that had not as yet struck its roots deep, and could not resist the fierceness of a cold blast. Then the word comes to mean a new convert; one who has had little opportunity to test his own faith, or to give evidence to others that he would be faithful to the trust committed to him. The word does not refer so much to one who is young "in years,"as one who is young "in faith."Still, all the reasons which apply against introducing a very recent convert into the ministry, will apply commonly with equal force against introducing one young in years.

Lest being lifted up with pride - We are not to suppose that this is the only reason against introducing a recent convert into the ministry, but it is a sufficient reason. He would be likely to be elated by being entrusted at once with the highest office in the church, and by the commendations and flattery which he might receive. No condition is wholly proof against this; but he is much less likely to be injured who has had much experience of the depravity of his own heart, and whose mind has been deeply imbued with the spirit of the gospel.

He fall into the condemnation of the devil - That is, the same kind of condemnation which the devil fell into; to wit, condemnation on account of pride. It is here intimated that the cause of the apostasy of Satan was pride - a cause which is as likely to have been the true one as any other. Who can tell but it may have been produced by some new honor which was conferred on him in heaven, and that his virtue was not found sufficient for the untried circumstances in which he was placed? Much of the apostasy from eminent virtue in this world, arises from this cause; and possibly the case of Satan may have been the most signal instance of this kind which has occurred in the universe. The idea of Paul is, that a young convert should not suddenly be raised to an exalted station in the church. Who can doubt the wisdom of this direction? The word rendered "lifted up"( τυφωθὲις tuphōtheis ), is from a verb which means to smoke, to fume, to surround with smoke; then to "inflate"- as a bladder is with air; and then to be conceited or proud; that is, to be "like"a bladder filled, not with a solid substance, but with air.

Barnes: 1Ti 3:7

Moreover he must have a good report of them which are without - Who are without the church; that is, of those who are not Christians. This includes, of course, "all"classes of those who are not Christians - pagans, infidels, Jews, moral people, and scoffers. The idea is, that he must have a fair reputation with them for integrity of character. His life must be in their view upright. He must not be addicted to anything which they regard as inconsistent with good morals. His deportment must be such that they shall regard it as not inconsistent with his profession. He must be true and just and honest in his dealings with his fellow-men, and so live that they cannot say that he has wronged them. He must not give occasion for scandal or reproach in his contact with the other sex, but must be regarded as a man of a pure life and of a holy walk. The "reason"for this injunction is obvious.

It is his business to endeavor to do such people good, and to persuade them to become Christians. "But no minister of the gospel can possibly do such people good, unless they regard him as an upright and honest man."No matter how he preaches or prays; no matter how orthodox, learned, or apparently devout he may be, all his efforts will be in vain unless they regard him as a man of incorruptible integrity. If they hate religion themselves, they insist justly that since he has professed it he shall be governed by its principles; or if they feel its importance, they will not be influenced to embrace it by a man that they regard as hypocritical and impure. Go to a man whom you have defrauded, or who regards you as having done or attempted wrong to any other one, and talk to him about the necessity of religion, and he will instinctively say that he does not "want"a religion which will not make its professor true, honest, and pure. It is impossible, therefore, for a minister to over-estimate the importance of having a fair character in the view of the world, and no man should be introduced into the ministry, or sustained in it, who has not a fair reputation; compare Col 4:5 note; 1Th 4:12 note.

Lest he fall into reproach - That is, in such a way as to bring dishonor on the ministerial character. His life will be such as to give people occasion to reproach the cause of religion.

And the snare of the devil - The snare which the devil lays to entrap and ruin the ministers of the gospel and all good people. The snare to which reference is here made, is that of "blasting the character and influence of the minister of the gospel."The idea is, that Satan lays this snare so to entangle him as to secure this object, and the means which he uses is the vigilance and suspicion of those who are out of the church. If there is anything of this kind in the life of a minister which they can make use of, they will be ready to do it. Hence, the necessity on his part of an upright and blameless life. Satan is constantly aiming at this thing; the world is watching for it, and if the minister has any "propensity"which is not in entire accordance with honesty, Satan will take advantage of it and lead him into the snare.

Barnes: 1Ti 3:8

Likewise must the deacons - On the meaning of the word "deacons,"see the notes on Phi 1:1. On their appointment, see the notes, Act 6:1. The word here evidently denotes those who had charge of the temporal affairs of the church, the poor, etc. No qualifications are mentioned, implying that they were to be preachers of the gospel. In most respects, except in regard to preaching, their qualifications were to be the same as those of the "bishops."

Be grave - Serious, sober-minded men. In Act 6:3, it is said that they should be men "of honest report."On the meaning of the word "grave,"see the notes on 1Ti 3:4. They should be men who by their serious deportment will inspire respect.

Not double-tongued - The word here used δίλογος dilogos - does not occur elsewhere in the New Testament. It means, properly, uttering the same thing twice (from δίς dis and λέγω legō ), and then deceitful, or speaking one thing and meaning another. They should be men who can be relied on for the exact truth of what they say, and for the exact fulfillment of their promises.

Not given to much wine - see 1Ti 3:3. The word "much"is added here to what is said 1Ti 3:2 of the qualification of a bishop. It is not affirmed that it would be proper for the deacon, anymore than the bishop, to indulge in the use of wine in small quantities, but it "is"affirmed that a man who is much given to the use of wine ought not, on any consideration, to be a deacon. It may be remarked here, that this qualification was everywhere regarded as necessary for a minister of religion. Even the pagan priests, on entering a temple, did not drink wine. "Bloomfield."The use of wine, and of strong drinks of all kinds, was absolutely prohibited to the Jewish ministers of every rank when they were about to engage in the service of God; Lev 10:9. Why should it then be anymore proper for a Christian minister to drink wine than for a Jewish or a pagan priest? Shall a minister of the gospel be less holy than they? Shall he have a feebler sense of the purity of his vocation? Shall he be less careful lest he expose himself to the possibility of conducting the services of religion in an irreverent and silly manner? Shall he venture to approach the altar of God under the influence of intoxicating drinks, when a sense of propriety restrained the pagan priest, and a solemn statue of Yahweh restrained the Jewish priest from doing it?

Not greedy of filthy lucre - notes, 1Ti 3:3. The special reason why this qualification was important in the deacon was, that he would be entrusted with the funds of the church, and might be tempted to appropriate them to his own use instead of the charitable purposes for which they were designed; see this illustrated in the case of Judas, Joh 12:6.

Barnes: 1Ti 3:9

Holding the mystery of the faith - On the word "mystery,"see notes on 1Co 2:7. It means that which had been concealed, or hidden, but which was now revealed. The word "faith"here, is synonymous with "the gospel;"and the sense is, that he should hold firmly the great doctrines of the Christian religion which had been so long concealed from people, but which were now revealed. The reason is obvious. Though not a preacher, yet his influence and example would be great, and a man who held material error ought not to be in office.

In a pure conscience - A mere orthodox faith was not all that was necessary, for it was possible that a man might be professedly firm in the belief of the truths of revelation, and yet be corrupt at heart.

Barnes: 1Ti 3:10

And let these also first be proved - That is, tried or tested in regard to the things which were the proper qualifications for the office. This does not mean that they were to be employed as "preachers,"but that they were to undergo a proper trial in regard to their fitness for the office which they were to fill. They were not to be put into it without any opportunity of knowing what they were. It should be ascertained that they were grave, serious, temperate, trustworthy men; men who were sound in the faith, and who would not dishonor the office. It is not said here that there should be a "formal"trial, as if they were candidates for this office; but the meaning is, that they should have had an opportunity of making their character known, and should have gained such respect for their piety, and their other qualifications, that there would be reason to believe that they would perform the functions of the office well. Thus, in Act 6:3, when deacons were first appointed, the church was directed to "look out seven men of honest report,"who might be appointed to the office.

Then let them use the office of a deacon - Let them be appointed to this office, and fulfil its duties.

Being found blameless - If nothing can be alleged against their character see the notes on 1Ti 3:2.

Barnes: 1Ti 3:11

Even so must their wives be grave - Chrysostom, Theophylact, Grotius, Bloomfield, and many others, suppose that by the word "wives,"here, ( γυνᾶικας gunaikas ), the apostle means "deaconesses."Clarke supposes that it refers to women in general. The reason assigned for supposing that it does not refer to the wives of deacons, as such, is, that nothing is said of the qualifications of the wives of bishops - a matter of as much importance as that of the character of the wife of a deacon; and that it cannot be supposed that the apostle would specify the one without some allusion to the other. But that the common interpretation, which makes it refer to the wives of deacons, as such, is to be adhered to, seems to me to be clear. Because:

\caps1 (1) i\caps0 t is the obvious and natural interpretation.

\caps1 (2) t\caps0 he word here used - "wives"- is never used of itself to denote deaconesses.

\caps1 (3) i\caps0 f the apostle had meant deaconesses, it would have been easy to express it without ambiguity; compare notes, Rom 16:1.

\caps1 (4) w\caps0 hat is here mentioned is important, whether the same thing is mentioned of bishops or not.

\caps1 (5) i\caps0 n the qualifications of bishops, the apostle had made a statement respecting his family, which made any specification about the particular members of the family unnecessary. He was to be one who presided in a proper manner over his own house, or who had a well-regulated family; 1Ti 3:4-5. By a comparison of this passage, also, with Tit 2:3-4, which bears a strong resemblance to this, it would seem that it was supposed that the deacons would be taken from those who were advanced in life, and that their wives would have some superintendence over the younger females of the church. It was, therefore, especially important that they should be persons whose influence would be known to be decidedly favorable to piety. No one can doubt that the character of a woman may be such, that it is not desirable that her husband should be an officer in the church. A bad woman ought not to be entrusted with any additional power or influence.

Grave - notes, 1Ti 3:4.

Not slanderers - compare Tit 2:3, "Not false accusers."The Greek word is διαβόλους diabolous - "devils."It is used here in its original and proper sense, to denote a "calumniator,""slanderer,"or "accuser."It occurs in the same sense in 2Ti 3:3, and Tit 2:3. Elsewhere in the New Testament, it is uniformly rendered "devil"(compare notes, Mat 4:1), and is given to Satan, the prince of the fallen angels Mat 9:34, by way of eminence, as "the accuser;"compare Job 1:6-11 notes, and Rev 12:10 note. Here it means that they should not be women who were in the habit of calumniating others, or aspersing their character. Mingling as they would with the church, and having an opportunity to claim acquaintance with many, it would be in their power, if they chose, to do great injury to the character of others.

Sober - notes, 1Ti 3:2.

Faithful in all things - To their husbands, to their families, to the church, to the Saviour.

Barnes: 1Ti 3:12

Let the deacons be the husbands of one wife - notes, 1Ti 3:2.

Ruling their children and their own houses well - notes, 1Ti 3:4-5.

Barnes: 1Ti 3:13

For they that have used the office of a deacon well - Margin, "ministered."The Greek word is the same as deacon, meaning ministering, or serving in this office. The sense would be well expressed by the phrase, "deaconizing well."The "word"implies nothing as to the exact nature of the office.

Purchase to themselves - Procure for themselves; see this word explained in the notes on Act 20:28.

A good degree - The word here used ( βαθμός bathmos ) occurs nowhere else in the New Testament. It means, properly, "a step,"as of a stair; and the fair meaning is that of going up higher, or taking an additional step of dignity, honor, or standing. So far as the "word"is concerned, it may mean either an advance in office, in dignity, in respectability, or in influence. It cannot certainly be inferred that the apostle referred to a higher grade of "office;"for all that the word essentially conveys is, that, by exercising this office well, a deacon would secure additional respectability and influence in the church. Still, it is possible that those who had performed the duties of this office well were appointed to be preachers. They may have shown so much piety, prudence, good sense, and ability to preside over the church, that it was judged proper that they should be advanced to the office of bishops or pastors of the churches. Such a course would not be unnatural. This is, however, far from teaching that the office of a deacon is a subordinate office, "with a view"to an ascent to a higher grade.

And great boldness in the faith - The word here rendered "boldness"properly refers to boldness "in speaking;"see it explained in the Act 4:13 note; 2Co 3:12 note; Phi 1:20 note. But the word is commonly used to denote boldness of any kind - openness, frankness, confidence, assurance; Joh 8:13, Joh 8:26; Mar 8:32; 2Co 7:4. As it is here connected with "faith"- "boldness in the faith"- it means, evidently, not so much public speaking, as a manly and independent exercise of faith in Christ. The sense is, that by the faithful performance of the duties of the office of a deacon, and by the kind of experience which a man would have in that office, he would establish a character of firmness in the faith, which would show that he was a decided Christian. This passage, therefore, cannot be fairly used to prove that the deacon was "a preacher,"or that he belonged to a grade of ministerial office from which he was regularly to rise to that of a presbyter.

Barnes: 1Ti 3:14

These things write I unto thee, hoping to come unto thee shortly - That is, he hoped to come there to give instructions personally, or to finish, himself, the work which he had commenced in Ephesus, and which had been interrupted by his being driven so unexpectedly away. This verse proves that the apostle Paul did not regard Timothy as the permanent diocesan bishop of Ephesus. Would any Episcopal bishop write this to another bishop? If Timothy were the permanent prelate of Ephesus, would Paul have intimated that he expected soon to come and take the work of completing the arrangements there into his own hands? In regard to his expectation of going soon to Ephesus, see the notes on 1Ti 1:3; compare the Introduction to the Epistle.

Barnes: 1Ti 3:15

But if I tarry long - Paul appears to have been uncertain how long circumstances would require him to be absent. He expected to return, but it was possible that his hope of returning soon would be disappointed.

That thou mayest know how thou oughtest to behave thyself - That is, that he might have just views about settling the affairs of the church.

In the house of God - This does not mean in a place of public worship, nor does it refer to propriety of deportment there. It refers rather to the church as a body of believers, and to converse with them. The church is called the "house of God,"because it is that in which he dwells. Formerly, his unique residence was in the temple at Jerusalem; now that the temple is destroyed, it is the church of Christ, among his people.

Which is the church of the living God - This seems to have been added to impress the mind of Timothy with the solemn nature of the duty which he was to perform. What he did pertained to the honor and welfare of the church of the living God, and hence he should feet the importance of a correct deportment, and of a right administration of its affairs.

The pillar and ground of the truth - There has been no little diversity of opinion among critics whether this phrase is to be taken in connection with the preceding, meaning that "the church"is the pillar and ground of the truth; or whether it is to be taken in connection with what follows, meaning that the principal support of the truth was the doctrine there referred to - that God was manifest in the flesh. Bloomfield remarks on this: "It is surprising that any who have any knowledge or experience in Greek literature could tolerate so harsh a construction as that which arises from the latter method."The more natural interpretation certainly is, to refer it to the former; and this is supported by the consideration that it would then fall in with the object of the apostle. His design here seems to be, to impress Timothy with a deep sense of the importance of correct conduct in relation to the church; of the responsibility of those who presided over it; and of the necessity of care and caution in the selection of proper officers.

To do this, he reminded him that the truth of God - that revealed truth which he had given to save the world - was entrusted to the church; that it was designed to preserve it pure, to defend it, and to transmit it to future times; and that, therefore, every one to whom the administration of the affairs of the church was entrusted, should engage in this duty with a deep conviction of his responsibility. On the construction of the passage, Bloomfield Rosenmuller, and Clarke, may be consulted. The word "pillar"means a column, such as that by which a building is supported, and then any firm prop or support; Gal 2:9; Rev 3:12. If it refers to the church here, it means that that is the support of the truth, as a pillar is of a building. It sustains it amidst the war of elements, the natural tendency to fall, and the assaults which may be made on it, and preserves it when it would otherwise tumble into ruin.

Thus it is with the church. It is entrusted with the business of maintaining the truth, of defending it from the assaults of error, and of transmitting it to future times. The truth is, in fact, upheld in the world by the church. The people of the world feel no interest in defending it, and it is to the church of Christ that it is owing that it is preserved and transmitted from age to age. The word rendered "ground"- ἑδραίωμα hedraiōma - means, properly, a basis, or foundation. The figure here is evidently taken from architecture, as the use of the word pillar is. The proper meaning of the one expression would be, that truth is supported by the church. as an edifice is by a pillar; of the other, that the truth rests "on"the church, as a house does on its foundation. It is that which makes it fixed, stable, permanent; that on which it securely stands amidst storms and tempests; that which renders it firm when systems of error are swept away as a house that is built on the sand; compare notes on Mat 7:24-27.

The meaning then is, that the stability of the truth on earth is dependent on the church. It is owing to the fact that the church is itself founded on a rock, that the gates of hell cannot prevail against it, that no storms of persecution can overthrow it, that the truth is preserved from age to age. Other systems of religion are swept away; other opinions change; other forms of doctrine vanish; but the knowledge of the great system of redemption is preserved on earth unshaken, because the church is preserved, and because its foundations cannot be moved. This does not refer, I suppose, to creeds and confessions, or to the decisions of synods and councils; but to the living spirit of truth and piety "in"the church itself. As certainly as the church continues to live, so certain it will be that the truth of God will be perpetuated among people.

Poole: 1Ti 3:1

1Ti 3:1 The office of a bishop is to be esteemed a good work.

1Ti 3:2-7 The qualifications requisite in a bishop,

1Ti 3:8-13 and in deacons.

1Ti 3:14,15 Why Paul wrote these instructions to Timothy.

1Ti 3:16 The important truths of the Christian revelation.

This is a true sayingpistov , a faithful saying, that which none can dispute, of which none ought to doubt.

If a man desire the office of a bishop if a man desire any office to which belongs an oversight of the church of God. The Greek word episkoph signifies in the general an oversight of others; here the following discourse restrains it to an oversight of persons and affairs in the church. The apostle by this phrase determines this employment lawful, and under due circumstances to be desired, and saith of it, that he who desireth it

desireth kalon ergon , a good work a noble employment; it is a work, the office of the ministry in the church is and ought to be a work. The titles of gospel ministers are not mere titles of honour, and of all works or employments, the ministry is the most noble employment. We (saith the apostle) are stewards of the mysteries of God, ministers of Christ, 1Co 4:1 ; ambassadors for Christ, in Christ’ s stead, 2Co 5:20 ; God’ s angels or messengers to churches, Rev 2:1 . It being so good, so great, and noble an employment, it is no wonder that God hath restrained women, the weaker and more ignoble sex, from invading it, for all men are not fit for it, but only such as are hereafter described.

Poole: 1Ti 3:2

In the following description there is the complete character of an evangelical bishop, with respect to the virtues wherewith he must be adorned, and the vices from which he must be exempt, and as to the conduct of his person, and the government of his family, and his carriage to the church, and to those that are without.

A bishop whoever hath the office of oversight in the church of God,

must be blameless such a person as none can truly blame for any notorious or conspicuous errors in his life.

The husband of one wife none who at the same time hath more wives than one, as many of the Jews had; nor was polygamy only common amongst the Jews, but amongst the other Eastern nations; but this was contrary to the institution of marriage. Some interpret this of successive marriage, as if it were a scandalous thing for a minister to marry a second time; but for this they have no pretence from holy writ, or reason, or the practice and custom of nations. Many persons lose their first wives so soon after marriage, that, were not second marriages lawful, all the ends of marriage must be frustrate as to them. The apostle commanding ministers to be the husbands but of one wife, doth not oblige them to marry, if God hath given them the gift of continency, but it establisheth the lawfulness of their marrying, against the doctrine of devils in this particular, which the Church of Rome teacheth.

Vigilant: the word here translated vigilant signifieth also sober, but for that awfrona is after used. He must be one that watcheth his flock, and is attentive to his work; one that will neither be long absent from his flock, nor vet sluggish while he is with them.

Sober one that is prudent, modest, temperate, that can govern his affections and passions.

Of good behaviour a man of a comely, decent behaviour, kosmiov , no proud, supercilious man, that despiseth others, nor a morose man, who cannot accommodate himself to others.

Given to hospitality one that loveth strangers, that is, who is ready to express his love to strangers (especially such as for the truth have left their country) by all courteous offices.

Apt to teach one that is able to instruct others, and who hath a facility or aptness to it, neither an ignorant nor yet a lazy man.

Poole: 1Ti 3:3

Not given to wine the word signifieth a common tippler, whether he drinks to the loss of his reason or no; a wine-bibber, that makes bibbing at a tavern his trade: no sitter at wine.

No striker no quarreller, that cannot keep his fists off him that provoketh him.

Not greedy of filthy lucre one that abhors all filthy and dishonest gain, any kind of way.

But patientepieikh , a fair, equal man, who will not exact the rigour of what he might; a patient, gentle, courteous man, so far from contention, that he will rather part with what is his right.

Not a brawleramacon , one that will not fight, whether it be with his hand or tongue.

Not covetous one that doth not love silver, that is, not with an immoderate, sinful love, so as to get it any way.

Poole: 1Ti 3:4

One that ruleth well his own house if he he one to whom God hath given a family, one who hath given an experiment of his conversation and ability to take care of a church, by the care that he hath taken of his family, and his ruling in that lesser society.

Having his children in subjection with all gravity one that hath not let his children behave themselves rudely, and indecently, and rebelliously, but kept them in order by a grave demeanour towards them.

Poole: 1Ti 3:5

For if a man hath a family, and hath showed that he neither hath wit nor honesty enough to govern that little society, which hath his constant presence with it, with what reason can any one presume, that he should be fit to be trusted with the care of the church of God? Which is a larger society, with all the members of which he is not so constantly present, and over whom he hath not such a coercive power, and as to whom a far greater care must be taken.

Poole: 1Ti 3:6

Not a novice not a young plant, that is, one that is newly made a member of the church of Christ; such persons are apt to swell in the opinion of their newly acquired knowledge, state, or dignity; and being so lifted up, they will be in danger of such a punishment as the devil for his pride met with, or to be guilty of some ill or indecent behaviour, which may give the devil occasion to accuse them. Others here interpret diabolou more appellatively, and understand by it a man that is an accuser, making the sense this, — and fall into the judgment, censure, or condemnation of men, accusing them for such behaviour.

Poole: 1Ti 3:7

Moreover he must have a good report of them which are without: the apostle would have ministers men of good reputation amongst such as were without the pale of the church, for that is the meaning of that term, which are without; see 1Co 5:12 1Th 4:12 : others might be admitted as members of the church, but not as rulers in it, because the glory of God was much concerned in the reputation of such persons, they were as lights set upon a hill.

Lest he fall into reproach lest men reproach such persons for their former infamous life, and so prejudice others against the doctrine they bring.

And the snare of the devil and the snare, either of some accuser, or of the devil, who hath this name from his accusing of the brethren; or lest he fall into some temptation to revenge, hatred, undue anger, or to be cowardly in the discharge of his duty, lest he should by faithfulness provoke others to reproach him for his former course of life.

Poole: 1Ti 3:8

Likewise must the deacons be grave: the term deacon signifies the same with one that ministereth, and is applicable to any that have any service in the church. But it is also a term peculiar to the office of those who serve tables, that is, took care of the poor, for which purpose these officers were first instituted, Act 6:3 ; and thus the term is taken, Rom 12:7,8 Php 1:1 ; and so it here must be interpreted, being distinctly mentioned from the other officers, whose qualifications were before expressed, nor is it required of these officers that they should be didaktikoi , apt to teach. Indeed both Stephen and Philip did preach, but the latter was an evangelist, and it was a time of persecution, when even the more private brethren went every where preaching the gospel. Of these officers he requires, that they should be persons not of light, airy tempers, but serious and composed, men of a modest, seemly carriage.

Not double-tongued not excessive talkers, or men that regarded not what they said, but talked any thing, according to the place or company they were in or with.

Not given to much wine not too much attending taverns, and places where wine was sold or drank.

Not greedy of filthy lucre not greedy of gain, any sordid, base way.

Poole: 1Ti 3:9

Not ignorant or inconstant persons, but such as were acquainted with the mysteries of the gospel, and believed them, and held to them; and men of a holy life.

Poole: 1Ti 3:10

The higher officers ought to be proved ( as well as these of a lower order), as by examination or conference, so (which possibly is here more intended) by an observation of their lives and conversation, for some time before they were admitted into this employment. Then,

being found blameless they were to be admitted into this employment.

Poole: 1Ti 3:11

Even so must their wives be grave : must their is not in the Greek, but supplied by our interpreters, and, as some think, ill, judging that he speaks here not of deacons’ wives, but of deaconesses, of such women as had the deacon’ s office conferred on them, such a one was Phebe, Rom 16:1 ; but it may be understood of either, both ought to be not light, airy, tattling persons, but composed, serious, grave people.

Not slanderers not devils, (so it is in the Greek), that is, persons given to railing and accusing others.

Sober: see the sense of that word, 1Ti 3:2 .

Faithful in all things who have approved themselves every way honest, and such persons as may be trusted.

Poole: 1Ti 3:12

See the sense of these words, 1Ti 3:2,4 , being the qualifications also of a bishop.

Poole: 1Ti 3:13

Purchase to themselves a good degree a good degree of honour, so that none hath reason to decline or to despise that office. This seems rather to be the sense, than what pleaseth some better, viz. that they purchase to themselves a higher degree in the ministry of the church; for though it be very probably true, and but rational, that the primitive church did out of their deacons choose their higher officers for the church, yet neither was this done universally as to all persons chosen into those high employments, nor as to all those that used the office of a deacon well, there doubtless being many who had done so, who yet were not didaktikoi , fitted with an ability sufficient to be preachers, without which fitness the primitive church would not choose any to such employment.

And great boldness in the faith which is in Christ Jesus by the well performance also of the office of a deacon, many obtained a great liberty, or freedom of speech, parrhsian , as to the doctrine of the faith of Christ. For by the exercise of the deacon’ s office, they had much converse both with the pastors and members of the church; which converse did not only improve their knowledge in the doctrine of faith, but took off that excessive bashfulness which possesseth many till they come to be fully acquainted with the thing of which, and the persons before which, they are to speak, which we see by daily experience. Or, the apostle intends that courage that arises from a good conscience. Those that are careless and unfaithful in the discharge of their duty, guilt makes them timorous; but the good and faithful servant of God enjoys that liberty and courage which faith in the Lord Jesus gives, and without fear discharges all the parts of his office.

Poole: 1Ti 3:14

I being now in Macedonia, or at Athens, or some parts thereabouts, have wrote to thee whom I left at Ephesus these precepts about the officers of churches, not being sure I shall, but hoping myself soon to come to Ephesus unto thee; which yet he did not, as we read, for he met Timothy at Troas, Act 20:5 .

Poole: 1Ti 3:15

I do not know how God will dispose of me, though I hope shortly to see thee, and therefore I have written to direct thee how in the mean time thou shouldst carry thyself in the affairs of the church, which I have committed to thee, which is a matter of great moment; for the people which constitute the church of him who is not like the gods of the heathens, a dead man consecrated and made a god, nor a being without life, like their images, but one who hath life in himself and from himself, is

the house of God a people in and amongst whom he dwelleth, and amongst whom he is worshipped; and of whom he hath a great care, and for which he hath a great love, Christ having died for it, that he might sanctify and cleanse it with the washing of water by the word, Eph 5:26 ; and which (as a man doth by his house) he is daily enlarging, beautifying, and adorning with the graces of his Holy Spirit, that (as there, Eph 5:27 ) he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish . Which church is the pillar and ground of the truth, stulov kai edraiwma . We want a good English word whereby to translate the latter of the two words in the Greek, which possibly hath advantaged the great contests about the sense of this text. It comes from edra , which signifieth a star, and a thing to support, and a seat, the place (say some) in which the idol was set in the pagan temples. Thence this word edraiwma is translated, the underpropper, the establisher, any firm basis upon which a thing standeth or leaneth; so that it is much of the same significancy with the former word, which we rightly translate a pillar, the two things signifying in use the same thing, that which underproppeth and holdeth up another thing, as the pillars do the building, and the basis of the image or statue doth the statue. Pillars also were of ancient use to fasten upon them any public edicts, which princes or courts would have published, and exposed to the view of all; hence the church is called,

the pillar and basis, or seal,

of truth because by it the truths of God are published, supported, and defended, and in it they are only to be found as in their proper seat and place; for to it the oracles and mysteries of God are committed, and in it they are exposed to the notice and knowledge of all, as public edicts are upon pillars. But neither that saving truth, nor the faith which we give to it, is established upon the authority of the church, (as the Romanists vainly pretend), but upon the authority of God the author of it. The church discovers and recommends the truth, but the testimony it gives is not the foundation of its credibility. The universal church (of which the church of Ephesus, over which Timothy had a charge, was a genuine part) is, in the sense before expressed, the pillar and supporter, or seat, of truth.

PBC: 1Ti 3:1

For comments on 1Ti 3:1-7 See GG: 19,25 June 20, 2004

Work - I am amazed at the first qualification, often not actually considered a qualification at all. He desires a good "work." Emphasize the word "work" and you get Paul’s point.

Any man who does not approach his calling to the ministry with the foundational premise that God has called him to "work" has missed his calling. An early definition for the word "ministry," used in the New Testament for both offices of minister and deacon, is to work in the dust. In an agrarian culture the idea was clear. You work in the field with such zeal and constancy that you stir up a dust, but continue to work in the dust. Here you also find the leading idea of work associated with both offices in the church.

Neither office includes the qualification that one who holds the office sits back and directs others to do his work. He leads by example, by working.

SEE also PB: 1Ti 3:8

41

PBC: 1Ti 3:2

Blameless; - not open to censure, irreproachable. "The qualification of being ‘above reproach’ frames the other qualifications; {1Ti 3:2,7} this was an ancient way of emphasizing that the qualifications focused on this issue.

Husband of one wife. - such a man would be helpful in standing against the false teachers who opposed marriage {1Ti 4:3}

Apt to teach. - Strong; "apt and skilful in teaching." A man who demonstrates no teaching skills or abilities fails the primary distinctive qualification for this office. Good intentions are not sufficient; he must demonstrate teaching ability, as well as skill in Biblical interpretation and application to the lives of the people to whom he preaches.  51

PBC: 1Ti 3:3

No striker. Strong; "... a pugnacious, contentious, quarrelsome person." Rather than exhibiting skills at reasoning and teaching, this person is ready to fight at the drop of a hat. Don’t overlook that this idea easily includes someone who enjoys verbal blows, not just physical. Verbal "strikes" are far more lasting and damaging than physical blows. Quarrelsomeness is not an asset to the ministry; it disqualifies a man.

Not a brawler. Strong; "...not contentious; abstaining from fighting." Again motive seems to be central to this problem. You feel safe approaching this person with questions.  51

PBC: 1Ti 3:4

ruleth well his own house - He rules his own house (home) well. Here Paul makes a pertinent point. Watch this man in his home with family members, both wife and children. If you observe his interaction with them, you can predict how he will function in a leadership role in the church. If you don’t approve of his role in his family, beware ordaining him. He will function much the same way in his church position.  41

PBC: 1Ti 3:6

Not a novice, - one young in the faith. Strong; "newly planted; a new convert, neophyte (one who has recently become a Christian)." I would add to Strong’s idea that the man to be ordained must not be new in ministry any more than new in the faith. He must be seasoned in his work and demonstrate maturity that will not allow occasional success or blessing to "go to his head." 275

PBC: 1Ti 3:7

he must have a good report of them which are without - People outside the church must respect him. Otherwise he will fall into reproach and bring reproach on the church as well.

