Text -- 1 Timothy 3:14-16 (NET)

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. 3:16 And we all agree, our religion contains amazing revelation: He was revealed in the flesh, vindicated by the Spirit, seen by angels, proclaimed among Gentiles, believed on in the world, taken up in glory.

Commentary -- Word/Phrase Notes (per phrase)

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.

Robertson: 1Ti 3:16

Without controversy ( homologoumenōs ).

Old adverb from the participle homologoumenos from homologeō . Here only in N.T. "Confessedly."

Robertson: 1Ti 3:16

Great ( mega ).

See note on Eph 5:32. "A great mystery."

Robertson: 1Ti 3:16

The mystery of godliness ( to tēs eusebeias mustērion ).

See 1Ti 3:9 "the mystery of the faith,"and 1Ti 2:2 for eusebeia . Here the phrase explains "a pillar and stay of the truth"(1Ti 3:15). See in particular 1Co 1:27. "The revealed secret of true religion, the mystery of Christianity, the Person of Christ"(Lock).

Robertson: 1Ti 3:16

He who ( hos ).

The correct text, not theos (God) the reading of the Textus Receptus (Syrian text) nor ho (neuter relative, agreeing with mustērion ) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Eph 5:14) in six strophes. That is probably correct. At any rate hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom hos refers, is the mystery (Col 1:27; Col 2:2).

Robertson: 1Ti 3:16

Was manifested ( ephanerōthē ).

First aorist passive indicative of phaneroō , to manifest. Here used to describe the incarnation (en sarki ) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Rom 16:26; Col 1:26) as well as of the second coming (Col 3:4).

Robertson: 1Ti 3:16

Justified in the spirit ( edikaiōthē en pneumati ).

First aorist passive indicative of dikaioō , to declare righteous, to vindicate. Christ was vindicated in his own spirit (Heb 9:14) before men by overcoming death and rising from the dead (Rom 1:3.).

Robertson: 1Ti 3:16

Seen of angels ( ōphthē aggelois ).

First aorist passive indicative of horaō , to see, with either the instrumental or the dative case of angels (aggelois ). The words were probably suggested by the appearance of Jesus (ōphthē , the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Phi 2:10; 1Pe 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels"here to be "messengers"(the women).

Robertson: 1Ti 3:16

Preached among the nations ( ekēruchthē en ethnesin ).

First aorist passive indicative of kērussō , to proclaim. The word ethnos may mean "all creation"(Col 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Eph 3:1, Eph 3:8). Cf. 1Ti 2:7.

Robertson: 1Ti 3:16

Believed on in the world ( episteuthē en kosmōi ).

First aorist indicative passive again of pisteuō , to believe (2Th 1:10). Cf. 1Ti 1:15; 2Co 5:19.

Robertson: 1Ti 3:16

Received up in glory ( anelēmphthē en doxēi ).

First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Rom 8:29. This time the verb is analambanō , the verb used of the ascension (Act 1:11, Act 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of 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 .

Vincent: 1Ti 3:16

Without controversy ( ὁμολογουμένως )

Lit. confessedly . N.T.o .

Vincent: 1Ti 3:16

The mystery of godliness ( τὸ τῆς εὐσεβείας μυστήριον )

(a) The connection of thought is with the truth (1Ti 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Rom 6:10). See 1Ti 1:15; 1Ti 2:5; Col 1:26, Col 1:27. According to the Fourth Gospel, Christ is himself the truth (Joh 14:6). The mystery of godliness is the substance of piety = mystery of the faith (1Ti 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness , is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great (μέγα ) means important , weighty , as Eph 5:32.

Vincent: 1Ti 3:16

God ( Θεὸς )

But the correct reading is ὃς who . The antecedent of this relative is not mystery , as if Christ were styled " the mystery," but the relative refers to Christ as an antecedent; and the abruptness of its introduction may be explained by the fact that it and the words which follow were probably taken from an ancient credal hymn. In the earlier Christian ages it was not unusual to employ verse or rhythm for theological teaching or statement. The heretics propounded their peculiar doctrines in psalms. Clement of Alexandria wrote a hymn in honor of Christ for the use of catechumens, and Arius embodied his heresy in his Thalia , which was sung in the streets and taverns of Alexandria. The Muratorian Canon was probably composed in verse. In the last quarter of the fourth century, there are two metrical lists of Scripture by Amphilochius and Gregory Nazianzen.

Vincent: 1Ti 3:16

Was manifest ( ἐφανερώθη )

More correctly, was manifested . The verb is used Joh 1:2; Heb 9:26; 1Pe 1:20; 1Jo 3:5, 1Jo 3:8, of the historical manifestation of Christ; and of the future coming of Christ in Col 3:4; 1Pe 5:4; 1Jo 3:2.

Vincent: 1Ti 3:16

In the flesh ( ἐν σαρκί )

Comp. Joh 1:14; 1Jo 4:2; 2Jo 1:7; Rom 1:3; Rom 8:3; Rom 9:5. Σάρξ flesh only here in Pastorals.

Vincent: 1Ti 3:16

Justified in the Spirit ( ἐδικαιώθη ἐν πνεύματι )

The verb δικαιοῦν , so familiar in Paul's writings, is found in the Pastorals only here and Tit 3:7. Its application to Christ as the subject of justification does not appear in Paul. Its meaning here is vindicated , indorsed , as Mat 11:19; Luk 10:29. Concerning the whole phrase it is to be said: (a) That the two clauses, manifested in the flesh , justified in the Spirit , exhibit a contrast between two aspects of the life of Christ (b) That ἐν in must have the same meaning in both clauses (c) That meaning is not instrumental, by , nor purely modal , expressing the kind and manner of Christ's justification, but rather local with a shade of modality. It expresses in each case a peculiar condition which accompanied the justification; a sphere of life in which it was exhibited and which gave character to it. In the one condition or sphere (the flesh) he was hated, persecuted, and murdered. In the other (the Spirit) he was triumphantly vindicated. See further the additional note at the end of this chapter.

Vincent: 1Ti 3:16

Seen of angels ( ὤφθη ἀγγέλοις )

Better, appeared unto or showed himself to, as Mat 17:3; Luk 1:11; Act 7:2; Heb 9:28. The same verb is used of the appearance of the risen Christ to different persons or parties (1Co 15:5-8). The reference of the words cannot be determined with certainty. They seem to imply some great, majestic occasion, rather than the angelic manifestations during Jesus' earthly life. Besides, on these occasions, the angels appeared to him, not he to them. The reference is probably to his appearance in the heavenly world after his ascension, when the glorified Christ, having been triumphantly vindicated in his messianic work and trial, presented himself to the heavenly hosts. Comp. Phi 2:10; Eph 3:10, and, in the latter passage, note the connection with; " the mystery," 1Ti 3:9.

Vincent: 1Ti 3:16

Was preached unto the Gentiles ( ἐκηρύχθη ἐν ἔθνεσιν )

Better, among the nations ., There is no intention of emphasizing the distinction between the Jews and other nations.

Vincent: 1Ti 3:16

Was believed on in the world ( ἐπιστεύθη ἐν κόσμῳ )

For a similar construction see 2Th 1:10. With Christ as subject this use of ἐπιστεύθη is unique.

Vincent: 1Ti 3:16

Was received up into glory ( ἀνελήμφθη ἐν δόξῃ )

Better, received or taken up in glory . Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Act 1:2, Act 1:22), and the reference is most probably to that event. Comp. lxx, 2Ki 2:11, of Elijah, and Sir. 49:14, of Enoch. Ἑν δόξῃ in glory: with attendant circumstances of pomp or majesty, as we say of a victorious general, the entered the city in triumph." This usage is common in N.T. See Mat 16:27; Mat 25:31; Mar 8:38; Luk 9:31; Luk 12:27; 1Co 15:43; 2Co 3:7, 2Co 3:8, 2Co 3:11.

Additional Note on 1Ti 3:16

Christ's existence before his incarnation was purely spiritual (ἐν πνεύματι ). He was in the form of God (Phi 2:6): He was the effulgence of God's glory and the express image of his substance (Heb 1:3), and God is spirit (Joh 4:24).

From this condition he came into manifestation in the flesh (ἐν σαρκί ). He became man and entered into human conditions (Phi 2:7, Phi 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who " was in the beginning with God" (Joh 1:1, Joh 1:2); as " the image of the invisible God" (Col 1:15); as one with God (Joh 10:30; Joh 14:9); as he who had all power in heaven and earth (Mat 28:18); who was " before all things and by whom all things consist" (Col 1:17); who was " the king of the ages" (1Ti 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows.

The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life (ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (Joh 1:32, Joh 1:33): the words which he spake were spirit and life (Joh 6:63): he cast out demons in the Spirit of God (Mat 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luk 9:20) some of the people said " this is the Christ" (Joh 7:41): others suspected that he was such (Joh 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Mat 7:28, Mat 7:29).

Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Rom 1:4. See also Rom 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him.

