This is a faithful saying: if a man seeks the office of an overseer, he desires a good work.
KJV
This is a true saying, If a man desire the office of a bishop, he desireth a good work.
Commentary
Commentary
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, ver. 1-7 .
II. The qualifications of deacons
( ver. 8-10 ),
and of their wives
( ver. 11 ),
again of the deacons, ver. 12, 13 .
III. The reasons of his writing to Timothy, whereupon he speaks of the
church and the foundation-truth professed therein, ver. 14, to the end .
1 This is a true saying, If a man desire the office of a
bishop, he desireth a good work.
2 A bishop then must be blameless, the husband of one wife,
vigilant, sober, of good behaviour, given to hospitality, apt to
teach;
3 Not given to wine, no striker, not greedy of filthy lucre;
but patient, not a brawler, not covetous;
4 One that ruleth well his own house, having his children in
subjection with all gravity;
5 (For if a man know not how to rule his own house, how shall
he take care of the church of God?)
6 Not a novice, lest being lifted up with pride he fall into
the condemnation of the devil.
7 Moreover he must have a good report of them which are
without; lest he fall into reproach and the snare of the devil.
The two epistles to Timothy, and that to Titus, contain a
scripture-plan of church-government, or a direction to ministers.
Timothy, we suppose, was an evangelist who was left at Ephesus, to take
care of those whom the Holy Ghost had made bishops there, that is, the
presbyters, as appears by Acts xx. 28 ,
where the care of the church was committed to the presbyters, and they
were called bishops. It seems they were very loth to part with Paul,
especially because he told them they should see his face no more ( Acts xx. 38 );
for their church was but newly planted, they were afraid of undertaking
the care of it, and therefore Paul left Timothy with them to set them
in order. And here we have the character of a gospel minister, whose
office it is, as a bishop, to preside in a particular congregation of
Christians: If a man desires the office of a bishop, he desires a
good work, v. 1 .
Observe,
I. The ministry is a work. However the office of a bishop may be now
thought a good preferment, then it was thought a good work.
1. The office of a scripture-bishop is an office of divine appointment,
and not of human invention. The ministry is not a creature of the
state, and it is a pity that the minister should be at any time the
tool of the state. The office of the ministry was in the church before
the magistrate countenanced Christianity, for this office is one of the
great gifts Christ has bestowed on the church, Eph. iv. 8-11 .
2. This office of a Christian bishop is a work, which requires
diligence and application: the apostle represents it under the notion
and character of a work; not of great honour and advantage, for
ministers should always look more to their work than to the honour and
advantage of their office.
3. It is a good work, a work of the greatest importance, and designed
for the greatest good: the ministry is conversant about no lower
concerns than the life and happiness of immortal souls; it is a good
work, because designed to illustrate the divine perfections in bringing
many sons to glory; the ministry is appointed to open men's eyes, and
to turn them from darkness to light, and from the power of Satan unto
God, &c., Acts xxvi. 18 .
4. There ought to be an earnest desire of the office in those who would
be put into it; if a man desire, he should earnestly desire it for the
prospect he has of bringing greater glory to God, and of doing the
greatest good to the souls of men by this means. This is the question
proposed to those who offer themselves to the ministry of the church of
England: "Do you think you are moved by the Holy Ghost to take upon you
this office?"
II. In order to the discharge of this office, the doing of this work,
the workman must be qualified.
1. A minister must be blameless, he must not lie under any scandal; he
must give as little occasion for blame as can be, because this would be
a prejudice to his ministry and would reflect reproach upon his office.
2. He must be the husband of one wife; not having given a bill of
divorce to one, and then taken another, or not having many wives at
once, as at that time was too common both among Jews and Gentiles,
especially among the Gentiles.
3. He must be vigilant and watchful against Satan, that subtle enemy;
he must watch over himself, and the souls of those who are committed to
his charge, of whom having taken the oversight, he must improve
all opportunities of doing them good. A minister ought to be vigilant,
because our adversary the devil goes about like a roaring lion, seeking
whom he may devour, 1 Pet. v. 8 .
4. He must be sober, temperate, moderate in all his actions, and in the
use of all creature-comforts. Sobriety and watchfulness are often in
scripture put together, because they mutually befriend one another: Be sober, be vigilant. 5. He must be of good behaviour, composed and solid, and not light,
vain, and frothy.