People who know the man outside his church must respect his character and personal integrity.  275

PBC: 1Ti 3:8

For comments on 1Ti 3:8-13 See GG: 19,26 June 27, 2004

With one exception, "apt to teach," I’d be inclined to define the qualifications for the office of deacon almost exactly the same as for the office of a minister. If we compare the two lists, we will enlighten both with added clarity. For example, can you imagine a preacher who is apt to teach standing in the pulpit and trying to deliver a sermon when he does not have a "pure conscience"?

We hold that God calls a man to the ministry. Paul referred to the Lord "putting" him into the ministry. {1Ti 1:12} We note that he did not here refer to his apostleship, but to his "ministry." Based on this and other passages that refer to God’s appointment or calling of preachers, I believe it is appropriate to add this point to the distinctions between the two offices. There is no passage that indicates a similar calling to the office of deacon. When the apostles first established the office of deacon, {Ac 6:1-15} they did not instruct the church to seek out men who gave evidence of God putting them into the position or function. They focused on men who met the specific qualifications listed. If the men qualified, the apostles ordained them to the work. Conduct qualifies a man for the office of deacon. Conduct, teaching ability, and calling qualifies a man for the office of ministry.

See also PB: 1Ti 3:1

275

PBC: 1Ti 3:10

And let these also first be proved. - You don’t ordain a man hoping that he will improve and grow into the office.  He must demonstrate the qualifications prior to ordination.

41

PBC: 1Ti 3:11

Often a deacon in the church, by virtue of doing his job well, becomes aware of personal information regarding members of the church. Occasionally he will share this information with his wife. Will the deacon and his wife become the church’s gossip megaphones and broadcast private information that embarrasses and discourages members, or will they manifest a consistent disposition of confidentiality and grace that enables members to talk with them freely, knowing that their confidence is highly prized and protected?

41

PBC: 1Ti 3:13

purchase to themselves a good degree - It might not be a perfect parallel, but our use of the word "degree" to refer to a certificate of higher education seems appropriate here. A person has specific learning or career goals in mind and sacrifices money and time to go to a school that will provide the appropriate training. Eventually when the person has completed the class requirements, graduation will occur. He/She "purchased" the degree with dedication, hard work, and demonstrated growth. Many years ago I knew a man who "purchased" a doctoral degree from a private school. He was studious enough, but instead of studying for years to gain the degree legitimately, he made significant financial contributions to the school and did minimal study. He was granted a doctoral degree. I must confess that when I saw him list himself as "Dr." I did not view the title with respect. This event illustrates "purchasing" a degree in a far less honorable way than Paul intended here. The specific price for this degree is a long and consistently wise use of the office of deacon. Only time and wise activity in the office earns this degree in the faith.

51

PBC: 1Ti 3:14

See GG: 19,27 July 4, 2004

Haydock: 1Ti 3:1

He desireth a good work. No doubt but the work, or office, and charge of a bishop is good; but the motive of desiring to be a bishop not always good. However, in those days, the desire could scarce be grounded on temporal advantages. (Witham)

Haydock: 1Ti 3:2

A bishop (the same name then comprehended priest) to be blameless, as to life and conversation, adorned, (says St. John Chrysostom) with all virtues. See also St. Jerome in his letter to Oceanus. ---

The [1] husband of one wife. It does not signify, that to be a bishop or priest he must be a married man; nor that he must be a man who has but one wife at a time; but that he must be a man who has never been married but once, or to one wife: because to be married more than once, was looked upon as a mark of too great an inclination to sensual pleasures. It is true, at that time he was to live with her as with a sister. This St. Jerome testifies as to the discipline of the Latin Church. (Witham) ---

The meaning is not that every bishop should have a wife, (for St. Paul himself had none) but that no one should be admitted to the holy orders of bishop, priest, or deacon, who had been married more than once. (Challoner) ---

Sober. [2] The Greek rather signifies watchful. ---

Chaste. [3] There is nothing for this in the Greek text at present, unless in some few manuscripts. Perhaps the ancient Latin interpreter added it, as being signified and comprehended in the words. ---

Teacher: a doctor, as the Greek signifies. (Witham)

===============================

[BIBLIOGRAPHY]

See St. John Chrysostom, p. 285.

===============================

[BIBLIOGRAPHY]

Sobrium, Greek: nephalion. Vigilantem.

===============================

[BIBLIOGRAPHY]

Pudicum: some Greek manuscripts, Greek: semnon.

Haydock: 1Ti 3:3

Not given to wine, or a lover of wine. This, says St. John Chrysostom, is less than to be a drunkard; for such are excluded from the kingdom of heaven, whoever they be. (1 Corinthians vi. 10.) ---

No striker. St. John Chrysostom understands not striving, fighting or quarreling even with his tongue. ---

Not covetous [4] of money, as appears by the Greek text. (Witham)

===============================

[BIBLIOGRAPHY]

Cupidum, Greek: aphilarguron.

Haydock: 1Ti 3:4

Ruleth well his own house, &c. Before he is set over the Church, let him have given proofs of his talents for governing within his own house, by the regularity he has made all his dependants observe. In the infancy of the Church, it was frequently necessary to ordain the most regular fathers of families bishops, for want of others of a sufficient age who had observed perpetual continency. ---

With all chastity. The Greek implies, grave, sober, temperate; but as this seems to answer what is said Titus i. 6. it seems to be properly understood of chastity. (Witham)

Haydock: 1Ti 3:6

Not a neophyte. Not one newly as it were planted, or newly instructed in the faith. (Witham) ---

That is, one lately baptized, a young convert. (Challoner) ---

He fall into the judgment and condemnation of the devil, by returning to his evil habits he has so lately quitted. (Witham) ---

Devil; i.e. into the same punishment to which the devil is condemned; (Theodoret) or into the power of the devil, who will accuse him at the judgment. (Calmet) ---

Or again, seeing himself so soon after his conversion raised to the first dignities of the Church, might imitate in his pride the devil, who could not bear the weight of glory in which God had created him. (Bible de Vence)

Haydock: 1Ti 3:8

Deacons, &c. By the Greek, grave, sober, &c. But why does he pass from bishops to deacons, not naming priests? St. John Chrysostom answers, that priests were comprehended under the name of bishops, their functions being much the same, except as to the ordination of the ministers of God. (Witham) ---

After speaking of bishops he passes on to deacons, because priests are included in the former title; and every thing that he has said of the first, is applicable to them. (Estius)

Haydock: 1Ti 3:11

Women, &c. By the Greek again, sober, grave, &c. By these women are commonly understood such as had made a vow of not marrying, and who assisted at the baptism of women; (Witham) i.e. deaconesses, who were women charged with the assistance, and sometimes with the instruction, of persons of their own sex. (Bible de Vence) ---

Not given to detraction, [5] or calumnies, as in the Greek. A necessary admonition. (Witham)

===============================

[BIBLIOGRAPHY]

Non detrahentes, Greek: me diabolous.

Haydock: 1Ti 3:15

The pillar and ground of the truth. By the promises of Christ to direct his Church by the infallible spirit of truth; (see John xvi. 7; Matthew xxviii. 20; &c. (Witham)) and therefore, the Church of the living God can never uphold error, nor bring in corruptions, superstition, or idolatry. (Challoner) ---

That the Church, the pillar and ground of truth, is to be conducted by the constant superintendence and guidance of the Holy Spirit into all truth to the consummation of days, every one whose mind is not strangely prejudiced may easily discover in various places of the inspired writings.

Gill: 1Ti 3:1

This is a true saying,.... Some think this clause belongs to the last verse of the preceding chapter; and then the sense is, this is a doctrine that is true, and to be believed, that there is salvation through the birth of a Son, or through the incarnate Son of God, for men and women that believe in him, and continue in the faith of him, and love to him, joined with works of righteousness and holiness. And so the same phrase seems to belong to what goes before in 1Ti 4:8. Though it regards what follows in 1Ti 1:15 and so it seems that it should be considered here; and is used to excite attention, and suggests that what was about to be said was of moment and importance, and what was without controversy, and unquestionably true. The apostle, having denied to women the work and office of teaching, proceeds to observe, that though this belonged to men, yet not to every man; and therefore he gives the qualifications of such; which might serve as a direction to churches, in the choice of them; as well as be a means of stirring up persons in such an office, to a proper regard to themselves and their work:

if a man desire the office of a bishop; which is the same with that of a pastor or elder; and so here the Syriac version renders it, "if a man desires presbytery, or eldership"; and it lies in preaching the word, administering the ordinances of the Gospel, and taking care of the discipline of the church, and in the visiting, inspection, and oversight of it; as the word επισκοπη, "episcopacy", here used, signifies; and this work and office may be lawfully and laudably desired, with a view to the glory of God, and the good of immortal souls. Nor should any undertake it, but such who find in themselves an hearty desire, and inclination to it, on such principles, and a real delight and pleasure in it; and such an one

he desireth a good work: the office of a bishop, elder, or pastor of a church, "is a work", and a very laborious one; wherefore such are called labourers in the word and doctrine: it is not a mere title of honour, and a place of profit, but it is a business of labour and care; yet a good one, a famous and excellent one; it being an employment in things of the greatest excellency in themselves, and of the greatest usefulness for the good of men, and the honour of God; as the doctrines, ordinances, and discipline of the Gospel; and so must be excellently, honestly, pleasantly, and profitably a good work.

Gill: 1Ti 3:2

A bishop then must be blameless,.... Or "an elder", as the Syriac version renders it; not that it can be expected that such an one should be entirely free from sin, or be blameless in the sight of God; but that he should be one, who is so before men, and has not been guilty of any notorious and flagitious crime; and particularly, is not chargeable with the vices hereafter mentioned or hinted at. So the priests under the law were to be without blemish, even in their bodies, Lev 21:17 to which the apostle may here allude.

The husband of one wife; which is not to be understood in a mystical and allegorical sense of his being the pastor of one church, since the apostle afterwards speaks of his house and children, that are to be ruled and kept in good order by him, in distinction from the church of God; but in a literal sense of his conjugal estate; though this rule does not make it necessary that he should have a wife; or that he should not marry, or not have married a second wife, after the death of the first; only if he marries or is married, that he should have but one wife at a time; so that this rule excludes all such persons from being elders, or pastors, or overseers of churches, that were "polygamists"; who had more wives than one at a time, or had divorced their wives, and not for adultery, and had married others. Now polygamy and divorces had very much obtained among the Jews; nor could the believing Jews be easily and at once brought off of them. And though they were not lawful nor to be allowed of in any; yet they were especially unbecoming and scandalous in officers of churches. So the high priest among the Jews, even when polygamy was in use, might not marry, or have two wives, at once; if he did, he could not minister in his office until he divorced one of them ^u. For it is written, Lev 21:13, "he shall take a wife", אחת ולא שתים, "one, and not two" ^w. And the same that is said of the high priest, is said of all other priests; see Eze 44:22, likewise the Egyptian priests might not marry more wives than one, though others might have as many as they pleased ^x: and so the Flamines among the Romans ^y. An elder or pastor must also be one that is

vigilant; or wakeful and watchful, who is diligent in his business, and attends to his care and charge; is watchful over himself, his words, and actions; and watches for the souls of men, to do them all the good he can; and is sober in body, is temperate, and uses moderation in eating and drinking; and in mind, is modest, humble, and prudent; and so the Vulgate Latin Version renders the word "prudent": and the Ethiopic version, "a wise man", one of a sound judgment, a good understanding, and prudent conduct; is not wise above what is written, but thinks soberly of himself, as he ought. The Syriac and Arabic versions render it, "chaste", as free from intemperance, so from uncleanness: and

of good behaviour: neat and decent in his apparel; modest in his whole deportment and conduct, and affable and courteous to all; beautiful in his life and conversation, being adorned with every thing that is graceful and comely:

given to hospitality: to the love of strangers, and to the entertainment of them; and especially the saints and fellow ministers, who are exiled, or are travelling for the sake of spreading the Gospel, or upon some lawful and laudable account. These he is to assist by his advice and counsel, and with the necessaries of life, according to his abilities. Abraham and Lot are noted instances of this virtue.

Apt to teach; who has a considerable store of knowledge; is capable of interpreting the Scripture to the edification of others; is able to explain, lay open, and illustrate the truths of the Gospel, and defend them, and refute error; and who is not only able, but ready and willing, to communicate to others what he knows; and who likewise has utterance of speech, the gift of elocution and can convey his ideas of things in plain and easy language, in apt and acceptable words; for otherwise it signifies not what a man knows, unless he has a faculty of communicating it to others, to their understanding and advantage.

Gill: 1Ti 3:3

Not given to wine,.... One that does not sit at it, or is continually drinking it, and is intemperate in the use of it; otherwise it is lawful for persons in such an office to drink wine, and sometimes absolutely necessary; see 1Ti 5:23 it signifies one that is not given to much wine, as in 1Ti 3:8 is not addicted to it, or a follower of it; the Syriac version renders it, "who does not transgress over wine", or go beyond due bounds in the use of it, who is not immoderate in it; the Arabic version renders it, "not insolent through wine", as one that is heated with it is fierce and furious, and wrangling and quarrelsome, and often very mischievous and injurious; and this sense is followed by some.

No striker; either with his hands, so the Syriac version, "whose hand is not swift to strike"; not one who is nimble and ready at it, who no sooner is abused or injured, but he lifts up his hands and strikes; is but a word and a blow: or with his tongue; so the Arabic version, "not wounding with his tongue"; being too sharp and severe in the admonitions and reproofs of weak brethren, or fallen believers; and especially, he ought not to use scurrilous, reproachful, and contumelious language to any; see Jer 18:18.

Not greedy of filthy lucre; not covetous of getting money, of amassing wealth and riches together; or desirous of popular applause and glory from men. This clause is not in the Alexandrian copy, nor in five of Beza's manuscripts and other copies, nor is it in the Vulgate Latin version, nor in any of the Oriental versions; it seems to be transcribed from Tit 1:7. And indeed it is unnecessary here; since the same is expressed by the word "covetous", at the end of the verse, and makes that a tautology; and moreover, by leaving out this clause, the opposition appears more manifest, between "no striker" and what follows,

but patient; one who patiently bears all reproaches and injuries, puts up with affronts, and gives up what is his right and due, rather than contend, quarrel, and strike; who is patient towards all men, and does not bear hard on those that have offended, but is moderate and mild, and gentle in his censures, reproofs, and admonitions:

not a brawler; not a quarrelsome litigious person, given to fighting, either with the fist or sword, or any other weapon:

not covetous; or a lover of money in an immoderate way, greedy of worldly substance and riches, and insatiable in his desires after them; niggardly, sordid, and illiberal; acting a mercenary part; seeking his own things, and not the things of Christ; his gain from his quarter, and not the good of souls; and withholding from himself, from his family, and the poor, what ought to be enjoyed by them. Whereas, on the other hand, he ought to be generous and liberal, hospitable and charitable, and ready to communicate on all occasions, according to his abilities.

Gill: 1Ti 3:4

One that ruleth well his own house,.... His family, wife, children, and servants; and is not to be understood of his body, and of keeping of that under, and of preserving it chaste and temperate, as appears from what follows:

having his children in subjection with all gravity; keeping a good decorum in his family; obliging his children to observe his orders, and especially the rules of God's word; and not as Eli, who did not use his authority, or lay his commands upon his sons, nor restrain them from evil, or severely reprove them for their sins, but neglected them, and was too mild and gentle with them;

1Sa 2:23 3:13 but like Abraham, who not only taught, but commanded his children and his household, to keep the way of the Lord; Gen 18:19 and so should those act who are in such an office as is here treated of; and should not only rule well in their families, preside over them, go before them, and set an example to them, and keep their children in obedience and subjection; but this should be "with all gravity": not only in the master of the family, but in the children; who as their father is, or should be, should be brought up in, and used to gravity in words and in dress; and in the whole of their deportment and conversation. This may he observed against the Papists, who forbid marriage to the ministers of the Gospel.

Gill: 1Ti 3:5

For if a man know not how to rule his own house,.... Which is an affair of less importance, and more easy to be done; not requiring so much resolution, prudence, care, and thought:

how shall he take care of the church of God? preside over it, rule in it, provide for it, and see that everything is in its proper place, and done according to the will of God. The argument is from the lesser to the greater.

Gill: 1Ti 3:6

Not a novice,.... Or one newly planted, the Arabic version adds, "in the faith"; meaning not a young man, for so was Timothy himself; but a young professor and church member; one that is lately come to the knowledge of the truth, and has just embraced and professed it, and become a member of a church, a new plant there: so the Hebrew word נטע, "a plant", is by the Septuagint in Job 14:9 rendered by this very word. The reason why such a person should not be a bishop, elder, or pastor of a church, is,

lest being lifted up with pride; through the dignity of the office he is advanced to, and the high opinion of men he stands in, and the great gifts qualifying him for such a place, he is supposed to have: for pride on account of these is apt to creep in, and swell and elate the minds of young professors especially; so that there is danger

that he fall into the condemnation of the devil; or "of the slanderer", as the word is rendered in 1Ti 3:11 and the sense then is, lest he should be censured and condemned by such who are given to calumny and detraction, and are glad of any opportunity to reproach and vilify the ministers of the word: but it is better to understand it of Satan; and then the meaning is, either lest such an one fall under the censure and condemnation of the accuser of the brethren; or rather lest he fall into the same condemnation and punishment the devil is fallen into, their crimes being alike. For it seems from hence, that pride was the first sin of the devil, and the cause of his apostasy from God; being elated with his own knowledge, strength, and dignity; and not being able to bear it, that the human nature should be advanced above that of angels.

Gill: 1Ti 3:7

Moreover, he must have a good report of them which are without, That is, "without the church", as the Arabic version reads; for wicked men, though they dislike the principles and profession of godly ministers, and despise their office, yet cannot but speak well of their becoming life and conversation. And this part of their character is necessary to invite persons to hear them, and to recommend their ministry to them, as well as for the reasons that follow:

lest he fall into reproach; into the reproach of men; not only of the world, but of professors of religion; who may be apt to upbraid him with his past sins; especially such that may fall under his censures, admonitions, and reproofs, which hereby will become in a great measure useless and ineffectual:

and the snare of the devil; lest Satan should take encouragement from hence to tempt him to other and greater sins; or lest finding himself slighted and despised by the people of God, because of his former sins, he should break out into anger and revenge against them; or into despondency and despair in himself; or should be negligent of his duty, and timorous of exhorting and reproving others, lest they should retort upon him, and reproach him with his former crimes. The Jews have a regard to the wisdom, prudence, gravity, and manners, of a man they appoint as a minister of a congregation. Their rule is this ^z:

"they do not appoint a messenger or minister of a congregation, but he who is the greatest in the congregation for wisdom and works; and if he is an elderly man, it is the better; and they take care that the messenger or minister of the congregation be a man whose voice is pleasant, and he is used to read: but he whose beard is not full grown, though he is a very considerable man, he may not be a minister of the congregation, because of the honour of the congregation.''

Gill: 1Ti 3:8

Likewise must the deacons be grave,.... The apostle proceeds to give the qualifications, and so the rules for choosing another sort of officers in the church, deacons; whose work and business is, not to preach the Gospel, and administer ordinances; but to take care of the secular affairs of the church, and particularly to serve tables; to provide the bread and wine for the Lord's table, to attend at it, and distribute the elements from the minister to the people, to collect for it, defray the charges of it, and divide what remains among the poor; and they are to take care of the minister's table, that he is provided for in a comfortable way, and to stir up the members to their duty in this respect; and to take care of the poor's table, and distribute what the church collects for them, with simplicity and cheerfulness; and are to be helps to the pastor, in observing the walk of members, in composing differences between them, in visiting the sick and poor, and in preparing matters for church meetings. Their characters are, that they be "grave"; in their speech, gesture, and dress; honest, and of good report among men; and chaste in their words and actions; all which may be signified by the word here used; and the latter may be rather hinted at, because of Nicholas, one of the first deacons, who was charged with uncleanness:

not doubletongued; whose hearts and tongues do not agree together; and who, being a sort of middle persons between the pastor and the members of the church, say one thing to one, and another to the other; which to do is of bad consequence: or who speak well to the poor when they apply to them, and promise them to do them all the service they can, and when it comes to the upshot speak against them:

not given to much wine; which impairs the health, stupefies the mind, and so renders unfit for any such office, as well as wastes the temporal estate; and may lead them to embezzle and consume the church's stock:

not greedy of filthy lucre; for such would withhold from the poor that which is meet for them, and make use of money in their hands, to their own advantage.

Gill: 1Ti 3:9

Holding the mystery of the faith,.... The doctrine of the Gospel, called the "faith", because it contains things to be believed; proposes Christ the object of faith; is the means by which faith comes, and is unprofitable without it: it is called "the mystery", because it is of divine revelation, and could have never been discovered by human reason; and now it is revealed, the modus of many things contained in it remains a mystery; several of the doctrines of it are mysterious ones, particularly the doctrine of the Trinity; and which the ancient Jews call by this very name, ^a רזא דמהימנותא, "the mystery of faith"; the incarnation of the Son of God, the union of the saints to Christ, and their communion with him, and the resurrection of the dead, with others. Now this mysterious doctrine of faith is to be held by deacons; they are to profess it, and to hold fast the profession of it and that

in a pure conscience; with a conscience sprinkled by the blood of Christ; with a conscience void of offence both towards God and man; with a suitable life and conversation; a conversation becoming the Gospel of Christ, and by which it is adorned: and this part of their character is necessary, that such may be able to instruct and establish those who are weak in the faith, and oppose and refute the erroneous, and also recommend the Gospel by their own example; otherwise should their principles or practices be bad, their influence on others might be very pernicious and fatal.

Gill: 1Ti 3:10

And let these also first be proved,.... Not that they should be tried in any part of the deacon's office, to see how capable they are of performing it; but their internal and external characters are to be looked into and examined, and if they appear, to be right, then they are to be approved of, chosen and called unto, and invested with the office:

then let them use the office of a deacon; let them be employed and minister in the several parts and branches of that office:

being found blameless; not without sin, but free from any gross and enormous one; not before God, but in the sight of men; See Gill on 1Ti 3:2.

Gill: 1Ti 3:11

Even so must their wives be grave,.... Some instead of "wives" read "women", and understand them of deaconesses, such as were in the primitive churches; whose business it was to visit the poor and sick sisters of the church, and take care of things belonging to them; but it is better to interpret the words of the wives of the deacons, who must be as their husbands, "grave" in speech, gesture, and dress, of an honest report, a good behaviour, and chaste conversation; which will reflect honour and credit to their husbands:

not slanderers; or accusers, and so act like devils, as the word is sometimes rendered; for should they act such a part, and accuse either the poor, or any of the members of the church wrongfully, or on any trifling occasion, as persons addicted to this vice are wont to do, it would be of bad consequence: and they also should be

sober, temperate, not given to wine; excessive drinking is very scandalous in the female sex; and is the rather mentioned here, because women in the eastern countries were too frequently addicted to it:

faithful in all things; as in the marriage bed, so with whatsoever else they are intrusted with in the family, and civil concerns of their husbands; and this is the rather observed, because the wives of deacons may be sometimes intrusted with the church's stock in their husband's absence, to impart to the poor.

Gill: 1Ti 3:12

Let the deacons be the husbands of one wife,.... See Gill on 1Ti 3:2.

ruling their children and their own houses well. These qualifications are the same with those of the bishop or elder; See Gill on 1Ti 3:4.

Gill: 1Ti 3:13

For they that have used the office of a deacon well,.... With diligence and faithfulness, with simplicity and cheerfulness; taking good care of the minister and poor, and of the discipline of God's house:

purchase to themselves a good degree; not an higher office, as that of presbytery or episcopacy, which is a sense calculated to serve a hierarchy; nor a degree in glory and happiness hereafter; but rather an increase of gifts and grace; or a degree of respect and honour in the church: or the sense is, they possess and enjoy, which is the meaning of the word rendered "purchase", a very honourable office in the church; and which is so to them, they using it well, and discharging it in an honourable manner; unless the apostle should design what the Jews called דרגא דמהימנותא, "a degree of faith": ^b but that is expressed in the next clause:

and great boldness in the faith, which is in Christ Jesus: either in the exercise of the grace of faith at the throne of grace; or in asserting the doctrine of faith before men; and in reproving either for error or immorality: all which may be boldly done by those who use this office well.

Gill: 1Ti 3:14

These things write I unto thee,.... Concerning the offices of bishops and deacons, their several qualifications, and the rules of judging of persons fit for such service:

hoping to come unto thee shortly; at Ephesus. He could not tell whether he could come or not, and therefore makes no promise, but hoped he should; and since it was uncertain, he thought fit to write the above things for his instruction and use.

Gill: 1Ti 3:15

But if I tarry long,.... Or should long delay coming, defer it longer than may be expected; let it be observed that these things are written,

that thou mayest know how thou oughtest to behave thyself in the house of God; that is, the church of God, as it is afterwards explained; called a house, in allusion either to an edifice, it being a spiritual house built of lively stories, or true believers, upon the foundation Jesus Christ, and who also is the door into it; the pillars of it are the ministers of the Gospel; and the windows are the ordinances, and which also are the entertainment in it: or else to a family, as this is sometimes called the household of God, and of faith; the family named of Christ, of which he is the master; and in which are fathers, young men and children; in which ministers are stewards; and which is regulated by good and wholesome laws: and it is called the house of God, because as an edifice, it is of his building and repairing, and in which he dwells; and as a family, is what he provides for. Now the above things were written to Timothy, that he might know bow to order and manage things in this house and family; what became him to do himself, in the character he was; and what persons to direct in the choice of to be officers in it. And of this house it is said,

which is the church of the living God; in opposition to, and distinction from the houses and temples of idols, which are inanimate and senseless creatures; whereas the true God is the living God, has life in himself, essentially, originally, and independently, and is the author and giver of life to others. It is added,

the pillar and ground of the truth; which holds forth the truth to be seen and read of all, as pillars that bear inscriptions; and which supports and maintains truth, as every true church of Christ does so long as it remains so; though truth is the pillar and ground of the church; for if once truth is gone, a church is no more so: rather therefore Timothy himself is here designed; and the sense is, that what was written to him was with this view, that he might the better know how to conduct himself in the church of God, as a pillar and ground of truth, to hold it forth and to secure it: ministers of the Gospel are called pillars, Gal 2:9 and that with greater propriety than the church itself, which is before called an house: though it may be best of all to understand it of Christ as incarnate, the great mystery of godliness; who as he is the ground and foundation of the church, and all believers, so he is the foundation of all true doctrine; and particularly the doctrine of his person, as truly God and truly man, is the pillar and ground which supports all other truths, and without which they fall to the ground: and so this clause may be read in connection with the following words, thus; "the pillar and ground of the truth, and without controversy, is the great mystery of godliness, &c". And this way of speaking is used by the Jews, both of persons and things; so Zebulun is said ^c to be עמוד התורה, "the pillar of the law"; and it is said ^d of

"the great sanhedrim in Jerusalem, they are the root of the oral law; and they are עמודי ההוראה, "the pillars of doctrine"; and from them go forth the statutes and judgments unto Israel;''

and the same is said of things as of persons. Maimonides says ^e,

"the foundation of foundations and the pillar of wisdom, is to know that there is a first Being, that gives being to all beings;''

and R. Sangari, another of their writers, says, ^f.

"there are two things which are עמודי התורה, "the pillars of the law"; the one is, that the law is from God; the other is, that it is received with a faithful (or sincere) heart, from the congregation:''

to which may be added, that it is said ^g that

"the mystery of faith is "amwyqw arqe, "the root and ground" of the world";''

all which may serve to illustrate this passage.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ti 3:1

¹ tn Grk “the saying,” referring to the following citation (see 1 Tim 1:15; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).

² tn Grk “aspires to oversight.”

NET Notes: 1Ti 3:2

¹ tn Or “bishop.”

sn Although some see the article with overseer as indicating a single leader at the top of the ecclesiastical structure (thus taking the article as monadic), this is hardly necessary. It is naturally taken generically (referring to the class of leaders known as overseers) and, in fact, finds precedent in 2:11-12 (“a woman,” “a man”), 2:15 (“she”). Paul almost casually changes between singular and plural in both chapters.

² tn Or “a man married only once,” “devoted solely to his wife” (see 1 Tim 3:12; 5:9; Titus 1:6). The meaning of this phrase is disputed. It is frequently understood to refer to the marital status of the church leader, excluding from leadership those who are (1) unmarried, (2) polygamous, (3) divorced, or (4) remarried after being widowed. A different interpretation is reflected in the NEB’s translation “faithful to his one wife.”

NET Notes: 1Ti 3:4

¹ tn Grk “having children in submission with all dignity.” The last phrase, “keep his children in control without losing his dignity,” may refer to the children rather than the parent: “having children who are obedient and respectful.”

NET Notes: 1Ti 3:6

¹ tn Grk “that he may not become arrogant.”

² tn Grk “the judgment of the devil,” which could also mean “the judgment that the devil incurred.” But see 1 Tim 1:20 for examples of the danger Paul seems to have in mind.

NET Notes: 1Ti 3:7

¹ tn Or “have a good reputation with”; Grk “have a good testimony from.”

² tn Grk “the ones outside.”

³ tn Or “be trapped like the devil was”; Grk “fall into the trap of the devil.” The parallel in 2 Tim 2:26 supports the rendering given in the text.

NET Notes: 1Ti 3:8

¹ tn Or “respectable, honorable, of serious demeanor.”

² tn Or “insincere,” “deceitful”; Grk “speaking double.”

³ tn Grk “not devoted to much wine.”

NET Notes: 1Ti 3:9

¹ sn The mystery of the faith is a reference to the revealed truths of the Christian faith.

NET Notes: 1Ti 3:11

¹ tn Or “also deaconesses.” The Greek word here is γυναῖκας (gunaika") which literally means “women” or “wives.” It is possible that this refers to women who serve as deacons, “deaconesses.” The evidence is as follows: (1) The immediate context refers to deacons; (2) the author mentions nothing about wives in his section on elder qualifications (1 Tim 3:1-7); (3) it would seem strange to have requirements placed on deacons’ wives without corresponding requirements placed on elders’ wives; and (4) elsewhere in the NT, there seems to be room for seeing women in this role (cf. Rom 16:1 and the comments there). The translation “wives” – referring to the wives of the deacons – is probably to be preferred, though, for the following reasons: (1) It would be strange for the author to discuss women deacons right in the middle of the qualifications for male deacons; more naturally they would be addressed by themselves. (2) The author seems to indicate clearly in the next verse that women are not deacons: “Deacons must be husbands of one wife.” (3) Most of the qualifications given for deacons elsewhere do not appear here. Either the author has truncated the requirements for women deacons, or he is not actually referring to women deacons; the latter seems to be the more natural understanding. (4) The principle given in 1 Tim 2:12 appears to be an overarching principle for church life which seems implicitly to limit the role of deacon to men. Nevertheless, a decision in this matter is difficult, and our conclusions must be regarded as tentative.