In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is " the supply of the Spirit of Jesus Christ" (Phi 1:19): the Holy Spirit is called " the Spirit of Christ" (Rom 8:9; Gal 4:6): Paul identifies Christ personally with the Spirit (2Co 3:17); and in Rom 8:9, Rom 8:10, " Spirit of God," " Spirit of Christ," and " Christ" are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Rom 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God.

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.

Wesley: 1Ti 3:16

Afterwards specified in six articles, which sum up the whole economy of Christ upon earth.

Wesley: 1Ti 3:16

The foundation and support of all the truth taught in his church.

Wesley: 1Ti 3:16

In the form of a servant, the fashion of a man, for three and thirty years.

Wesley: 1Ti 3:16

Publicly "declared to be the Son of God," by his resurrection from the dead.

Wesley: 1Ti 3:16

Chiefly after his resurrection.

Wesley: 1Ti 3:16

Both good and bad.

Wesley: 1Ti 3:16

This elegantly follows. The angels were the least, the gentiles the farthest, removed from him; and the foundation both of this preaching and of their faith was laid before his assumption.

Wesley: 1Ti 3:16

Opposed to heaven, into which he was taken up. The first point is, He was manifested in the flesh; the last, He was taken up into glory.

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.

JFB: 1Ti 3:16

Following up 1Ti 3:15 : The pillar of the truth is the Church in which thou art required to minister; "AND (that thou mayest know how grand is that truth which the Church so upholds) confessedly (so the Greek for 'without controversy') great is the mystery of godliness: (namely), HE WHO (so the oldest manuscripts and versions read for 'God') was manifested in (the) flesh (He who) was justified in the Spirit," &c. There is set before us the whole dignity of Christ's person. If He were not essentially superhuman (Tit 2:13), how could the apostle emphatically declare that He was manifested in (the) flesh? [TREGELLES, Printed Text of the Greek New Testament]. (Joh 1:14; Phi 2:7; 1Jo 1:2; 1Jo 4:2). Christ, in all His aspects, is Himself "the mystery of godliness." He who before was hidden "with God" was made manifest (Joh 1:1, Joh 1:14; Rom 16:25-26; Col 1:26; 2Ti 1:10; Tit 2:11; Tit 3:4; 1Jo 3:5, 1Jo 3:8). "Confessedly," that is, by the universal confession of the members of "the Church," which is in this respect the "pillar" or upholder "of the truth."

JFB: 1Ti 3:16

The divine scheme embodied in CHRIST (Col 1:27), once hidden from, but now revealed to, us who believe.

JFB: 1Ti 3:16

Rather, "piety"; a different Greek, expresses godliness (1Ti 2:10). In opposition to the ungodliness or impiety inseparable from error (departure from the faith: "doctrines of devils," "profane fables," 1Ti 4:1, 1Ti 4:7; compare 1Ti 6:3). To the victims of such error, the "mystery of piety" (that is, Christ Himself) remains a mystery unrevealed (1Ti 4:2). It is accessible only to "piety" (1Ti 3:9): in relation to the pious it is termed a "mystery," though revealed (1Co 2:7-14), to imply the excellence of Him who is the surpassing essential subject of it, and who is Himself "wonderful" (Isa 9:6), surpassing knowledge (Eph 3:18-19); compare Eph 5:32. The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Church and was generally accepted, to which Paul alludes in the words "confessedly great is the mystery," &c. (to wit), "He who was manifested," &c. Such hymns were then used (compare Eph 5:19; Col 3:16). PLINY [1.10, Epistle, 97], "They are wont on a fixed day before dawn to meet and sing a hymn in alternate responses to Christ, as being God"; and EUSEBIUS [Ecclesiastical History, 5.28]. The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the ideas antithetically related, are characteristics of a Christian hymn. The clauses stand in parallelism; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new pair of clauses: flesh and spirit, angels and Gentiles, world and glory; and there is a correspondence between the first and the last clause: "manifested in the flesh, received up into glory" [WIESINGER].

JFB: 1Ti 3:16

That is, approved to be righteous [ALFORD]. Christ, while "in the flesh," seemed to be just such a one as men in the flesh, and in fact bore their sins; but by having died to sin, and having risen again, He gained for Himself and His people justifying righteousness (Isa 50:8; Joh 16:10; Act 22:14; Rom 4:25; Rom 6:7, Rom 6:10; Heb 9:28; 1Pe 3:18; 1Pe 4:1 1Jo 2:1) [BENGEL]; or rather, as the antithesis to "was manifest in the flesh" requires, He was justified in the Spirit at the same time that He was manifest in the flesh, that is, He was vindicated as divine "in His Spirit," that is, in His higher nature; in contrast to "in the flesh," His visible human nature. This contrasted opposition requires "in the Spirit" to be thus explained: not "by the Spirit," as ALFORD explains it. So Rom 1:3-4, "Made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So "justified" is used to mean vindicated in one's true character (Mat 11:19; Luk 7:35; Rom 3:4). His manifestation "in the flesh" exposed him to misapprehension, as though he were nothing more (Joh 6:41; Joh 7:27). His justification, or vindication, in respect to His Spirit or higher being, was effected by ALL that manifested that higher being, His words (Mat 7:29; Joh 7:46), His works (Joh 2:11; Joh 3:2), by His Father's testimony at His baptism (Mat 3:17), and at the transfiguration (Mat 17:5), and especially by His resurrection (Act 13:33; Rom 1:4), though not by this exclusively, as BENGEL limits it.

JFB: 1Ti 3:16

Answering to "preached unto the Gentiles" (or rather "among the nations"; including the Jews), on the other hand (Mat 28:19; Rom 16:25-26). "Angels saw the Son of God with us, not having seen Him before" [CHRYSOSTOM].' "not even they had seen His divine nature, which is not visible to any creature, but they saw Him incarnate" [THEODORET] (Eph 3:8, Eph 3:10; 1Pe 1:12; compare Col 1:16, Col 1:20). What angels came to know by seeing, the nations learned by preaching. He is a new message to the one class as well as to the other; in the wondrous union in His person of things most opposite, namely, heaven and earth, lies "the mystery" [WIESINGER]. If the English Version, "Gentiles," be retained, the antithesis will be between the angels who are so near the Son of God, the Lord of "angels," and the Gentiles who were so utterly "afar off" (Eph 2:17).

JFB: 1Ti 3:16

Which lieth in wickedness (1Jo 2:15; 1Jo 5:19). Opposed to "glory" (Joh 3:16-17). This followed upon His being "preached" (Rom 10:14).

JFB: 1Ti 3:16

Greek, "in glory." However, English Version may be retained thus, "Received up (so as now to be) in glory," that is, into glory (Mar 16:19; Luk 24:51; Act 1:11). His reception in heaven answers to His reception on earth by being "believed on."

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.

Clarke: 1Ti 3:16

And, without controversy - Και ὁμολογουμενες· And confessedly, by general consent, it is a thing which no man can or ought to dispute; any phrase of this kind expresses the meaning of the original

Clarke: 1Ti 3:16

God was manifest in the flesh - If we take in the whole of the 14th, 15th, and 16th verses, we may make a consistent translation in the following manner, and the whole paragraph will stand thus: Hoping to see thee shortly; but should I tarry long, these things I now write unto thee, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God. The mystery of godliness, which is the pillar and ground of the truth, is, without controversy, a great thing. And then he proceeds to show what this mystery of godliness is, which he sums up in the six following particulars

1.    God was manifest in the flesh

2.    Justified in the Spirit

3.    Seen of angels

4.    Preached unto the Gentiles

5.    Believed on in the world

6.    Received up into glory

Though all this makes a very plain and consistent sense, yet we are perplexed by various readings on the first clause, Θεος εφανερωθη εν σαρκι, God was manifest in the flesh; for instead of Θεος, God, several MSS., versions, and fathers, have ὁς or ὁ, who or which. And this is generally referred to the word mystery; Great is the mystery of godliness, Which was manifest in the flesh

The insertion of, Θεος for ὁς, or ὁς for Θεος, may be easily accounted for. In ancient times the Greek was all written in capitals, for the common Greek character is comparatively of modern date. In these early times words of frequent recurrence were written contractedly, thus: for πατηρ, πρ; Θεος, θς; Κυριος, κς· Ιησους, ιης, etc. This is very frequent in the oldest MSS., and is continually recurring in the Codex Bexae, and Codex Alexandrinus. If, therefore, the middle stroke of the Θ, in ΘΣ, happened to be faint, or obliterated, and the dash above not very apparent, both of which I have observed in ancient MSS., then ΘΣ, the contraction for Θεος, God, might be mistaken for ΟΣ, which or who; and vice versa. This appears to have been the case in the Codex Alexandrinus, in this passage. To me there is ample reason to believe that the Codex Alexandrinus originally read ΘΣ, God, in this place; but the stroke becoming faint by length of time and injudicious handling, of which the MS. in this place has had a large proportion, some person has supplied the place, most reprehensibly, with a thick black line. This has destroyed the evidence of this MS., as now it can neither be quoted pro or con, though it is very likely that the person who supplied the ink line, did it from a conscientious conviction that ΘΣ was the original reading of this MS. I examined this MS. about thirty years ago, and this was the conviction that rested then on my mind. I have seen the MS. several times since, and have not changed my opinion. The enemies of the Deity of Christ have been at as much pains to destroy the evidence afforded by the common reading in support of this doctrine as if this text were the only one by which it can be supported; they must be aware that Joh 1:1, and Joh 1:14, proclaim the same truth; and that in those verses there is no authority to doubt the genuineness of the reading. We read, therefore, God was manifested in the flesh, and I cannot see what good sense can be taken out of, the Gospel was manifested in the flesh; or, the mystery of godliness was manifested in the flesh. After seriously considering this subject in every point of light, I hold with the reading in the commonly received text