6. He must be given to hospitality, open-handed to strangers, and ready
to entertain them according to his ability, as one who does not set his
heart upon the wealth of the world and who is a true lover of his
brethren.
7. Apt to teach. Therefore this is a preaching bishop whom Paul
describes, one who is both able and willing to communicate to others
the knowledge which God has given him, one who is fit to teach and
ready to take all opportunities of giving instructions, who is himself well instructed in the things of the kingdom of heaven, and is
communicative of what he knows to others.
8. No drunkard: Not given to wine. The priests were not to drink
wine when they went in to minister
( Lev. x. 8, 9 ),
lest they should drink and pervert the law.
9. No striker; one who is not quarrelsome, nor apt to use violence to
any, but does every thing with mildness, love, and gentleness. The
servant of the Lord must not strive, but be gentle towards all, &c., 2 Tim. ii. 24 .
10. One who is not greedy of filthy lucre, who does not make his
ministry to truckle to any secular design or interest, who uses no
mean, base, sordid ways of getting money, who is dead to the wealth of
this world, lives above it, and makes it appear he is so.
11. He must be patient, and not a brawler, of a mild disposition.
Christ, the great Shepherd and Bishop of souls, is so. Not apt to be
angry or quarrelsome; as not a striker with his hands, so not a brawler
with his tongue; for how shall men teach others to govern their tongues
who do not make conscience of keeping them under good government
themselves?
12. Not covetous. Covetousness is bad in any, but it is worst in a
minister, whose calling leads him to converse so much with another
world.
13. He must be one who keeps his family in good order: That rules
well his own house, that he may set a good example to other masters
of families to do so too, and that he may thereby give a proof of his
ability to take care of the church of God: For, if a man know not
how to rule his own house, how shall he take care of the church of
God. Observe, The families of ministers ought to be examples of
good to all others families. Ministers must have their children in
subjection; then it is the duty of ministers' children to submit to the
instructions that are given them.-- With all gravity. The best
way to keep inferiors in subjection, is to be grave with them. Not
having his children in subjection with all austerity, but with all
gravity.
14. He must not be a novice, not one newly brought to the Christian
religion, or not one who is but meanly instructed in it, who knows no
more of religion than the surface of it, for such a one is apt to be
lifted up with pride: the more ignorant men are the more proud they
are: Lest, being lifted up with pride, he fall into the condemnation
of the devil. The devils fell through pride, which is a good reason
why we should take heed of pride, because it is a sin that turned
angels into devils.
15. He must be of good reputation among his neighbours, and under no
reproach from former conversation; for the devil will make use of that
to ensnare others, and work in them an aversion to the doctrine of
Christ preached by those who have not had a good report.
III. Upon the whole, having briefly gone through the qualifications of
a gospel-bishop, we may infer,
1. What great reason we have to cry out, as Paul does, Who is
sufficient for these things? 2 Cor. ii. 16 . Hic labor, hoc opus--This is a work indeed. What piety, what
prudence, what zeal, what courage, what faithfulness, what watchfulness
over ourselves, our lusts, appetites, and passions, and over those
under our charge; I say, what holy watchfulness is necessary in this
work!
2. Have not the best qualified and the most faithful and conscientious
ministers just reason to complain against themselves, that so much is
requisite by way of qualification, and so much work is necessary to be
done? And, alas! how far short do the best come of what they should be
and what they should do!
3. Yet let those bless God, and be thankful, whom the Lord has enabled,
and counted faithful, putting them into the ministry: if God is pleased
to make any in some degree able and faithful, let him have the praise
and glory of it.
4. For the encouragement of all faithful ministers, we have Christ's
gracious word of promise, Lo, I am with you always, even unto the
end of the world, Matt. xxviii. 20 .
And, if he be with us, he will fit us for our work in some measure,
will carry us through the difficulties of it with comfort, graciously
pardon our imperfections, and reward our faithfulness with a crown of
glory that fadeth not away, 1 Pet. v. 4 .
8 Likewise must the deacons be grave, not doubletongued,
not given to much wine, not greedy of filthy lucre;
9 Holding the mystery of the faith in a pure conscience.
10 And let these also first be proved; then let them use the
office of a deacon, being found blameless.
11 Even so must their wives be grave, not slanderers,
sober, faithful in all things.