NET Notes: 1Ti 3:12

¹ tn Or “men married only once,” “devoted solely to their wives” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 5:9; Titus 1:6).

NET Notes: 1Ti 3:13

¹ sn The statement those who have served well as deacons gain a good standing for themselves is reminiscent of Jesus’ teaching (Matt 20:26-28; Mark 10:43-45) that the one who wishes to be great must be a servant (διάκονος [diakonos], used here of deacons) of all, just as the Son of Man came not to be served but to serve (διακονέω [diakonew], as in 1 Tim 3:10, 13).

² sn In the phrase the faith that is in Christ Jesus, the term faith seems to mean “what Christians believe, Christian truth,” rather than personal trust in Christ. So the whole phrase could mean that others will come to place greater confidence in them regarding Christian truth; but the word “confidence” is much more likely to refer to their own boldness to act on the truth of their convictions.

NET Notes: 1Ti 3:14

¹ tn Grk “these things.”

sn These instructions refer to the instructions about local church life, given in 1 Tim 2:1–3:13.

NET Notes: 1Ti 3:15

¹ tn Grk “how it is necessary to behave.”

² tn Grk “which is” (but the relative clause shows the reason for such conduct).

Geneva Bible: 1Ti 3:1

This ^{( 1 )} [is] a true saying, ^{( 2 )} If a man ^{( a )} desire the office of a bishop, he desireth a good work.

^{( 1 )} Having completed the treatise of doctrine and of the manner of handling of it, as well also of public prayer, he now in the third place comes to the persons themselves, speaking first of pastors, and afterwards of deacons. And he uses a preface, so that the church may know that these are certain and sure rules. ^{( 2 )} The office of bishop, or the ministry of the word is not an idle dignity, but a work, and that an excellent work: and therefore a bishop must be furnished with many virtues both at home and abroad. Therefore it is necessary before he is chosen to examine well his learning, his gifts, his abilities, and his life.

^{( a )} He does not speak here of ambitious seeking, of which there cannot be a worse fault in the Church, but generally of the mind and disposition of man, prepared and disposed to help and edify the Church of God, when and wherever it will please the Lord.

Geneva Bible: 1Ti 3:2

A bishop then must be blameless, the husband of ^{( b )} one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

^{( b )} Therefore he that shuts out married men from the office of bishops, only because they are married, is antichrist.

Geneva Bible: 1Ti 3:3

Not ^{( c )} given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

^{( c )} A common drinker and one that will often partake of it.

Geneva Bible: 1Ti 3:6

Not a novice, lest being lifted up with pride he fall into the ^{( d )} condemnation of the devil.

^{( d )} Lest by reason that he is advanced to that position, he takes occasion to be proud, which will undo him, and so he fall into the same condemnation that the devil himself has fallen into.

Geneva Bible: 1Ti 3:8

^{( 3 )} Likewise [must] the ^{( e )} deacons [be] grave, not doubletongued, not given to much wine, not greedy of filthy lucre;

^{( 3 )} Likewise the deacons must first be proved, that there may be a good trial of their honesty, truth, sobriety, mind void of covetousness, that they are well instructed in the doctrine of faith, and to be short, of their good conscience and integrity.

^{( e )} These are those that had to look after the poor.

Geneva Bible: 1Ti 3:9

Holding the ^{( f )} mystery of the faith in a pure conscience.

^{( f )} The doctrine of the Gospel, which is indeed a mystery: for flesh and blood do not reveal it.

Geneva Bible: 1Ti 3:11

^{( 4 )} Even so [must their] wives [be] grave, not slanderers, sober, faithful in all things.

^{( 4 )} Regard must also be had for the pastor's and deacon's wives.

Geneva Bible: 1Ti 3:12

^{( 5 )} Let the deacons be the husbands of one wife, ruling their children and their own houses well.

^{( 5 )} They that have than one wife, at one time, must neither by called to be ministers, nor to be deacons.

Geneva Bible: 1Ti 3:13

For they that have used the office of a deacon well purchase to themselves a good ^{( g )} degree, and ^{( h )} great boldness in the faith which is in Christ Jesus.

^{( g )} Honour and estimation.

^{( h )} Bold and assured confidence without fear.

Geneva Bible: 1Ti 3:14

^{( 6 )} These things write I unto thee, hoping to come unto thee shortly:

^{( 6 )} Paul purposing to add many particular things pertaining to the daily office of a pastor, speaks first a word or two concerning his coming to Timothy, that he should be so much the more careful, lest at his coming he might be reproved of negligence.

Geneva Bible: 1Ti 3:15

But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the ^{( 7 )} house of God, which is the church of the living God, the ^{( i )} pillar and ground of the truth.

^{( 7 )} The pastor always has to consider how he carries out his duties in the house of the living God, in which the treasure of the truth is kept.

^{( i )} That is, with regard to man: for the Church rested upon that cornerstone, Christ, and is the preserver of the truth, but not the mother.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ti 3:1-16

1 How bishops and deacons, and their wives should be qualified;

14 and to what end Saint Paul wrote to Timothy of these things.

15 Of the church, and the blessed truth therein taught and professed.

MHCC: 1Ti 3:1-7

If a man desired the pastoral office, and from love to Christ, and the souls of men, was ready to deny himself, and undergo hardships by devoting himself to that service, he sought to be employed in a good work, and his desire should be approved, provided he was qualified for the office. A minister must give as little occasion for blame as can be, lest he bring reproach upon his office. He must be sober, temperate, moderate in all his actions, and in the use of all creature-comforts. Sobriety and watchfulness are put together in Scripture, they assist one the other. The families of ministers ought to be examples of good to all other families. We should take heed of pride; it is a sin that turned angels into devils. He must be of good repute among his neighbours, and under no reproach from his former life. To encourage all faithful ministers, we have Christ's gracious word of promise, Lo, I am with you alway, even unto the end of the world, Mat 28:20. And he will fit his ministers for their work, and carry them through difficulties with comfort, and reward their faithfulness.

MHCC: 1Ti 3:8-13

The deacons were at first appointed to distribute the charity of the church, and to manage its concerns, yet pastors and evangelists were among them. The deacons had a great trust reposed in them. They must be grave, serious, prudent men. It is not fit that public trusts should be lodged in the hands of any, till they are found fit for the business with which they are to be trusted. All who are related to ministers, must take great care to walk as becomes the gospel of Christ.

MHCC: 1Ti 3:14-16

The church is the house of God; he dwells there. The church holds forth the Scripture and the doctrine of Christ, as a pillar holds forth a proclamation. When a church ceases to be the pillar and ground of truth, we may and ought to forsake her; for our regard to truth should be first and greatest. The mystery of godliness is Christ. He is God, who was made flesh, and was manifest in the flesh. God was pleased to manifest himself to man, by his own Son taking the nature of man. Though reproached as a sinner, and put to death as a malefactor, Christ was raised again by the Spirit, and so was justified from all the false charges with which he was loaded. Angels ministered to him, for he is the Lord of angels. The Gentiles welcomed the gospel which the Jews rejected. Let us remember that God was manifest in the flesh, to take away our sins, to redeem us from all iniquity, and to purify unto himself a peculiar people, zealous of good works. These doctrines must be shown forth by the fruits of the Spirit in our lives.

Matthew Henry: 1Ti 3:1-7

The two epistles to Timothy, and that to Titus, contain a scripture-plan of church-government, or a direction to ministers. Timothy, we suppose, was an evangelist who was left at Ephesus, to take care of those whom the Holy Ghost had made bishops there, that is, the presbyters, as appears by Act 20:28, where the care of the church was committed to the presbyters, and they were called bishops. It seems they were very loth to part with Paul, especially because he told them they should see his face no more (Act 20:38); for their church was but newly planted, they were afraid of undertaking the care of it, and therefore Paul left Timothy with them to set them in order. And here we have the character of a gospel minister, whose office it is, as a bishop, to preside in a particular congregation of Christians: If a man desires the office of a bishop, he desires a good work, 1Ti 3:1. Observe,

I. The ministry is a work. However the office of a bishop may be now thought a good preferment, then it was thought a good work. 1. The office of a scripture-bishop is an office of divine appointment, and not of human invention. The ministry is not a creature of the state, and it is a pity that the minister should be at any time the tool of the state. The office of the ministry was in the church before the magistrate countenanced Christianity, for this office is one of the great gifts Christ has bestowed on the church, Eph 4:8-11. 2. This office of a Christian bishop is a work, which requires diligence and application: the apostle represents it under the notion and character of a work; not of great honour and advantage, for ministers should always look more to their work than to the honour and advantage of their office. 3. It is a good work, a work of the greatest importance, and designed for the greatest good: the ministry is conversant about no lower concerns than the life and happiness of immortal souls; it is a good work, because designed to illustrate the divine perfections in bringing many sons to glory; the ministry is appointed to open men's eyes, and to turn them from darkness to light, and from the power of Satan unto God, etc., Act 26:18. 4. There ought to be an earnest desire of the office in those who would be put into it; if a man desire, he should earnestly desire it for the prospect he has of bringing greater glory to God, and of doing the greatest good to the souls of men by this means. This is the question proposed to those who offer themselves to the ministry of the church of England: "Do you think you are moved by the Holy Ghost to take upon you this office?"

II. In order to the discharge of this office, the doing of this work, the workman must be qualified. 1. A minister must be blameless, he must not lie under any scandal; he must give as little occasion for blame as can be, because this would be a prejudice to his ministry and would reflect reproach upon his office. 2. He must be the husband of one wife; not having given a bill of divorce to one, and then taken another, or not having many wives at once, as at that time was too common both among Jews and Gentiles, especially among the Gentiles. 3. He must be vigilant and watchful against Satan, that subtle enemy; he must watch over himself, and the souls of those who are committed to his charge, of whom having taken the oversight, he must improve all opportunities of doing them good. A minister ought to be vigilant, because our adversary the devil goes about like a roaring lion, seeking whom he may devour, 1Pe 5:8. 4. He must be sober, temperate, moderate in all his actions, and in the use of all creature-comforts. Sobriety and watchfulness are often in scripture put together, because they mutually befriend one another: Be sober, be vigilant. 5. He must be of good behaviour, composed and solid, and not light, vain, and frothy. 6. He must be given to hospitality, open-handed to strangers, and ready to entertain them according to his ability, as one who does not set his heart upon the wealth of the world and who is a true lover of his brethren. 7. Apt to teach. Therefore this is a preaching bishop whom Paul describes, one who is both able and willing to communicate to others the knowledge which God has given him, one who is fit to teach and ready to take all opportunities of giving instructions, who is himself well instructed in the things of the kingdom of heaven, and is communicative of what he knows to others. 8. No drunkard: Not given to wine. The priests were not to drink wine when they went in to minister (Lev 10:8, Lev 10:9), lest they should drink and pervert the law. 9. No striker; one who is not quarrelsome, nor apt to use violence to any, but does every thing with mildness, love, and gentleness. The servant of the Lord must not strive, but be gentle towards all, etc., 2Ti 2:24. 10. One who is not greedy of filthy lucre, who does not make his ministry to truckle to any secular design or interest, who uses no mean, base, sordid ways of getting money, who is dead to the wealth of this world, lives above it, and makes it appear he is so. 11. He must be patient, and not a brawler, of a mild disposition. Christ, the great Shepherd and Bishop of souls, is so. Not apt to be angry or quarrelsome; as not a striker with his hands, so not a brawler with his tongue; for how shall men teach others to govern their tongues who do not make conscience of keeping them under good government themselves? 12. Not covetous. Covetousness is bad in any, but it is worst in a minister, whose calling leads him to converse so much with another world. 13. He must be one who keeps his family in good order: That rules well his own house, that he may set a good example to other masters of families to do so too, and that he may thereby give a proof of his ability to take care of the church of God: For, if a man know not how to rule his own house, how shall he take care of the church of God. Observe, The families of ministers ought to be examples of good to all others families. Ministers must have their children in subjection; then it is the duty of ministers' children to submit to the instructions that are given them. - With all gravity. The best way to keep inferiors in subjection, is to be grave with them. Not having his children in subjection with all austerity, but with all gravity. 14. He must not be a novice, not one newly brought to the Christian religion, or not one who is but meanly instructed in it, who knows no more of religion than the surface of it, for such a one is apt to be lifted up with pride: the more ignorant men are the more proud they are: Lest, being lifted up with pride, he fall into the condemnation of the devil. The devils fell through pride, which is a good reason why we should take heed of pride, because it is a sin that turned angels into devils. 15. He must be of good reputation among his neighbours, and under no reproach from former conversation; for the devil will make use of that to ensnare others, and work in them an aversion to the doctrine of Christ preached by those who have not had a good report.

III. Upon the whole, having briefly gone through the qualifications of a gospel-bishop, we may infer, 1. What great reason we have to cry out, as Paul does, Who is sufficient for these things? 2Co 2:16. Hic labor, hoc opus - This is a work indeed. What piety, what prudence, what zeal, what courage, what faithfulness, what watchfulness over ourselves, our lusts, appetites, and passions, and over those under our charge; I say, what holy watchfulness is necessary in this work! 2. Have not the best qualified and the most faithful and conscientious ministers just reason to complain against themselves, that so much is requisite by way of qualification, and so much work is necessary to be done? And, alas! how far short do the best come of what they should be and what they should do! 3. Yet let those bless God, and be thankful, whom the Lord has enabled, and counted faithful, putting them into the ministry: if God is pleased to make any in some degree able and faithful, let him have the praise and glory of it. 4. For the encouragement of all faithful ministers, we have Christ's gracious word of promise, Lo, I am with you always, even unto the end of the world, Mat 28:20. And, if he be with us, he will fit us for our work in some measure, will carry us through the difficulties of it with comfort, graciously pardon our imperfections, and reward our faithfulness with a crown of glory that fadeth not away, 1Pe 5:4.

Matthew Henry: 1Ti 3:8-13

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

Matthew Henry: 1Ti 3:14-16

He concludes the chapter with a particular direction to Timothy. He hoped shortly to come to him, to give him further directions and assistance in his work, and to see that Christianity was well planted, and took root well, at Ephesus; he therefore wrote the more briefly to him. But he wrote lest he should tarry long, that Timothy might know how to behave himself in the house of God, how to conduct himself as became an evangelist, and the apostle's substitute. Observe,

I. Those who are employed in the house of God must see to it that they behave themselves well, lest they bring reproach upon the house of God, and that worthy name by which they are called. Ministers ought to behave themselves well, and to look not only to their praying and preaching, but to their behaviour: their office binds them to their good behaviour, for any behaviour will not do in this case. Timothy must know how to behave himself, not only in the particular church where he was now appointed to reside for some time, but being an evangelist, and the apostle's substitute, he must learn how to behave himself in other churches, where he should in like manner be appointed to reside for some time; and therefore it is not the church of Ephesus, but the catholic church, which is here called the house of God, which is the church of the living God. Observe here, 1. God is the living God; he is the fountain of life, he is life in himself, and he gives life, breath, and all things to his creatures; in him we live, and move, and have our being, Act 17:25, Act 17:28. 2. The church is the house of God, he dwells there; the Lord has chosen Zion, to dwell there. "This is my rest, here will I dwell, for I have chosen it;"there may we see God's power and glory, Psa 63:2.

II. It is the great support of the church that it is the church of the living God, the true God in opposition to false gods, dumb and dead idols.

1. As the church of God, it is the pillar and ground of truth; that is, either, (1.) The church itself is the pillar and ground of truth. Not that the authority of the scriptures depends upon that of the church, as the papists pretend, for truth is the pillar and ground of the church; but the church holds forth the scripture and the doctrine of Christ, as the pillar to which a proclamation is affixed holds forth the proclamation. Even to the principalities and powers in heavenly places is made known by the church the manifold wisdom of God, Eph 3:10. (2.) Others understand it of Timothy. He, not he himself only, but he as an evangelist, he and other faithful ministers, are the pillars and ground of truth; it is their business to maintain, hold up, and publish, the truths of Christ in the church. It is said of the apostles that they seemed to be pillars, Gal 2:9. [1.] Let us be diligent and impartial in our own enquiries after truth; let us buy the truth at any rate, and not think much of any pains to discover it. [2.] Let us be careful to keep and preserve it. " Buy the truth, and sell it not (Pro 23:23), do not part with it on any consideration."[3.] Let us take care to publish it, and to transmit it safe and uncorrupted unto posterity. [4.] When the church ceases to be the pillar and ground of truth, we may and ought to forsake her; for our regard to truth should be greater than our regard to the church; we are no longer obliged to continue in the church than she continues to be the pillar and ground of truth.

2. But what is the truth which the churches and ministers are the pillars and grounds of? He tells us (1Ti 3:16) that without controversy great is the mystery of godliness. The learned Camero joins this with what goes before, and then it runs thus: "The pillar and ground of the truth, and without controversy great is the mystery of godliness. "He supposes this mystery to be the pillar, etc. Observe,

(1.) Christianity is a mystery, a mystery that could not have been found out by reason or the light of nature, and which cannot be comprehended by reason, because it is above reason, though not contrary thereto. It is a mystery, not of philosophy or speculation; but of godliness, designed to promote godliness; and herein it exceeds all the mysteries of the Gentiles. It is also a revealed mystery, not shut up and sealed; and it does not cease to be a mystery because now in part revealed. But,

(2.) What is the mystery of godliness? It is Christ; and here are six things concerning Christ, which make up the mystery of godliness. [1.] That he is God manifest in the flesh: God was manifest in the flesh. This proves that he is God, the eternal Word, that was made flesh and was manifest in the flesh. When God was to be manifested to man he was pleased to manifest himself in the incarnation of his own Son: The Word was made flesh, Joh 1:14. [2.] He is justified in the Spirit. Whereas he was reproached as a sinner, and put to death as a malefactor, he was raised again by the Spirit, and so was justified from all the calumnies with which he was loaded. He was made sin for us, and was delivered for our offences; but, being raised again, he was justified in the Spirit; that is, it was made to appear that his sacrifice was accepted, and so he rose again for our justification, as he was delivered for our offences, Rom 4:25. He was put to death in the flesh, but quickened by the Spirit, 1Pe 3:18. [3.] He was seen of angels. They worshipped him (Heb 1:6); they attended his incarnation, his temptation, his agony, his death, his resurrection, his ascension; this is much to his honour, and shows what a mighty interest he had in the upper world, that angels ministered to him, for he is the Lord of angels. [4.] He is preached unto the Gentiles. This is a great part of the mystery of godliness, that Christ was offered to the Gentiles a Redeemer and Saviour; that whereas, before, salvation was of the Jews, the partition-wall was now taken down, and the Gentiles were taken in. I have set thee to be a light of the Gentiles, Act 13:47. [5.] That he was believed on in the world, so that he was not preached in vain. Many of the Gentiles welcomed the gospel which the Jews rejected. Who would have thought that the world, which lay in wickedness, would believe in the Son of God, would take him to be their Saviour who was himself crucified at Jerusalem? But, notwithstanding all the prejudices they laboured under, he was believed on, etc. [6.] He was received up into glory, in his ascension. This indeed was before he was believed on in the world; but it is put last, because it was the crown of his exaltation, and because it is not only his ascension that is meant, but his sitting at the right hand of God, where he ever lives, making intercession, and has all power, both in heaven and earth, and because, in the apostasy of which he treats in the following chapter, his remaining in heaven would be denied by those who pretend to bring him down on their altars in the consecrated wafers. Observe, First, He who was manifest in flesh was God, really and truly God, God by nature, and not only so by office, for this makes it to be a mystery. Secondly, God was manifest in flesh, real flesh. Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same, Heb 2:14. And, what is more amazing, he was manifest in the flesh after all flesh had corrupted his way, though he himself was holy from the womb. Thirdly, Godliness is a mystery in all its parts and branches, from the beginning to the end, from Christ's incarnation to his ascension. Fourthly, It being a great mystery, we should rather humbly adore it, and piously believe it, than curiously pry into it, or be too positive in our explications of it and determinations about it, further than the holy scriptures have revealed it to us.

Barclay: 1Ti 3:1-7

This is a very important passage from the point of view of Church government. It deals with the man whom the King James and Revised Standard Versions call the bishop, and whom we have translated overseer.

In the New Testament there are two words which describe the principal office-bearers of the Church, the office-bearers who were to be found in every congregation, and on whose conduct and administration its welfare depended.

(i) There was the man who was called the elder (presbuteros, 4245). The eldership is the most ancient of all offices within the Church. The Jews had their elders, and they traced their origin to the occasion when Moses, in the desert wanderings, appointed seventy men to help him in the task of controlling and caring for the people (Num 11:16). Every synagogue had its elders, and they were the real leaders of the Jewish community. They presided over the worship of the synagogue; they administered rebuke and discipline where these were necessary; they settled the disputes which other nations would have taken to the law-courts. Amongst the Jews the elders were the respected men who exercised a fatherly oversight over the spiritual and material affairs of every Jewish community. But more nations than the Jews had an eldership. The presiding body of the Spartans was called the gerousia (1087), which means the board of the elder men. The Parliament of Rome was called the senate, which comes from senex, which means an old man. In England the men who looked after the affairs of the community were called the aldermen, which means the elder men. In New Testament times every Egyptian village had its village elders who looked after the affairs of the community. The elders had a long history, and they had a place in the life of almost every community.

(ii) But sometimes the New Testament uses another word, episkopos (1985), which the King James and Revised Standard Versions translate bishop, and which literally means overseer, or superintendent. This word, too, has a long and honourable history. The Septuagint, the Greek version of the Hebrew scriptures, uses it to describe those who were the taskmasters, who were over the public works and public building schemes (2Ch 34:17). The Greeks use it to describe the men appointed to go out from the mother city to regulate the affairs of a newly founded colony in some distant place. They use it to describe what we might call commissioners appointed to regulate the affairs of a city. The Romans use it to describe the magistrates appointed to oversee the sale of food within the city of Rome. It is used of the special delegates appointed by a king to see that the laws he had laid down were carried out. Episkopos (1985) always implies two things; first, oversight over some area or sphere of work and second, responsibility to some higher power and authority.

The great question is: What was the relationship in the early Church between the elder, the presbuteros (4245), and the overseer, the episkopos (1985)?

Modern scholarship is practically unanimous in holding that in the early Church the presbuteros (4245) and the episkopos (1985) were one and the same. The grounds for that identification are: (a) Elders were everywhere appointed. After the first missionary journey, Paul and Barnabas appointed elders in all the Churches they had founded (Act 14:23). Titus is instructed to appoint and ordain elders in all the cities of Crete (Tit 1:5). (b) The qualifications of a presbuteros (4245) and of an episkopos (1985) are to all intents and purposes identical (1Ti 3:2-7; Tit 1:6-9). © At the beginning of Philippians, Paul's greetings are to the bishops and the deacons (Phi 1:1). It is quite impossible that Paul would have sent no greetings at all to the elders, who, as we have already seen, were in every Church; and therefore the bishops and the elders must be one and the same body of people. (d) When Paul was on his last journey to Jerusalem, he sent for the elders of Ephesus to meet him at Miletus (Act 20:17), and in the course of his talk to them he says that God has made them episkopoi (1985) to feed the Church of God (Act 20:28). That is to say, he addresses precisely the same body of men first as elders and second as bishops or overseers. (e) When Peter is writing to his people, he talks to them as an elder to elders (1Pe 5:1), and then he goes on to say that their function is oversight of the flock of God (1Pe 5:2), and the word he uses for oversight, is the verb episkopein (1983) from which episkopos (1985) comes. All the evidence from the New Testament goes to prove that the presbuteros (4245) and the episkopos (1985), the elder and the bishop or overseer, were one and the same person.

Two questions arise. First, if they were the same, why were there two names for them? The answer is that presbuteros (4245) described these leaders of the Church as they personally were. They were the elder men, the older and respected members of the community. Episkopos (1985), on the other hand, described their function, which was to oversee the life and the work of the Church. The one word described the man; the other described his task.

The second question is--if the elder and the bishop were originally the same, how did the bishop become what he did? The answer is simple. Inevitably the body of the elders would acquire a leader. Someone to lead would be essential and would inevitably emerge. The more organized the Church became, the more such a figure would be bound to arise. And the elder who stood out as leader came to be called the episkopos (1985), the superintendent of the Church. But it is to be noted that he was simply a leader amongst equals. He was in fact the elder whom circumstances and personal qualities had combined to make a leader for the work of the Church.

It will be seen that to translate episkopos (1985) by the word bishop in the New Testament now gives the word a misleading meaning. It is better to translate it overseer or superintendent.

Barclay: 1Ti 3:1-7

This passage is further interesting in that it tells us something of the appointment and the duties of the leaders of the Church.

(i) They were formally set apart for their office. Titus was to ordain elders in every Church (Tit 1:5). The office-bearer of the Church is not made an office-bearer in secret; he is set apart before the eyes of men; the honour of the Church is publicly delivered into his hands.

(ii) They had to undergo a period of testing. They had first to be proved (1Ti 3:10). No one builds a bridge or a piece of machinery with metal which has not been tested. The Church might do well to be more strict than she is in the testing of those chosen for leadership.

(iii) They were paid for the work which they had to do. The labourer was worthy of his hire (1Ti 5:18). The Christian leader does not work for pay, but, on the other hand, the duty of the Church which chose him for the work is to supply him with the means to live.

(iv) They were liable to censure (1Ti 5:19-22). In the early Church the office-bearer had a double function. He was a leader of the Church; but he was also the servant of the Church. He had to answer for his stewardship. No Christian office-bearer must ever consider himself answerable to no one; he is answerable to God and to the people over whom God gave him the task of presiding.

(v) They had the duty of presiding over the Christian assembly and of teaching the Christian congregation (1Ti 5:17). The Christian office-bearer has the double duty of administration and instruction. It may well be that one of the tragedies of the modern Church is that the administrative function of the office-bearer has usurped the teaching function almost entirely. It is, for instance, sad to see how few elders of the Church are actively engaged in the teaching work of Sunday schools.

(vi) The office-bearer was not to be a recent convert. Two reasons are given for this advice. The first is quite clear. It is "in case he becomes inflated with a sense of his own importance." The second is not so clear. It is, as the Revised Standard Version has it, "lest he fall into the condemnation of the devil." There are three possible explanations of that strange phrase. (a) It was through his pride that Lucifer rebelled against God and was expelled from heaven. And this may simply be a second warning against the danger of pride. (b) It may mean that, if the too quickly advanced convert becomes guilty of pride, he gives the devil a chance to level his charges against him. A conceited Church office-bearer gives the devil a chance to say to critics of the Church: "Look! There's your Christian! There's your Church member! That's what an office-bearer is like!" © The word diabolos (1228) has two meanings. It means "Devil," and that is the way in which the Revised Standard Version has taken it here; but it also means "slanderer." It is in fact the word used for slanderer in 1Ti 3:11, where the women are forbidden to be slanderers. So then this phrase may mean that the recent convert, who has been appointed to office, and has acquired, as we say, a swelled head, gives opportunity to the slanderers. His unworthy conduct is ammunition for those who are ill-disposed to the Church. No matter how we take it, the point is that the conceited Church official is a bad debt to the Church.

But, as the early Church saw it, the responsibility of the office-bearer did not begin and end in the Church. He had two other spheres of responsibility, and if he failed in them, he was bound also to fail in the Church.

(i) His first sphere of duty was his own home. If a man did not know how to rule his own household, how could he engage upon the task of ruling the congregation of the Church? (1Ti 3:5). A man who had not succeeded in making a Christian home could hardly be expected to succeed in making a Christian congregation. A man who had not instructed his own family could hardly be the right man to instruct the family of the Church.

(ii) The second sphere of responsibility was the world. He must be "well thought of by outsiders" (1Ti 3:7). He must be a man who has gained the respect of his fellow-men in the day-to-day business of life. Nothing has hurt the Church more than the sight of people who are active in it, whose business and social life belies the faith which they profess and the precepts which they teach. The Christian office-bearer must first of all be a good man.

Barclay: 1Ti 3:1-7

We have just seen that the Christian leader must be a man who has won the respect of all. In this passage there is a great series of words and phrases describing his character; and it will be worth while to look at each in turn. Before we do that it will be interesting to set beside them two famous descriptions by great heathen thinkers of the good leader's character. Diogenes Laertius (7: 116-126) hands down to us the Stoic description. He must be married; he must be without pride; he must be temperate; and he must combine prudence of mind with excellence of outward behaviour. A writer called Onosander gives us the other. He must be prudent, self-controlled, sober, frugal, enduring in toil, intelligent, without love of money, neither young nor old, if possible the father of a family, able to speak competently, and of good reputation. It is interesting to see how the pagan and the Christian descriptions coincide.

The Christian leader must be a man against whom no criticism can be made (anepileptos, 423). Anepileptos is used of a position which is not open to attack, of a life which is not open to censure, of an art or technique which is so perfect that no fault can be found with it, of an agreement which is inviolable. The Christian leader must not only be free from such faults as can be assailed by definite charges; he must be of such fine character as to be even beyond criticism. The Rheims version of the New Testament translates this Greek word by the very unusual English word irreprehensible, unable to be found fault with. The Greeks themselves defined the word as meaning "affording nothing of which an adversary can take hold." Here is the ideal of perfection. We will not be able fully to attain to it; but the fact remains that the Christian leader must seek to offer to the world a life of such purity that he leaves no loophole even for criticism of himself.

The Christian leader must have been married only once. The Greek literally means that he must be "the husband of one wife." Some take this to mean that the Christian leader must be a married man, and it is possible that the phrase could mean that. It is certainly true that a married man can be a recipient of confidences and a bringer of help in a way that a single man cannot be, and that he can bring a special understanding and sympathy to many a situation. Some few take it to mean that the Christian leader cannot marry a second time, even after his wife's death. In support they quote Paul's teaching in 1Cor 7 . But in its context here we can be quite certain that the phrase means that the Christian leader must be a loyal husband, preserving marriage in all its purity. In later days the Apostolic Canons laid it down: "He who is involved in two marriages, after his baptism, or he who has taken a concubine, cannot be an episkopos (1985), a bishop."

We may well ask why it should be necessary to lay down what looks obvious. We must understand the state of the world in which this was written. It has been said, and with much truth, that the only totally new virtue which Christianity brought into this world was chastity. In many ways the ancient world was in a state of moral chaos, even the Jewish world. Astonishing as it may seem, certain Jews still practised polygamy. In the Dialogue with Trypho, in which Justin Martyr discusses Christianity with a Jew, it is said that "it is possible for a Jew even now to have four or five wives" (Dialogue with Trypho, 134). Josephus can write: "By ancestral custom a man can live with more than one wife" (Antiquities of the Jews, 17: 1, 2).