Clarke: 1Ti 3:16

Justified in the Spirit - By the miracles which were wrought by the apostle in and through the name of Jesus; as well as by his resurrection from the dead, through the energy of the Holy Ghost, by which he was proved to be the Son of God with power. Christ was, justified from all the calumnies of the Jews, who crucified him as an impostor. All these miracles, being wrought by the power of God, were a full proof of his innocence; for, had he not been what he professed to be, God would not have borne such a decisive testimony to his Messiahship

Clarke: 1Ti 3:16

Seen of angels - By αγγελοι here, some understand not those celestial or infernal beings commonly called angels, but apostles and other persons who became messengers, to carry far and wide and attest the truth of his resurrection from the dead. If, however, we take the word seen, in its Jewish acceptation, for made known, we may here retain the term angels in its common acceptation; for it is certain that previously to our Lord’ s ascension to heaven, these holy beings could have little knowledge of the necessity, reasons, and economy of human salvation; nor of the nature of Christ as God and man. St. Peter informs us that the angels desire to look into these things, 1Pe 1:12. And St. Paul says the same thing, Eph 3:9, Eph 3:10, when speaking of the revelation of the Gospel plan of salvation, which he calls the mystery, which From the Beginning of the World had been Hid in God; and which was now published, that unto the Principalities and Powers in heavenly places might be Made Known, by the Church, the manifold wisdom of God. Even those angelic beings have got an accession to their blessedness, by an increase of knowledge in the things which concern Jesus Christ, and the whole scheme of human salvation, through his incarnation, passion, death, resurrection, ascension, and glorification

Clarke: 1Ti 3:16

Preached unto the Gentiles - This was one grand part of the mystery which had been hidden in God, that the Gentiles should be made fellow heirs with the Jews, and be admitted into the kingdom of God. To the Gentiles, therefore, he was proclaimed as having pulled down the middle wall of partition between them and the Jews; that, through him, God had granted unto them repentance unto life; and that they also might have redemption in his blood, the forgiveness of sins

Clarke: 1Ti 3:16

Believed on in the world - Was received by mankind as the promised Messiah, the Anointed of God, and the only Savior of fallen man. This is a most striking part of the mystery of godliness, that one who was crucified as a malefactor, and whose kingdom is not of this world, and whose doctrines are opposed to all the sinful propensities of the human heart, should, wherever his Gospel is preached, be acknowledged as the only Savior of sinners, and the Judge of quick and dead! But some would restrict the meaning to the Jews, whose economy is often denominated עולם הזה olam hazzeh , this world, and which words both our Lord and the apostles often use in the same sense. Notwithstanding their prejudices, many even of the Jews believed on him; and a great company of the priests themselves, who were his crucifiers, became obedient to the faith. Act 6:7. This was an additional proof of Christ’ s innocence

Clarke: 1Ti 3:16

Received up into glory - Even that human nature which he took of the Virgin Mary was raised, not only from the grave, but taken up into glory, and this in the most visible and palpable manner. This is a part of the mystery of godliness which, while we have every reasonable evidence to believe, we have not powers to comprehend. His reception into glory is of the utmost consequence to the Christian faith; as, in consequence, Jesus Christ in his human nature ever appears before the throne as our sacrifice and as our Mediator

1.    The directions given in this chapter concerning bishops and deacons should be carefully weighed by every branch of the Christian Church. Not only the offices which are of Divine appointment, such as bishop, presbyter, and deacon, should be most religiously preserved in the Church; but, that they may have their full effect, the persons exercising them should be such as the apostle prescribes. Religion will surely suffer, when religious order is either contemned or neglected; and even the words of God will be treated with contempt, if ministered by unholy persons. Let order, therefore, be duly observed; and let those who fill these orders be not only wholly irreprehensible in their conduct, but also able ministers of the new covenant. A wicked man can neither have, nor communicate, authority to dispense heavenly mysteries; and a fool, or a blockhead, can never teach others the way of salvation. The highest abilities are not too great for a preacher of the Gospel; nor is it possible that he can have too much human learning. But all is nothing unless he can bring the grace and Spirit of God into all his ministrations; and these will never accompany him unless he live in the spirit of prayer and humility, fearing and loving God, and hating covetousness

2.    It is well known that almost every Church supposes itself to be The true Church; and some consider themselves the only Church, and deny salvation to all who are not of their communion. To such a Church the two last verses in this chapter have been confidently self-applied, as being the pillar and ground of the truth - the possessor and dispenser of all the mysteries of God. But, supposing that the words in 1Ti 3:15 are spoken of the Church, it is the Christian Church, as defined under article the third above, that must be meant; and we may see from this the vanity of applying the words to any particular Church, as if it had all the truth without error, and none else could pretend either to truth or ecclesiastical authority. The Christian Church is a widely different thing; it is the whole system of Christianity as laid down in the New Testament; it is built on the great foundation of prophets and apostles, Jesus Christ himself being the chief corner stone. It is composed of all who hold the doctrines of Christianity; who acknowledge Jesus as their Teacher, Redeemer, and only Advocate; of all who love God with all their heart, soul, mind, and strength, and their neighbor as themselves; or who are labouring after this conformity to the mind and command of their Creator. It is not known by any particular name; it is not distinguished by any particular form in its mode of worship; it is not exclusively here or there. It is the house of God - it is where God’ s Spirit dwells, where his precepts are obeyed, and where pure, unadulterated love to God and man prevails. It is not in the creed or religious confessions of any denomination of Christians; for, as all who hold the truth and live a holy life, acknowledging Jesus alone as the head of the Church and Savior of the world, are members of his mystical body; (and such may be found in all sects and parties); so the Church of Christ may be said to be everywhere, and to be confined nowhere; i.e. in whatever place Christianity is credited and acknowledged. The wicked of all sorts, no matter what their profession may be, and all persecutors of religious people, who differ from them, are without the pale of this Church. Essentially must their spirit and conduct be changed, before the living Head of this spiritual building can acknowledge them as members of the heavenly family

This text, therefore, will never apply to the Romish Church, till that Church be, both in doctrine and discipline, what the Christian Church should be. When it is the established religion of any country it gives no toleration to those who differ from it; and in Protestant countries its cry for toleration and secular authority is loud and long. I wish its partisans the full and free exercise of their religion, even to its superstitions and nonsense; but how can they expect toleration who give none? The Protestant Church tolerates it fully; it persecutes the Protestants to bonds and death when it has power; which then is the true Church of Christ?

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.

Calvin: 1Ti 3:16

16.Great is the mystery of godliness Again, here is another enhancement. That the truth of God might not, through the ingratitude of men, be less esteemed than it ought, he extols its value, by stating that

“great is the secret of godliness;”

that is, because it does not treat of mean subjects, but of the revelation of the Son of God,

“in whom are hidden all the treasures of wisdom.” (Col 2:3.)

From the greatness and importance of such matters, pastors ought to judge of their office, that they may devote themselves to the discharge of it with greater conscientiousness and deeper reverence.

God manifested in the flesh The Vulgate’s translator, by leaving out the name of God, refers what follows to “the mystery,” but altogether unskillfully and inappropriately, as will clearly be seen on a bare perusal, though he has Erasmus on his side, who, however, destroys the authority of his own views, so that it is unnecessary for me to refute it. All the Greek copies undoubtedly agree in this rendering, “God manifested in the flesh.” But granting that Paul did not express the name of God, still any one who shall carefully examine the whole matter, will acknowledge that the name of Christ ought to be supplied. For my own part, I have no hesitation in following the reading which has been adopted in the Greek copies. In calling the manifestation of Christ, such as he afterwards describes it, a “great mystery,” the reason is obvious; for this is “the height, depth, and breadth of wisdom,” which he has elsewhere mentioned, (Eph 3:18,) by which all our senses must unavoidably be overwhelmed.

Let us now examine the various clauses in their order. He could not have spoken more appropriately about the person of Christ than in these words, “God manifested in the flesh.” First, we have here an express testimony of both natures; for he declares at the same time that Christ is true God and true man. Secondly, he points out the distinction between the two natures, when, on the one hand, he calls him God, and, on the other, expresses his “manifestation, in the flesh.” Thirdly, he asserts the unity of the person, when he declares, that it is one and the same who was God, and who has been manifested in the flesh.