12 Let the deacons be the husbands of one wife, ruling their
children and their own houses well.
13 For they that have used the office of a deacon well purchase
to themselves a good degree, and great boldness in the faith
which is in Christ Jesus.
We have here the character of deacons: these had the care of the
temporal concerns of the church, that is, the maintenance of the
ministers and provision for the poor: they served tables, while the
ministers or bishops gave themselves only to the ministry of the word
and prayer, Acts vi. 2, 4 .
Of the institution of this office, with that which gave occasion to it,
you have an account in Acts vi. 1-7 .
Now it was requisite that deacons should have a good character, because
they were assistants to the ministers, appeared and acted publicly, and
had a great trust reposed in them. They must be grave. Gravity
becomes all Christians, but especially those who are in the office in
the church. Not doubled-tongued; that will say one thing to one
and another thing to another, according as their interests leads them:
a double tongue comes from a double heart; flatterers and slanderers
are double-tongued. Not given to much wine; for this is a great
disparagement to any man, especially to a Christian, and one in office,
unfits men for business, opens the door to many temptations. Not
greedy of filthy lucre; this would especially be bad in the
deacons, who were entrusted with the church's money, and, if they were
covetous and greedy of filthy lucre, would be tempted to embezzle it,
and convert that to their own use which was intended for the public
service. Holding the mystery of faith in a pure conscience, v. 9 .
Note, The mystery of faith is best held in a pure conscience. The
practical love of truth is the most powerful preservative from error
and delusion. If we keep a pure conscience (take heed of every thing
that debauches conscience, and draws us away from God), this will
preserve in our souls the mystery of faith. Let these also first be
proved, v. 10 .
It is not fit that the public trusts should be lodged in the hands of
any, till they have been first proved, and found fit for the business
they are to be entrusted with; the soundness of their judgments, their
zeal for Christ, and the blamelessness of their conversation, must be
proved. Their wives likewise must have a good character
( v. 11 );
they must be of a grave behaviour, not slanderers, tale-bearers,
carrying stories to make mischief and sow discord; they must be sober and faithful in all things, not given to any excess, but
trusty in all that is committed to them. All who are related to
ministers must double their care to walk as becomes the gospel of
Christ, lest, if they in any thing walk disorderly, the ministry be
blamed. As he said before of the bishops or ministers, so here of the
deacons, they must be the husband of one wife, such as had not
put away their wives, upon dislike, and married others; they must rule their children and their own houses well; the families of
deacons should be examples to other families. And the reason why the
deacons must be thus qualified is
( v. 13 )
because, though the office of a deacon be of an inferior degree, yet it
is a step towards the higher degree; and those who had served tables
well the church might see cause afterwards to discharge from that
service, and prefer to serve in preaching the word and in prayer. Or it
may be meant of the good reputation that a man would gain by his
fidelity in this office: they will purchase to themselves great
boldness in the faith that is in Christ Jesus. Observe,
1. In the primitive church there were but two orders of ministers or
officers, bishops and deacons, Phil. i. 1 .
After-ages have invented the rest. The office of the bishop,
presbyter, pastor, or minister, was confined to prayer and to the
ministry of the word; and the office of the deacon was confined to, or
at least principally conversant about, serving tables. Clemens Romanus,
in his epistle to the Christian ( cap. 42, 44), speaks very fully
and plainly to this effect, that the apostles, foreknowing, by our Lord
Jesus Christ, that there would arise in the Christian church a
controversy about the name episcopacy, appointed the
forementioned orders, bishops and deacons.
2. The scripture-deacon's main employment was to serve tables, and not
to preach or baptize. It is true, indeed, that Philip did preach and
baptize in Samaria
( Acts viii. ),
but you read that he was an evangelist
( Acts xxi. 8 ),
and he might preach and baptize, and perform any other part of the
ministerial office, under that character; but still the design of the
deacon's office was to mind the temporal concerns of the church, such
as the salaries of the ministers and providing for the poor.
3. Several qualifications were very necessary, even for these inferior
officers: The deacons must be grave, &c.