Apart altogether from these unusual cases, divorce was tragically easy in the Jewish world. The Jews had the highest ideals of marriage. They said that a man must surrender his life rather than commit murder, idolatry or adultery. They had the belief that marriages are made in heaven. In the story of the marriage of Isaac and Rebecca it is said: "The thing comes from the Lord" (Gen 24:50). This was taken to mean that the marriage was arranged by God. So it is said in Pro 19:14: "A prudent wife is from the Lord." In the story of Tobit, the angel says to Tobit: "Fear not for she was prepared for thee from the beginning" (Tob 6:17). The Rabbis said: "God sits in heaven arranging marriages." "Forty days before the child is formed a heavenly voice proclaims its mate."

For all that, the Jewish law allowed divorce. Marriage was indeed the ideal but divorce was permitted. Marriage was "inviolable but not indissoluble." The Jews held that once the marriage ideal had been shattered by cruelty or infidelity or incompatibility, it was far better to allow a divorce and to permit the two to make a fresh start. The great tragedy was that the wife had no rights whatsoever. Josephus says: "With us it is lawful for a husband to dissolve a marriage, but a wife, if she departs from her husband, cannot marry another, unless her former husband put her away" (Antiquities of the Jews, 15: 8, 7). In a case of divorce by consent, in the time of the New Testament, all that was required was two witnesses, and no court case at all. A husband could send his wife away for any cause; at the most a wife could petition the court to urge her husband to write her a bill of divorcement, but it could not compel him even to do that.

In face of that situation, things came to such a pass that "women refused to contract marriages, and men grew grey and celibate." A brake was put upon this process by legislation introduced by Simon ben Shetah. A Jewish wife always brought her husband a dowry which was called Kethubah. Simon enacted that a man had unrestricted use of the Kethubah, so long as he remained married to his wife, but on divorce he was absolutely liable to repay it, even if he had "to sell his hair" to do so. This checked divorce; but the Jewish system was always vitiated by the fact that the wife had no rights.

In the heathen world things were infinitely worse. There, too, according to Roman law, the wife had no rights. Cato said: "If you were to take your wife in adultery, you could kill her with impunity, without any court judgment; but if you were involved in adultery, she would not dare to lift a finger against you, for it is unlawful." Things grew so bad, and marriage grew so irksome, that in 131 B.C. a well-known Roman called Metellus Macedonicus made a statement which Augustus was afterwards to quote: "If we could do without wives, we would be rid of that nuisance. But since nature has decreed that we can neither live comfortably with them, nor live at all without them, we must look rather to our permanent interests than to passing pleasure."

Even the Roman poets saw the dreadfulness of the situation. "Ages rich in sin," wrote Horace, "were the first to taint marriage and family life. From this source the evil has overflowed." "Sooner will the seas be dried up," said Propertius, "and the stars be raft from heaven, than our women reformed." Ovid wrote his famous, or infamous, book The Art of love, and never from beginning to end mentions married love. He wrote cynically: "These women alone are pure who are unsolicited, and a man who is angry at his wife's love affair is nothing but a rustic boor." Seneca declared: "Anyone whose affairs have not become notorious, and who does not pay a married woman a yearly fee, is despised by women as a mere lover of girls; in fact husbands are got as a mere decoy for lovers." "Only the ugly," he said, "are loyal." "A woman who is content to have only two followers is a paragon of virtue." Tacitus commended the supposedly barbarian German tribes for "not laughing at evil, and not making seduction the spirit of the age." When a marriage took place, the home to which the couple were going was decorated with green bay leaves. Juvenal said that there were those who entered on divorce before the bays of welcome had faded. In 19 B.C. a man named Quintus Lucretius Vespillo erected a tablet to his wife which said: "Seldom do marriages last until death undivorced; but ours continued happily for forty-one years." The happy marriage was the astonishing exception.

Ovid and Pliny had three wives; Caesar and Antony had four; Sulla and Pompey had five; Herod had nine; Cicero's daughter Tullia had three husbands. The Emperor Nero was the third husband of Poppaea and the fifth husband of Statilla Messalina.

It was not for nothing that the Pastorals laid it down that the Christian leader must be the husband of one wife. In a world where even the highest places were deluged with immorality, the Christian Church must demonstrate the chastity, the stability and the sanctity of the Christian home.

Barclay: 1Ti 3:1-7

The Christian leader must be sober (nephalios, 3524) and he must not over-indulge in wine, (paroinos, 3943). In the ancient world wine was continually used. Where the water supply was very inadequate and sometimes dangerous, wine was the most natural drink of all. It is wine which cheers the hearts of gods and men (Jdg 9:13). In the restoration of Israel she will plant her vineyards and drink her wine (Amo 9:14). Strong drink is given to those who are ready to perish, and wine to those whose hearts are heavy (Pro 31:6).

This is not to say that the ancient world was not fully alive to the dangers of strong drink. Proverbs speaks of the disaster which comes to the man who looks on the wine when it is red (Pro 23:29-35). Wine is a mocker, strong drink a brawler (Pro 20:1). There are terrible stories of what happened to people through over-indulgence in wine. There is the case of Noah (Gen 9:18-27); of Lot (Gen 19:30-38); of Amnon (2Sa 13:28-29). Although the ancient world used wine as the commonest of all drinks, it used it most abstemiously. When wine was drunk, it was drunk in the proportion of two parts of wine to three parts of water. A man who was drunken would be disgraced in ordinary heathen society, let alone in the Church.

The interesting thing is the double meaning that both words in this section possess. Nephalios (3524) means sober, but it also means watchful and vigilant; paroinos (3943) means addicted to wine, but it also means quarrelsome and violent. The point that the Pastorals make here is that the Christian must allow himself no indulgence which would lessen his Christian vigilance or soil his Christian conduct.

There follow two Greek words which describe two great qualities which must characterize the Christian leader. He must be prudent (sophron, 4998) and well-behaved (kosmios, 2887).

We have translated sophron (4998) by prudent, but it is virtually untranslatable. It is variously translated of sound mind, discreet, prudent, self-controlled, chaste, having complete control over sensual desires. The Greeks derived it from two words which mean to keep one's mind safe and sound. The corresponding noun is sophrosune (4997), and the Greeks wrote and thought much about it. It is the opposite of intemperance and lack of self-control. Plato defined it as "the mastery of pleasure and desire." Aristotle defined it as "that power by which the pleasures of the body are used as law commands." Philo defined it as "a certain limiting and ordering of the desires, which eliminates those which are external and excessive, and which adorns those which are necessary with timeliness and moderation." Pythagoras said that it was "the foundation on which the soul rests." Iamblichus said that "it is the safeguard of the most excellent habits in life." Euripides said that it was "the fairest gift of God." Jeremy Taylor called it "reason's girdle and passion's bridle." Trench describes sophrosune (4997) as "the condition of entire command over the passions and desires, so that they receive no further allowance than that which law and right reason admit and approve." Gilbert Murray wrote of sophron (4998): "There is a way of thinking which destroys and a way which saves. The man or woman who is sophron (4998) walks among the beauties and perils of the world, feeling love, joy, anger, and the rest; and through all he has that in his mind which saves. Whom does it save? Not him only, but, as we should say, the whole situation. It saves the imminent evil from coming to be." E. F. Brown quotes in illustration of sophrosune (4997) a prayer of Thomas Aquinas which asks for "a quieting of all our impulses, fleshly and spiritual."

The man who is sophron (4998) has every part of his nature under perfect control, which is to say that the man who is sophron (4998) is the man in whose heart Christ reigns supreme.

The companion word is kosmios (2887), which we have translated well-behaved. If a man is kosmios (2887) in his outer conduct it is because he is sophron (4998) in his inner life. Kosmios (2887) means orderly, honest, decorous. In Greek it has two special usages. It is common in tributes and in inscriptions to the dead. And it is commonly used to describe the man who is a good citizen. Plato defines the man who is kosmios (2887) as "the citizen who is quiet in the land, who duly fulfils in his place and order the duties which are incumbent upon him as such." This word has more in it than simply good behaviour. It describes the man whose life is beautiful and in whose character all things are harmoniously integrated.

The leader of the Church must be a man who is sophron (4998), his every instinct and desire under perfect control; he must be a man who is kosmios (2887), his inner control issuing in outward beauty. The leader must be one in whose heart Christ's power reigns and on whose life Christ's beauty shines.

Barclay: 1Ti 3:1-7

The Christian leader must be hospitable (philoxenos, 5382). This is a quality on which the New Testament lays much stress. Paul bids the Roman Church to "practise hospitality" (Rom 12:13). "Practise hospitality ungrudgingly to one another," says Peter (1Pe 4:9). In the Shepherd of Hermas, one of the very early Christian writings, it is laid down: "The episkopos (1985) must be hospitable, a man who gladly and at all times welcomes into his house the servants of God." The Christian leader must be a man with an open heart and an open house.

The ancient world was very careful of the rights of the guest. The stranger was under the protection of Zeus Xenios, the Protector of Strangers. in the ancient world, inns were notoriously bad. In one of Aristophanes' plays Heracles asks his companion where they will lodge for the night; and the answer is: "Where the fleas are fewest." Plato speaks of the inn-keeper being like a pirate who holds his guests to ransom. Inns tended to be dirty and expensive and, above all, immoral. The ancient world had a system of what were called Guest Friendships. Over generations families had arrangements to give each other accommodation and hospitality. Often the members of the families came in the end to be unknown to each other by sight and identified themselves by means of what were called tallies. The stranger seeking accommodation would produce one half of some object; the host would possess the other half of the tally; and when the two halves fitted each other the host knew that he had found his guest, and the guest knew that the host was indeed the ancestral friend of his household.

In the Christian Church there were wandering teachers and preachers who needed hospitality. There were also many slaves with no homes of their own to whom it was a great privilege to have the right of entry to a Christian home. It was of the greatest blessing that Christians should have Christian homes ever open to them in which they could meet people like-minded to themselves. We live in a world where there are still many who are far from home, many who are strangers in a strange place, many who live in conditions where it is hard to be a Christian. The door of the Christian home and the welcome of the Christian heart should be open to all such.

The Christian leader must be possessed of an aptitude for teaching (didaktikos, 1317). It has been said that his duty is "to preach to the unconverted and to teach the converted." There are two things to be said about this. It is one of the disasters of modern times that the teaching ministry of the Church is not being exercised as it should. There is any amount of topical preaching and any amount of exhortation; but there is little use in exhorting a man to be a Christian when he does not know what being a Christian means. Instruction is a primary duty of the Christian preacher and leader. The second thing is this. The finest and the most effective teaching is done not by speaking but by being. Even the man with no gift of words can teach, by living in such a way that in him men see the reflection of the Master. A saint has been defined as someone "in whom Christ lives again."

The Christian leader must not be a man who assaults others (plektes, 4131, a striker). That this instruction was not unnecessary is seen in one of the very early regulations of the Apostolic Canons: "A bishop, priest or deacon who smites the faithful when they err, or the unbelievers when they commit injury, and desires by such means as this to terrify them, we command to be deposed; for nowhere hath the Lord taught us this. When he was reviled, he reviled not again, but the contrary. When he was smitten, he smote not again; when he suffered, he threatened not." It will not be likely that any Christian leader will nowadays strike another Christian, but the fact remains that blustering, bullying, irritable, bad-tempered speech or action is forbidden to the Christian.

The Christian leader must be gentle. The Greek is epieikes (1933), another of these completely untranslatable words. The noun is epieikeia (1932) and Aristotle describes it as "that which corrects justice" and as that which "is just and better than justice." He said that it was that quality which corrects the law when the law errs because of its generality. What he means is that sometimes it may actually be unjust to apply the strict letter of the law. Trench said that epieikeia (1932) means "retreating from the letter of right better to preserve the spirit of right" and is "the spirit which recognizes the impossibility of cleaving to all formal law...that recognizes the danger that ever waits upon the assertion of legal rights, lest they should be pushed into moral wrongs...the spirit which rectifies and redresses the injustice of justice." Aristotle describes in full the action of epieikeia (1932): "To pardon human failings; to look to the law-giver, not to the law; to the intention, not to the action; to the whole, not to the part; to the character of the actor in the long run and not in the present moment; to remember good rather than evil, and the good that one has received rather than the good that one has done; to bear being injured; to wish to settle a matter by words rather than deeds." If there is a matter under dispute, it can be settled by consulting a book of practice and procedure, or it can be settled by consulting Jesus Christ. If there is a matter of debate, it can be settled in law, or it can be settled in love. The atmosphere of many a Church would be radically changed if there was more epieikeia (1932) within it.

The Christian leader must be peaceable (amachos, 269). The Greek word means disinclined to fight. There are people who, as we might put it, are "trigger-happy" in their relationships with other people. But the real Christian leader wants nothing so much as he wants peace with his fellow-men.

The Christian leader must be free from the love of money. He will never do anything simply for profit's sake. He will know that there are values which are beyond all money price.

Barclay: 1Ti 3:8-10

In the early Church the function of the deacons lay much more in the sphere of practical service. The Christian Church inherited a magnificent organization of charitable help from the Jews. No nation has ever had such a sense of responsibility for the poorer brother and sister as the Jews. The synagogue had a regular organization for helping such people. The Jews rather discouraged the giving of individual help to individual people. They preferred that help should be given through the community and especially through the synagogue.

Each Friday in every community two official collectors went round the markets and called on each house, collecting donations for the poor in money and in goods. The material so collected was distributed to those in need by a committee of two, or more if necessary. The poor of the community were given enough food for fourteen meals, that is for two meals a day for the week; but no one could receive from this fund if he already possessed a week's food in the house. This fund for the poor was called the Kuppah, or the basket. In addition to this there was a daily collection of food from house to house for those who were actually in emergency need that day. This fund was called the Tamhui or the tray. The Christian Church inherited this charitable organization, and no doubt it was the task of the deacons to attend to it.

Many of the qualifications of the deacon are the same as for the episkopos (1985). They are to be men of dignified character; they are to be abstemious; they are not to soil their hands with disreputable ways of making money; they have to undergo a test and a time of probation; they must practise what they preach, so that they can hold the Christian. faith with a clear conscience.

One new qualification is added; they are to be straight. The Greek is that they must not be dilogos (1351), and dilogos means speaking with two voices, saying one thing to one and another to another. In The Pilgrim's Progress John Bunyan puts into By-ends mouth a description of the people who live in the town of Fair-speech. There is my Lord Turn-about, my Lord Time-Server, my Lord Fair-speech, after whose ancestors the town was named, Mr. Smooth-man, Mr. Facing-both-ways, Mr. Any-thing; and the parson of the parish, Mr. Two-tongues. A deacon, in his going from house to house, and in his dealing with those who needed charity, had to be a straight man. Again and again he would be tempted to evade issues by a little timely hypocrisy and smooth speaking. But the man who would do the work of the Christian Church must be straight.

It is clear that the man who performs well the office of deacon can look for promotion to the high office of elder, and will gain such a confidence in the faith that he can look any man in the face.

Barclay: 1Ti 3:11

As far as the Greek goes, this could refer to the wives of the deacons, or to women engaged in a similar service. It seems far more likely that it refers to women who are also engaged upon this work of charity. There must have been acts of kindness and of help which only a woman could properly do for another woman. Certainly in the early Church there were deaconesses. They had the duty of instructing female converts and in particular of presiding and attending at their baptism, which was by total immersion.

It was necessary that such women workers should be warned against slanderous gossip and bidden to be absolutely reliable. When a young doctor graduates and before he begins to practise, he takes the Hippocratic oath, and part of that oath is a pledge never to repeat anything that he has heard in the house of a patient, or anything that he has heard about a patient, even if he has heard it on the street. In the work of helping the poor, things might easily be heard and be repeated and infinite damage done. It is not any insult to women that the Pastorals specially forbid gossip to them. In the nature of things a woman runs more risk of gossip than a man. A man's work takes him out into the world; a woman of necessity lives in a narrower sphere and for that very reason has fewer things to talk about. This increases the danger of talking about the personal relationships from which slanderous gossip arises. Whether man or woman, a tale-bearing, confidence-repeating Christian is a monstrous thing.

In Greek civilization it was essential that the women workers of the Church should preserve their dignity. The respectable Greek woman lived in the greatest seclusion; she never went out alone; she never even shared meals with her men folk. Pericles said that the duty of an Athenian mother was to live so retired a life that her name should never be mentioned among men for praise or blame. Xenophon tells how a country gentleman who was a friend of his said about the young wife whom he had just married and whom he dearly loved. "What was she likely to know when I married her? Why, she was not yet fifteen when I introduced her to my house, and she had been brought up always under the strictest supervision; as far as could be managed, she had not been allowed to see anything, hear anything or ask any questions." That is the way in which respectable Greek girls were brought up. Xenophon gives a vivid picture of one of these girl-wives gradually "growing accustomed to her husband and becoming sufficiently tame to hold conversation with him."

Christianity emancipated women; it liberated them from a kind of slavery. But there were dangers. She who was liberated might misuse her new-found freedom; the respectable world might be shocked by such an emancipation; and so the Church had to lay down its regulations. It was by wisely using freedom, and not misusing it, that women came to hold the proud position in the Church which they hold today.

Barclay: 1Ti 3:12-13

See Comments for 1 Timothy 3:12-13

Barclay: 1Ti 3:14-15

Here in one phrase is the reason why the Pastoral Epistles were written; they were written to tell men how to behave within the Church. The word for to behave is anastrephesthai (390); it describes what we might call a man's walk and conversation. It describes his whole life and character; but it specially describes him in his relationships with other people. As it has been said, the word in itself lays it down that a church member's personal character must be excellent and that his personal relationships with other people should be a true fellowship. A church congregation is a body of people who are friends with God and friends with each other. Paul goes on to use four words which describe four great functions of the Church.

(i) The Church is the household (oikos, 3624) of God. First and foremost it must be a family. In a despatch written after one of his great naval victories, Nelson ascribed his victory to the fact that he "had the happiness to command a band of brothers." Unless a church is a band of brothers it is not a true church at all. Love of God can exist only where brotherly love exists.

(ii) The Church is the assembly (ekklesia, 1577) of the living God. The word ekklesia (1577) literally means a company of people who have been called out. It does not mean that they have been selected or picked out. In Athens the ekklesia (1577) was the governing body of the city; and its membership consisted of all the citizens met in assembly. But, very naturally, at no time did all attend. The summons went out to come to the Assembly of the City, but only some citizens answered it and came. God's call has gone out to every man; but only some have accepted it; and they are the ekklesia (1577), the Church. It is not that God has been selective. The invitation comes to all; but to an invitation there must be a response.

(iii) The Church is the pillar of the truth (stulos, 4769). In Ephesus, to which these letters were written, the word pillar would have a special significance. The greatest glory of Ephesus was the Temple of Diana or Artemis. "Great is Diana of the Ephesians" (Act 19:28). It was one of the seven wonders of the world. One of its features was its pillars. It contained one hundred and twenty-seven pillars, every one of them the gift of a king. All were made of marble, and some were studded with jewels and overlaid with gold. The people of Ephesus knew well how beautiful a thing a pillar could be. It may well be that the idea of the word pillar here is not so much support--that is contained in buttress--as display. Often the statue of a famous man is set on the top of a pillar that it may stand out above all ordinary things and so be clearly seen, even from a distance. The idea here is that the Church's duty is to hold up the truth in such a way that all men may see it.

(iv) The Church is the buttress (hedraioma, 1477) of the truth. The buttress is the support of the building. It keeps it standing intact. In a world which does not wish to face the truth, the Church holds it up for all to see. In a world which would often gladly eliminate unwelcome truth, the Church supports it against all who would seek to destroy it.

Constable: 1Ti 2:1--4:6

III. INSTRUCTIONS CONCERNING THE LIFE OF THE LOCAL CHURCH 2:1--4:5

Paul moved on from instructions aimed primarily at Timothy's person to those the young minister needed to heed in his pastoral work.

Constable: 1Ti 3:1-16

C. The qualifications for church leaders 3:1-16

Paul proceeded from his instructions concerning worship in the church to lay out qualifications for leaders of the church. He did so to give Timothy guidance in selecting these important individuals.

Constable: 1Ti 3:1-7

1. Qualifications for elders 3:1-7

The Ephesian church already had elders long before Paul wrote this letter (Acts 20:17-35).

"If our identification of the false teachers as elders is correct, then Paul's reason for this set of instructions is that Timothy must see to it that elders are living according to their appointment, that is, by these standards. At the same time, of course, the whole church will be listening in and will thus be given the grounds for discipline of erring elders as well as for their replacement (cf. 5:22, 24-25)."¹⁰⁵

3:1 Paul cited another well-known saying (cf. 1:15) to introduce and give support to what he was about to teach.

"Overseer" (Gr. episkopes) is a term that emphasizes this leader's management responsibilities and is evidently synonymous with "elder" (presbuteros; 5:17; 1 Pet. 5:1) and "pastor" or "shepherd" (poimen; Eph. 4:11). Paul used the term "elder" more frequently, so I have chosen to use it in commenting on this pericope. At the time Paul wrote the Pastorals the office of elder was common in the churches since he had appointed elders in churches that he had founded (Acts 14:23). The history of the elder office in the church goes back to the elder office in ancient Israel. The Jews continued this organization in their synagogues, which they began during the Babylonian Captivity.¹⁰⁶

". . . while the synagogal eldership did influence church eldership, the influence was of a general nature."¹⁰⁷

Paul did not say that each congregation of Christians required at least one elder to be a church. Moreover there appears to have been more than one elder in some churches (e.g., Acts 20:17; Phil. 1:1) but not necessarily in all. Elder was an official position of leadership in the church that carried with it pastoral responsibility (1 Pet. 5:1-2). "Elder" describes the maturity of those who normally hold this position. "Overseer" describes the major responsibility inherent in the position. "Pastor" describes the gift and work necessary to fulfill this position.

A person can aspire to hold an office out of good or bad motives. The "trustworthy statement" Paul cited assumed good motives: the desire to do a worthy work, not personal aggrandizement. Church congregations should be careful to investigate the motivation of men who aspire to become elders. Such an aspiration can lead a young man to study, labor, and sacrifice to prepare himself for leadership in a church.

"The saying in fact focuses less on the person than on the position. Thus Paul is not commending people who have a great desire to become leaders; rather, he is saying that the position of overseer is such a significant matter, a noble task, that it should indeed be the kind of task to which a person might aspire. Thus, despite the activities of some, he does not for that reason negate the position itself."¹⁰⁸

Constable: 1Ti 3:8-13

2. Qualifications for deacons 3:8-13

Paul continued his instructions concerning order in the life of the local church by setting forth qualifications for the deacons. He did this to insure Spirit-directed assistants for the elders.

3:8-10 "Likewise" (v. 8) indicates that Paul was describing an office different from that of elder when he spoke of deacons. "Deacon" (Gr. diakonos, v. 8; lit. servant) is a word the New Testament writers used frequently. In time the churches recognized official servants of the churches, and these people held office as deacons. A list of 12 qualifications follows.

1. "Men of dignity" (Gr. semnos, v. 8) means worthy of respect.

2. "Not double-tongued" (Gr. me dilogous, v. 8) means not two-faced, saying one thing or living one way part of the time and another at other times; honest, not hypocritical, sincere; men of integrity.

3. "Not addicted to much wine" (Gr. me oino pollo prosechontas, v. 8; cf. elder qualification #8).

4. "Not fond of sordid gain" (Gr. me aischrokerdeis, v. 8; cf. elder qualification #12).

5. "Holding the . . . faith with a clear conscience" (Gr. echontas to mysterion tes pisteos en kathara syneidesei, v. 9) describes a man of conviction who behaves in harmony with his beliefs. "The mystery of the faith" is the body of doctrine that God has given us by special revelation.¹²⁸

6. "Beyond reproach" (Gr. anegkletoi, v. 10; cf. elder qualification #1) means without reasonable grounds for accusation. This was to be true of him in the past as well as in the present having passed the test of time. Paul was not referring to some type of ordination exam.¹²⁹

"The meaning is not [either] that they should be given a trial appointment as deacon, but rather that the church should constantly be examining and testing the members of the congregation, so that whenever the need for selecting deacons arises, they will know what members are qualified for appointment."¹³⁰

3:11 Does this verse refer to female deacons, the wives of male deacons,¹³¹ or unmarried women who assist the deacons? Exegetically it is very hard to decide.¹³² I think it probably refers to female deacons for the following reasons. First, there is nothing about the office as such that would exclude a woman. Second, it seems unusual that Paul would prescribe qualifications for wives of deacons but not for wives of elders.

Paul described Phoebe as a deaconess (servant, Gr. diakonon) of the church in Cenchrea in Romans 16:1. This may mean she was simply a servant of the church. However the term he used allows for the possibility that she occupied the office of deaconess in her church.

"The office of deaconess is not certain in the New Testament church, but the preponderance of evidence suggests that women had this ministry, for it is certainly seen in the postapostolic period."¹³³

The apostle cited four special qualifications for these women.

7. "Dignified" means worthy of respect (Gr. semnas, v. 8).

8. "Not malicious gossips" (Gr. diabolos) describes those who do not slander others.

9. "Temperate" (Gr. nephalious) means well balanced (elder qualification #3, v. 2; cf. Titus 2:2).

10. "Faithful in all things" (Gr. pistas en pasin) means completely trustworthy.

3:12 Returning to the male deacons Paul added two more qualifications.

11. They must be the "husbands of one wife" (Gr. mias gunaikos andres) elder qualification #2, v. 2).

12. They must also be "good managers of their children and their own households" (Gr. teknon kalos proistamenoi kai ton idion oikon; cf. elder qualification #13, vv. 4-5).

3:13 The rewards for faithful service as a deacon are two: a good reputation, and increased confidence in dealing with other people and with God. Presumably this confidence builds on a clear conscience.

Paul said nothing about the duties of deacons. This indicates that he did not associate specific tasks with the office. He seems to have intended that deacons should function as official servants of the church in whatever capacity the elders may see a need for this. They were in effect the elders' assistants.

"1 Tim. 3:1-13 thus presents a twofold pattern for the official ministry of the church, that of oversight (episkopos) and that of service (diakonos)."¹³⁴

Whereas the elder office apparently arose out of Jewish religious life, the deacon office seems to have developed from an incident in the early history of the church (i.e., Acts 6:1-6). Luke did not call the men appointed to assist the apostles in Acts 6 deacons in that passage. Nevertheless this event apparently led to the official appointment of deacons (servants) as assistants to the elders who served especially in the realm of physical and material needs.¹³⁵

"An analysis of the data seems . . . to indicate the existence of oversight by a plurality of church leaders throughout the NT church in virtually every known area and acknowledged or commended by virtually every NT writer who writes about church leadership."¹³⁶

Constable: 1Ti 3:14-16

D. The nature of the local church 3:14-16

Paul explained his reason for writing this epistle and, in particular, what he had just said. He did so to impress on Timothy a view of the church that was foundational to all his instructions in this letter.

3:14-15 In view of the context Paul evidently was thinking of the local church when he spoke of it as a household and as a pedestal. The first figure is common in Paul's writings (2 Tim. 1:16; Titus 1:11; cf. vv. 5, 12). The local church is a family of believers (cf. 5:1-2). It should, therefore, conduct its corporate life as a family rather than as a business, a country club, an entertainment center, a military group, or some other organization.

"This metaphor served to elevate the community of believers as the location' of God's presence on earth. The church has become His base of operation in the world."¹³⁷

The second figure is of a pedestal that supports something set on top of it.¹³⁸ Each local church supports the witness of each believer in it and holds that testimony up before the world. Paul did not elaborate how it does this here, though the models suggested by the terms "shepherd" ("pastor"), "elder," "overseer," and "deacon" provide some clues.¹³⁹ What the believer proclaims is the "truth," the whole truth God has revealed in His Word but especially God's redemptive plan.

3:16 His mention of this message led Paul to glorify it. By common confession among Christians this mystery of godliness is great. It is a mystery in that God has made His plan known to us only by special revelation in the New Testament (cf. Eph. 3). It is a mystery of godliness in that it leads to and results in godliness in those who accept it. It is great in its preeminent importance and in its worldwide scope.

Paul evidently quoted a fragment of a hymn or a statement of the apostolic church that summarized this message. It appears to have been such in view of its concise rhythmic parallelism and assonance in Greek.¹⁴⁰ Three couplets depict Jesus Christ as the essence of this mystery and view His work as completed.

". . . this phrase the mystery of godliness forms a connection between the appearance of Christ, which the hymn celebrates, and Christian living: the mystery is the essence of godliness."¹⁴¹

God revealed Jesus Christ in flesh (human nature) in His incarnation, and the Holy Spirit vindicated His claims in His resurrection. Angels saw and worshipped Him following His resurrection and ascension into heaven, and His disciples proclaimed Him to all people through the worldwide preaching of the gospel. Those who accept the gospel on earth believe on Him, and God received and exalted Him in glory following His ascension.

This saying presents the work of Christ as comprehensive in time. From His incarnation on Jesus Christ is the most important figure in human history. Notice also that two realms are in view in this hymn, the earthly and the heavenly. There are three references to the earthly realm in lines 1, 4, and 5. Likewise there are three references to the heavenly realm in lines 2, 3, and 6. Thus the movement of thought is alternately from the earthly realm, to the heavenly, back to the earthly, and finally back to the heavenly. This structure emphasizes the comprehensive nature of Christ's work in space. He has brought together the earthly and heavenly spheres of existence. He has reconciled human beings to God.

Specifically, He has bridged the gap between things that have always been poles apart. These are flesh (the physical) and spirit (the spiritual), angels (those closest to God) and Gentiles (those farthest from God), and the world (the present sphere of existence) and heaven (the future sphere of existence).

"The first of the three couplets presents Christ's work accomplished, the second his work made known, and the third his work acknowledged."¹⁴²

College: 1Ti 3:1-16

1 TIMOTHY 3

IV. DIRECTION FOR CHURCH LEADERS (3:1-16)

A. QUALIFICATIONS OF OVERSEERS (3:1-7)

¹ Here is a trustworthy saying: If anyone sets his heart on being an overseer, ^a he desires a noble task. ² Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, ³ not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. ⁴ He must manage his own family well and see that his children obey him with proper respect. ⁵ (If anyone does not know how to manage his own family, how can he take care of God's church?) ⁶ He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. ⁷ He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil's trap.

^a 1 Traditionally bishop ; also in verse 2

In the previous section, Paul has addressed some concerns related to what is occurring when the community gathers to worship. He now turns to the discussion of elders. There is without a doubt a problem with erring elders in the Ephesian church.

After his discussion of this group of leaders called "overseers" (ejpivskopoi , episkopoi ) in vv. 1-7, Paul turns to "deacons" (diavkonoi , diakonoi ) in vv. 8-13 with a brief excursus on "women" in v. 11.