Thus, by this single passage, the true and orthodox faith is powerfully defended against Arius, Marcion, Nestorius, and Eutyches. There is also great emphasis in the contrast of the two words, God in flesh How wide is the difference between God and man! And yet in Christ we behold the infinite glory of God united to our polluted flesh in such a manner that they become one. ⁶⁷

Justified in the Spirit As the Son of God “emptied himself,” (Phi 2:7,) by taking upon him our flesh, so there was displayed in him a spiritual power which testified that he is God. This passage has received various interpretations; but, for my own part, satisfied with having explained the Apostle’s real meaning, as far as I understand it, I shall add nothing more. First, justification here denotes an acknowledgment of divine power; as in Psa 19:9, where it is said, that

“the judgments of God are justified,”

that is, are wonderfully and absolutely perfect; ⁶⁸ and in Psa 51:4, that “God is justified,” meaning that the praise of his justice is illustriously displayed. So also, (Mat 11:19, and Luk 7:35,) when Christ says, that

“Wisdom hath been justified by her children,”

he means that they have given honor unto her; and when Luke (Luk 7:29) relates that the publicans “justified God,” he means that they acknowledged, with due reverence and gratitude, the grace of God which they beheld in Christ. What we read here has, therefore, the same meaning as if Paul had said, that he who appeared clothed with human flesh was, at the same time, declared to be the Son of God, so that the weakness of the flesh made no diminution of his glory.

Under the word Spirit, he includes everything in Christ that was divine and superior to man; and he does so for two reasons: First, because he had been humbled in “the flesh,” the Apostle now, by exhibiting the illustration of his glory, contrasts “the Spirit” with “the flesh.” Secondly, that glory, worthy of the only-begotten Son of God, which John affirms to have been seen in Christ, (Joh 1:14,) did not consist in outward display, or in earthly splendor, but was almost wholly spiritual. The same form of expression is used by him, (Rom 1:3,)

“Who was made of the seed of David according to the flesh, and declared by the power of the Spirit to be the Son of God;”

but with this difference, that in that passage he mentions one kind of manifestation, namely, the resurrection.

Seen by angels, preached to the Gentiles All these statements are wonderful and astonishing; that God deigned to bestow on the Gentiles, who had hitherto wandered in the blindness of their minds, a revelation of his Son, which had been unknown even to the angels in heaven. When the Apostle says, that he was “seen by angels,” he means that the sight was such as drew the attention of angels, both by its novelty and by its excellence. How uncommon and extraordinary the calling of the Gentiles was, we have stated in the exposition of the second chapter of the Epistle to the Ephesians. ⁶⁹ Nor is it wonderful that it was a new spectacle to angels, who, though they knew about the redemption of mankind, yet did not at first understand the means by which it should be accomplished, and from whom it must have been concealed, in order that this remarkable display of the goodness of God might be beheld by them with greater admiration.

Obtained belief in the world It was above all things astonishing that God made the Gentiles, who were heathens, and the angels, who held uninterrupted possession of his kingdom, to be equally partakers of the same revelation. But this great efficacy of the preached gospel was no ordinary miracle, when Christ, overcoming all obstacles, subdued to the obedience of faith those who seemed to be altogether incapable of being tamed. Certainly nothing appeared to be less probable — so completely was every entrance closed and shut up. Yet faith vanquished, but by an incredible kind of victory.

Lastly, he says that he was received into glory; that is, from this mortal and wretched life. Accordingly, as in the world, so far as related to the obedience of faith, so also in the person of Christ, the change was wonderful, when, from the mean condition of a servant, he was exalted to the right hand of the Father, that every knee may bow to him.

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."

Defender: 1Ti 3:16

The "mystery" may be difficult for the ungodly world to comprehend, but it has been revealed to all who receive Christ (compare Eph 1:9; Eph 3:3, Eph 3:9; Eph 5:32).

Defender: 1Ti 3:16

Before "the Word was made flesh" (Joh 1:14), "no man hath seen God at any time" (Joh 1:18). The Father and the Spirit are still omnipresent and, therefore, invisible, but the Son has finally become the Son of man as well as the Son of God, and will henceforth and forever be in His glorified human body.

Defender: 1Ti 3:16

Evidently, God was, for the very first time, "seen of angels" when they saw Him as a babe in the manger at Bethlehem (Luk 2:9-13). Before, He had been invisible to them as well as to man, "dwelling in the light which no man can approach unto" (1Ti 6:16). In this verse, "man" is not in the original text. No one may see God in His essential glory even though He has occasionally assumed human form in theophanies.

Defender: 1Ti 3:16

"Gentiles" is the same as nations."

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

TSK: 1Ti 3:16

without : Heb 7:7

the mystery : 1Ti 3:9; Mat 13:11; Rom 16:25; 1Co 2:7; Eph 1:9, Eph 3:3-9, Eph 6:19; Col 2:2; 2Th 2:7; Rev 17:5, Rev 17:7

God : Isa 7:14, Isa 9:6; Jer 23:5, Jer 23:6; Mic 5:2; Mat 1:23; Joh 1:1, Joh 1:2, Joh 1:14; Act 20:28; Rom 8:3, Rom 9:5; 1Co 15:47; Gal 4:4; Phi 2:6-8; Col 1:16-18; Heb 1:3; Heb 2:9-13; 1Jo 1:2; Rev 1:17, Rev 1:18

manifest : Gr. manifested, 1Jo 3:5

justified : Isa 50:5-7; Mat 3:16; Joh 1:32, Joh 1:33, Joh 15:26, Joh 16:8, Joh 16:9; Act 2:32-36; Rom 1:3, Rom 1:4; 1Pe 3:18; 1Jo 5:6-8

seen : Psa 68:17, Psa 68:18; Mat 4:11, Mat 28:2; Mar 1:13, Mar 16:5; Luk 2:10-14, Luk 22:43, Luk 24:4; Joh 20:12; Act 1:10,Act 1:11; Eph 3:10; 1Pe 1:12

preached : Luk 2:32; Act 10:34, Act 13:46-48; Rom 10:12, Rom 10:18; Gal 2:8; Eph 3:5-8; Col 1:27

believed : Act 14:27; Col 1:6, Col 1:23; Rev 7:9

received : Mar 16:19; Luk 24:51; Joh 6:62, Joh 13:3, Joh 16:28, Joh 17:5; Act 1:1-9, Act 1:19; Eph 4:8-10; Heb 1:3, Heb 8:1, Heb 12:2; 1Pe 3:22

Commentary -- Word/Phrase Notes (per Verse)

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.

Barnes: 1Ti 3:16

And, without controversy - Undeniably, certainly. The object of the apostle is to say that the truth which he was about to state admitted of no dispute.

Great is the mystery - On the meaning of the word "mystery,"see the notes on 1Co 2:7. The word means that which had been hidden or concealed. The meaning here is not that the proposition which he affirms was mysterious in the sense that it was unintelligible, or impossible to be understood; but that the doctrine respecting the incarnation and the work of the Messiah, which had been so long "kept hidden"from the world, was a subject of the deepest importance. This passage, therefore, should not be used to prove that there is anything unintelligible, or anything that surpasses human comprehension, in that doctrine, whatever may be the truth on that point; but that the doctrine which he now proceeds to state, and which had been so long concealed from mankind, was of the utmost consequence.

Of godliness - The word "godliness"means, properly, piety, reverence, or religiousness. It is used here, however, for the gospel scheme, to wit, that which the apostle proceeds to state. This "mystery,"which had "been hidden from ages and from generations, and which was now manifest"Col 1:26, was the great doctrine on which depended "religion"everywhere, or was that which constituted the Christian scheme.

God - Probably there is no passage in the New Testament which has excited so much discussion among critics as this, and none in reference to which it is so difficult to determine the true reading. It is the only one, it is believed, in which the microscope has been employed to determine the lines of the letters used in a manuscript; and, after all that has been done to ascertain the exact truth in regard to it, still the question remains undecided. It is not the object of these notes to enter into the examination of questions of this nature. A full investigation may be found in Wetstein. The question which has excited so much controversy is, whether the original Greek word was Θεὸς Theos , "God,"or whether it was ὅς hos , "who,"or ὁ ho , "which."The controversy has turned, to a considerable degree, on the reading in the "Codex Alexandrinus;"and a remark or two on the method in which the manuscripts in the New Testament were written, will show the true nature of the controversy.

Greek manuscripts were formerly written entirely in capital letters, and without breaks or intervals between the words, and without accents; see a full description of the methods of writing the New Testament, in an article by Prof. Stuart in Dr. Robinson’ s Biblotheca Sacra, No. 2, pp. 254ff The small, cursive Greek letters which are now used, were not commonly employed in transcribing the New Testament, if at all, until the ninth or tenth centuries. It was a common thing to abridge or contract words in the manuscript. Thus, πρ would be used for πατερ pater , "father;" κς for κυριος kurios , "Lord;" Θς for Θεος Theos , "God,"etc. The words thus contracted were designated by a faint line or dash over them. In this place, therefore, if the original uncials (capitals) were Θ ¯C¯, standing for Θεὸς Theos , "God,"and the line in the Θ , and the faint line over it, were obliterated from any cause, it would easily be mistaken for OC - ὅς hos - "who."