4. Some trial should be made of persons' qualifications before they are
admitted into office in the church, or have any trust committed to
them: Let these also first be proved. 5. Integrity and uprightness in an inferior office are the way to be
preferred to a higher station in the church: They purchase to
themselves a good degree. 6. This will also give a man great boldness in the faith, whereas a
want of integrity and uprightness will make a man timorous, and ready
to tremble at his own shadow. The wicked fleeth when no man
pursueth, but the righteous are bold as a lion, Prov. xxviii. 1 .
14 These things write I unto thee, hoping to come unto thee
shortly:
15 But if I tarry long, that thou mayest know how thou oughtest
to behave thyself in the house of God, which is the church of the
living God, the pillar and ground of the truth.
16 And without controversy great is the mystery of godliness:
God was manifest in the flesh, justified in the Spirit, seen of
angels, preached unto the Gentiles, believed on in the world,
received up into glory.
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, Acts xvii. 25, 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, Ps. lxiii. 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. iii. 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. ii. 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 ( Prov. xxiii. 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
( v. 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, &c. 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, John i. 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. iv. 25 .
He was put to death in the flesh, but quickened by the Spirit, 1 Pet. iii. 18 .
[3.] He was seen of angels. They worshipped him
( Heb. i. 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, Acts xiii. 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, &c.
[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. ii. 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.
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.
Ver. 1. This is a true saying,.... Some think this clause belongs to the last verse of the preceding chapter; and then the sense is, this is a doctrine that is true, and to be believed, that there is salvation through the birth of a Son, or through the incarnate Son of God, for men and women that believe in him, and continue in the faith of him, and love to him, joined with works of righteousness and holiness. And so the same phrase seems to belong to what goes before in 1Ti 4:8. Though it regards what follows in 1Ti 1:15 and so it seems that it should be considered here; and is used to excite attention, and suggests that what was about to be said was of moment and importance, and what was without controversy, and unquestionably true. The apostle, having denied to women the work and office of teaching, proceeds to observe, that though this belonged to men, yet not to every man; and therefore he gives the qualifications of such; which might serve as a direction to churches, in the choice of them; as well as be a means of stirring up persons in such an office, to a proper regard to themselves and their work:
if a man desire the office of a bishop; which is the same with that of a pastor or elder; and so here the Syriac version renders it, "if a man desires presbytery, or eldership"; and it lies in preaching the word, administering the ordinances of the Gospel, and taking care of the discipline of the church, and in the visiting, inspection, and oversight of it; as the word episkoph, "episcopacy", here used, signifies; and this work and office may be lawfully and laudably desired, with a view to the glory of God, and the good of immortal souls. Nor should any undertake it, but such who find in themselves an hearty desire, and inclination to it, on such principles, and a real delight and pleasure in it; and such an one
he desireth a good work: the office of a bishop, elder, or pastor of a church, "is a work", and a very laborious one; wherefore such are called labourers in the word and doctrine: it is not a mere title of honour, and a place of profit, but it is a business of labour and care; yet a good one, a famous and excellent one; it being an employment in things of the greatest excellency in themselves, and of the greatest usefulness for the good of men, and the honour of God; as the doctrines, ordinances, and discipline of the Gospel; and so must be excellently, honestly, pleasantly, and profitably a good work.
1 Timothy 3:2
Ver. 2. A bishop then must be blameless,.... Or "an elder", as the Syriac version renders it; not that it can be expected that such an one should be entirely free from sin, or be blameless in the sight of God; but that he should be one, who is so before men, and has not been guilty of any notorious and flagitious crime; and particularly, is not chargeable with the vices hereafter mentioned or hinted at. So the priests under the law were to be without blemish, even in their bodies, Le 21:17 to which the apostle may here allude.