At this juncture, it is significant to note that Timothy has not been left in Ephesus to appoint elders as Titus had on the island of Crete. Timothy is dealing with an established church with leaders already in place (cf. Acts 20). Paul's concern is the place these men may have in the false teaching which is presenting itself in Ephesus (5:17-22). Paul provides a sharp contrast between the characteristics of these men who serve as overseers or bishops and the false teachers who are present in Ephesus.

3:1 Here is a trustworthy saying:

This section begins with the second "trustworthy saying" of the Pastoral Epistles (1 Tim 1:15; 3:1; 4:9; Titus 3:8; 2 Tim 2:11). Paul is simply using the formula "here is a trustworthy saying" to reinforce the words that follow.

If anyone sets his heart on being an overseer, he desires a noble task.

The saying itself, "If anyone sets his heart on being an overseer, he desires a noble task," has unfortunately been misinterpreted and taken as Paul's requirement that a man must "go after the office." Paul is not here giving the first qualification for serving as an overseer. He is simply stating a proverb: "if a man seeks this work, it is a noble work he is seeking."

The term "overseer" (or "bishop" - see NIV footnote) ( episkopos ) is simply a synonym for "elder" used elsewhere in the NT (cf. Acts 20:17 and Acts 20:28; Titus 1:5-7). The verb from which this noun is derived indicates "looking after the needs of some person" (cf. James 1:27). It should be noted that the word "office" in the KJV ("This is a true saying, If a man desire the office of a bishop, he desireth a good work") has been supplied by the translators and does not represent a Greek word in the original. Paul sees the position in terms of a work or ministry.

3:2 Now the overseer must be above reproach,

Because the work of overseeing is such a "noble task," there are certain qualities which are a must for the overseer. The word "must" (dei' , dei ) indicates that the overseer is required to have these qualities; they are not optional, idealistic virtues.

These "qualifications" fall under the general rubric of the first qualification: he "must be above reproach" (ajnepivlhmpton , anepilçmpton ). In the section which follows, Paul is simply clarifying what it means to be above reproach. Put another way, " Above reproach dominates the whole list." It should be noted that the things Paul requires of overseers represent outward, observable behavior. He is, as noted earlier, making clear lines of distinction between the lives of the false teachers and those of the overseers within the church. Fee is likely correct when he says, "Paul is concerned not only that elders have Christian virtues (these are assumed) but that they reflect the highest ideals of the culture as well." Paul will repeat this call for being above reproach in his discussion of widows (5:7) and in his plea for Timothy himself (6:14).

the husband of but one wife,

The overseer must be the "husband of but one wife" (literally "one woman's man"). Some have suggested that Paul is here prohibiting polygamy. Since polygamy was only infrequently practiced in the Greco-Roman world of the first century, it seems very unlikely that Paul would write to condemn a practice among overseers that would not be practiced even among Christians outside the leadership. Since Paul offers a similar call for widows who are to be enrolled (5:9) and polyandry (women having more than one husband) was not practiced in the Greco-Roman world of the first century, another solution must be sought.

Some (e.g., Tertullian) have suggested that Paul is prohibiting second marriages. If one sees this quality as further clarification of "above reproach," one wonders how marrying after losing a mate due to death could bring the overseer under condemnation.

Another suggestion is that Paul was requiring overseers to have living mates. When one realizes that Paul uses a parallel phrase in the description of widows who are to be enrolled ("one man's woman" 5:9), it becomes clear that this cannot be Paul's intent.

The most likely interpretation involves seeing the phrase as a call for marital fidelity. Greeks and Romans accepted the option of men having sexual relations with women other than their wives. Sexual promiscuity would, of course, be forbidden for all Christians. Another wrinkle comes from the fact that divorce and remarriage was common. Paul is here requiring that an overseer be one about whom there would be no question in terms of his faithfulness to his wife. He must exemplify the teaching of Jesus that God's intent in marriage was one man and one woman for life. More than one woman cannot lay claim to this man who is to serve as overseer. His marital life must provide the example and pattern for the church to imitate. The character of a man who is married and divorced and remarried will not likely be "above reproach."

temperate, self-controlled,

The next quality is "temperate" (nhfavlion , nçphalion ; cf. 3:11; Titus 2:2). Although the word can refer "moderation in the use of alcohol," since Paul will turn to that topic in vv. 3 and 8, his concern here is "sober in the sense of clear-headed, self-controlled" (BAGD). The next word, "self-controlled" (swvfrwna , sôphrôna ), is a synonym often denoting being "prudent, thoughtful" (BAGD).

respectable, hospitable,

Next Paul says that the overseer must be "respectable" (kovsmion , kosmion ). This word carries with it the basic principle of "being orderly" but here bears the sense of "being virtuous and being held in respect."

The overseer is to be "hospitable" (filovxenon , philoxenon , literally "a lover of strangers"). Hospitality was a highly valued Greek and Jewish virtue. It was absolutely necessary for the expansion of the gospel and necessary for the maintenance of the fellowship within the church as well as the image of the church from without.

able to teach,

The next phrase in English "able to teach" represents a single Greek word (didaktikovn , didaktikon ). The word appears only here and in 2 Tim 2:24, indicating one who is an able teacher. This section focuses primarily on the outward qualities of the man who is to serve as overseer. Only here and in v. 5 does Paul give a glimpse of the function of the overseer. While the word translated "able to teach" does not appear in Titus 1:9, Paul does there spell out the need for this ability: to encourage others by sound doctrine and refute those who oppose it. The need for leaders to be active teachers of God's word is seen in 1 Thess 5:12; 1 Tim 5:17; and Heb 13:7.

3:3 not given to drunkenness,

One wonders whether Paul is attempting to distinguish between the overseers and the false teachers with his call that they must not be "given to drunkenness." While the false teachers apparently called for asceticism (4:3), they may have at the same time been overindulgent about wine. Drunkenness was a very common vice in the Greco-Roman world. The word (pavroinon , paroinon ) also appears in the parallel in Titus 1:7. Hendriksen has suggested the translation, "not (one who lingers) beside (his) wine." A synonymous phrase (oi[nw/ pollw/' prosevconta" , oinô pollô prosechontas ) in v. 8 is rendered by the NIV "not indulging in much wine."

not violent but gentle, not quarrelsome,

The prohibition of violence, "not violent," indicates that the overseer is not to be a pugnacious man. The basic meaning is "not given to blows." The false teachers are given to quarrels and strife (6:3-5; cf. 2 Tim 2:22-26; Titus 3:9). Those who serve as the leaders within the church must be different. Hendriksen has offered the following description of the quality Paul intends to prohibit: "He is thinking of a man who is ever ready with his fists, a bellicose person, a spitfire or fire-eater."

In contrast to a tendency toward violence, the overseer must be "gentle" (ejpieikh' , epieikç ). Possible translations include "yielding, kind, forbearing, and considerate." An elder is to be gentle even when he must correct those who oppose him (2 Tim 2:23-25).

A "quarrelsome" man is a fighter. The battle may be waged with words or with fists. Paul demands that the church leader cannot be contentious but must be peaceable.

not a lover of money.

Although the phrase "not a lover of money" may well hint at the fact that the overseer has responsibility for handling the congregational finances, the primary emphasis is not on that aspect of his work, but rather on the church's need for men who are not caught up in greed and avarice to serve as leaders. Interestingly, this quality is seen in nearly every list of qualities required by those who serve in a leadership role in the church (3:8; Titus 1:7. Cf. Acts 20:33; 1 Tim 6:5-10; 2 Tim 3:6-7).

3:4 He must manage his own family well

In v. 4 Paul suggests that the testing ground for the overseer in terms of leadership and caring abilities is the Christian home. This status as upstanding family man is not arbitrary. Leading a church is like leading a family, and church members frequently behave like children. The Greek words translated "manage well" (kalw'" proi>Ιstavmenon , kalôs proistamenon ) in the NIV were rendered "ruleth well" in the KJV. Unfortunately "ruling" carries with it the idea of "cracking the whip" and "arbitrary decision making." Even the NIV's "manage well" fails to convey the basic sense of the phrase. The verb carries the basic meaning of "to lead" (literally "to stand in front"). The correlation of "manage" (proi?sthmi , proistçmi ) and "take care" (ejpimelevomai , epimeleomai ) in v. 5 suggest a leadership style characterized by loving care.

and see that his children obey him with proper respect.

The ability of an overseer to lead and direct a church are to be seen in the submission of his children (i.e., their respect for him and their recognition of his leadership). The English word "see that his children obey him" represents a Greek phrase (tevkna e[conta ejn uJpotagh/' , tekna echonta en hupotagç ) which might literally be translated "having/keeping [his] children in subjection." The NIV takes the phrase which follows, "with proper respect" (metaΙ pavsh" semnovthto" , meta pasçs semnotçtos ), as modifiying "obey." It normally signifies "seriousness." Lea and Griffin have suggested that the phrase should be seen as modifying and clarifying the action of the father, i.e., "keeping his children in subjection with all seriousness." This interpretation best fits the Greek construction. In Titus the concern about children who obey and show respect is the reputation this carries with outsiders (1:6). Knight has argued that, although "children" ( tekna) can be used of adults, here they represent those who are under authority and, therefore, not of age.

3:5 (If anyone does not know how to manage his own family, how can he take care of God's church?)

The elder who has not demonstrated the ability to lead his own family has not demonstrated that he can lead and care for a local church. The emphasis is not on his ability to dominate, but on his willingness to take care of the needs of the flock.

3:6 He must not be a recent convert, or he may become conceited

The overseer also "must not be a recent convert," representing a Greek metaphor "not newly planted." The primary concern is not chronology (how long in years) but maturity (cf. 5:22). The real concern here is the danger of a swelled-head, becoming conceited. Since the false teachers are described as conceited, Fee ponders the possibility that some of them may have been recent converts.

and fall under the same judgment as the devil.

This conceit can lead these men to fall under the same judgment as the devil. The "same judgment as the devil" means "the condemnation pronounced upon the devil" both in the death and resurrection of Jesus and in the final judgment to come.

3:7 He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil's trap.

Finally Paul concludes by turning to the "reputation" of the elder "with outsiders." Outsiders may work side by side with a prospective overseer. His demeanor and lifestyle can easily be read by them. His reputation with the world affects the influence of the church for good in the world. One who lacks this favorable testimony from those outside the church "will fall into disgrace and into the devil's trap."

B. QUALIFICATIONS OF DEACONS AND WOMEN (3:8-15)

⁸ Deacons, likewise, are to be men worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. ⁹ They must keep hold of the deep truths of the faith with a clear conscience. ¹⁰ They must first be tested; and then if there is nothing against them, let them serve as deacons.

¹¹ In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything.

¹² A deacon must be the husband of but one wife and must manage his children and his household well. ¹³ Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus.

^a 11 Or way, deaconnesses

3:8 Deacons, likewise,

The term "deacons" (diavkonoi , diakonoi ) can be rendered as "household servant," "servant" in a generic sense, "minister" or "deacon." Here, as in Phil 1:1, it is used of a particular work within a local congregation. These men serve in some special capacity, fulfilling a need in that church. Although the noun "deacon" is never used for the seven men appointed to serve in Acts 6:5-6, the verb in Acts 6:2 "to wait on tables" (diakonevw , diakoneô , literally "to minister" or "to serve") comes from the same root.

are to be men worthy of respect,

The qualifications for deacons are very similar to those required of overseers. As with the overseers in v. 2, the first term in the list of qualification for deacons provides the primary qualification for the work with the terms and phrases which follow clarifying. These men are to be "worthy of respect." A cognate noun is used in 3:4 to describe the manner of the overseer in disciplining his children: "proper respect." If the ministry of men appointed to this task is to be anything like that required of the seven men of Acts 6, they must be well-received and well-respected by those within the church.

sincere, not indulging in much wine, and not pursuing dishonest gain.

The NIV translation of the second adjective "sincere" (divlogo" , dilogos ) unnecessarily obscures the basic meaning of the original. The literal meaning is "two-worded" or "double-tongued." He must be a man of his word if he is to minister successfully. He cannot say one thing on one occasion or to one group and another thing on a different occasion or to a different audience.

The prohibition against "indulging in much wine" is parallel to the prohibition given to overseers in v. 3. In the same way the requirement that deacons were not to "pursue dishonest gain" parallels Paul's demand that an overseer was not to be "a lover of money" in v. 3. A deacon might well be faced with the temptation to use his position for personal gain. Perhaps even more at the heart of Paul's prohibition is that the love of money points to misplaced priorities and questionable integrity. Paul will use the same word in Titus 1:7 in the qualifications of an elder.

3:9 They must keep hold of the deep truths of the faith with a clear conscience.

From negative characteristics Paul turns to the positive: deacons must "keep hold of the deep truths of the faith with a clear conscience." The false teachers have turned away from a good conscience and "have suffered shipwreck in the faith" (1:5-6, 19-20). These men who serve must also show "a proper doctrinal and moral response to Christ's message." "Deep truths" represents the favorite Pauline word "mystery." Paul here uses "the faith" in an objective manner, the substance of what is believed, a synonym for "the gospel." The "deep truths of the faith" are neither deep truths hard to understand nor secrets preserved only for the enlightened. They are rather truths of the gospel hidden until revealed by God in Jesus. "Conscience" is used frequently in the Pastoral Epistles (1 Tim 1:5, 19; 4:2; 2 Tim 1:3; Titus 1:15). It represents the inner guide to life. The deacon must be a man who demonstates a continual struggle to live a life characterized by obedience to the gospel message.

3:10 They must first be tested; and then if there is nothing against them, let them serve as deacons.

Deacons must be men of proven worth. They must "be tested." "Unknown" men are not to be appointed to fulfill this task. The testing, a word used for the testing of a metal to determine its purity, should make it clear that "there is nothing against" these men. The phrase there is nothing against them (ajnevgklhtoi , anenklçtoi ) is used of elders in Titus 1:6 where it is rendered by the NIV "blameless" and is a synonym for the word used of overseers in 3:2 rendered "above reproach." Only after this has been established are these men to be appointed and to serve as deacons.

3:11 In the same way, their wives

At this point, Paul makes a transition in the topic under discussion. This sentence (v. 11) has proven to be a real puzzle for those studying 1 Timothy. Who are the "women" (gunai'ka" , gynaikas ) of this verse? Are they "wives" as the NIV has suggested in the text? Or should one favor the margin reading of the NIV "deaconesses"? The Greek word "woman" (gunhv , gynç ) can be rendered either "woman" or "wife" depending upon the context.

The problem is complicated by the fact that "deacons" are addressed on both sides of the discussion of these "women." Also the structure of v. 11 is parallel to v. 8 and therefore dependent upon the "must" of v. 2. It looks as if Paul is giving qualifications for a ministry like that of overseer and deacon. If Paul had in mind the wives of deacons, he could have clarified the matter by simply adding the Greek word for "their" (aujtw'n , autôn ). It should be noted that the word "their" in the text of the NIV has been supplied by the translators and is not present in the Greek text. The issue is complicated even further because in Paul's time there is no word in Greek for "deaconess."

Several alternatives have been offered for understanding who these "women" were. First, some have suggested that these women represent the wives of the deacons because they reflect on the character and ministry of their husbands. In favor of this suggestion is the omission of any qualification regarding marital status found in qualifications for overseers, deacons and older women who were to be enrolled. This can easily be explained if they are deacons' wives.

Others, troubled by the idea that Paul would give qualities required for deacons' wives and not those of elders, have suggested that these are qualities required for the wives of both sets of church leaders. A primary problem with this interpretation is, of course, the placement of the qualifications.

A third suggestion is that these women represent deaconesses or women deacons. The difficulty with this interpretation is threefold: First, Paul begins v. 11 with "in the same way" (wJsauvtw" , hôsautôs ) indicating a distinct group (cf. v. 8 and deacons as distinct from overseers). He is, therefore, apparently dealing with a new group of people or workers. Second, if these women are serving as deacons , why not make one set of qualifications that would apply to men and women? Third, why place this list in the middle of the qualifications of deacons? A fourth alternative is to see these women serving in some form of ministry assisting the deacons. One problem with this interpretation is the omission of any requirement regarding marital status and fidelity when this requirement is so prominent in the other groups.

When all of the data is considered, options one and four seem to be most viable. Although he does not formerly propose it, Knight seems to suggest a fifth option which amounts to a combination of the first and fourth. He suggests that Paul is proposing "the deacons' wives as their assistants rather than women in general." How ever one takes this passage, it is clear that the church throughout the ages has had women who serve in special capacities or ministries. Paul is simply calling these women to bear the characteristics one would expect of women to whom others look.

are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything.

The qualifications for these "women" are virtually synonymous with those of the deacons. Both groups are to be "worthy of respect." Not malicious talkers (mhΙ diabovlou" , mç diabolous ) is parallel to "sincere" (divlogo" , dilogos ). Temperate (nhfalivou" , nçphalious ) - a word which Knight suggests is compressed and encompasses "temperate use of alcoholic beverages, sober, clear-headed, self-controlled" - may well include everything from "not given to drunkenness" to "not violent but gentle" to "not quarrelsome" to "not a lover of money."

3:12 A deacon must be the husband of but one wife and must manage his children and his household well.

Here Paul returns to the discussion of the "deacon." As with the overseer, the deacon must be a family man whose family members are shining examples. In vv. 2 and 4 identical terms are used to describe the overseer (see above for a discussion of these terms).

3:13 Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus.

The promise offered to those who serve well as deacons may not be quite what humans seek: not financial wealth or even promotion to overseer. Rather Paul promises "excellent standing and great assurance." "Excellent standing" (baqmoΙn kalovn , bathmon kalon ) is literally a "good step" and undoubtedly refers to standing before God. "Great assurance" (pollhΙn parrhsivan , pollçn parrçsian ) likely refers to the courage and confidence to stand before God and speak. Both of these blessings are to be seen as located "in their faith in Christ Jesus."

C. PAUL'S PURPOSE IN WRITING AND THE BASIS FOR THESE DIRECTIONS (3:14-16)

¹⁴ Although I hope to come to you soon, I am writing you these instructions so that, ¹⁵ if I am delayed, you will know how people ought to conduct themselves in God's household, which is the church of the living God, the pillar and foundation of the truth. ¹⁶ Beyond all question, the mystery of godliness is great:

He ^a appeared in a body, ^b

was vindicated by the Spirit,

was seen by angels,

was preached among the nations,

was believed on in the world,

was taken up in glory.

^a 16 Some manuscripts God ^b 16 Or in the flesh

3:14 Although I hope to come to you soon, I am writing you these instructions so that,

In this section Paul pauses briefly to put into perspective his admonitions. Although Paul is anticipating a visit to Timothy in Ephesus, he takes the precaution, in case he faces delays, of writing this letter to set in order the church. His concern is behavior within the Christian community, behavior which shows itself in worship (chapter 2) and in leadership (chapter 3).

3:15 if I am delayed, you will know how people ought to conduct themselves in God's household,

Paul begins with behavior or conduct "in God's household" (oiko" , oikos ). In this paragraph Paul uses three phrases to describe the church. He first uses the family metaphor - "God's household." This metaphor will play a prominent role in 1 Timothy (1:2, 18; 3:4-5, 15; 4:6; 5:1-2, 14-16; 6:2).

which is the church of the living God, the pillar and foundation of the truth.

Next this family is "the church of the living God." The word "church" (ejkklhsiva , ekklçsia ) means "group" or "assembly"; this time that group belongs to "the living God." The phrase "living God" will appear again in 4:10. A God who is alive provides a dire contrast with the gods of the Gentiles. Finally the church is seen as "the pillar" (stu'lo" , stylos ) and "foundation" (eJdraivwma , hedraiôma ) of the truth. The truth is in no danger of collapse as long as the church fulfills her task. She is the pillar or "column" and the foundation or "base" to support "the truth" against the false teachers.

3:16 Beyond all question, the mystery of godliness is great:

With the mention of the truth, Paul is moved to proclaim the greatness of "the mystery of godliness." Paul returns to the mystery (musthvrion , mystçrion ), a subject he has already discussed in v. 9 where the plural form of the word is rendered "deep truths." Here again Paul is referring to God's redemptive work in Jesus which was not known in times past but has now been revealed in him. "Godliness" (eujsevbeia , eusebeia ; see the discussion of this term at 2:2) is "the duty that man owes God, piety, godliness, religion" (BAGD).

The six lines which follow represent what appears to be a fragment from an early Christian hymn. It bears many of the qualities one would expect in such a fragment. (1) The statement begins with an introductory relative pronoun, "who" (o{" , hos , rendered "He" by the NIV) which has no clear antecedent. (2) The six lines are very much alike in form - an aorist passive third person singular verb generally followed by a phrase rendered "in," "by," "among," or "on." (3) The material is arranged in verses, with three pairs of couplets.

He appeared in a body,

was vindicated by the Spirit,

Christ was made known by the Father. This one who has always existed but was formerly unknown "appeared in a body" (literally "in flesh"). Christ is made known through the incarnation.

The vindication of Christ occurs in or "by the Spirit." The Spirit is for Paul the one who vindicates Jesus in his resurrection: "the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in you" (Rom 8:11). While it is possible to understand "spirit" (pneu'ma , pneuma ) as "the human spirit" of Jesus, this is unlikely.

was seen by angels,

was preached among the nations,

The resurrected Christ "was seen by angels." All other NT references to "was seen" which are connected to Jesus refer to his post-resurrection appearances to human beings. Apparently angels are seen here as the recipients of his appearances to indicate the cosmic nature of his work.

In the fourth line, the hymn proclaims that Christ "was preached among the nations" (or "Gentiles"). Emphasis falls upon the universal nature of the gospel. The word translated "preached" (khruvssw , kçryssô ) suggests the "heralding" of a message.

was believed on in the world,

was taken up in glory.

The fifth line declares the result of the fourth. This proclamation leads to faith on the part of many hearers "in the world."

The hymn closes with an apparent allusion to the ascension: He was "taken up in glory." The final verse provides a fitting conclusion which is typical of the NT hymn fragments. The humiliated Messiah triumphs in glory.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: 1Ti 3:9

" Without God there is no virtue because there is no prompting of the conscience...without God there is a coarsening of the society; without God democracy will not and cannot long endure...If we ever forget that we are One Nation Under God, then we will be a nation gone under." Ronald Reagan

Introduction / Outline

Robertson: 1 Timothy (Book Introduction)

First Timothy

Probably a.d. 65 From Macedonia

By Way of Introduction

Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Ti_1:3) after his arrival from Rome, which was certainly before the burning of Rome in a.d. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Ti_1:3), possibly to Philippi as he had hoped (Phi_2:24). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy’s own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved.

JFB: 1 Timothy (Book Introduction)

GENUINENESS.--The ancient Church never doubted of their being canonical and written by Paul. They are in the Peschito Syriac version of the second century. MURATORI'S Fragment on the Canon of Scripture, at the close of the second century, acknowledges them as such. IRENÆUS [Against Heresies, 1; 3.3.3; 4.16.3; 2.14.8; 3.11.1; 1.16.3], quotes 1Ti 1:4, 1Ti 1:9; 1Ti 6:20; 2Ti 4:9-11; Tit 3:10. CLEMENT OF ALEXANDRIA [Miscellanies, 2, p. 457; 3, pp. 534, 536; 1, p. 350], quotes 1Ti 6:1, 1Ti 6:20; Second Timothy, as to deaconesses; Tit 1:12. TERTULLIAN [The Prescription against Heretics, 25; 6], quotes 1Ti 6:20; 2Ti 1:14; 1Ti 1:18; 1Ti 6:13, &c.; 2Ti 2:2; Tit 3:10-11. EUSEBIUS includes the three in the "universally acknowledged" Scriptures. Also THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes 1Ti 2:1-2; Tit 3:1, and CAIUS (in EUSEBIUS [Ecclesiastical History, 6.20]) recognizes their authenticity. CLEMENT OF ROME, in the end of the first century, in his first Epistle to the Corinthians [29], quotes 1Ti 2:8. IGNATIUS, in the beginning of the second century, in Epistle to Polycarp, [6], alludes to 2Ti 2:4. POLYCARP, in the beginning of the second century [Epistle to the Philippians, 4], alludes to 2Ti 2:4; and in the ninth chapter to 2Ti 4:10. Hegisippus, in the end of the second century, in EUSEBIUS [Ecclesiastical History, 3.32], alludes to 1Ti 6:3, 1Ti 6:20. ATHENAGORAS, in the end of the second century, alludes to 1Ti 6:16. JUSTIN MARTYR, in the middle of the second century [Dialogue with Trypho, 47], alludes to Tit 3:4. The Gnostic MARCION alone rejected these Epistles.

The HERESIES OPPOSED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as subsequently developed. The references to Judaism and legalism are clear (1Ti 1:7; 1Ti 4:3; Tit 1:10, Tit 1:14; Tit 3:9). Traces of beginning Gnosticism are also unequivocal (1Ti 1:4). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in 1Ti 4:3, &c. In 1Ti 6:20 the term Gnosis ("science") itself occurs. Another Gnostic error, namely, that "the resurrection is past," is alluded to in 2Ti 2:17-18. The Judaism herein opposed is not that of the earlier Epistles, which upheld the law and tried to join it with faith in Christ for justification. It first passed into that phase of it which appears in the Epistle to the Colossians, whereby will-worship and angel-worship were superadded to Judaizing opinions. Then a further stage of the same evil appears in the Epistle to the Philippians (Phi 3:2, Phi 3:18-19), whereby immoral practice accompanied false doctrine as to the resurrection (compare 2Ti 2:18, with 1Co 15:12, 1Co 15:32-33). This descent from legality to superstition, and from superstition to godlessness, appears more matured in the references to it in these Pastoral Epistles. The false teachers now know not the true use of the law (1Ti 1:7-8), and further, have put away good conscience as well as the faith (1Ti 1:19; 1Ti 4:2); speak lies in hypocrisy, are corrupt in mind, and regard godliness as a means of earthly gain (1Ti 6:5 Tit 1:11); overthrow the faith by heresies eating as a canker, saying the resurrection is past (2Ti 2:17-18), leading captive silly women, ever learning yet never knowing the truth, reprobate as Jannes and Jambres (2Ti 3:6, 2Ti 3:8), defiled, unbelieving, professing to know God, but in works denying Him, abominable, disobedient, reprobate (Tit 1:15-16). This description accords with that in the Catholic Epistles of St. John and St. Peter, and, in the Epistle to the Hebrews. This fact proves the later date of these Pastoral Epistles as compared with Paul's earlier Epistles. The Judaism reprobated herein is not that of an earlier date, so scrupulous as to the law; it was now tending to immortality of practice. On the other hand, the Gnosticism opposed in these Epistles is not the anti-Judaic Gnosticism of a later date, which arose as a consequence of the overthrow of Judaism by the destruction of Jerusalem and the temple, but it was the intermediate phase between Judaism and Gnosticism, in which the Oriental and Greek elements of the latter were in a kind of amalgam with Judaism, just prior to the overthrow of Jerusalem.

The DIRECTIONS AS TO CHURCH GOVERNORS and ministers, "bishop-elders, and deacons," are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the Church at Ephesus, and to Titus, holding the same office in Crete, for securing the due administration of the Church when he should be no more, and at a time when heresies were rapidly springing up. Compare his similar anxiety in his address to the Ephesian elders (Act 20:21-30). The Presbyterate (elders; priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the Church (Act 6:3; Act 11:30; Act 14:23). Timothy and Titus, as superintendents or overseers (so bishop subsequently meant), were to exercise the same power in ordaining elders at Ephesus which the apostle had exercised in his general supervision of all the Gentile churches.

The PECULIARITIES OF MODES OF THOUGHT AND EXPRESSION, are such as the difference of subject and circumstances of those addressed and those spoken of in these Epistles, as compared with the other Epistles, would lead us to expect. Some of these peculiar phrases occur also in Galatians, in which, as in the Pastoral Epistles, he, with his characteristic fervor, attacks the false teachers. Compare 1Ti 2:6; Tit 2:14, "gave Himself for us," with Gal 1:4; 1Ti 1:17; 2Ti 4:18, "for ever and ever," with Gal 1:5 : "before God," 1Ti 5:21; 1Ti 6:13; 2Ti 2:14; 2Ti 4:1, with Gal 1:20 : "a pillar," 1Ti 3:15, with Gal 2:9 : "mediator," 1Ti 2:5, with Gal 3:20 : "in due season," 1Ti 2:6; 1Ti 6:15; Tit 1:3 with Gal 6:9.

TIME AND PLACE OF WRITING.--The First Epistle to Timothy was written not long after Paul had left Ephesus for Macedon (1Ti 1:3). Now, as Timothy was in Macedon with Paul (2Co 1:1) on the occasion of Paul's having passed from Ephesus into that country, as recorded, Act 19:22; Act 20:1, whereas the First Epistle to Timothy contemplates a longer stay of Timothy in Ephesus, MOSHEIM supposes that Paul was nine months of the "three years" stay mostly at Ephesus (Act 20:31) in Macedonia, and elsewhere (perhaps Crete), (the mention of only "three months" and "two years," Act 19:8, Act 19:10, favors this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the Church of Ephesus. It is not likely that Ephesus and the neighboring churches should have been left long without church officers and church organization, rules respecting which are giver in this Epistle. Moreover, Timothy was still "a youth" (1Ti 4:12), which he could hardly be called after Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Act 20:25, Paul asserts his knowledge that the Ephesians should not all see his face again, so that 1Ti 1:3 will thus refer to his sojourn at Ephesus, recorded in Act 19:10, whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the Church. However, his visit recorded in Acts 19:1-41 was not his first visit. The beginning of the Church at Ephesus was probably made at his visit a year before (Act 18:19-21). Apollos, Aquila and Priscilla, carried on the work (Act 18:24-26). Thus, as to the sudden growth of false teachers, there was time enough for their springing up, especially considering that the first converts at Ephesus were under Apollos' imperfect Christian teachings at first, imbued as he was likely to be with the tenets of PHILO of Alexandria, Apollos' native town, combined with John the Baptist's Old Testament teachings (Act 18:24-26). Besides Ephesus, from its position in Asia, its notorious voluptuousness and sorcery (Act 19:18-19), and its lewd worship of Diana (answering to the Phœnician Ashtoreth), was likely from the first to tinge Christianity in some of its converts with Oriental speculations and Asiatic licentiousness of practices. Thus the phenomenon of the phase of error presented in this Epistle, being intermediate between Judaism and later Gnosticism (see above), would be such as might occur at an early period in the Ephesian Church, as well as later, when we know it had open "apostles" of error (Rev 2:2, Rev 2:6), and Nicolaitans infamous in practice. As to the close connection between this First Epistle and the Second Epistle (which must have been written at the close of Paul's life), on which ALFORD relies for his theory of making the First Epistle also written at the close of Paul's life, the similarity of circumstances, the person addressed being one and the same, and either in Ephesus at the time, or at least connected with Ephesus as its church overseer, and having heretics to contend with of the same stamp as in the First Epistle, would account for the connection. There is not so great identity of tone as to compel us to adopt the theory that some years could not have elapsed between the two Epistles.