To ascertain which of these is the true reading, has been the great question; and it is with reference to this that the microscope has been resorted to in the examination of the Alexandrian manuscript. It is now generally admitted that the faint line "over"the word has been added by some later hand, though not improbably by one who found that the line was nearly obliterated, and who meant merely to restore it. Whether the letter O was originally written with a line within it, making the reading "God,"it is now said to be impossible to determine, in consequence of the manuscript at this place having become so much worn by frequent examination. The Vulgate and the Syriac read it: "who,"or "which."The Vulgate is, "Great is the sacrament of piety which was manifested in the flesh."The Syriac, "Great is the mystery of godliness, that he was manifested in the flesh."The "probability"in regard to the correct reading here, as it seems to me, is, that the word, as originally written, was Θεός Theos - "God."At the same time, however, the evidence is not so clear that it can be properly used in an argument. But the passage is not "necessary"to prove the doctrine which is affirmed, on the supposition that that is the correct reading. The same truth is abundantly taught elsewhere; compare Mat 1:23; Joh 1:14.

Was manifest - Margin, "Manifested."The meaning is, "appeared"in the flesh.

In the flesh - In human nature; see this explained in the notes on Rom 1:3. The expression here looks as though the true reading of the much-disputed word was "God."It could not have been, it would seem evident, ὁ ho , "which,"referring to "mystery;"for how could a mystery "be manifested in the flesh?"Nor could it it be ὅς hos , "who,"unless that should refer to one who was more than a man; for how absurd would it be to say that "a man was manifested, or appeared in the flesh!"How else could a man appear? The phrase here means that God appeared in human form, or with human nature; and this is declared to be the "great"truth so long concealed from human view, but now revealed as constituting the fundamental doctrine of the gospel. The expressions which follow in this verse refer to God "as"thus manifested in the flesh; to the Saviour as he appeared on earth, regarded as a divine and human being. It was the fact that he thus appeared and sustained this character, which made the things which are immediately specified so remarkable, and so worthy of attention.

Justified in the Spirit - That is, the incarnate person above referred to; the Redeemer, regarded as God and man. The word "Spirit,"here, it is evident, refers to the Holy Spirit, because:

\caps1 (1) i\caps0 t is not possible to attach any intelligible idea to the phrase, "he was justified by his own spirit, or soul;"

\caps1 (2) a\caps0 s the Holy Spirit performed so important a part in the work of Christ, it is natural to suppose there would be some allusion here to him; and,

\caps1 (3) a\caps0 s the "angels"are mentioned here as having been with him, and as the Holy Spirit is often mentioned in connection with him, it is natural to suppose that there would be some allusion to Him here. The word "justified,"here, is not used in the sense in which it is when applied to Christians, but in its more common signification. It means to "vindicate,"and the sense is, that he was shown to be the Son of God by the agency of the Holy Spirit; he was thus vindicated from the charges alleged against him. The Holy Spirit furnished the evidence that he was the Son of God, or "justified"his claims. Thus he descended on him at his baptism, Mat 3:16; he was sent to convince the world of sin because it did not believe on him, Joh 16:8-9; the Saviour cast out devils by him, Mat 12:28; the Spirit was given to him without measure, Joh 3:34, and the Spirit was sent down in accordance with his promise, to convert the hearts of people; Act 2:33. All the manifestations of God to him; all the power of working miracles by his agency; all the influences imparted to the man Christ Jesus, endowing him with such wisdom as man never had before, may be regarded as an attestation of the Holy Spirit to the divine mission of the Lord Jesus, and of course as a vindication from all the charges against him. In like manner, the descent of the Holy Spirit on the day of Pentecost, and his agency in the conversion of every sinner, prove the same thing, and furnish the grand argument in vindication of the Redeemer that he was sent from God. To this the apostle refers as a part of the glorious truth of the Christian scheme now revealed - the "mystery of religion;"as a portion of the amazing records, the memory of which the church was to preserve as connected with the redemption of the world.

Seen of angels - They were attendants on his ministry, and came to him in times of distress, peril, and want; compare Luk 2:9-13; Luk 22:43; Luk 24:4; Heb 1:6; Mat 4:11. They felt an interest in him and his work, and they gladly came to him in his sorrows and troubles. The design of the apostle is to give an impressive view of the grandeur and glory of that work which attracted the attention of the heavenly hosts, and which drew them from the skies that they might proclaim his advent, sustain him in his temptations, witness his crucifixion, and watch over him in the tomb. The work of Christ, though despised by people, excited the deepest interest in heaven; compare notes on 1Pe 1:12.

Preached unto the Gentiles - This is placed by the apostle among the "great"things which constituted the "mystery"of religion. The meaning is, that it was a glorious truth that salvation might be, and should be, proclaimed to all mankind, and that this was a part of the important truths made known in the gospel. Elsewhere this is called, by way of eminence, "the mystery of the gospel;"that is, the grand truth which had not been known until the coming of the Saviour; see the Eph 6:19 note; Col 1:26-27; Col 4:3 notes. Before his coming, a wall of partition had divided the Jewish and Gentile world. The Jews regarded the rest of mankind as excluded from the covenant mercies of God, and it was one of the principal stumblingblocks in their way, in regard to the gospel, that it proclaimed that all the race was on a level, that that middle wall of partition was broken down, and that salvation might now be published to all people; compare Act 22:21; Eph 2:14-15; Rom 3:22; Rom 10:11-20.

The Jew had no special advantage for salvation by being a Jew; the Gentile was not excluded from the hope of salvation. The plan of redemption was adapted "to man"as such - without regard to his complexion, country, customs, or laws. The blood of Christ was shed for all, and wherever a human being could be found, salvation might be freely offered him. This "is"a glorious truth; and taken in all its bearings, and in reference to the views which then prevailed, and which have always more or less prevailed about the distinctions made among people by caste and rank, there is scarcely anymore glorious truth connected with the Christian revelation, or one which will exert a wider influence in promoting the welfare of man. It is a great privilege to be permitted to proclaim that all people, in one respect - and that the most important - are on a level; that they are all equally the objects of the divine compassion; that Christ died for one as really as for another; that birth, wealth, elevated rank, or beauty of complexion, contribute nothing to the salvation of one man; and that poverty, a darker skin, slavery, or a meaner rank, do nothing to exclude another from the favor of his Maker.

Believed on in the world - This also is mentioned among the "great"things which constitute the mystery of revealed religion. But why is this regarded as so remarkable as to be mentioned thus? In point of importance, how can it be mentioned in connection with the fact that God was manifest in the flesh; that he was vindicated by the Holy Spirit; that he was an object of intense interest to angelic hosts, and that his coming had broken down the walls which had separated the world, and placed them now on a level? I answer, perhaps the following circumstances may have induced the apostle to place this among the remarkable things evincing the greatness of this truth:

(1) The strong "improbability"arising from the greatness of the "mystery,"that the doctrines respecting the incarnate Deity would be believed. Such is the incomprehensible nature of many of the truths connected with the incarnation; so strange does it seem that God would become incarnate; so amazing that he should appear in human flesh and blood, and that the incarnate Son of God should die, that it might be regarded as a wonderful thing that such a doctrine had in fact obtained credence in the world. But it was a glorious truth that all the natural improbabilities in the case had been overcome, and that people had accredited the announcement.

\caps1 (2) t\caps0 he strong improbability that his message would be believed, arising from the "wickedness of the human heart."Man, in all his history, had shown a strong reluctance to believe any message from God, or any truth whatever revealed by him. The Jews had rejected his prophets and put them to death Matt. 23; Acts 7; and had at last put his own Son - their Messiah - to death. Man everywhere had shown his strong inclination to unbelief. There is in the human soul no elementary principle or germ of faith in God. Every man is an unbeliever by nature - an infidel first; a Christian afterward; an infidel as he comes into the world; a believer only as he is made so by grace. The apostle, therefore, regarded it as a glorious fact that the message respecting the Saviour "had been"believed in the world. It overcame such a strong and universal reluctance to confide in God, that it showed that there was more than human power in operation to overcome this reluctance.

\caps1 (3) t\caps0 he extent to which this had been done may have been a reason why he thought it worthy of the place which he gives it here. It had been embraced, not by a few, but by thousands in all lands where the gospel had been published; and it was proof of the truth of the doctrine, and of the great power of God, that such high mysteries as those relating to redemption, and so much opposed to the natural feelings of the human heart, should have been embraced by so many. The same thing occurs now. The gospel makes its way against the native incredulity of the world, and every new convert is an additional demonstration that it is from God, and a new illustration of the greatness of this mystery.

Received up into glory - To heaven; compare Joh 17:5; see the notes on Act 1:9. This is mentioned as among the "great"or remarkable things pertaining to "godliness,"or the Christian revelation, because it was an event which had not elsewhere occurred, and was the crowning grandeur of the work of Christ. It was an event that was fitted to excite the deepest interest in heaven itself. No event of more importance has ever occurred in the universe, of which we have any knowledge, than the re-ascension of the triumphant Son of God to glory after having accomplished the redemption of a world.