The husband of one wife; which is not to be understood in a mystical and allegorical sense of his being the pastor of one church, since the apostle afterwards speaks of his house and children, that are to be ruled and kept in good order by him, in distinction from the church of God; but in a literal sense of his conjugal estate; though this rule does not make it necessary that he should have a wife; or that he should not marry, or not have married a second wife, after the death of the first; only if he marries or is married, that he should have but one wife at a time; so that this rule excludes all such persons from being elders, or pastors, or overseers of churches, that were "polygamists"; who had more wives than one at a time, or had divorced their wives, and not for adultery, and had married others. Now polygamy and divorces had very much obtained among the Jews; nor could the believing Jews be easily and at once brought off of them. And though they were not lawful nor to be allowed of in any; yet they were especially unbecoming and scandalous in officers of churches. So the high priest among the Jews, even when polygamy was in use, might not marry, or have two wives, at once; if he did, he could not minister in his office until he divorced one of them {u}. For it is written, Le 21:13, "he shall take a wife", Mytv alw txa, "one, and not two" {w}. And the same that is said of the high priest, is said of all other priests; see Eze 44:22, likewise the Egyptian priests might not marry more wives than one, though others might have as many as they pleased {x}: and so the Flamines among the Romans {y}. An elder or pastor must also be one that is
vigilant; or wakeful and watchful, who is diligent in his business, and attends to his care and charge; is watchful over himself, his words, and actions; and watches for the souls of men, to do them all the good he can; and is sober in body, is temperate, and uses moderation in eating and drinking; and in mind, is modest, humble, and prudent; and so the Vulgate Latin Version renders the word "prudent": and the Ethiopic version, "a wise man", one of a sound judgment, a good understanding, and prudent conduct; is not wise above what is written, but thinks soberly of himself, as he ought. The Syriac and Arabic versions render it, "chaste", as free from intemperance, so from uncleanness: and
of good behaviour: neat and decent in his apparel; modest in his whole deportment and conduct, and affable and courteous to all; beautiful in his life and conversation, being adorned with every thing that is graceful and comely:
given to hospitality: to the love of strangers, and to the entertainment of them; and especially the saints and fellow ministers, who are exiled, or are travelling for the sake of spreading the Gospel, or upon some lawful and laudable account. These he is to assist by his advice and counsel, and with the necessaries of life, according to his abilities. Abraham and are noted instances of this virtue.
Apt to teach; who has a considerable store of knowledge; is capable of interpreting the Scripture to the edification of others; is able to explain, lay open, and illustrate the truths of the Gospel, and defend them, and refute error; and who is not only able, but ready and willing, to communicate to others what he knows; and who likewise has utterance of speech, the gift of elocution and can convey his ideas of things in plain and easy language, in apt and acceptable words; for otherwise it signifies not what a man knows, unless he has a faculty of communicating it to others, to their understanding and advantage.
{u} Maimon. lssurc Bia, c. 7. sect. 13. & Cele Hamikdash. c. 5. sect. 10. {w} T. Bab. Yebamot, fol. 59. 1. {x} Diodor. Sicul. l. 1. p. 51. vide Tertull. de monogamia, c. 17. & Exhort. castitat. c. 13. {y} Alex. ab. Alex. Genial Dier. l. 6. c. 12.
1 Timothy 3:3
Ver. 3. Not given to wine,.... One that does not sit at it, or is continually drinking it, and is intemperate in the use of it; otherwise it is lawful for persons in such an office to drink wine, and sometimes absolutely necessary; see 1Ti 5:23 it signifies one that is not given to much wine, as in 1Ti 3:8 is not addicted to it, or a follower of it; the Syriac version renders it, "who does not transgress over wine", or go beyond due bounds in the use of it, who is not immoderate in it; the Arabic version renders it, "not insolent through wine", as one that is heated with it is fierce and furious, and wrangling and quarrelsome, and often very mischievous and injurious; and this sense is followed by some.
No striker; either with his hands, so the Syriac version, "whose hand is not swift to strike"; not one who is nimble and ready at it, who no sooner is abused or injured, but he lifts up his hands and strikes; is but a word and a blow: or with his tongue; so the Arabic version, "not wounding with his tongue"; being too sharp and severe in the admonitions and reproofs of weak brethren, or fallen believers; and especially, he ought not to use scurrilous, reproachful, and contumelious language to any; see Jer 18:18.
Not greedy of filthy lucre; not covetous of getting money, of amassing wealth and riches together; or desirous of popular applause and glory from men. This clause is not in the Alexandrian copy, nor in five of Beza's manuscripts and other copies, nor is it in the Vulgate Latin version, nor in any of the Oriental versions; it seems to be transcribed from Tit 1:7. And indeed it is unnecessary here; since the same is expressed by the word "covetous", at the end of the verse, and makes that a tautology; and moreover, by leaving out this clause, the opposition appears more manifest, between "no striker" and what follows,
but patient; one who patiently bears all reproaches and injuries, puts up with affronts, and gives up what is his right and due, rather than contend, quarrel, and strike; who is patient towards all men, and does not bear hard on those that have offended, but is moderate and mild, and gentle in his censures, reproofs, and admonitions:
not a brawler; not a quarrelsome litigious person, given to fighting, either with the fist or sword, or any other weapon:
not covetous; or a lover of money in an immoderate way, greedy of worldly substance and riches, and insatiable in his desires after them; niggardly, sordid, and illiberal; acting a mercenary part; seeking his own things, and not the things of Christ; his gain from his quarter, and not the good of souls; and withholding from himself, from his family, and the poor, what ought to be enjoyed by them. Whereas, on the other hand, he ought to be generous and liberal, hospitable and charitable, and ready to communicate on all occasions, according to his abilities.