However, all these arguments against the later date may be answered. This First Epistle may refer not to the first organization of the Church under its bishops, or elders and deacons, but to the moral qualifications laid down at a later period for those officers when scandals rendered such directions needful. Indeed, the object for which he left Timothy at Ephesus he states (1Ti 1:3) to be, not to organize the Church for the first time, but to restrain the false teachers. The directions as to the choice of fit elders and deacons refer to the filling up of vacancies, not to their first appointment. The fact of there existing an institution for Church widows implies an established organization. As to Timothy's "youth," it may be spoken of comparatively young compared with Paul, now "the aged" (Phm 1:9), and with some of the Ephesian elders, senior to Timothy their overseer. As to Act 20:25, we know not but that "all" of the elders of Ephesus called to Miletus "never saw Paul's face" afterwards, as he "knew" (doubtless by inspiration) would be the case, which obviates the need of ALFORD'S lax view, that Paul was wrong in this his positive inspired anticipation (for such it was, not a mere boding surmise as to the future). Thus he probably visited Ephesus again (1Ti 1:3; 2Ti 1:18; 2Ti 4:20, he would hardly have been at Miletum, so near Ephesus, without visiting Ephesus) after his first imprisonment in Rome, though all the Ephesian elders whom he had addressed formerly at Miletus did not again see him. The general similarity of subject and style, and of the state of the Church between the two Epistles, favors the view that they were near one another in date. Also, against the theory of the early date is the difficulty of defining, when, during Paul's two or three years' stay at Ephesus, we can insert an absence of Paul from Ephesus long enough for the requirements of the case, which imply a lengthened stay and superintendence of Timothy at Ephesus (see, however, 1Ti 3:14, on the other side) after having been "left" by Paul there. Timothy did not stay there when Paul left Ephesus (Act 19:22; Act 20:1; 2Co 1:1). In 1Ti 3:14, Paul says, "I write, hoping to come unto thee shortly," but on the earlier occasion of his passing from Ephesus to Macedon he had no such expectation, but had planned to spend the summer in Macedon, and the winter in Corinth, (1Co 16:6). The expression "Till I come" (1Ti 4:13), implies that Timothy was not to leave his post till Paul should arrive; this and the former objection, however, do not hold good against MOSHEIM'S theory. Moreover, Paul in his farewell address to the Ephesian elders prophetically anticipates the rise of false teachers hereafter of their own selves; therefore this First Epistle, which speaks of their actual presence at Ephesus, would naturally seem to be not prior, but subsequent, to the address, that is, will belong to the later date assigned. In the Epistle to the Ephesians no notice is taken of the Judaeo-Gnostic errors, which would have been noticed had they been really in existence; however, they are alluded to in the contemporaneous sister Epistle to Colossians (Col. 2:1-23).

Whatever doubt must always remain as to the date of the First Epistle, there can be hardly any as to that of the Second Epistle. In 2Ti 4:13, Paul directs Timothy to bring the books and cloak which the apostle had left at Troas. Assuming that the visit to Troas referred to is the one mentioned in Act 20:5-7, it will follow that the cloak and parchments lay for about seven years at Troas, that being the time that elapsed between the visit and Paul's first imprisonment at Rome: a very unlikely supposition, that he should have left either unused for so long. Again, when, during his first Roman imprisonment, he wrote to the Colossians (Col 4:14) and Philemon (Phm 1:24), Demas was with him; but when he was writing 2Ti 4:10, Demas had forsaken him from love of this world, and gone to Thessalonica. Again, when he wrote to the Ephesians, Colossians, Philippians, and Philemon, he had good hopes of a speedy liberation; but here in 2Ti 4:6-8, he anticipates immediate death, having been at least once already tried (2Ti 4:16). Again, he is in this Epistle represented as in closer confinement than he was when writing those former Epistles in his first imprisonment (even in the Philippians, which represent him in greater uncertainty as to his life, he cherished the hope of soon being delivered, Phi 2:24; 2Ti 1:16-18; 2Ti 2:9; 2Ti 4:6-8, 2Ti 4:16). Again (2Ti 4:20), he speaks of having left Trophimus sick at Miletum. This could not have been on the occasion, Act 20:15. For Trophimus was with Paul at Jerusalem shortly afterwards (Act 21:29). Besides, he would thus be made to speak of an event six or seven years after its occurrence, as a recent event: moreover, Timothy was, on that occasion of the apostle being at Miletum, with Paul, and therefore needed not to be informed of Trophimus' sickness there (Act 20:4-17). Also, the statement (2Ti 4:20), "Erastus abode at Corinth," implies that Paul had shortly before been at Corinth, and left Erastus there; but Paul had not been at Corinth for several years before his first imprisonment, and in the interval Timothy had been with him, so that he did not need to write subsequently about that visit. He must therefore have been liberated after his first imprisonment (indeed, Heb 13:23-24, expressly proves that the writer was in Italy and at liberty), and resumed his apostolic journeyings, and been imprisoned at Rome again, whence shortly before his death he wrote Second Timothy.

EUSEBIUS [Chronicles, Anno 2083] (beginning October, A.D. 67), says, "Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome." So JEROME [On Illustrious Men], "In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord." ALFORD reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so CLEMENT OF ROME states that Paul preached as far as "to the extremity of the west") by a journey to Spain (Rom 15:24, Rom 15:28), according to his own original intention. MURATORI'S Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So EUSEBIUS, CHRYSOSTOM, and JEROME. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Act 20:25), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself "Paul the aged" (Phm 1:9).

From Ephesus he went into Macedonia (1Ti 1:3). He may have written the First Epistle to Timothy from that country. But his use of "went," not "came," in 1Ti 1:3, "When I went into Macedonia," implies he was not there when writing. Wherever he was, he writes uncertain how long he may be detained from coming to Timothy (1Ti 3:14-15). BIRKS shows the probability that he wrote from Corinth, between which city and Ephesus the communication was rapid and easy. His course, as on both former occasions, was from Macedon to Corinth. He finds a coincidence between 1Ti 2:11-14, and 1Co 14:34, as to women being silent in Church; and 1Ti 5:17-18, and 1Co 9:8-10, as to the maintenance of ministers, on the same principle as the Mosaic law, that the ox should not be muzzled that treadeth out the corn; and 1Ti 5:19-20, and 2Co 13:1-4, as to charges against elders. It would be natural for the apostle in the very place where these directions had been enforced, to reproduce them in his letter.

The date of the Epistle to Titus must depend on that assigned to First Timothy, with which it is connected in subject, phraseology, and tone. There is no difficulty in the Epistle to Titus, viewed by itself, in assigning it to the earlier date, namely, before Paul's first imprisonment. In Act 18:18-19, Paul, in journeying from Corinth to Palestine, for some cause or other landed at Ephesus. Now we find (Tit 3:13) that Apollos in going from Ephesus to Corinth was to touch at Crete (which seems to coincide with Apollos' journey from Ephesus to Corinth, recorded in Act 18:24, Act 18:27; Act 19:1); therefore it is not unlikely that Paul may have taken Crete similarly on his way between Corinth and Ephesus; or, perhaps been driven out of his course to it in one of his three shipwrecks spoken of in 2Co 11:25-26; this will account for his taking Ephesus on his way from Corinth to Palestine, though out of his regular course. At Ephesus Paul may have written the Epistle to Titus [HUG]; there he probably met Apollos and gave the Epistle to Titus to his charge, before his departure for Corinth by way of Crete, and before the apostle's departure for Jerusalem (Act 18:19-21, Act 18:24). Moreover, on Paul's way back from Jerusalem and Antioch, he travelled some time in Upper Asia (Act 19:1); and it was then, probably, that his intention to "winter at Nicopolis" was realized, there being a town of that name between Antioch and Tarsus, lying on Paul's route to Galatia (Tit 3:12). Thus, First Timothy will, in this theory, be placed two and a half years later (Act 20:1; compare 1Ti 1:3).

ALFORD'S argument for classing the Epistle to Titus with First Timothy, as written after Paul's first Roman imprisonment, stands or falls with his argument for assigning First Timothy to that date. Indeed, HUG'S unobjectionable argument for the earlier date of the Epistle to Titus, favors the early date assigned to First Timothy, which is so much akin to it, if other arguments be not thought to counterbalance this. The Church of Crete had been just founded (Tit 1:5), and yet the same heresies are censured in it as in Ephesus, which shows that no argument, such as ALFORD alleges against the earlier date of First Timothy, can be drawn from them (Tit 1:10-11, Tit 1:15-16; Tit 3:9, Tit 3:11). But vice versa, if, as seems likely from the arguments adduced, the First Epistle to Timothy be assigned to the later date, the Epistle to Titus must, from similarity of style, belong to the same period. ALFORD traces Paul's last journey before his second imprisonment thus: To Crete (Tit 1:5), Miletus (2Ti 4:20), Colosse (fulfilling his intention, Phm 1:22), Ephesus (1Ti 1:3; 2Ti 1:18), from which neighborhood he wrote the Epistle to Titus; Troas, Macedonia, Corinth (2Ti 4:20), Nicopolis (Tit 3:12) in Epirus, where he had intended to winter; a place in which, as being a Roman colony, he would be free from tumultuary violence, and yet would be more open to a direct attack from foes in the metropolis, Rome. Being known in Rome as the leader of the Christians, he was probably [ALFORD] arrested as implicated in causing the fire in A.D. 64, attributed by Nero to the Christians, and was sent to Rome by the Duumvirs of Nicopolis. There he was imprisoned as a common malefactor (2Ti 2:9); his Asiatic friends deserted him, except Onesiphorus (2Ti 1:16). Demas, Crescens, and Titus, left him. Tychicus he had sent to Ephesus. Luke alone remained with him (2Ti 4:10-12). Under the circumstances he writes the Second Epistle to Timothy, most likely while Timothy was at Ephesus (2Ti 2:17; compare 1Ti 1:20; 2Ti 4:13), begging him to come to him before winter (2Ti 4:21), and anticipating his own execution soon (2Ti 4:6). Tychicus was perhaps the bearer of the Second Epistle (2Ti 4:12). His defense was not made before the emperor, for the latter was then in Greece (2Ti 4:16-17). Tradition represents that he died by the sword, which accords with the fact that his Roman citizenship would exempt him from torture; probably late in A.D. 67 or A.D. 68, the last year of Nero.

Timothy is first mentioned, Act 16:1, as dwelling in Lystra (not Derbe, compare Act 20:4). His mother was a Jewess named Eunice (2Ti 1:5); his father, "a Greek" (that is, a Gentile). As Timothy is mentioned as "a disciple" in Act 16:1, he must have been converted before, and this by Paul (1Ti 1:2), probably at his former visit to Lystra (Act 14:6); at the same time, probably, that his Scripture-loving mother, Eunice, and grandmother, Lois, were converted to Christ from Judaism (2Ti 3:14-15). Not only the good report given as to him by the brethren of Lystra, but also his origin, partly Jewish, partly Gentile, adapted him specially for being Paul's assistant in missionary work, laboring as the apostle did in each place, firstly among the Jews, and then among the Gentiles. In order to obviate Jewish prejudices, he first circumcised him. He seems to have accompanied Paul in his tour through Macedonia; but when the apostle went forward to Athens, Timothy and Silas remained in Berea. Having been sent back by Paul to visit the Thessalonian Church (1Th 3:2), he brought his report of it to the apostle at Corinth (1Th 3:6). Hence we find his name joined with Paul's in the addresses of both the Epistles to Thessalonians, which were written at Corinth. We again find him "ministering to" Paul during the lengthened stay at Ephesus (Act 19:22). Thence he was sent before Paul into Macedonia and to Corinth (1Co 4:17; 1Co 16:10). He was with Paul when he wrote the Second Epistle to Corinthians (2Co 1:1); and the following winter in Corinth, when Paul sent from thence his Epistle to the Romans (Rom 16:21). On Paul's return to Asia through Macedonia, he went forward and waited for the apostle at Troas (Act 20:3-5). Next we find him with Paul during his imprisonment at Rome, when the apostle wrote the Epistles to Colossians (Col 1:1), Philemon (Phm 1:1), and Philippians (Phi 1:1). He was imprisoned and set at liberty about the same time as the writer of the Hebrews (Heb 13:23). In the Pastoral Epistles, we find him mentioned as left by the apostle at Ephesus to superintend the Church there (1Ti 1:3). The last notice of him is in the request which Paul makes to him (2Ti 4:21) to "come before winter," that is about A.D. 67 [ALFORD]. EUSEBIUS [Ecclesiastical History, 3.42], reports that he was first bishop of Ephesus; and [NICOPHORUS, Ecclesiastical History, 3.11], represents that he died by martyrdom. If then, St. John, as tradition represents, resided and died in that city, it must have been at a later period. Paul himself ordained or consecrated him with laying on of his own hands, and those of the presbytery, in accordance with prophetic intimations given respecting him by those possessing the prophetic gift (1Ti 1:18; 1Ti 4:14 2Ti 1:6). His self-denying character is shown by his leaving home at once to accompany the apostle, and submitting to circumcision for the Gospel's sake; and also by his abstemiousness (noted in 1Ti 5:23) notwithstanding his bodily infirmities, which would have warranted a more generous diet. Timidity and a want of self-confidence and boldness in dealing with the difficulties of his position, seem to have been a defect in his otherwise beautiful character as a Christian minister (1Co 16:10; 1Ti 4:12; 2Ti 1:7).

The DESIGN of the First Epistle was: (1) to direct Timothy to charge the false teachers against continuing to teach other doctrine than that of the Gospel (1Ti. 1:3-20; compare Rev 2:1-6); (2) to give him instructions as to the orderly conducting of worship, the qualifications of bishops and deacons, and the selection of widows who should, in return for Church charity, do appointed service (1Ti. 2:1-6:2); (3) to warn against covetousness, a sin prevalent at Ephesus, and to urge to good works (1Ti. 6:3-19).

JFB: 1 Timothy (Outline)

• ADDRESS: PAUL'S DESIGN IN HAVING LEFT TIMOTHY AT EPHESUS, NAMELY, TO CHECK FALSE TEACHERS; TRUE USE OF THE LAW; HARMONIZING WITH THE GOSPEL; GOD'S GRACE IN CALLING PAUL, ONCE A BLASPHEMER, TO EXPERIENCE AND TO PREACH IT; CHARGES TO TIMOTHY. (1Ti. 1:1-20)
• PUBLIC WORSHIP. DIRECTION AS TO INTERCESSIONS FOR ALL MEN, SINCE CHRIST IS A RANSOM FOR ALL. THE DUTIES OF MEN AND WOMEN RESPECTIVELY IN RESPECT TO PUBLIC PRAYER. WOMAN'S SUBJECTION; HER SPHERE OF DUTY. (1Ti 2:1-15)
• RULES AS TO BISHOPS (OVERSEERS) AND DEACONS. THE CHURCH, AND THE GOSPEL MYSTERY NOW REVEALED TO IT, ARE THE END OF ALL SUCH RULES. (1Ti. 3:1-16) 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."
• PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM. (1Ti. 4:1-16)
• GENERAL DIRECTIONS AS TO HOW TIMOTHY SHOULD DEAL WITH DIFFERENT CLASSES IN THE CHURCH. (1Ti. 5:1-25)
• EXHORTATIONS AS TO DISTINCTIONS OF CIVIL RANK; THE DUTY OF SLAVES, IN OPPOSITION TO THE FALSE TEACHINGS OF GAIN-SEEKERS; TIMOTHY'S PURSUIT IS TO BE GODLINESS, WHICH IS AN EVERLASTING POSSESSION: SOLEMN ADJURATION TO DO SO AGAINST CHRIST'S COMING; CHARGE TO BE GIVEN TO THE RICH. CONCLUDING EXHORTATION. (1Ti. 6:1-21)

TSK: 1 Timothy (Book Introduction)

This Epistle bears the impress of its genuineness and authenticity, which are corroborated by the most decisive external evidence; and its Divine inspiration is attested by the exact accomplishment of the prediction which it contains respecting the apostasy in the latter days. This prophecy is similar in the general subject to that in the second Epistle to the Thessalonians, though it differs in the particular circumstances; and exactly corresponds with that of the prophet Daniel on the same subject (Dan 11:38). This important prediction might be more correctly rendered, " Now the Spirit speaketh expressly, that in the latter times some shall apostatize from the faith, giving heed to erroneous spirits, and doctrines concerning demons, through the hypocrisy of liars, having their consciences seared with a hot iron, forbidding to marry, and commanding to abstain from meats," etc. How applicable these particulars are to the corruptions of the Church of Rome need scarcely be insisted on. The worship of saints in that church is essentially the same with the worship of demons among the heathen; which has been established in the world by books forged in the name of the Apostles and saints, by lying legends of their lives, by false miracles ascribed to their relics, and by fabulous dreams and relations; while celibacy was enjoined and practised under pretence of chastity, and abstinence under pretence of devotion. None but the SPIRIT OF GOD could foresee and foretell these remarkable events.

TSK: 1 Timothy 3 (Chapter Introduction)

Overview

1Ti 3:1, How bishops and deacons, and their wives should be qualified; 1Ti 3:14, and to what end Saint Paul wrote to Timothy of these things; 1Ti 3:15, Of the church, and the blessed truth therein taught and professed.

Poole: 1 Timothy 3 (Chapter Introduction)

TIMOTHY CHAPTER 3

MHCC: 1 Timothy (Book Introduction)

The design of the epistle appears to be, that Timothy having been left at Ephesus, St. Paul wrote to instruct him in the choice of proper officers in the church, as well as in the exercise of a regular ministry. Also, to caution against the influence of false teachers, who by subtle distinctions and endless disputes, corrupted the purity and simplicity of the gospel. He presses upon him constant regard to the greatest diligence, faithfulness, and zeal. These subjects occupy the first four chapters; the fifth chapter instructs respecting particular classes; in the latter part, controversies and disputes are condemned, the love of money blamed, and the rich exhorted to good works.

MHCC: 1 Timothy 3 (Chapter Introduction)

(1Ti 3:1-7) The qualifications and behaviour of gospel bishops.

(1Ti 3:8-13) And of deacons and their wives.

(1Ti 3:14-16) The reason of writing about these, and other church affairs.

Matthew Henry: 1 Timothy (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to Timothy

Hitherto Paul's epistles were directed to churches; now follow some to particular persons: two to Timothy, one to Titus, and another to Philemon - all three ministers. Timothy and Titus were evangelists, an inferior order to the apostles, as appears by Eph 4:11, Some prophets, some apostles, some evangelists. Their commission and work was much the same with that of the apostles, to plant churches, and water the churches that were planted; and accordingly they were itinerants, as we find Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the faith: we read of his conversion, Act 16:3.

The scope of these two epistles is to direct Timothy how to discharge his duty as an evangelist at Ephesus, where he now was, and where Paul ordered him for some time to reside, to perfect the good work which he had begun there. As for the ordinary pastoral charge of that church, he had very solemnly committed it to the presbytery, as appears from Act 20:28, where he charges the presbyters to feed the flock of God, which he had purchased with his own blood.

Matthew Henry: 1 Timothy 3 (Chapter Introduction)

In this chapter our apostle treats of church-officers. He specifies, I. The qualifications of a person to be admitted to the office of a bishop (1Ti 3:1-7). II. The qualifications of deacons (1Ti 3:8-10), and of their wives (1Ti 3:11), again of the deacons (1Ti 3:12, 1Ti 3:13). III. The reasons of his writing to Timothy, whereupon he speaks of the church and the foundation-truth professed therein (1Ti 3:14 to the end).

Barclay: 1 Timothy (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Timothy

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Timothy 3 (Chapter Introduction)

The Leaders Of The Church (1Ti_3:1-7)

The Appointment And Duties Of The Leaders In The Church (1Ti_3:1-7 Continued)

The Character Of The Christian Leader (1Ti_3:1-7 Continued)

The Character Of The Christian Leader (1Ti_3:1-7 Continued)

The Character Of The Christian Leader (1Ti_3:1-7 Continued)

The Men Of Christian Service (1Ti_3:8-10; 1Ti_3:12; 1Ti_3:13)

Women Who Serve The Church (1Ti_3:11)

Privilege & Responsibility Of Life Within The Church (1Ti_3:14-15)

A Hymn Of The Church (1Ti_3:16)

Constable: 1 Timothy (Book Introduction)

Introduction

Historical background

Timothy apparently became a Christian as a result of Paul's missionary work in Lystra (Acts 14:6-23). He joined Paul on the second missionary journey when the apostle's evangelistic team passed through that area where Timothy lived (Acts 16:1-3). On the second journey Timothy helped Paul in Troas, Philippi, Berea, Thessalonica, Athens, and Corinth. During the third journey he was with Paul in Ephesus. From there Paul sent him to Macedonia (Acts 19:22). Later he was with Paul in Macedonia (2 Cor. 1:1, 19) and apparently traveled with the apostle to Corinth (Rom. 16:21). On the return trip to Ephesus, Timothy accompanied Paul through Macedonia as far as Troas (Acts 20:3-6). Still later Timothy was with Paul in Rome (Col. 1:1; Phile. 1; Phil. 1:1), and from there he probably made a trip to Philippi (Phil. 2:19-23).

At the end of the Book of Acts, Paul was under house arrest in Rome (Acts 28:30-31). Our knowledge of his activities after that time comes mainly from scanty references in his epistles and conjectures since we have no canonical history of his work.

Following his trial before Caesar and his acquittal, Paul evidently left Rome. He made his way eastward and eventually arrived in Ephesus. While in Ephesus Paul doubtless visited other churches in the area and later set out for Macedonia and probably for other provinces intending to continue his pioneer missionary work (cf. Rom. 15:24, 28). When Paul departed from Ephesus he left Timothy in charge as his special representative to continue the work there (1 Tim. 1:3). Sometime after that Timothy evidently wrote to Paul probably asking if he could leave Ephesus perhaps to rejoin Paul. Paul responded with this letter in which he instructed Timothy to remain in Ephesus and to continue his needed ministry until Paul would rejoin him there (3:14; 4:13).

Timothy's function in Ephesus was to represent Paul to the church.¹ He evidently was not an elder in that church. Paul spoke of the Ephesian elders in this epistle as individuals different from Timothy.

When Paul had met with the Ephesian elders toward the end of his third missionary journey, he had warned them about false teachers who would arise in their midst (Acts 20:29-30). This situation had happened (cf. 1:6; 6:21; 2 Tim. 2:18). Evidently Hymenaeus and Alexander were two of those "wolves" (1:20). Paul alluded to others in this epistle as well (1:3-11; 4:1-5; 6:3-10). We shall consider their errors in the exposition to follow.

If Caesar released Paul from prison in Rome in the early 60s A.D., he may have written this epistle in the middle 60s, perhaps 63-66 A.D. Paul's reference to his going from Ephesus to Macedonia (1:3) suggests that he may have been in Macedonia when he wrote 1 Timothy. Nevertheless, since we have no other references to guide us, he could have been in any one of a number of other provinces as well.

The authorship of the Pastorals is a major critical problem in New Testament studies, but I believe the arguments for Pauline authorship are most convincing.²

"The majority of modern scholars maintain that the Pastoral Epistles are pseudepigraphical--that is, written pseudonymously (in Paul's name) sometime after Paul's death (so Dibelius and Conzelmann, Brox, Barrett, Hanson, Houlden, Karris, Hultgren). Most today locate these three letters around the turn of the century, suggesting that the author aimed to revive Pauline teaching for his day or to compose a definitive and authoritative Pauline manual for denouncing heresy in the postapostolic church."³

Purpose

First and 2 Timothy and Titus are called "Pastoral Epistles" because Paul wrote them to pastors (shepherds) of churches outlining their pastoral duties.⁴ Their main pastoral duties were to defend sound doctrine and to maintain sound discipline.⁵

"The pastoral Epistles are primarily practical rather than theological. The emphasis lies rather on the defense of doctrine than on its explication or elaboration. The distinctively doctrinal passages comprise only a small part of the whole; Timothy and Titus had already been instructed."⁶

Message⁷

All three of the Pastoral Epistles (1 and 2 Timothy and Titus) deal with the same subject: the order of the local church. Paul had already expounded the doctrines of the church universal and the ministry of the saints in Christ's body in his other epistles. In these he also gave some direction concerning life in the local churches. Now in the Pastorals he expounded on the effective operation of the local church as a microcosm of the universal church. Remember that the church is people.

First Timothy deals with two aspects of the subject of order in the local church: the life of the church, and the leadership of the church. Titus elaborates on the leadership of the church. Second Timothy elaborates on the life of the church. First Timothy is more general and fundamental. Titus expounds how to set the church in order, and 2 Timothy expounds the leader's personal responsibility.

In 1 Timothy, Paul taught that the function of the local church is to proclaim God's truth in the world. He also taught that the function of the church leaders (Timothy and the elders) is to expound God's truth in the church. The purpose for which the church exists is the proclamation of God's truth in the world. The purpose for which the leaders of the church exist is the exposition of God's truth in the church. This is the message statement.

These are the same points Paul made in Ephesians 4:11-12 concerning the universal church. The saints are to do the work of the ministry, and the gifted men (apostles, prophets, etc.) are to equip the saints for their work. In 1 Timothy he applied the same truth to the local church.

On the one hand then the purpose of the church is to declare God's truth to the world (3:14-16). The key terms in this central passage are "church" and "mystery of godliness."

The local church is an instrument God designed to support and display His truth. Every individual believer is a light in a dark world. God has called us to let our light shine among men (Matt. 5:14-16).

The local church exists to support and display the light of the testimony of believers, not only individually but also corporately.

The "mystery of godliness" is essentially Christ. It is more broadly the truth that the church proclaims that centers on Christ. It is a mystery in that we know it only by special revelation. "Godliness" means piety. This word describes faith in Christ worked out in everyday living. Where does one find godliness? We see it in concrete manifestation in Jesus Christ (3:16). Paul summarized the three stages of His ministry in the three couplets of an ancient hymn. These are His past humiliation, His present proclamation, and His future glorification.

The purpose of the local church then is to proclaim godliness. We do this by presenting Christ and by demonstrating before the world godlike behavior ourselves by the power of the Holy Spirit. Audio witness builds on visual witness.

The purpose of the leaders of the local church, in the second place, is to expound the truth in the church. Church leaders do this by teaching, by exhortation, and by example. The exposition of the truth is not only spoken or written communication (teaching) followed by intellectual comprehension. It also requires encouragement and sensitivity to the condition of the learners (exhortation). The church leader prepares others to reveal God's truth most importantly by exemplifying the truth and illustrating it in his or her life. Truth must be incarnate in the teacher before the learner can thoroughly grasp it. God did this for us in the incarnation of His Son. Jesus said, "You are the light of the world," not, "You announce the light of the world."

Paul drew several implications from these truths.

Notice first some implications concerning the purpose of the local church.

In view of its purpose the local church must be careful to present an unchanged gospel. There must be no majoring in the minors, no claim to "higher knowledge," and no distortion of the truth. In this epistle Paul warned Timothy about all these threats to the purity of God's truth. Preachers and teachers take note. We should be creative in delivering the message, but we must not be creative in the content of the message.

Second, the local church's worship must be unceasing. This was Paul's point when he gave instructions concerning the priority of prayer in church life (2:1-7).

Third, the local church must persevere in its ministry without failing. If it is to do this it needs leaders who incarnate the truth and consistently minister to and motivate the saints. Thus the need for qualified leaders is obvious (3:1-13). Personal example is every bit as important as persuasive explanation.

Note also some implications of the truth that the purpose of the church leader is to expound God's truth to the saints. These are the same as those already pointed out for the church, but they are true of the leader on a personal level.

First, the leader must be absolutely loyal to the truth. "Preach the Word!" (2 Tim. 4:2).

Second, his behavior toward others must be consistent. He must have a deep commitment to fulfilling his purpose of being a good example as well as to his purpose of communicating verbally.

Third, in his personal life he must persevere. He must continue to let God's truth sit in judgment on his life. He must continue to be responsive to the truth. He must also continue to behave in harmony with the truth. Watch out for spiritual calluses.

By way of application let me point out three things the church needs to watch out for and then three things the church leader should beware of. They are very similar.

The local church, Paul warns in this epistle, should beware of false doctrine. By this I mean any doctrine that deviates from the essential teaching of the faith. This will weaken her testimony to the world. Guard the doctrine of your church.

Second, the church should beware of a failure in prayer. This will hinder both her witness to the world and her own growth in godliness (cf. James 4:2; John 15:5).

Third, the church should beware of feeble government. By feeble government I mean government by elders and deacons who lack godly character. Too often church leaders gain appointment for other reasons. Church oversight must fulfill the purposes of God's truth by men who incarnate God's truth. Don't recognize elders too soon, or at all, if they are unqualified.

The dangers to the church leader correspond to these. There must be no failure in his doctrine, nor in his duty, nor in his diligence. If we know and respond to God's truth we will be free from those influences that would hinder us from fulfilling our ministry.

Teaching is life-changing not only to the extent people understand it and appreciate its importance but also to the extent that the life of the teacher illustrates it. We can be completely orthodox and effective in our methods of presentation. However if our life does not harmonize with what we say, those who listen will reject what we say. Not only does our preaching then become ineffective, it also becomes blasphemous. The life of the preacher can promote the growth of his church as much as his pastoral skill. People will put up with many deficiencies, and we all have many, if they can have a good example of a sincere Christian. You can be effective because you have God's Word, God's Spirit, and God's grace.

Constable: 1 Timothy (Outline)

Outline

I. Salutation 1:1-2

II. Timothy's mission in Ephesus 1:3-20

A. The task Timothy faced 1:3-11

B. Exhortations to be faithful 1:12-20

1. A positive encouragement 1:12-17

2. A negative warning 1:18-20

III. Instructions concerning the life of the local church 2:1-4:5

A. The priority of prayer in church life 2:1-7

B. The primary responsibilities of the men and the women in church meetings 2:8-15

C. The qualifications for church leaders 3:1-13

1. Qualifications for elders 3:1-7

2. Qualifications for deacons 3:8-13

D. The nature of the local church 3:14-16

E. The problem of apostasy in the church 4:1-5

IV. Instructions concerning leadership of the local church 4:6-5:25

A. The leader's personal life and public ministry 4:6-16

B. Basic principles of effective interpersonal relationships 5:1-2

C. How to deal with widows and elders 5:3-25

1. Provisions for widows 5:3-16

2. The discipline and selection of elders 5:17-25

V. Instructions for groups within the church 6:1-19

A. Slaves 6:1-2

B. False teachers 6:3-10

C. Those committed to Christ 6:11-16

D. The wealthy 6:17-19

VI. Concluding charge and benediction 6:20-21

Constable: 1 Timothy

1 Timothy

Bibliography

Andrews, J. N. "May Women Speak in Meeting?" Review and Herald. January 2, 1879. Reprinted in Adventist Review 165:5 (February 4, 1988):17.