In view of the instructions of this chapter, we may make the following remarks.

1. The word "bishop"in the New Testament never means what is now commonly understood by it - "a Prelate."It does not denote here, or anywhere else in the Now Testament, one who has charge over a "diocese"composed of a certain district of country, embracing a number of churches with their clergy.

2. There are not "three orders"of clergy in the New Testament. The apostle Paul in this chapter expressly designates the characteristics of those who should have charge of the church, but mentions only two, "bishops"and "deacons."The former are ministers of the word, having charge of the spiritual interests of the church; the other are deacons, of whom there is no evidence that they were appointed to preach. There is no "third"order. There is no allusion to anyone who was to be "superior"to the "bishops"and "deacons."As the apostle Paul was expressly giving instructions in regard to the organization of the church, such an omission is unaccountable if he supposed there was to be an order of "prelates"in the church. Why is there no allusion to them? Why is there no mention of their qualifications? If Timothy was himself a prelate, was he to have nothing to do in transmitting the office to others? Were there no special qualifications required in such an order of people which it would be proper to mention? Would it not be "respectful,"at least, in Paul to have made some allusion to such an office, if Timothy himself held it?

3. There is only one order of preachers in the church. The qualifications of that order are specified with great minuteness and particularity, as well as beauty; 1Ti 3:2-7. No man really needs to know more of the qualifications for this office than could be learned from a prayerful study of this passage.

4. A man who enters the ministry "ought"to have high qualifications; 1Ti 3:2-7. No man "ought,"under any pretence, to be put into the ministry who has not the qualifications here specified. Nothing is gained in any department of human labor, by appointing incompetent persons to fill it. A farmer gains nothing by employing a man on his farm who has no proper qualifications for his business; a carpenter, a shoemaker, or a blacksmith, gains nothing by employing a man who knows nothing about his trade; and a neighborhood gains nothing by employing a man as a teacher of a school who has no qualifications to teach, or who has a bad character. Such a man would do more mischief on a farm, or in a workshop, or in a school, than all the good which he could do would compensate. And so it is in the ministry. The true object is not to increase the "number"of ministers, it is to increase the number of those who are "qualified"for their work, and if a man has not the qualifications laid down by the inspired apostle, he had better seek some other calling.

5. The church is the guardian of the truth; 1Ti 3:15. It is appointed to preserve it pure, and to transmit it to future ages. The world is dependent on it for any just views of truth. The church has the power, and is entrusted with the duty, of preserving on earth a just knowledge of God and of eternal things; of the way of salvation; of the requirements of pure morality: to keep up the knowledge of that truth which tends to elevate society and to save man. It is entrusted with the Bible, to preserve uncorrupted, and to transmit to distant ages and lands. It is bound to maintain and assert the truth in its creeds and confessions of faith. And it is to preserve the truth by the holy lives of its members, and to show in their walk what is the appropriate influence of truth on the soul. Whatever religious truth there is now on the earth, has been thus preserved and transmitted, and it still devolves on the church to bear the truth of God on to future times, and to diffuse it abroad to distant lands.

6. The closing verse of this chapter 1Ti 3:16 gives us a most elevated view of the plan of salvation. and of its grandeur and glory. It would be difficult, if not impossible, to condense more interesting and sublime thought into so narrow a compass as this. The great mystery of the incarnation; the interest of angelic beings in the events of redemption; the effect of the gospel on the pagan world; the tendency of the Christian religion to break down every barrier among people, and to place all the race on a level; its power in overcoming the unbelief of mankind; and the re-ascension of the Son of God to heaven, present a series of most wonderful facts to our contemplation. These things are found in no other system of religion, and these are worthy of the profound attention of every human being. The manifestation of God in the flesh! What a thought! It was worthy of the deepest interest among the angels, and it "claims"the attention of people, for it was for human beings and not for angels that he thus appeared in human form; compare notes on 1Pe 1:12.

7. How strange it is that "man"feels no more interest in these things! God was manifest in the flesh for his salvation, but he does not regard it Angels looked upon it with wonder: but man, for whom he came, feels little interest in his advent or his work! The Christian religion has broken down the barrier among nations, and has proclaimed that all people may be saved; yet the mass of people look on this with entire unconcern. The Redeemer ascended to heaven, having finished his great work; but how little interest do the mass of mankind feel in this! He will come again to judge the world; but the race moves on, regardless of this truth; unalarmed at the prospect of meeting him; feeling no interest in the assurance that he "has"come and died for sinners, and no apprehension in view of the fact that he will come again, and that they must stand at his bar. All heaven was moved with his first advent, and will be with his second; but the earth regards it with unconcern. Angelic beings look upon this with the deepest anxiety, though they have no personal interest in it; man, though all his great interests are concentrated on it, regards it as a fable, disbelieves it all, and treats it with contempt and scorn. Such is the difference between heaven and earth - angels and human beings!

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.

Poole: 1Ti 3:16

And without controversy great is the mystery of godliness: the various use of the particle kai in the Greek, which we translate and, maketh it doubtful what is the force of it here, whether it relates to the truth mentioned in the latter part of the former verse, or shows another reason why Timothy should have a care how he behaved himself in the house of God. If to the former, it is exegetical, and opens what he meant by truth, viz.,

the mystery of godliness , by which he means the gospel, which is the doctrine of godliness, being that which teacheth how aright to worship God, and walk before him; this he first calls, then proves to be, a mystery, a great mystery. The word is derived from the heathens, who had mysteries of their superstition and idolatrous religion. A mystery signifies a thing sacred and secret. The heathens also had their greater and lesser gods, and their greater and lesser mysteries. Paul calls the gospel, the doctrine of godliness, a great mystery, and says it is confessedly so, or such without controversy; then he proveth it by telling us what it is, and giving us the sum of it. It teacheth us that he who was truly God: God over all, blessed for ever, ( as the apostle saith), was manifested in the flesh; Joh 1:14 : The Word was made flesh. How an infinite nature could be personally united to a finite nature, so as to make one person, is a mystery, and a great mystery. And this God thus manifested in the flesh was

justified in the Spirit either by his Divine nature, (which is here as some think called the Spirit ), by virtue of which he in the flesh wrought many miraculous operations, and when he was buried he rose again from the dead, by which he was justified, that is, undoubtedly proved to be the Son of God. Or, by the Holy Spirit of God, (the Third Person in the holy Trinity), by whom he was conceived in the womb of the virgin, Luk 1:35 .

Seen of angels who declared his conception, Luk 1:32,33 ; sang and glorified God when he was born, Luk 2:10,11 ; ministered to him when he was tempted, Mat 4:11 : who comforted him in his passion, declared his resurrection, Mat 28:1-20 , and attended his ascension, Act 1:10 .

Preached unto the Gentiles: Christ’ s being preached to the Gentiles was also a mystery, so great, that Peter would not believe it to be the will of God, till he was confirmed in it by a vision, Act 10:1-48 . This some think is spoken with some reference to the Gentile superstition, who also, (as was said before), had their greater and lesser mysteries, and to the former would admit no strangers.

Believed on in the world: that Christ should, upon the ministry of a few fishermen, and the report the world had received of what Christ did in Judea, be received and embraced by the world as their Saviour, was as great a mystery as any other, especially considering that the doctrine of Christ was as incomprehensible by human reason, as ungrateful to the propensions and inclinations of human nature.

Received up into glory: the resurrection of Christ is not mentioned, because necessarily supposed to his ascension, which he mentioneth as the last thing whereby Christ was declared to be

God manifested in the flesh

PBC: 1Ti 3:14

See GG: 19,27 July 4, 2004

PBC: 1Ti 3:16

See GG: 19,28 July 11, 2004

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.

Haydock: 1Ti 3:16

Mystery of piety, meaning the mystery of the incarnation of the Son of God: and so in most Greek copies, and in St. John Chrysostom we read, God appeared in the flesh. [6] ---

Taken up into glory, by Christ's glorious ascension into heaven. (Witham) ---

After having spoken of the grandeur and infallibility of the Church, the apostle takes occasion from it to extol the great mystery of love, the incarnation and redemption of man. By this mystery the Second Person of the blessed Trinity became manifested in the flesh, justifying or proving his divinity by the virtue of the Holy Spirit appearing in his miracles, made known to the Angels, who were his messengers to bear the tidings to man, or assisting spirits to wait upon him, as at the nativity, in the desert, the agony, &c. preached to the world, and at length consummated to the world by his ascension into glory. (Calmet and others)

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[BIBLIOGRAPHY]

Quod manifestatum est; Greek: Theos ephanerothe en sarki. See St. John Chrysostom.

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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.