1 Timothy 3:4
Ver. 4. One that ruleth well his own house,.... His family, wife, children, and servants; and is not to be understood of his body, and of keeping of that under, and of preserving it chaste and temperate, as appears from what follows:
having his children in subjection with all gravity; keeping a good decorum in his family; obliging his children to observe his orders, and especially the rules of God's word; and not as Eli, who did not use his authority, or lay his commands upon his sons, nor restrain them from evil, or severely reprove them for their sins, but neglected them, and was too mild and gentle with them; 1Sa 2:23 3:13 but like Abraham, who not only taught, but commanded his children and his household, to keep the way of the Lord; Ge 18:19 and so should those act who are in such an office as is here treated of; and should not only rule well in their families, preside over them, go before them, and set an example to them, and keep their children in obedience and subjection; but this should be "with all gravity": not only in the master of the family, but in the children; who as their father is, or should be, should be brought up in, and used to gravity in words and in dress; and in the whole of their deportment and conversation. This may he observed against the Papists, who forbid marriage to the ministers of the Gospel.
1 Timothy 3:5
Ver. 5. For if a man know not how to rule his own house,.... Which is an affair of less importance, and more easy to be done; not requiring so much resolution, prudence, care, and thought:
how shall he take care of the ? preside over it, rule in it, provide for it, and see that everything is in its proper place, and done according to the will of God. The argument is from the lesser to the greater.
1 Timothy 3:6
Ver. 6. Not a novice,.... Or one newly planted, the Arabic version adds, "in the faith"; meaning not a young man, for so was Timothy himself; but a young professor and church member; one that is lately come to the knowledge of the truth, and has just embraced and professed it, and become a member of a church, a new plant there: so the Hebrew word ejn, "a plant", is by the Septuagint in Job 14:9 rendered by this very word. The reason why such a person should not be a bishop, elder, or pastor of a church, is,
lest being lifted up with pride; through the dignity of the office he is advanced to, and the high opinion of men he stands in, and the great gifts qualifying him for such a place, he is supposed to have: for pride on account of these is apt to creep in, and swell and elate the minds of young professors especially; so that there is danger
that he fall into the condemnation of the devil; or "of the slanderer", as the word is rendered in 1Ti 3:11 and the sense then is, lest he should be censured and condemned by such who are given to calumny and detraction, and are glad of any opportunity to reproach and vilify the ministers of the word: but it is better to understand it of Satan; and then the meaning is, either lest such an one fall under the censure and condemnation of the accuser of the brethren; or rather lest he fall into the same condemnation and punishment the devil is fallen into, their crimes being alike. For it seems from hence, that pride was the first sin of the devil, and the cause of his apostasy from God; being elated with his own knowledge, strength, and dignity; and not being able to bear it, that the human nature should be advanced above that of angels.
1 Timothy 3:7
Ver. 7. Moreover, he must have a good report of them which are without, &c,] That is, "without the church", as the Arabic version reads; for wicked men, though they dislike the principles and profession of godly ministers, and despise their office, yet cannot but speak well of their becoming life and conversation. And this part of their character is necessary to invite persons to hear them, and to recommend their ministry to them, as well as for the reasons that follow:
lest he fall into reproach; into the reproach of men; not only of the world, but of professors of religion; who may be apt to upbraid him with his past sins; especially such that may fall under his censures, admonitions, and reproofs, which hereby will become in a great measure useless and ineffectual:
and the snare of the devil; lest Satan should take encouragement from hence to tempt him to other and greater sins; or lest finding himself slighted and despised by the people of God, because of his former sins, he should break out into anger and revenge against them; or into despondency and despair in himself; or should be negligent of his duty, and timorous of exhorting and reproving others, lest they should retort upon him, and reproach him with his former crimes. The Jews have a regard to the wisdom, prudence, gravity, and manners, of a man they appoint as a minister of a congregation. Their rule is this {z}:
"they do not appoint a messenger or minister of a congregation, but he who is the greatest in the congregation for wisdom and works; and if he is an elderly man, it is the better; and they take care that the messenger or minister of the congregation be a man whose voice is pleasant, and he is used to read: but he whose beard is not full grown, though he is a very considerable man, he may not be a minister of the congregation, because of the honour of the congregation.''