Bailey, Mark L. "A Biblical Theology of Paul's Pastoral Epistles." in A Biblical Theology of the New Testament, pp. 333-67. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Barclay, William. The Letters to Timothy, Titus and Philemon. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrew Press, 1962.

Barr, James. "Abba Isn't Daddy." Journal of Theological Studies 39 (1988):28-47.

Barrett, Charles Kingsley. The Pastoral Epistles in the New English Bible. Oxford: Clarendon Press, 1963.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Bernard, J. H. The Pastoral Epistles. 1899. Reprint ed. Grand Rapids: Baker Book House, 1980.

Bilezikian, Gilbert G. Beyond Sex Roles. Grand Rapids: Baker Book House, 1985.

Blampied, Anne B. "Paul and Silence for The Women' in I Corinthians 14:34-35." Studia Biblica et Theologica 13:2 (October 1983):143-65.

Blomquist, Jean M. "The Effect of the Divorce Experience on Spiritual Growth." Pastoral Psychology 34:2 (Winter 1985):82-91.

Bowman, Ann L. "Women in Ministry: An Exegetical Study of 1 Timothy 2:11-15." Bibliotheca Sacra 149:594 (April-June 1992):193-213.

Brown, Ernest Faulkner. The Pastoral Epistles. Westminster Commentaries series. London: Methuen & Co., 1917.

Bruce, F. F. "Studies in the Pastoral Epistles: Preliminary Observations." Harvester 65:1 (January 1986):12-13.

Buckley, Jack. "Paul, Women, and the Church: How fifteen modern interpreters understand five key passages." Eternity 31:11 (December 1980):30-35.

Campbell, Barth. "Rhetorical Design in 1 Timothy 4." Bibliotheca Sacra 154:614 (April-June 1997):189-204.

Campbell, Peter Colin. The Theory of Ruling Eldership or the Position of the Lay Ruler in the Reformed Churches Examined. Edinburgh: Blackwood and Sons, 1866.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Christianity Today Institute. "Into the Next Century: Trends Facing the Church." Christianity Today 30:1 (January 17, 1986):I1-31.

Clagett, John Y. "The Concept of Conscience and Its Relation to the Christian Ethic in the Corinthian Epistles." Th.M. thesis, Dallas Theological Seminary, 1971.

Clark, Stephen B. Man and Woman in Christ. Ann Arbor, Mi.: Servant Books, 1980.

Cole, Sherwood A. "Biology, Homosexuality, and Moral Culpability." Bibliotheca Sacra 154:615 (July-September 1997):355-66.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

_____. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Timothy and Titus, Epistles to," by R. A. Falconer.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Timothy, First Epistle to," by W. Lock.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Dobbins, Richard. "Two Sinister Forces Undermining Clergy Marriages." Ministries 4:1 (Winter 1985-86):31-32, 39.

Earle, Ralph. "1 Timothy." In Ephesians-Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

Fairbairn, Patrick. Commentary on the Pastoral Epistles. 1874. Reprint ed. Grand Rapids: Zondervan Publishing House, 1956.

Fee, Gordon D. 1 and 2 Timothy, Titus. New International Biblical Commentary series. Peabody, Mass.: Hendrickson Publishers, 1988. Peabody, Mass.: Hendrickson Publishers, and Carlisle, England: Paternoster Press, 1995.

Foh, Susan T. Women and the Word of God. Philipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1979.

Frohnhofen, Herbert. "Women deacons in the early church." Theology Digest 34:2 (Summer 1987):149-53.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Geisler, Norman L. "A Christian Perspective on Wine-Drinking." Bibliotheca Sacra 139:553 (January-March 1982):46-56.

Getz, Gene A. The Measure of a Man. Glendale: Gospel Light Publications, Regal Books, 1974.

Glasscock, Ed. "The Biblical Concept of Elder." Bibliotheca Sacra 144:573 (March-May 1987):66-78.

_____. "The Husband of One Wife' Requirement in 1 Timothy 3:2." Bibliotheca Sacra 140:559 (July-September 1983):244-58.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Greenlee, Harold. "Husband of One Wife." Notes on Translation 108 (August 1985):17-18.

Grenz, Stanley J. "Anticipating God's New Community: Theological Foundations for Women in Ministry." Journal of the Evangelical Theological Society 38:4 (December 1995):595-611.

Grudem, Wayne. "Prophecy--Yes, But Teaching--No; Paul's Consistent Advocacy of Women's Participation Without Governing Authority." Journal of the Evangelical Theological Society 30:1(March 1987):11-23.

Gruenler, Royce Gordon. "The Mission-Lifestyle Setting of 1 Tim 2:8-15." Journal of the Evangelical Theological Society 41:2 (June 1998):215-38.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

_____. The Pastoral Epistles. Tyndale New Testament Commentaries series. London: Tyndale Press, 1964.

Hanson, Anthony Tyrell. The Pastoral Epistles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan & Scott Publishers Ltd., 1982.

Harris, Gregory H. "Satan's Work as a Deceiver." Bibliotheca Sacra 156:622 (April-June 1999):190-202.

Haykin, Michael A. G. "Sanctified by the Word of God and Prayer'." Banner of Truth 275-76 (August-September 1986):55-58.

Hendricksen, William. New Testament Commentary: Exposition of the Pastoral Epistles. Reprint ed. Grand Rapids: Baker Book House, 1968.

Henry, Matthew. Commentary on the Whole Bible. New One Volume Edition. Edited by Leslie F. Church. Grand Rapids: Zondervan Publishing House, 1961.

Hiebert, D. Edmond. "Behind the Word Deacon': A New Testament Study." Bibliotheca Sacra 140:558 (April-June 1983):151-62.

_____. First Timothy. Moody Colportage Library series. Chicago: Moody Press, 1957.

_____. "The Significance of Christian Intercession," Bibliotheca Sacra 149:593 (January-March 1992):16-26.

_____. Working With God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hoehner, Harold W. "The Purpose of Tongues in 1 Corinthians 14:20-25." In Walvoord: A Tribute, pp. 53-66. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Hooker, Morna. "Authority on Her Head: An Examination of 1 Corinthians 11:10." New Testament Studies 10 (1963-64):410-16.

House, H. Wayne. "Caught in the Middle." Kindred Spirit 13:2 (Summer 1989):12-14.

_____. "The Ministry of Women in the Apostolic and Postapostolic Periods." Bibliotheca Sacra 145:580 (October-December 1988):387-99.

_____. "Should a Woman Prophesy or Preach before Men?" Bibliotheca Sacra 145:578 (April-June 1988):141-61.

Hurley, James B. Man and Woman in Biblical Perspective. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

Huther, J. E. A Critical and Exegetical Handbook to the Epistles to Timothy and Titus. Meyer's Commentary on the New Testament series. Translated by D. Hunter. 1884. Reprint ed. Peabody, Mass: Hendrickson, 1983.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "Pastoral Epistles, The" by John Rutherfurd.

Ironside, Henry A. Timothy, Titus, and Philemon. 1947; reprint ed. Neptune, N.J.: Loizeaux Brothers, 1967.

Irvin, Dorothy. "The Ministry of Women in the Early Church: The Archaeological Evidence." Touchstone 4:1 (January 1986):24-33.

Jewett, Paul K. Man as Male and Female. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1975.

Justice, Sam. "Clergy Divorce: A Perplexing Problem." Ministries 4:1 (Winter 1985-86):24-25, 29-30.

Kelly, J. N. D. A Commentary on the Pastoral Epistles. Thornapple Commentaries series. London: A. & C. Black Publishers Limited, 1963; reprint ed., Grand Rapids: Baker Book House, 1981.

Kelly, William. An Exposition of the First Epistle to Timothy. 2nd ed. revised. London: F. E. Race, 1913.

Kent, Homer A., Jr. The Pastoral Epistles. Chicago: Moody Press, 1966.

Kent, Homer A., Sr. "Obligations of Pastor and Congregation to Each Other." Bibliotheca Sacra 124:496 (October-December 1967):332-38.

King, Guy H. A Leader Led. London: Marshall, Morgan & Scott, 1962.

Knight, George W., III. The New Testament Teaching on the Role Relationship of Men and Women. Grand Rapids: Baker Book House, 1977.

_____. The Pastoral Epistles: A Commentary on the Greek Text. New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1992.

_____. "Two Offices (Elders/Bishops and Deacons) and Two Orders of Elders (Preaching/Teaching Elders and Ruling Elders): A New Testament Study." Presbyterion 11:1 (Spring 1985):1-12.

Kuske, David P. "An Exegetical Brief on 1 Timothy 2:12: (oude authentein andros)." Wisconsin Lutheran Quarterly 88:1 (Winter 1991):64-67.

Lacey, W. K. The Family in Classical Greece. London: Thames and Hudson, 1968.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 11: Galatians-Hebrews, by Otto Schmoller, Karl Braune, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lea, Thomas D. and Griffin, Hayne P., Jr. 1, 2 Timothy, Titus. New American Commentary series. Nashville: Broadman Press, 1992.

Lenski, Richard C. H. The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Reprint ed. Minneapolis: Augsburg Publishing House, 1964.

Lester, Andrew D. "Some Observations on the Psychological Effects of Women in Ministry." Review and Expositor 83:1 (Winter 1986):63-70.

Lewis, Robert M. "The Women' of 1 Timothy 3:11." Bibliotheca Sacra 136:542 (April-June 1979):167-75.

Liddon, Henry Parry. Explanatory Analysis of St. Paul's First Epistle to Timothy. Limited Classical Reprint Library series. Longmans, Green, and Co., 1897; reprint ed., Minneapolis: Klock and Klock Christian Publishers, 1978.

Litfin, A. Duane. "1 Timothy." In Bible Knowledge Commentary: New Testament, pp. 727-48. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

_____. "The Nature of the Pastoral Role: The Leader as Completer." Bibliotheca Sacra 139:553 (January-July 1982):57-66.

Lock, Walter. The Pastoral Epistles. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1924.

Malina, Bruce J. The New Testament World: Insights from Cultural Anthropology. Atlanta: John Knox Press, 1981.

Mappes, David. "The Discipline of a Sinning Elder." Bibliotheca Sacra 154:615 (July-September 1997):333-43.

_____. "The Elder' in the Old and New Testaments." Bibliotheca Sacra 154:613 (January-March 1997):80-92.

_____. "The Heresy Paul Opposed in 1 Timothy." Bibliotheca Sacra 156:624 (October-December 1999):452-58.

_____. "The Laying on of Hands' of Elders." Bibliotheca Sacra 154:616 (October-December 1997):473-79.

_____. "The New Testament Elder, Overseer, and Pastor." Bibliotheca Sacra 154:614 (April-June 1997):162-74.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Mollenkott, Virginia. Women, Men and the Bible. Nashville: Abingdon, 1977.

Moo, Douglas. "1 Timothy 2:11-15: Meaning and Significance." Trinity Journal 1 NS:1 (Spring 1980):62-83.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Padgett, Alan. "Wealthy Women at Ephesus." Interpretation 41:1 (January 1987):19-31.

Pierce, Ronald W. "Evangelicals and Gender Roles in the 1990s: 1 Tim 2:8-15: A Test Case." Journal of the Evangelical Theological Society 36:3 (September 1993):343-55.

Quinn, Jerome D. The Letter to Titus: A New Translation with Notes and Commentary and an Introduction to Titus, I and II Timothy, the Pastoral Epistles. Anchor Bible series. New York: Doubleday, 1990.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Ryrie, Charles C. "Apostasy in the Church." Bibliotheca Sacra 121:481 (January 1964):44-53.

_____. Basic Theology. Wheaton: Scripture Press Publications, Victor Books, 1986.

_____. The Place of Women in the Church. New York: Macmillan, 1958; reprint ed. Chicago: Moody Press, 1968. (A 1978 edition, also published by Moody Press, was titled The Role of Women in the Church.)

_____. You Mean the Bible Teaches That . . .. Chicago: Moody Press, 1974.

Saucy, Robert L. "The Husband of One Wife." Bibliotheca Sacra 131:523 (July-September 1974):229-40.

_____. "Women's Prohibition to Teach Men: An Investigation into Its Meaning and Contemporary Application." Journal of the Evangelical Theological Society 37:1 (March 1994):79-97.

Savage, Paula A. "Greek Women's Dress." Biblical Illustrator 12:2 (Winter 1986):17-23.

Scanzoni, Letha and Hardesty, Nancy. All We're Meant to Be. Waco: Word Books, 1975.

Scott, Ernest Findlay. The Pastoral Epistles. Moffatt New Testament Commentary series. New York: Harper and Brothers, n. d.

Simpson, E. K. The Pastoral Epistles. London: Tyndale Press, 1954.

Smith, Jay E. "Can Fallen Leaders Be Restored to Leadership? Bibliotheca Sacra 151:604 (October-December 1994):455-80.

Sparks, H. F. D. "The Doctrine of the Divine Fatherhood of God in the Gospels." In Studies in the Gospels: Essays in Memory of R. H. Lightfoot, pp. 241-62. Edited by D. E. Nineham. Oxford: Blackwell, 1955.

Stein, Robert H. "Wine-Drinking in New Testament Times." Christianity Today 19:19 (June 20, 1975):9-11.

Stitzinger, Michael F. "Cultural Confusion and the Role of Women in the Church: A Study of I Timothy 2:8-14." Calvary Baptist Theological Journal 4:2 (Fall 1988):24-42.

Stott, John R. W. Involvement. 2 vols. Old Tappan, N.J.: Fleming H. Revell Co., 1985.

Stowell, Joseph M., III. "The Effective Leader." In Integrity of Heart, Skillfulness of Hands, pp. 315-22. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Strauch, Alexander. Biblical Eldership. Littleton, Co.: Lewis & Roth Publishers, 1986.

Thatcher, Tom. "The Relational Matrix of the Pastoral Epistles." Journal of the Evangelical Theological Society 38:1 (March 1995):41-45.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Friedrich. Translated and edited by Geoffrey W. Bromiley. 1964-74. S.v. "aphistemi, apostasia, dichostrasia," by Heinrich Schlier, 1 (1964):512-14.

_____. S.v. "prophetes, prophelikos, propheteuo . . .," by Helmut Kramer, Rolf Rendtorff, Rudolf Meyer, and Gerhard Friedrich. 6 (1968):781-861.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Towner, Philip H. 1-2 Timothy & Titus. The IVP New Testament Commentary series. Downers Grove, Il., and Leicester, England: InterVarsity Press, 1994.

_____. The Goal of Our Instruction. Sheffield: Journal for the Study of the Old Testament, 1989.

Trench, Richard Chenevix. Synonyms of the New Testament. Reprint ed., London: James Clarke & Co., 1961.

Ukleja, P. Michael. "Homosexuality in the New Testament." Bibliotheca Sacra 140:560 (October-December 1983):350-58.

Wallis, Wilbur B. "The First Epistle to Timothy." In Wycliffe Bible Commentary, pp. 1367-81. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Waltke, Bruce K. "1 Corinthians 11:2-16: An Interpretation." Bibliotheca Sacra 135:537 (January-March 1978):46-57.

White, Newport J. D. "The First and Second Epistles to Timothy and the Epistle to Titus." In Expositor's Greek Testament. 5 vols. London: Hodder and Stoughton, 1910.

Wiersbe, Warren W. Be Faithful. BE Books series. Wheaton: Scripture Press Publications, Victor Books, 1984.

Wilkin, Robert N. "Saving Faith and Apostasy: Do Believers Ever Stop Believing?" Grace Evangelical Society News 6:11 (November 1991):1, 4.

Winter, B. W. "Providentia for the Widows of ! Timothy 5:3-16." Tyndale Bulletin 39 (1988):83-99.

Witmer, John A. "The Truth about Error." Bibliotheca Sacra 124:495 (July-September 1967):248-53.

Wuest, Kenneth S. The Pastoral Epistles in the Greek New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Timothy (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TIMOTHY.

INTRODUCTION.

St. Paul passing through Lycaonia, about the year 51, some of the brethren at Derbe or Lystra recommended to him a disciple, by name Timothy, who from his infancy had studied the Holy Scriptures. St. Paul took him, making him his companion and fellow-labourer in the gospel: and not to offend the Jews, who could not be ignorant that Timothy's father was a Gentile, he caused him to be circumcised. Afterwards he ordained him bishop of Ephesus. (Witham) --- St. Paul writes this epistle to his beloved Timothy, to instruct him in the duties of a bishop, both in respect to himself and to his charge; and that he ought to be well informed of the good morals of those on whom he was to impose hands: Impose not hands lightly upon any man. He tells him also how he should behave towards his clergy. This epistle was written about thirty-three years after our Lord's ascension; but where it was written is uncertain: the more general opinion is, that it was in Macedonia. (Challoner) --- After his epistles to the Churches, now follow those to particular persons; to Timothy and Titus, who were bishops, and to Philemon. Timothy was the beloved disciple of St. Paul, whom he frequently styles his son; but it is not certain that they were at all related. After having accompanied the apostle in many of his travels, the latter at last ordained him bishop, and fixed him permanently at Ephesus. Shortly after he wrote him this epistle, to instruct him in the episcopal duties, as he was but young for those great functions. He might be then about thirty-five. He mentions, likewise, in short the chief heresies which were then making mischief at Ephesus, and gives regulations and instructions for different states of persons in the Church. St. Timothy, who had been so long the disciple of St. Paul, and who never left him except when ordered by his master, could not be ignorant of his duties, but it was destined for the use of bishops of every age. Hence St. Augustine says that such as are destined to serve the Church, should have continually before their eyes the two epistles to Timothy and that to Titus.

====================

Gill: 1 Timothy (Book Introduction)

INTRODUCTION TO 1 TIMOTHY

Timothy, to whom this epistle is written, was eminent for his early piety and acquaintance with the sacred Scriptures; his mother was a Jewess, and his father a Greek, which was the reason why he was not circumcised in his infancy. Mention is made in the second epistle to him of his mother Eunice, and grandmother Lois, as believers, and of his knowledge of the Scriptures from a child: this excellent person the apostle meeting with at Lystra, and having a good report of him from the brethren there, he chose him to be his companion in his travels, and to assist him in the spread of the Gospel; and knowing that it would be very disagreeable to the Jews to hear the word of God from the lips of an uncircumcised person, he took him and circumcised him, becoming all things to all, that he might gain some. This being done, he went along with him into several parts, and he made great use of him, in preaching the word, planting churches, and writing epistles; he sent him to various places with messages from him, to Corinth, Philippi, and Thessalonica; and now had left him at Ephesus, where he besought him to abide for a while; for that he was the bishop, pastor, or overseer of that church is not likely, since his residence here was not constant, and was afterwards called away from hence by the apostle, who desired his stay there, under whom, and by whose directions, he acted while there; and seeing that this church had elders, bishops, or overseers, whom the Holy Ghost had set over them, whom the apostle called to him at Miletus, and gave them some advice and instructions. The design of Timothy's continuance there was to check growing errors and heresies, and to take care of, and preserve the discipline of God's house; and to charge him with these things was the design of this epistle; in which he teaches him how to behave himself in the church of God, by taking heed to his doctrine and conversation; and gives rules relating to the qualifications of bishops and deacons, and to the care of widows, and with regard to church censures, and the becoming walk and conversation of all sorts of persons of every office, age, sex, rank, and order. This epistle is thought to be written about the year 55.

Gill: 1 Timothy 3 (Chapter Introduction)

INTRODUCTION TO 1 TIMOTHY 3

In this chapter the apostle treats of the qualifications of officers of churches, bishops and deacons, and of their wives; and points at the principal reason of writing this epistle to Timothy: and first, he commends the office of a bishop, as a good and desirable one; and asserts it to be such in the strongest manner, 1Ti 3:1 and then follow the qualifications for it, some of which are of the economical or domestic kind, and regard him as an husband and parent, and the head of the family; others of a moral nature, and relate to sobriety, hospitality, temperance, patience, and liberality; and others of the ecclesiastical sort, as aptness to teach, and that he should not be a novice in religion; and in general, that he should be a man of a blameless life, and of good report in the world, 1Ti 3:2, next an account is given of the qualifications of deacons; some which concern their moral character; others their soundness in the faith; and others their domestic affairs, and their conduct in their families; about which they should be first examined, before they were put into their office; the characters of their wives are also given; and for their encouragement in the faithful performance of their office, it is observed, that they hereby obtain a good degree of honour and boldness in the faith of Christ, 1Ti 3:8. And the end of the apostle's writing this epistle, and particularly of giving Timothy this account of the qualifications of the officers of the church of God, is, that he might know whom to appoint over it, and how to conduct himself in it; which he commends from its being the house of God, the church of the living God, and the pillar and ground of truth, 1Ti 3:14. Of which truth he gives a summary, in several particulars of it, which open the great mystery of godliness, 1Ti 3:16.

College: 1 Timothy (Book Introduction)

FOREWORD

A movement which prides itself in its back-to-the-Bible underpinnings and its plea for unity should welcome any effort of the stature of the College Press NIV Bible Commentary. The exegesis of the biblical text must always be at the heart of who we are, and the effort to do so in a way that reaches across lines that have divided our movement signals an emphasis on the original hallmarks of the movement.

Having taught Bible and Greek at David Lipscomb University for eleven years, I have come to appreciate how many good commentaries there are on nearly every book in the New Testament. I am, in some ways, reluctant about adding another book to that pile. All of those commentaries have helped to shape my understanding of the biblical text for its original audiences and its import for Christians today.

I especially want to thank my family who have supported me and encouraged me when I spend hours at my computer typing away, my students whose questions have always caused me to look at the biblical text in fresh ways, and my colleagues who have always served as a constant encouragement.

When I was asked to participate as an author in this project, I was hesitant. When I was asked to write on Timothy and Titus, I was even more hesitant. To be a part of this series is an honor. To undertake writing a commentary on 1 and 2 Timothy and Titus is a challenging task. This is, after all, the section of Scripture that has fueled the debate about the role of women, has been at the heart of effort to redefine church leadership, and has provided encouragement to those who feel as if they "have fought the good fight" and are about to "finish the course." I began the study hoping for wonderful insights, and, although I gained a few, I came out of the study convinced that many of the more traditional interpretations were still reasonable. I discovered that, although I did not have all the answers, Paul's advice to those two young preachers and to their churches still made sense both for Paul's original audiences and for the preacher and his church today. May we today heed the words of Paul to "guard what has been entrusted to" our care and to "preach the Word."

-College Press New Testament Commentary: with the NIV

GENERAL INTRODUCTION

While several passages in 1 and 2 Timothy and Titus have provided the fodder for tomes of theological discussion (e.g., 1 Tim 2:9-15 and the role of women; 1 Tim 3:11 and deaconesses; 1 Tim 3:1-8 and Titus 1:6-9 and the characteristics of those to serve as elders), the real value of these epistles lies in their message to two young ministers, to second generation believers in Ephesus and to a young church facing a pagan world in Crete. These epistles provide teaching which the church in the twentieth and twenty-first centuries needs to hear.

The two letters to Timothy and the letter to Titus stand in a very close relationship to one another. They are written to fellow workers of the Apostle Paul; they are bound together by similar content: false teachers who bear similar characteristics, a discussion of church leaders, similar situations for the churches addressed, and the same basic time frame.

1 and 2 Timothy and Titus have been known as the Pastoral Epistles since the eighteenth century. As early as the thirteenth century Thomas Aquinas referred to 1 Timothy as a "pastoral rule." In 1703 D.N. Berdot described Titus as a "Pastoral Epistle," based on the assumption that it was an instruction manual for a pastor. In reality, neither the term "pastor" nor its equivalent, "shepherd," appears in any of the three epistles. Paul Anton popularized the term in lectures he delivered on Timothy and Titus published posthumously in 1753-1755. Anton applied the term "Pastoral Epistles" to all three epistles.

Although the term "the Pastoral Epistles" has become a convenient designation for these three epistles which have much in common, it can be misleading. These epistles are not really a manual of pastoral theology. Only a fraction of these books contains what could be termed ecclesiastical teaching (1 Tim 3:1-13; 5:3-22; Titus 1:5-9). The three epistles are very different. There is nothing within the epistles that would indicate they were written from the same place and time or that the author intended them to be studied together.

AUTHORSHIP

A crucial issue in the Pastoral Epistles (PE) is the authorship of the epistles. Despite widespread denial of Pauline authorship in modern times, ancient authors generally accepted the works as authentic epistles of the Apostle Paul. Serious challenges to Pauline authorship of the Pastoral Epistles began in the nineteenth century, especially with the forceful challenge espoused by Schleiermacher in 1807.

Testimony of the Books Themselves

The letters claim to be by Paul, an apostle of Christ Jesus (1 Tim 1:1; Titus 1:1; 2 Tim 1:1). This assertion matches claims of the other Pauline letters. The author describes himself as "a blasphemer, a persecutor and a violent man" (1 Tim 1:13), a description which fits the account of Paul's pre-Christian life as seen in Acts. The author describes Timothy and Titus as his spiritual sons (1 Tim 1:2; Titus 1:4); this too is in full accord with their relationship to Paul as seen in Acts and the other Pauline epistles. The epistles frequently refer to events in the Apostle's life and mention co-workers like Tychicus, Apollos, Barnabas, and Mark who are known from the other Pauline epistles.

With all of this data in mind, it is little wonder that there was almost unanimous agreement regarding Pauline authorship of the Pastoral Epistles for nearly 1800 years.

Attestation by the Early Church

The early church clearly regarded Paul as the author of the Pastoral Epistles. Clement of Alexandria (ca. 155-ca. 220) frequently referred to and cited the Pastoral Epistles. He even cited 1 Tim 6:20, "what is falsely called knowledge," and ascribed the passage to "the apostle." Similarly Origen, his student, ascribed 1 Tim 1:15 to Paul: "Moreover, Paul, who himself also at a later time became an apostle of Jesus, says in his epistle to Timothy, 'This is a faithful saying, that Jesus Christ came into the world to save sinners, of whom I am chief.'" Eusebius (ca. 265-ca. 339) attributed the Pastoral Epistles to Paul. He said, "The epistles of Paul are fourteen, all well known and beyond doubt. It should not, however, be overlooked that some have set aside the epistle to the Hebrews." The Muratorian Canon (ca. 200) refers to the Pastoral Epistles as Pauline. The extensive citations of the Pastoral Epistles by the church fathers, including Justin Martyr, Polycarp, Ignatius, and Irenaeus, demonstrate the early consensus that the Pastoral Epistles are Pauline.

The evidence is not, however, all positive. According to Tertullian, Marcion (ca. 140) excluded the Pastoral Epistles from his canon. Marcion, of course, rejected any book which did not fit his heretical view of Christianity. He omitted Matthew, Mark, and John; and he accepted only a mutilated copy of Luke. It seems likely that Marcion objected to the Pastoral Epistles because of their denunciation of tenets of his brand of Christianity (cf. 1 Tim 1:8; 6:20; 2 Tim 3:16).

An additional bit of negative evidence is seen in the apparent absence of the Pastoral Epistles from ⁴⁶ of the Chester Beatty papyri. The codex dates from the mid-third century and contains Pauline epistles. Portions of the manuscript are missing. It lacks a portion of Romans which stood at the beginning of the codex, a portion of 1 Thessalonians, and all of 2 Thessalonians. Most scholars feel that the manuscript did not have room for the Pastoral Epistles and Philemon, which are also missing.

If one looks only at external evidence, the victory would clearly be won in favor of acceptance of the Pastoral Epistles as Pauline.

Modern Times

Until the nineteenth century the Pastoral Epistles were deemed authentic and Pauline. The first attack on apostolic authorship was made by Schmidt (1804) and Schleiermacher (1807).

Today Pauline authorship of the Pastoral Epistles is disputed on five grounds:

Historical Allusions. Scott has said, "That Paul cannot have been the author [of the PE] is most clearly apparent when we examine the historical framework of the letters." The problem may be summarized as follows: the Pastoral Epistles do not fit into the historical framework of Acts and the Pauline epistles. Acts mentions only two imprisonments: Caesarea and Rome.

The modern reader is not provided with many of the details of Paul's early life (i.e., the period described in Acts). Nowhere in Acts, or for that matter anywhere in the Pauline corpus outside 2 Corinthians, can one find Paul's frequent imprisonments, his five beatings, or his three shipwrecks (2 Cor 11:23-27). Also one is not bound to place the events described in the Pastoral Epistles into the period described in Acts. In fact the situation there seems to indicate likelihood of Paul's being released from prison. The traditional interpretation which proposes a release from the imprisonment mentioned in Acts during which 1 Timothy and Titus were written and a subsequent Roman imprisonment as described in 2 Timothy has much to offer and provides few difficulties. There is nothing improbable about Paul being released from prison, engaging in the kind of ministry indicated in 1 Timothy and Titus, and then later being imprisoned again with death being imminent.

Ecclesiastical Situation. It is argued that the church situation described in the Pastoral Epistles is akin to the second century and far too developed for Paul. At this juncture it is worth noting that very little of the Pastoral Epistles can really be termed "ecclesiastical teaching."

Paul does have an interest in ecclesiastical matters: he and Barnabas appoint elders (Acts 14:23); Paul addresses the bishops and deacons at Philippi (Phil 1:1); Paul lists pastor-teachers among the divine gifts provided to the early church (Eph 4:11-13); and Paul calls for the elders at Ephesus on his way to Rome, calling upon them to oversee (verb from which the noun "bishop" comes) and shepherd (verb from which the noun "pastor" comes) their flocks (Acts 20:13-35).

Nothing in the Pastoral Epistles would demand the later phenomenon of monarchical bishops. As Carson, Moo, and Morris have noted, "Clearly none of this amounts to much in the way of organization, certainly to nothing more than can have appeared in the church in comparatively early days."

The Nature of the False Teaching. It is usually assumed that all three Pastoral Epistles face the same false teaching, an assumption which has been questioned in recent years. Many have wanted to see the Pastoral Epistles addressing a heresy seen only after the early second century and therefore as being non-Pauline. Easton argued that the Pastoral Epistles painted a picture of Christianity threatened by a "coherent and powerful heresy," a heresy which claimed to be more profound than the revelation of the Church. That the heresy seen here is "coherent and powerful" and that one must see it as second century Gnosticism is still to be demonstrated. The heresy or heresies seen in the Pastoral Epistles betray a strong Jewish element much akin to what one meets in the Qumran literature and the apocryphal work, Jubilees. There are no real grounds to see the false teaching confronted in the Pastoral Epistles as something which would not, indeed did not (cf. Colossians), arise in Paul's lifetime.