Gill: 1Ti 3:16

And without controversy great is the mystery of godliness,.... What follows is so, the incarnation of Christ, his birth of a virgin, the union of the two natures, divine and human, in his person; this is a mystery, which though revealed, and so to be believed, is not to be discerned nor accounted for, nor the modus of it to be comprehended by reason: and it is a great one, next, if not equal, to the doctrine of a trinity of persons in the divine essence; and is a mystery of godliness, which tends to encourage internal and external religion, powerful and practical godliness in all the parts and branches of it; and is so beyond all dispute and doubt.

God was manifest in the flesh; not God essentially considered, or Deity in the abstract, but personally; and not the first nor the third Person; for of neither of them can this or the following things be said; but the second Person, the Word, or Son of God; see 1Jo 3:8 who existed as a divine Person, and as a distinct one from the Father and Spirit, before his incarnation; and which is a proof of his true and proper deity: the Son of God in his divine nature is equally invisible as the Father, but became manifest by the assumption of human nature in a corporeal way, so as to be seen, heard, and felt: and by "flesh" is meant, not that part of the body only, which bears that name, nor the whole body only, but the whole human nature, consisting of a true body and a reasonable soul; so called, partly to denote the frailty of it, and to show that it was not a person, but a nature, Christ assumed; and the clause is added, not so much to distinguish this manifestation of Christ from a spiritual manifestation of him to his people, as in distinction from all other manifestations of him in the Old Testament, in an human form for a time, and in the cloud, both in the tabernacle and temple. This clause is a very apt and full interpretation of the word "Moriah", the name of the mount in which Jehovah would manifest himself, and be seen, Gen 22:2.

Justified in the Spirit; either by the Spirit of God, making his human nature pure and holy, and preserving it from original sin and taint; and by descending on him at his baptism, thereby testifying that he was the Son of God; and by the miracles wrought by his power, which proved Jesus to be the Messiah against those that rejected him; and by his coming down upon the apostles at Pentecost; and who in their ministry vindicated him from all the aspersions cast upon him: or else it is to be understood of the divine nature of Christ, in distinction from his flesh or human nature; in the one he was manifest and put to death for the sins of his people, which were put upon him, and bore by him; and by the other he was quickened and declared to be the Son of God; and being raised from the dead, he was justified and acquitted from all the sins of his people, and they were justified in him; he having made full satisfaction to justice for them.

Seen of angels; meaning not ministers of the Gospel, and pastors of churches, who are sometimes so called; but the blessed spirits, the inhabitants of heaven: by these he was seen at his birth, who then descended and sung praise to God on that account; and in the wilderness, after he had been tempted by Satan, when they ministered unto him; and in the garden upon his agony and sweat there, when one appeared and strengthened him; and at his resurrection from the dead, who rolled away the stone from the sepulchre, and told the women he was risen from the dead; as also at his ascension to heaven, when they attended him thither in triumph; and now in heaven, where they wait upon him, and worship him, and are ministering spirits, sent forth by him to do his pleasure; and he is seen by them the ministry of the Gospel; into the truths of which they look with pleasure, and gaze upon with unutterable delight and admiration; especially those which respect the person and offices of Christ. Some copies read, "seen of men", but that is implied in the first clause:

preached unto the Gentiles; the worst of men, and that by the express orders of Christ himself; and which was foretold in the prophecies of the Old Testament, and yet was a mystery, hid from ages and generations past:

believed on in the world; among the Jews, and in the nations of the world, so that he was preached with success; and faith in Christ is the end of preaching; though this is not of a man's self, but is the gift of God, and the operation of his power: and it was a marvellous thing, considering the reproach and ignominy Christ lay under, through the scandal of the cross, that he should be believed on as he was. This can be ascribed to nothing else but to the power of God, which went along with the ministry of the word.

Received up into glory; he was raised from the dead, and had a glory put upon his risen body; he ascended in a glorious manner to heaven, in a cloud, and in chariots of angels, and was received there with a welcome by his Father; and is set down at his right hand, and crowned with glory and honour, and glorified with the glory he had with him before the world was.

Commentary -- Verse Notes / Footnotes

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).

NET Notes: 1Ti 3:16

¹ tn Grk “confessedly, admittedly, most certainly.”

² tn Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26-27; 4:3). “Religion” (εὐσέβεια, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God – “devotion, reverence”; (2) the conduct that befits that attitude – “godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct – “religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).

³ tc The Byzantine text along with a few other witnesses (א^c A^c C² D² Ψ [88 pc] 1739 1881 Ï vg^ms) read θεός (qeos, “God”) for ὅς (Jos, “who”). Most significant among these witnesses is 1739; the second correctors of some of the other mss tend to conform to the medieval standard, the Byzantine text, and add no independent voice to the discussion. A few mss have ὁ θεός (so 88 pc), a reading that is a correction on the anarthrous θεός. On the other side, the masculine relative pronoun ὅς is strongly supported by א* A* C* F G 33 365 pc Did Epiph. Significantly, D* and virtually the entire Latin tradition read the neuter relative pronoun, ὅ (Jo, “which”), a reading that indirectly supports ὅς since it could not easily have been generated if θεός had been in the text. Thus, externally, there is no question as to what should be considered original: The Alexandrian and Western traditions are decidedly in favor of ὅς. Internally, the evidence is even stronger. What scribe would change θεός to ὅς intentionally? “Who” is not only a theologically pale reading by comparison; it also is much harder (since the relative pronoun has no obvious antecedent, probably the reason for the neuter pronoun of the Western tradition). Intrinsically, the rest of 3:16, beginning with ὅς, appears to form a six-strophed hymn. As such, it is a text that is seemingly incorporated into the letter without syntactical connection. Hence, not only should we not look for an antecedent for ὅς (as is often done by commentators), but the relative pronoun thus is not too hard a reading (or impossible, as Dean Burgon believed). Once the genre is taken into account, the relative pronoun fits neatly into the author’s style (cf. also Col 1:15; Phil 2:6 for other places in which the relative pronoun begins a hymn, as was often the case in poetry of the day). On the other hand, with θεός written as a nomen sacrum, it would have looked very much like the relative pronoun: q-=s vs. os. Thus, it may have been easy to confuse one for the other. This, of course, does not solve which direction the scribes would go, although given their generally high Christology and the bland and ambiguous relative pronoun, it is doubtful that they would have replaced θεός with ὅς. How then should we account for θεός? It appears that sometime after the 2nd century the θεός reading came into existence, either via confusion with ὅς or as an intentional alteration to magnify Christ and clear up the syntax at the same time. Once it got in, this theologically rich reading was easily able to influence all the rest of the mss it came in contact with (including mss already written, such as א A C D). That this reading did not arise until after the 2nd century is evident from the Western reading, ὅ. The neuter relative pronoun is certainly a “correction” of ὅς, conforming the gender to that of the neuter μυστήριον (musthrion, “mystery”). What is significant in this reading is (1) since virtually all the Western witnesses have either the masculine or neuter relative pronoun, the θεός reading was apparently unknown to them in the 2nd century (when the “Western” text seems to have originated, though its place of origination was most likely in the east); they thus supply strong indirect evidence of ὅς outside of Egypt in the 2nd century; (2) even 2nd century scribes were liable to misunderstand the genre, feeling compelled to alter the masculine relative pronoun because it appeared to them to be too harsh. The evidence, therefore, for ὅς is quite compelling, both externally and internally. As TCGNT 574 notes, “no uncial (in the first hand) earlier than the eighth or ninth century (Ψ) supports θεός; all ancient versions presuppose ὅς or ὅ; and no patristic writer prior to the last third of the fourth century testifies to the reading θεός.” Thus, the cries of certain groups that θεός has to be original must be seen as special pleading in this case. To argue that heretics tampered with the text here is self-defeating, for most of the Western fathers who quoted the verse with the relative pronoun were quite orthodox, strongly affirming the deity of Christ. They would have dearly loved such a reading as θεός. Further, had heretics introduced a variant to θεός, a far more natural choice would have been Χριστός (Cristos, “Christ”) or κύριος (kurios, “Lord”), since the text is self-evidently about Christ, but it is not self-evidently a proclamation of his deity. (See ExSyn 341-42, for a summary discussion on this issue and additional bibliographic references.)

tn Grk “who.”

sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

⁴ tn Or “in spirit.”

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.

Geneva Bible: 1Ti 3:16

^{( 8 )} And without controversy great is the mystery of godliness: God was manifest in the flesh, ^{( k )} justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

^{( 8 )} There is nothing more excellent than this truth, of which the Church is the keeper and preserver here among men, the ministry of the word being appointed to that end and purpose: for it teaches us the greatest matters that may be thought, that is, that God has become visible in the person of Christ by taking our nature upon him, whose majesty, even though in such great weakness, was manifested in many ways, in so much that the sight of it pierced the very angels. And to conclude, he being preached to the Gentiles was received by them, and is now placed above in unspeakable glory.

^{( k )} The power of the Godhead showed itself so marvellously in the weak flesh of Christ, that even though he was a weak man, yet all the world knows he was and is God.

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 3:14-16

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 3:14-16

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 3:14-15

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.