{z} Maimon. Hilchot Tephilla, c. 8. sect. 11.
1 Timothy 3:8
Ver. 8. Likewise must the deacons be grave,.... The apostle proceeds to give the qualifications, and so the rules for choosing another sort of officers in the church, deacons; whose work and business is, not to preach the Gospel, and administer ordinances; but to take care of the secular affairs of the church, and particularly to serve tables; to provide the bread and wine for the Lord's table, to attend at it, and distribute the elements from the minister to the people, to collect for it, defray the charges of it, and divide what remains among the poor; and they are to take care of the minister's table, that he is provided for in a comfortable way, and to stir up the members to their duty in this respect; and to take care of the poor's table, and distribute what the church collects for them, with simplicity and cheerfulness; and are to be helps to the pastor, in observing the walk of members, in composing differences between them, in visiting the sick and poor, and in preparing matters for church meetings. Their characters are, that they be "grave"; in their speech, gesture, and dress; honest, and of good report among men; and chaste in their words and actions; all which may be signified by the word here used; and the latter may be rather hinted at, because of Nicholas, one of the first deacons, who was charged with uncleanness:
not doubletongued; whose hearts and tongues do not agree together; and who, being a sort of middle persons between the pastor and the members of the church, say one thing to one, and another to the other; which to do is of bad consequence: or who speak well to the poor when they apply to them, and promise them to do them all the service they can, and when it comes to the upshot speak against them:
not given to much wine; which impairs the health, stupefies the mind, and so renders unfit for any such office, as well as wastes the temporal estate; and may lead them to embezzle and consume the church's stock:
not greedy of filthy lucre; for such would withhold from the poor that which is meet for them, and make use of money in their hands, to their own advantage.
1 Timothy 3:9
Ver. 9. Holding the mystery of the faith,.... The doctrine of the Gospel, called the "faith", because it contains things to be believed; proposes Christ the object of faith; is the means by which faith comes, and is unprofitable without it: it is called "the mystery", because it is of divine revelation, and could have never been discovered by human reason; and now it is revealed, the modus of many things contained in it remains a mystery; several of the doctrines of it are mysterious ones, particularly the doctrine of the Trinity; and which the ancient Jews call by this very name, {a}
atwnmyhmd azr, "the mystery of faith"; the incarnation of the Son of God, the union of the saints to Christ, and their communion with him, and the resurrection of the dead, with others. Now this mysterious doctrine of faith is to be held by deacons; they are to profess it, and to hold fast the profession of it and that
in a pure conscience; with a conscience sprinkled by the blood of Christ; with a conscience void of offence both towards God and man; with a suitable life and conversation; a conversation becoming the Gospel of Christ, and by which it is adorned: and this part of their character is necessary, that such may be able to instruct and establish those who are weak in the faith, and oppose and refute the erroneous, and also recommend the Gospel by their own example; otherwise should their principles or practices be bad, their influence on others might be very pernicious and fatal.
{a} Zohar in Gen. fol. 12. 4. & 13. 1, 2. & in Exod. fol. 66. 3.
1 Timothy 3:10
Ver. 10. And let these also first be proved,.... Not that they should be tried in any part of the deacon's office, to see how capable they are of performing it; but their internal and external characters are to be looked into and examined, and if they appear, to be right, then they are to be approved of, chosen and called unto, and invested with the office:
then let them use the office of a deacon; let them be employed and minister in the several parts and branches of that office:
being found blameless; not without sin, but free from any gross and enormous one; not before God, but in the sight of men;
See Gill on "1Ti 3:2".