It does seem that the false teaching and false teachers encountered in all three of the Pastoral Epistles are of the same sort. They have similar tendencies and use similar language even though every element seen in one book may not appear in the other. One must simply piece together the elements that compose this heresy: emphasis on myths and genealogies (1 Tim 1:4; Titus 1:14; 3:9; 2 Tim 4:4); concern for the Law and Jewishness (1 Tim 1:7; Titus 1:10, 14; 3:9); emphasis on "knowledge" (1 Tim 6:20; 2 Tim 3:6-9); controversy, speculation and arguments (1 Tim 1:4, 6; 6:4, 20; Titus 1:10; 3:9; 2 Tim. 2:14, 16, 23; 3:1-5); immorality (1 Tim 1:19, 20; Titus 1:15, 16; 2 Tim 2:16, 19; 3:1-5); deception (1 Tim 4:1-3; Titus 1:10-13; 2 Tim 3:6-13); some ascetic practices (1 Tim 4:1-5); and teaching for material gain (1 Tim 6:5; Titus 1:11; 2 Tim 3:2-4).

Vocabulary and Style. As Guthrie has noted, "the majority of those who favor the non-Pauline authorship of the Epistles are swayed more by linguistic considerations than by any of the objections mentioned above." Perhaps no scholar has presented this argument for non-Pauline authorship in stronger fashion than P.N. Harrison. Harrison built upon the work of previous scholars to argue that the vocabulary and style of the Pastoral Epistles indicated that they did not share the same author as the ten epistles generally accepted as Pauline.

Harrison noted that well over one third of the words, excluding proper names, used in the Pastoral Epistles occur nowhere else in the New Testament. Many of the words used in the Pastoral Epistles and the universally accepted Pauline epistles have different meanings. Many of the words used only in the Pastoral Epistles are found in the early church fathers and in the apologists. On the surface Harrison's arguments seem most convincing; however, Carson, Moo, and Morris have noted that one could use the same line of argument to suggest that the three Pastoral Epistles were themselves written by different authors.

In examining the style of the Pastoral Epistles, Harrison gives special emphasis to particles, prepositions, and pronouns - elements that are indicative of style which an imitator might not follow. After noting a drastic difference in usage, he concludes that it is unlikely that "within a very few years we should find the same writer producing three epistles without once happening to use a single word in all that list - one or the other of which has hitherto appeared on the average nine times to every page that Paul wrote. " Guthrie, however, has noted that Harrison's data is selective and "would seem to be invalid."

One must allow any author to use differing vocabulary and styles which would fit a differing situation, audience, purpose, and time frame. Arguments offered thus far on the basis of vocabulary and style neither prove nor disprove Pauline authorship of the Pastoral Epistles.

The Theology of the Pastoral Epistles. It has been argued that the theology of the Pastoral Epistles is not that of Paul: the cross is no longer the center of theology, and there is undue emphasis on works. This argument fails to take into consideration the whole of the teaching, both in the ten epistles generally accepted as Pauline and in the Pastoral Epistles as a whole. Hendriksen has rightly noted, "The truth is that the doctrine taught and presupposed in the Pastorals is clearly the same as that which is held before us in the ten [Pauline epistles]." Hendriksen goes on to list nine theological concepts, including salvation by grace through faith, which are central to the ten epistles generally accepted as Pauline and then delineates their occurrence in the Pastoral Epistles.

Modern Solutions to These Issues. Several solutions have been offered to these apparent inconsistencies by serious critics. Some have suggested one must simply opt for non-apostolic authorship. Others, like Harrison (1921), Scott (1936), and Easton (1948), have suggested non-Pauline authorship for the documents as a whole while allowing for a few genuine Pauline fragments.

A central issue in the discussion is the attitude of the early church toward the pseudepigrapher. Carson, Moo, and Morris have noted that the contention that pseudonymous epistles circulated freely and were widely accepted by early Christians cannot be supported. Tertullian spoke of a church leader who composed writings which wrongly bore the name of Paul. Even though this was done out of love, the man was dismissed from his office. Similarly, the Muratorian Canon says that forgeries in Paul's name were to be rejected. As Carson, Moo, and Morris have noted, "Nowhere is evidence cited that any member of the New Testament church accepted the idea that a pious believer could write something in the name of an apostle and expect the writing to be welcomed." Indeed discussion of canonicity tended to focus on the issue of authorship.

The traditional position of Pauline authorship of the Pastoral Epistles fits the data. One who deems these works to be authentic Pauline epistles is not without support from a good number of excellent scholars (cf. Carson, Fee, Guthrie, Hendriksen, Johnson, Moo, and Morris). When one accepts Pauline authorship, the issues of language and style remain. They are still more like Paul than different from Paul. Is the change due simply to subject? Can it be an aging Paul? Should one see an amanuensis as the one responsible for the differences? The final words of Fee on the issue of authorship of the Pastoral Epistles are worth repeating:

To say that Paul is the author of the Pastoral Epistles means that the letters ultimately come from him in the historical settings contained within them. It does not say how they came from him; the final answer to that question is not available to us.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

PLACE OF ORIGIN AND DATE

Little can be said with certainty of Paul's location when he penned 1 Timothy. Although Paul does not say explicitly that he was in Macedonia, he appears to indicate that he had been in Ephesus with Timothy, had left Timothy behind, and had gone on to Macedonia: "As I urged you when I went into Macedonia, stay there in Ephesus" (1:3).

If Paul was released from "house arrest" in Rome as the data in Acts 28:30 and the prison epistles might suggest and wrote this epistle at a subsequent time, the date for 1 Timothy would likely be 63-66. A chronology of Paul's life from Acts would indicate his imprisonment lasted until 61/62. The Neronian persecution of 64 would indicate that his release should precede that date. Eusebius recorded that Paul died in 67. If one accepts those dates, Paul would have penned 1 Timothy between 63 and 66.

Other suggestions are given by those who would contend that Paul died at the height of the Neronian persecution of 64. Some would, therefore, provide a date of 62-63 for composition of 1 Timothy. Robinson has suggested Paul's departure for Macedonia, leaving behind Timothy in Ephesus (1:3), reflects the situation seen in Acts 20:1-4. He, therefore, places 1 Timothy within the historical data of Acts and suggests a date of 55. Scholars who argue for pseudonymity generally date the epistle during the second century (cf. Kümmel).

A date of 63-66 seems best to fit the data currently available.

DESTINATION AND AUDIENCE

Although on the surface 1 Timothy seems to be personal correspondence between Paul and Timothy, his son in the faith, there is much in the epistle that indicates Paul intended the letter to be read and heeded by the congregation at Ephesus. "Grace be with you" in 6:21 is plural. Many of Paul's admonitions to Timothy (e.g., "Don't let anyone look down on you because you are young," 4:21) may also have served to advise the church of their correct path of action.

Timothy is well known from Acts and the epistles of Paul. He was a native of Lystra; his mother was Jewish and his father a Gentile. About A.D. 49 he became a co-worker of Paul. As a young man likely converted and trained by Paul, Paul found a special place in his heart for him (1 Cor 4:17; Phil 2:22; 1 Tim 1:2). Timothy appears alongside Paul in the opening greetings of several epistles (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thess 1:1; 2 Thess 1:1). He was undoubtedly considered a trusted colleague and co-worker (1 Thess 3:2) who could be trusted to be sent on special missions (1 Cor 16:10; Phil 2:20). If one accepts the traditional site for the place of writing of the prison epistles, Timothy was with Paul in Rome (Col 1:1; Phlm 1). He has, at this juncture, been left behind in Ephesus to set things in order. He is a young man (see the discussion of 1 Tim 4:12) who was perhaps not in the best of health (1 Tim 5:23).

The church where Timothy was laboring found itself in the midst of the fourth largest city in the Roman Empire. Ephesus housed a famous shrine to Artemis, the great mother goddess, known by the Romans as Diana of the Ephesians. Upon arriving at Ephesus Paul met a group of disciples whose knowledge of the gospel was so incomplete that it would seem they were still looking for the Messiah and they clearly knew nothing of the Holy Spirit (Acts 19:1-7). Paul's next encounter was with a group of Jews, the seven sons of Sceva, a Jewish chief priest. These men were seeking to do exorcisms in the name of Jesus (Acts 19:8-16). The citizens of Ephesus were so impressed with what happened to these men and with the preaching of Paul that many came to belief. Some who had previously practiced sorcery even burned their books (Acts 19:17-20). During this stay Timothy worked with Paul at Ephesus before being sent by Paul on to Macedonia (Acts 19:21-22). Feeling the pinch of their pocketbooks, the silversmiths, who made their livelihood selling images of Artemis, instigated a riot that led to Paul's moving on to other fields (Acts 19:23-20:1). Paul's love and concern for the Ephesian church did not end there. As Paul headed along the coast of Asia Minor on his way to Jerusalem, he summoned the elders from that church to meet him at Miletus. Paul warns them of the impending dangers, especially the false teachers, and charges them to watch after the flock (Acts 20:13-38). These dangers facing the church are a recurrent theme whenever the church at Ephesus is mentioned (1 Cor 16:8-9; Eph 4:14, 17-24; 5:6-14; Rev 2:6). The nature of Paul's correspondence with Timothy in the two epistles addressed to him follows this same theme.

THE CONTRIBUTION OF 1 TIMOTHY

Perhaps the greatest contribution 1 Timothy makes is the insight it provides into Paul's view of ministry: his own, that of Timothy, and that of the church (elders/bishops, deacons, women, and believers called to godliness). The church today needs to heed that call to ministry and godliness. Paul's emphasis on prayer (2:8), the demeanor of women in worship (2:9-15), the relationships between the old and the young (5:1-2), the treatment of widows (5:3-16), the response of slaves to their masters and ultimately to the Lord (6:1-2), and the warning against arrogance and trusting in wealth (6:17-19) produce a book rich in wisdom for the believer.

Paul does warn of needless controversies which do not produce growth. While the "godless myths" (1:4), forbidding of marriage, and enforcing of food laws (4:3) may seem far removed from the issues facing the church today, it is not immune from "an unhealthy interest in controversies and arguments that result in envy, quarreling, malicious talk, evil suspicions and constant friction" (6:4-5). Similarly the modern church should give heed to Paul's warning against those "who think that godliness is a means to financial gain" (6:5).

-College Press New Testament Commentary: with the NIV

SELECTED

BIBLIOGRAPHY

Allan, J.A. "The 'In Christ' Formula in the Pastoral Epistles," New Testament Studies 10 (1963) 115-121.

Barclay, William. The Letters to Timothy, Titus, and Philemon ( DSB rev. ed.). Philadelphia: Westminster, 1975.

. "Paul's Certainties VII. Our Security in God - 2 Timothy 1,12," Expository Times 69 (1958) 324-327.

Barnett, Paul W. "Wives and Women's Ministry (1 Timothy 2:11-15)," Evangelical Quarterly 61 (1989) 225-238.

Barrett, C.K. The Pastoral Epistles ( NCB). Oxford: Clarendon, 1963.

Berdot, D.N. Exercitatio theologica-exegetica in epistulam Pauli ad Titum. 1703.

Bernard, J.H. The Pastoral Epistles. Thornapple Commentaries, 1899; reprinted Grand Rapids: Baker, 1980.

Bratcher, R.G. A Translator's Guide to Paul's Letters to Timothy and Titus. New York: United Bible Society, 1983.

Cadbury, H.J. "Erastus of Corinth," Journal of Biblical Literature 50 (1931) 42-58.

Carson, D.A.; Douglas J. Moo, and Leon Morris, An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Colson, F.H. "'Myths and Genealogies' - A Note on the Polemic of the Pastoral Epistles," Journal of Theological Studies 19 (1917/18) 265-271.

Cook, D. "The Pastoral Fragments Reconsidered," Journal of Theological Studies 35 (1984) 120-131.

Cottrell, Jack. "1 Timothy 2:12 and the Role of Women," Christian Standard (Jan. 17, 1993) 5.

Deer, D.S. "Still More about the Imperatival hina," Bible Translator 30 (1979) 148.

Dibelius, M. and H. Conzelmann, The Pastoral Epistles, tr. P. Buttolph and A. Yarbro. Hermeneia; Philadelphia: Fortress Press, 1972.

Dodd, C.H. "New Testament Translation Problems II," Bible Translator 28 (1977)112-116.

Doty, W.G. "The Classification of Epistolary Literature," Catholic Biblical Quarterly 31 (1969)183-199.

Earle, Ralph. "1 Timothy," Evangelical Bible Commentary, vol 11. Grand Rapids: Zondervan, 1978.

. "2 Timothy," Evangelical Bible Commentary, vol 11. Grand Rapids: Zondervan, 1978.

. Word Meanings in the New Testament . Grand Rapids: Baker, 1984.

Easton, B.S. The Pastoral Epistles. New York: Scribners, 1948.

Ellicott, C.J. The Pastoral Epistles of St. Paul. 2nd ed. Andover: Draper, 1897.

Ellingworth, P. "The 'True Saying' in 1 Timothy 3.1," Bible Translator 31 (1980) 443-45.

Ellis, E. Earle. Paul's Use of the Old Testament. London, 1957; reprinted Grand Rapids: Eerdmans, 1981.

. "The Problem of Authorship: First and Second Timothy," Review and Expositor 56 (1959) 343-354.

. "Traditions in the Pastoral Epistles," in Early Jewish and Christian Exegesis: in Memory of William Hugh Brownlee , ed. C. Stephens and W. F. Stinespring. Atlanta: Scholars Press, 1987.

Falconer, Robert, "1 Timothy 2:14, 15. Interpretive Notes," Journal of Biblical Literature 60 (1941) 375-379.

Fee, Gordon D. 1 and 2 Timothy, Titus (NIBC). Peabody, MA: Hendrickson, 1988.

. "Issues in Evangelical Hermeneutics, Part III: The Great Watershed Intentionality and Particularity/ Eternity: 1 Timothy 2:8-15 as a Test Case," Crux 26 (1990) 31-37.

Ferguson, Everett. " in 1 Timothy 2:8," Restoration Quarterly 33 (1991) 66-73.

Furfey, P.H. "PLOUSIOS and Cognates in the New Testament," Catholic Biblical Quarterly 5 (1943) 241-263.

Gealy, F.D. "The First and Second Epistles to Timothy and the Epistle to Titus," Interpeters Bible XI, 341-551.

Gloer, W. Hulitt. "Homologies and Hymns in the New Testament: Form, Content and Criteria for Identification," Perspectives in Religious Studies , 11 (1984) 118-130.

Grayston, K. and G. Herdan, "The Authorship of the Pastorals in the Light of Statistical Linguistics," New Testament Studies 6 (1960)1-15.

Gromacki, Robert G. Stand True to the Charge: An Exposition of I Timothy. Grand Rapids: Baker, 1982.

Gundry, R.H. "The Form, Meaning and Background of the Hymn Quoted in 1 Timothy 3:16," Apostolic History and the Gospel, ed. W. W. Gasque and R. P. Martin. Grand Rapids: Eerdmans, 1970, 203-222.

Guthrie, Donald. "The Development of the Idea of Canonical Pseudepigrapha in New Testament Criticism," Vox Evangelical. 1 (1962) 43-59.

. The Pastoral Epistles: An Introduction and Commentary (TNTC). Grand Rapids: Eerdmans, 1957.

. New Testament Introduction. 3rd ed. Downers Grove: InterVarsity Press, 1979.

Hanson, A.T. The Pastoral Epistles ( NCBC). Grand Rapids: Baker, 1982.

. Studies in the Pastoral Epistles. London: SPCK, 1968.

Harris, Murray J. Jesus as God: The New Testament Use of "Theos" in Reference to Jesus . Grand Rapids: Zondervan, 1992.

. "Titus 2:13 and the Deity of Christ," Pauline Studies: Essays Presented to Professor F. F. Bruce on His 70th Birthday, ed. D. Hagner and M. J. Harris. Grand Rapids: Eerdmans, 1980.

Harrison, P.N. "Important Hypotheses Reconsidered: III. The Authorship of the Pastoral Epistles," Expository Times 67 (1955-56) 77-81.

. Paulines and Pastorals . London: Oxford University Press, 1964.

. The Problem of the Pastoral Epistles. London: Oxford University Press, 1921.

Hebert, G. "'Faithfulness' and 'Faith,'" Theology 58 (1955) 373-379.

Hendriksen, William Thessalonians, Timothy and Titus ( NTC). Grand Rapids: Baker, 1979.

Hiebert, D.E. "Titus," Evangelical Bible Commentary , vol. 11. Grand Rapids: Zondervan, 1978.

Hommes, N.J. "Let Women Be Silent in Church . . ." Calvin Theological Review 4 (1969) 5-22.

Houlden, J.L. The Pastoral Epistles: I and II Timothy, Titus ( PNTC). London: Penguin Press, 1976.

House, H.W. "Biblical Inspiration in 2 Timothy 3:16," Bibliotheca Sacra 137 (1980) 54-63.

Hull, W.E. "The Man - Timothy," Review and Expositor 56 (1959) 355-366.

Hultgren, Arland J. I and II Timothy, Titus . Minneapolis: Augsburg, 1984.

Hurley, J.B. Man and Woman in Biblical Perspective. Grand Rapids: Zondervan, 1981.

Johnson, Luke T. 1 Timothy, 2 Timothy, Titus . Atlanta: John Knox Press, 1987.

Johnson, P.F. "The Use of Statistics in the Analysis of the Characteristics of Pauline Writings," New Testament Sudies 20 (1974) 92-100.

Karris, Robert J. "The Background and Significance of the Polemic of the Pastoral Epistles," Journal of Biblical Literature 92 (1973) 549-564.

. The Pastoral Epistles , New Testament Message 17. Wilmington: Michael Glazier, 1979.

Kelly, J.N.D. A Commentary on the Pastoral Epistles. Black's New Commentary. New York, 1960; reprinted Thornapple Commentaries. Grand Rapids: Eerdmans, 1981.

Kenny, Anthony John Patrick. A Stylometric Study of the New Testament. Oxford: Clarendon Press, 1986.

Kent, H.A. The Pastoral Epistles: Studies in I and II Timothy and Titus. Chicago: Moody, 1958.

Kidd, R.M. Wealth and Beneficence in the Pastoral Epistles. Society of Biblical Literature Dissertation Series 122. Atlanta: Scholars Press, 1990.

Knight, George W., III. " in Reference to Women in 1 Timothy 2.12," New Testament Studies 30 (1984) 143-157.

. Commentary on the Pastoral Epistles (NIGTC). Grand Rapids: Eerdmans, 1992.

. The Faithful Sayings in the Pastoral Letters . Kampen, 1968; reprinted Grand Rapids: Baker, 1979.

. "The New Testament Teaching on the Role Relationship of Male and Female with Special Reference to the Teaching/Ruling Functions in the Church," JETS 18 (1975) 81-91.

. The Role Relationship of Men and Women. Revised ed. Phillipsburg, NJ. 1985.

Kroeger, Catherine C. "1 Timothy 2:12 - A Classicist's View" in Women, Authority and the Bible , ed. A. Mickelsen. Downers Grove: InterVarsity Press, 1986.

Kroeger, Richard Clark and Catherine C. Kroeger. I Suffer Not a Woman: Rethinking 1 Timothy 2:11-15 in Light of Ancient Evidence . Grand Rapids: Baker, 1992.

Lane, W.L. "First Timothy IV.1-3: An Early Instance of Over-realized Eschatology?" New Testament Studies 11 (1965) 164-167.

Lea, Thomas D. and Hayne P. Griffin. 1, 2 Timothy, Titus (NAC). Nashville: Broadman Press, 1992.

Leaney, A.R.C. The Epistles to Timothy, Titus, and Philemon: Introduction and Commentary (TBC). London: SMC Press, 1960.

Lenski, R.C.H. The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Minneapolis: Wartburg Press, 1937.

Lewis, Robert M. "The 'Women' of 1 Timothy 3:1," Bibliotheca Sacra 136 (April- June 1979) 167-175.

Lock, W. A Critical and Exegetical Commentary on The Pastoral Epistles (ICC). Edinburgh: T&T Clark, 1924.

Malherbe, A.J. "'In Season and Out of Season': 2 Timothy 4:2," Journal of Biblical Literature 103 (1984) 235-243.

McEleney, N.J. "The Vice Lists of the Pastoral Epistles," Catholic Biblical Quarterly 36 (1974) 203-219.

Meade, David G. Pseudonymity and Canon. An Investigation into the Relationship of Authorship and Authority in Jewish and Earliest Christian Tradition. Grand Rapids: Baker, 1987.

Metzger, Bruce M. "A Reconsideration of Certain Arguments against the Pauline Authorship of the Pastoral Epistles," Expository Times 70 (1958) 91-94.

Michaelson, S. and A.Q. Morton. "Last Words: A Test of Authorship for Greek Writers," New Testament Studies 18 (1972) 192-208.

Mickelsen, A. ed. Women, Authority and the Bible. Downers Grove: InterVarsity Press, 1986.

Moellering, H. Armin. 1 Timothy, 2 Timothy, Titus. Concordia Commentary. Saint Louis: Concordia Publishing House, 1970.

Moo, D.J. "1 Timothy 2:11-15: Meaning and Significance," Trinity Journal new series 1(1980) 62-83.

. "The Interpretation of 1 Timothy 2:11-15: A Rejoinder," Trinty Journal new series 2 (1981) 198-222.

Morris, Leon, The Apostolic Preaching of the Cross , 3rd ed. London: Eerdmans, 1965.

Morton, A.Q. Literary Detection: How to Prove Authorship and Fraud in Literary Documents. New York: Scribner, 1978.

. and J.J. McLeman. Paul, the Man and the Myth. New York: Harper and Row, 1966.

Moss, C. Michael. "Hymn Fragments in the New Testament and Their Implications for Hymnology Today," unpublished paper read at Christian Scholars Conference, Harding University, Searcy, AR, July 23, 1993.

Moule, C.F.D. "The Problem of the Pastorals: A Reappraisal," in Essays in New Testament Interpretation . Cambridge: Cambridge University Press, 1982.

Moule, H.C.G. Studies in II Timothy. London, 1905 (as The Second Epistle to Timothy: Short Devotional Studies on the Dying Letter of St. Paul); reprinted Grand Rapids: Eerdmans, 1977.

Neumann, K.J. The Authenticity of the Pauline Epistles in the Light of Stylostatistical Analysis. Society of Biblical Literature Dissertation Series 120. Atlanta: Scholars Press, 1990.

Norbie, D.L. "The Washing of Regeneration," Evangelical Quarterly 34 (1962) 36-38.

Oden, Thomas C. First and Second Timothy and Titus . Louisville: John Knox Press, 1989.

Osburn, Carroll D. "Authenteô (1 Timothy 2:12)," Restoration Quarterly 25 (1982) 1-12.

. ed. Essays on Women in Earliest Christianity . Joplin: College Press, 1993.

Padgett, Allan. "The Pauline Rationale for Submission: Biblical Feminism and the Hina Clauses of Titus 1:1-10," Evangelical Quarterly 59 (1987) 39-52.

Payne, Philip B. "Libertarian Women in Ephesus: A Response to Douglas J. Moo's Article '1 Timothy 2:11-15: Meaning and Significance,'" Trinity Journal new series 2 (1981) 169-197.

Pherigo, L.P. "Paul's Life After the Close of Acts," Journal of Biblical Literature 70 (1951) 277-284.

Piper, John, and Wayne Grudem, eds. Recovering Biblical Manhood and Womanhood. Wheaton, IL: Crossway Books, 1991.

Plummer, Alfred. The Pastoral Epistles. The Expositor's Bible. New York: A.C. Armstrong, 1889.

Quinn, J.D. "The Last Volume of Luke: The Relation of Luke-Acts to the Pastoral Epistles," Perspectives on Luke-Acts, ed. C.H. Talbert. Macon: Mercer Press, 1978.

. The Letter to Titus: A New Translation with Notes and Commentary and an Introduction to Titus, I and II Timothy, the Pastorals . The Anchor Bible. New York: Doubleday, 1990.

Ramsay, William M. "A Historical Commentary on the Epistles to Timothy," Expositor 7/7 (1909) 481-494; 7/8 (1909) 1-21, 167-185, 264-282, 339-357, 399-416, 557-668-7/9 (1910) 172-187, 319-333, 433-440; 8/1 (1911) 262-273, 365-375.

. St. Paul the Traveller and the Roman Citizen . 1897 reprint; Grand Rapids: Baker, 1966.

Roberts, Mark D. "Women Shall Be Saved: A Closer Look at 1 Timothy 2:15," The Reformed Journal (1983) 18-22.

Roberts, J.W. "The Bearing of the Use of Particles on the Authorship of The Pastoral Epistles," Restoration Quarterly 2 (1958) 132-37.

. "Every Scripture Inspired of God," Restoration Quarterly 5 (1961) 33-37.

. "Note on the Adjective after ˜ in 2 Timothy 3 ¹⁶ ," Expository Times 76 (1965) 359.

Robertson, A. T. The Epistles of Paul (Word Pictures in the New Testament, IV). Nashville, 1931.

. "The Greek Article and the Deity of Christ," Expositor 8/21 (1921) 182-188.

Robinson, J.A. T. Redating the New Testament. Philadelphia: Westminster Press, 1976.

Scholer, David M. "1 Timothy 2:9-15 and the Place of Women in the Church's Ministry," in Women, Authority and the Bible . ed. A. Michelsen. Downers Grove: InterVarsity Press, 1986.

Scott, Ernest Findlay. The Pastoral Epistles (MNTC). London: Hodder and Stoughton, 1936.

Simpson, E.K, The Pastoral Epistles: The Greek Text with Introduction and Commentary. Grand Rapids: Eerdmans, 1954.

Skeat, T.C. "'Especially the Parchments': A Note on 2 Timothy IV.13," Journal of Theological Studies 30 (1979) 173-177.

Smith, R.E. and Beekman, J. A Literary-Semantic Analysis of Second Timothy, ed. M. F. Kopesec. Dallas, 1981.

Spain, Carl. The Letters of Paul to Timothy and Titus (LWC). vol 14; Austin: R. B. Sweet, 1970.

Spence, R.M. "2 Timothy iii.15, 16," Expository Times 8 (1896-1897), 564f.

Spenser, Aida Besançon. Beyond the Curse: Women Called to Ministry . Nashville: Thomas Nelson, 1985.

Stott, John R.W. Guard the Gospel: The Message of 2 Timothy. Downers Grove: InterVarsity Press, 1973.

Swete, H.B. "The Faithful Sayings," Journal of Theological Studies 18 (1917) 1-7.

Thrall, M.E. "The Pauline Use of ," New Testament Studies 14 (1967-68) 118-125.

Towner, Philip H. 1-2 Timothy & Titus . IVP New Testament Commentary Series. Downers Grove: InterVarsity Press, 1994.

. "The Present Age in the Eschatology of the Pastoral Epistles," New Testament Studies 32 (1986) 427-448.

Van der Jagt, Krijn. "Women Are Saved Through Childbearing," The Bible Translator 39 (1988) 201-208.

Verner, D.C. The Household of God: The Social World of the Pastoral Epistles. Society of Biblical Literature Dissertation Series 71. Chico, CA: Scholars Press, 1983.

Vine, W.E. The Epistles to Timothy and Titus. London, 1965.

Wallis, W.B. "The First Epistle to Timothy," "The Second Epistle to Timothy," "The Epistle to Titus," The Wycliffe Bible Commentary, ed. C.F. Pfeiffer and E.F. Harrison. Chicago: Moody Press, 1975.

Ward, Ronald A. Commentary on 1 & 2 Timothy & Titus. Waco: Word Books, 1974.

Warfield, B.B. The Inspiration and Authority of the Bible. Philadelphia: Presbyterian and Reformed, 1948.

White, Newport John Davis. "The Pastoral Epistles," Expositor's Greek Testament IV, reprint; Grand Rapids: Eerdmans, 1983.

Wilshire, L.E. "The TLG Computer and Further Reference to in Timothy 2.12," New Testament Studies 34 (1988)120-134.

Wilson, Stephen G. Luke and the Pastoral Epistles. London: SPCK, 1979.

Winter, Bruce W. "Providentia for the Widows of 1 Timothy 5,3-16," Tyndale Bulletin 39 (1988) 83-99.

Witherington, Ben, III. Women in the Earliest Churches . Society for New Testament Studies Monograph Series 59. Cambridge: Cambrige University Press, 1988.

Wright, D.F. "Homosexuals or Prostitutes? The Meaning of (1 Cor. 6:9; 1 Tim. 1:10)," Vigilae Christianae 38 (1984) 125-153.

Wuest, K.S. The Pastoral Epistles in the Greek New Testament. Grand Rapids: Eerdmans, 1952.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

DSB Daily Study Bible

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal of Studies for the New Testament

KJV King James Version

LWC Living Word Commentary

LXX Septuagint

MNTC Moffatt New Testament Commentary

NAC New American Commentary

NCB New Clarendon Bible

NCBC New Century Bible Commentary

NEB New English Bible

NIBC New International Bible Commentary

NIGTC New International Greek Testament Commentary

NRSV New Revised Standard Version

NTC New Testament Commentary

NTS New Testament Studies

PNTC Pelican New Testament Commentary

RSV Revised Standard Version

TBC Torch Bible Commentaries

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

-College Press New Testament Commentary: with the NIV

College: 1 Timothy (Outline)

OUTLINE

I. THE SALUTATION - 1:1-2

II. PAUL'S CHARGE TO TIMOTHY - 1:3-20

A. The Charge and the False Teachers - 1:3-7

B. The Lawful Use of the Law - 1:8-11

C. Paul's Own Ministry, A Positive Example - 1:12-17

D. The Negative Example of Hymenaeus and Alexander - 1:18-20

III. DIRECTION FOR PUBLIC WORSHIP - 2:1-15

A. Prayers by All for All - 2:1-7

B. Respective Roles of Men and Women - 2:8-15

IV. DIRECTIONS FOR CHURCH ;LEADERS - 3:1-16

A. Bishops/Overseers - 3:1-7

B. Deacons and "Women" - 3:8-13

C. The Basis for These Directions - 3:14-16

V. SPECIAL INSTRUCTIONS FOR TIMOTHY - 4:1-16

A. The Apostasy Timothy Was to Face - 4:1-5

B. The Discipline of a Good Minister - 4:6-16

VI. RELATIONSHIPS WITHIN THE CHRISTIAN COMMUNITY - 5:1-6:2

A. The Minister and the Church - 5:1-2

B. The Care of Widows - 5:3-16

1. Family Responsibilities - 5:3-8

2. Widows to Be Enrolled - 5:9-10

3. Younger Widows - 5:11-15

4. Women and Widows - 5:16

C. Elders - 5:17-25

D. Slaves - 6:1-2

VII. FINAL EXHORTATIONS - 6:3-21

A. An Indictment of False Teachers - 6:3-5

B. Godliness, Contentment, and Money - 6:6-10

C. A Charge to Timothy - 6:11-16

D. Instructions for the Rich - 6:17-19

E. Paul's Final Charge to Timothy 6:20-21

-College Press New Testament Commentary: with the NIV