Barclay: 1Ti 3:16

The great interest of this passage is that here we have a fragment of one of the hymns of the early Church. It is a setting of belief in Christ to poetry and to music, a hymn in which men sang their creed. We cannot expect in poetry the precision of statement for which we would look in a creed; but we must try to see what each line in this hymn is saying to us.

(i) He who was manifested in the flesh. Right at the beginning it stresses the real humanity of Jesus. It says: "Look at Jesus, and you will see the mind and the heart and the action of God, in a form that men can understand."

(ii) He who was vindicated by the Spirit. This is a difficult line. There are three things it may mean. (a) It may mean that all through his earthly days Jesus was kept sinless by the power of the Spirit. It is the Spirit who gives a man guidance; our error is that we so often refuse his guidance. It was Jesus' perfect submission to the Spirit of God which kept him without sin. (b) It may mean that Jesus' claims were vindicated by the action of the Spirit who dwelt in him. When Jesus was accused by the scribes and Pharisees of effecting cures by the power of the devil, his answer was: "If I cast out devils by the Spirit of God, then the kingdom of God is come upon you" (Mat 12:28). The power that was in Jesus was the power of the Spirit, and the mighty acts he performed were the vindication of the tremendous claims which he made. © It may be that this is a reference to the Resurrection. Men took Jesus and crucified him as a criminal upon a cross; but through the power of the Spirit he rose again; the verdict of men was demonstrated to be false, and he was vindicated. No matter how we take this line, its meaning is that the Spirit is the power who proved Jesus to be what he claimed to be.

(iii) He who was seen by angels. Again there are three possible meanings. (a) It may be a reference to Jesus' life before he came to earth. (b) It may be a reference to his life on earth. Even on earth the hosts of heaven were looking on at his tremendous contest with evil. © It may connect with the belief of all men in the time of Jesus that the air was full of demonic and angelic powers. Many of these powers were hostile to God and to man, and bent on the destruction of Jesus. Paul at least once argued that they were bent on the destruction of Jesus through ignorance, and that Jesus brought to them and to men the wisdom which had been hidden since the world began (1Co 2:7-8). This phrase may mean that Jesus brought the truth even to the angelic and demonic powers who had never known it. However we take it, it means that the work of Jesus is so tremendous that it includes both heaven and earth.

(iv) He who has been preached among the nations. Here we have the great truth that Jesus was the exclusive possession of no race. He was not the Messiah who had come to raise the Jews to earthly greatness, but the Saviour of the whole wide world.

(v) He in whom men have believed all over the world. Here is an almost miraculous truth stated with utter simplicity. After Jesus had died and risen again and ascended to his glory, the number of his followers was one hundred and twenty (Act 1:15). All that his followers had to offer was the story of a Galilaean carpenter who had been crucified on a hilltop in Palestine as a criminal. And yet before seventy years had passed that story had gone out to the ends of the earth and men of every nation accepted this crucified Jesus as Saviour and Lord. In this simple phrase there is the whole wonder of the expansion of the Church, an expansion which on any human grounds is incredible.

(vi) He who was taken up into glory. This is a reference to the Ascension. The story of Jesus begins in heaven and ends in heaven. He lived as a servant; he was branded as a criminal; he was crucified on a cross; he rose with the nailprints still upon him; but the end is glory.

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 3:14-16

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 3:16

Was Jesus God in human form? See Heb 1:1-3 .

Jehovah’s Witnesses: Witnessing Tips

By David A. Reed, Ex-Jehovah’s Witness elder

Encounters between Christians and Jehovah’s Witnesses typically revolve around a discussion of deity. The reason for this is twofold. First, this is the area where Watchtower theology deviates most dramatically from orthodox Christianity. In contrast to the Trinitarian concept of one God in three Persons—Father, Son, and Holy Spirit—the JWs have been taught to believe that God the Father alone is " Jehovah," the only true God; that Jesus Christ is Michael the archangel, the first angelic being created by God; and that the Holy Spirit is neither God nor a person, but rather God’s impersonal " active force." Second, the subject of deity is a frequent confrontational focus because both Jehovah’s Witnesses and Christians (at least those who like to witness to JWs) feel confident and well-prepared to defend their stand and attack the opposing viewpoint.

Due to the profound theological differences, such discussions often take the form of spiritual trench warfare—a long series of arguments and counterarguments, getting nowhere and ending in mutual frustration. But this need not be the case, especially if the Christian will " become all things to all men" by taking a moment to put himself in the Witness’s shoes, so to speak (see 1Co 9:22 ). In the JW’s mind he himself is a worshiper of the true God of the Bible, while you are a lost soul who has been misled by the devil into worshiping a pagan three-headed deity. He is, no doubt, quite sincere in these beliefs and feels both threatened and offended by the doctrine of the Trinity. To give any serious consideration to your arguments in support of the Trinity is simply unthinkable to the JW; he would be sinning against Jehovah God to entertain such a thought.

So, in order to make any headway with the Witness, it is necessary to bridge the gap—to find common ground that will enable him to rethink his theology. Rather than plunging into a defense of " the doctrine of the Trinity," which can be mind-boggling even to a Christian, take things one step at a time.

A good first step would be to consider the question, " Is Jesus Christ really an angel?" It will be frightening to the Jehovah’s Witness to open this cherished belief of his to critical reexamination, but not nearly as frightening as to start off discussing evidence that God is triune.

Since the Watchtower Society speaks of " Jesus Christ, whom we understand from the Scriptures to be Michael the archangel" (The Watchtower, February 15, 1979, p. 31), put the JW on the spot and ask him to show you " the Scriptures" that say Jesus is Michael. There are none. The Watchtower Society New World Translation (NWT) mentions Michael five times as: 1) " one of the foremost princes" ( Dan 10:13 ); 2) " the prince of [Daniel’s] people" ( Dan 10:21 ); 3) " the great prince who is standing in behalf of the sons of [Daniel’s] people" ( Dan 12:1 ); 4) " the archangel" who " had a difference with the devil and was disputing about Moses’ body" but " did not dare to bring a judgment against him in abusive terms" ( Jud 1:9 ); and 5) a participant in heavenly conflict when " Michael and his angels battled with the dragon" ( Rev 12:7 ).

Ask the Jehovah’s Witness which one of these verses says that Michael is Jesus Christ. Help him to see that it is necessary to read Scripture plus a complicated Watchtower argument to reach that conclusion. Rather than being merely " one of the foremost princes," Jesus Christ is " Lord of lords and King of kings" ( Rev 17:14 ; NWT) and is " far above every government and authority and power and lordship and every name named, not only in this system of things, but also in that to come" ( Eph 1:21 ; NWT). And, unlike " Michael who did not dare condemn the Devil with insulting words, but said, ‘The Lord rebuke you!’" ( Jud 1:9 ; Today’s English Version), Jesus Christ displayed His authority over the devil when He freely commanded him, " Go away, Satan!" ( Mat 4:10 ; NWT).

In arguing that Jesus is Michael the archangel, the Watchtower Society also points to another verse that does not use the name Michael but says that " the Lord himself will descend from heaven with a commanding call, with an archangel’s voice and with God’s trumpet . . ." ( 1Th 4:16 ; NWT). However, the expression " with an archangel’s voice" simply means that the archangel, like God’s trumpet, will herald the coming of the Lord, not that the Lord is an archangel.

Point out to the JW that none of the verses he has attempted to use as proof-texts even comes close to stating that Jesus Christ is Michael the archangel. In fact, Scripture clearly teaches the opposite: namely, that the Son of God is superior to the angels. The entire first chapter of Hebrews is devoted to this theme. Have the Witness read Hebrews chapter one aloud with you, and, as you do so, interrupt to point out the sharp contrast between angels and the Son of God. " For to what angel did God ever say, ‘Thou are my Son . . .?’ And again, when he brings the first-born into the world, he says, ‘Let all God’s angels worship him’" ( Heb 1:5-6 ; Revised Standard Version).

Remind the JW that angels consistently refuse worship (" Be careful! Do not do that! . . .Worship God," Rev 22:8-9 ; NWT), but the Father’s command concerning the Son is, " Let all God’s angels worship him" ( Heb 1:6 ). That is how the Watchtower’s own New World Translation read for some 20 years until, in 1970, the Society changed it to read " do obeisance to him" instead of " worship him"—part of their consistent campaign to eliminate from their Bible all references to the deity of Christ.

True, you have not yet proved the " doctrine of the Trinity" in this discussion. But you have laid a good foundation by giving the Jehovah’s Witness convincing evidence that Jesus Christ is not an angel (he is now faced with the question of who Jesus really is), and you have shown that the Watchtower Society has misled him, even resorting to altering Scripture to do so. Now you are in a much better position to go on to present the gospel.

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

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_____. "The Husband of One Wife' Requirement in 1 Timothy 3:2." Bibliotheca Sacra 140:559 (July-September 1983):244-58.

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_____. 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.

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_____. "The New Testament Elder, Overseer, and Pastor." Bibliotheca Sacra 154:614 (April-June 1997):162-74.

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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.

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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

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-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