1 Timothy 3:11
Ver. 11. Even so must their wives be grave,.... Some instead of "wives" read "women", and understand them of deaconesses, such as were in the primitive churches; whose business it was to visit the poor and sick sisters of the church, and take care of things belonging to them; but it is better to interpret the words of the wives of the deacons, who must be as their husbands, "grave" in speech, gesture, and dress, of an honest report, a good behaviour, and chaste conversation; which will reflect honour and credit to their husbands:
not slanderers; or accusers, and so act like devils, as the word is sometimes rendered; for should they act such a part, and accuse either the poor, or any of the members of the church wrongfully, or on any trifling occasion, as persons addicted to this vice are wont to do, it would be of bad consequence: and they also should be
sober, temperate, not given to wine; excessive drinking is very scandalous in the female sex; and is the rather mentioned here, because women in the eastern countries were too frequently addicted to it:
faithful in all things; as in the marriage bed, so with whatsoever else they are intrusted with in the family, and civil concerns of their husbands; and this is the rather observed, because the wives of deacons may be sometimes intrusted with the church's stock in their husband's absence, to impart to the poor.
1 Timothy 3:12
Ver. 12. Let the deacons be the husbands of one wife,.... See Gill on "1Ti 3:2"
ruling their children and their own houses well. These qualifications are the same with those of the bishop or elder;
See Gill on "1Ti 3:4".
1 Timothy 3:13
Ver. 13. For they that have used the office of a deacon well,.... With diligence and faithfulness, with simplicity and cheerfulness; taking good care of the minister and poor, and of the discipline of God's house:
purchase to themselves a good degree; not an higher office, as that of presbytery or episcopacy, which is a sense calculated to serve a hierarchy; nor a degree in glory and happiness hereafter; but rather an increase of gifts and grace; or a degree of respect and honour in the church: or the sense is, they possess and enjoy, which is the meaning of the word rendered "purchase", a very honourable office in the church; and which is so to them, they using it well, and discharging it in an honourable manner; unless the apostle should design what the Jews called atwnmyhmd agrd, "a degree of faith": {b} but that is expressed in the next clause:
and great boldness in the faith, which is in Christ Jesus: either in the exercise of the grace of faith at the throne of grace; or in asserting the doctrine of faith before men; and in reproving either for error or immorality: all which may be boldly done by those who use this office well.
{b} Zohar in Exod. fol. 36. 3.
1 Timothy 3:14
Ver. 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.
1 Timothy 3:15
Ver. 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, Ga 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
hrwth dwme, "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 harwhh ydwme, "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 hrwth ydwme, "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.
{c} Tzeror Hammor, fol. 152. 1. {d} Maimon. Hilchot Memarim, c. 1. sect. 1. {e} Hilchot Yesode Hattora, c. 1. sect. 1. {f} Cosri, par. 3. sect. 23. fol. 159. 2. {g} Zohar in Gen. fol. 124. 1.
1 Timothy 3:16
Ver. 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, Ge 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.
John Gill's Exposition of the Entire Bible.
\f a man desired the pastoral office, and from love
to Christ, and the souls of men, was ready to deny himself, and
undergo hardships by devoting himself to that service, he sought to
be employed in a good work, and his desire should be approved,
provided he was qualified for the office. A minister must give as little
occasion for blame as can be, lest he bring reproach upon his
office. He must be sober, temperate, moderate in all his actions,
and in the use of all creature-comforts. Sobriety and watchfulness
are put together in Scripture, they assist one the other. The families
of ministers ought to be examples of good to all other families. We
should take heed of pride; it is a sin that turned angels into devils.
He must be of good repute among his neighbours, and under no
reproach from his former life. To encourage all faithful ministers, we
have Christ's gracious word of promise, Lo, | am with you alway,
even unto the end of the world, Matthew 28:20. And he will fit his
ministers for their work, and carry them through difficulties with
comfort, and reward their faithfulness.\
\f a man desired the pastoral office, and from love
to Christ, and the souls of men, was ready to deny himself, and
undergo hardships by devoting himself to that service, he sought to
be employed in a good work, and his desire should be approved,
provided he was qualified for the office. A minister must give as little
occasion for blame as can be, lest he bring reproach upon his
office.
To encourage all faithful ministers, we
have Christ's gracious word of promise, Lo, | am with you alway,
even unto the end of the world, Matthew 28:20. And he will fit his
ministers for their work, and carry them through difficulties with
comfort, and reward their faithfulness.\
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary