The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having children in subjection with all reverence; (but how could someone who doesn’t know how to rule one’s own house take care of God’s assembly?) not a new convert, lest being puffed up he fall into the same condemnation as the devil. Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil.
Servants, in the same way, must be reverent, not double-tongued, not addicted to much wine, not greedy for money, holding the mystery of the faith in a pure conscience. Let them also first be tested; then let them serve if they are blameless. Their wives in the same way must be reverent, not slanderers, temperate, and faithful in all things. Let servants be husbands of one wife, ruling their children and their own houses well. For those who have served well gain for themselves a good standing, and great boldness in the faith which is in Christ Jesus.
John Calvin 1540 · Public Domain On vv2–13 2 A bishop, therefore, must be blameless The particle…
2 A bishop, therefore, must be blameless The particle therefore confirms the exposition which I have given; for, on account of the dignity of the office, he concludes that it is requisite that he be a man endowed with rare gifts, and not any person taken out of the crowd. If the expression used had been “a good work,” as the ordinary translation has it, or “an honorable work,” (honestam,) as Erasmus has translated it, the inference would not have been suitable.
He wishes a bishop to be blameless, instead of which, in the Epistle to Titus, He has used (Titus 1:7) the word ἀνέγκλητον, meaning by both words, that he must not be marked by any infamy that would lessen his authority. There will be no one found among men that is free from every vice; but it is one thing to be blemished with ordinary vices, which do not hurt the reputation, because they are found in men of the highest excellence, and another thing to have a disgraceful name, or to be stained with any baseness. In order, therefore, that a bishop may not be without authority, he enjoins that there shall be made a selection of one who has a good and honorable reputation, and not chargeable with any remarkable vice. Besides, he does not merely lay down a rule for Timothy what sort of person he must select, but likewise reminds every one of those who aspire to that rank, to institute a careful examination of himself and of his life.
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The husband of one wife. It is a childish fancy to interpret this as meaning “the pastor of a single church.” Another other exposition has been more generally received, that the person set apart to that office must be one who has not been more than once married, that one wife being since dead, so that now he is not a married man. But both in this passage and in Titus 1:6, the words of the apostle are, “Who is,” and not “Who hath been;” and in this very Epistle, where he treats of widows, (1 Timothy 3:10,) he expressly makes use of the participle of the past tense. Besides, in this way he would contradict himself; because elsewhere he declares that he has no wish to lay a snare on the consciences.
The only true exposition, therefore, is that of Chrysostom, that in a bishop he expressly condemns polygamy, which at that time the Jews almost reckoned to be lawful. This corruption was borrowed by them partly from sinful imitation of the Fathers, (for they who read that Abraham, Jacob, David, and others of the same class, were married to more wives than one at the same time, thought that it was lawful for them also to do the same) and partly from neighboring nations; for the inhabitants of the East never observed that conscientiousness and fidelity in marriage which was proper. However that might be, polygamy was exceedingly prevalent among them; and therefore with great propriety does Paul enjoin that a bishop should be free from this stain.
And yet I do not disapprove of the opinion of those who think that the Holy Spirit intended to guard against the diabolical superstition which afterwards arose; as if he had said, “So far is it from being right and proper that celibacy should be enforced on bishops, that marriage is a state highly becoming in all believers.” In this way, he would not demand it as a thing necessary for them, but would only praise it as not inconsistent with the dignity of the office. Yet the view which I have already given is more simple and more solid, that Paul forbids polygamy in all who hold the office of a bishop, because it is a mark of an unchaste man, and of one who does not observe conjugal fidelity.
But there it might be objected, that what is sinful in all ought not to have been condemned or forbidden in bishops alone. The answer is easy. When it is expressly prohibited to bishops, it does not therefore follow that it is freely allowed to others. Beyond all doubt, Paul condemned universally what was contrary to an unrepealed law of God; for it is a settled enactment,
“They shall be one flesh.” (Genesis 2:24.)
But he might, to some extent, bear with that in others which, in a bishop, would have been excessively vile, and therefore not to be endured.
Nor is this a law laid down for the future, that no bishop, who already has one wife, shall marry a second or a third, while the first wife is still living; but Paul excludes from the office of a bishop any one who shall be guilty of such an enormity. Accordingly, what had been once done, and could not be corrected, he reluctantly endures, but only in the common people. For what was the remedy for those who, under Judaism, had fallen into the snare of polygamy? Should they have divorced their second and third wives? Such a divorce would not have been free from doing wrong. Since, therefore, the deed was done, and could not be undone, he left it untouched, but with this exception, that no bishop should be blemished by such a stain.
Sober, temperate, modest The word which we have translated sober, Erasmus has translated (vigilantem) watchful. As the Greek word νηφάλεος admits of either signification, the readers may make their own choice. I have preferred to translate σώφρονα, temperate, instead of sober, because σωφροσύνη has a more extensive meaning than sobriety. Modest means one who conducts himself with decency and propriety.
Hospitable The “hospitality” here spoken of, is toward strangers, and this was very common among the ancients; for it would have been reckoned disgraceful for respectable persons, and especially for those who were well known, to lodge in taverns. In the present day, the state of matters is different; but this virtue is and always will be highly necessary in a bishop, for many reasons. Besides, during the cruel persecution of the godly, many persons must have been constrained frequently to change their habitation; and therefore it was necessary that the houses of bishops should be a retreat for the exiles. In those times hard necessity compelled the churches to afford mutual aid, so that they gave lodgings to one another. Now, if the bishops had not pointed out the path to others in this department of duty, the greater part, following their example, would have neglected the exercise of humanity, and thus the poor fugitives would have been greatly discouraged.
Able to teach In the epistle to Titus, doctrine is expressly mentioned; here he only speaks briefly about skill in communicating instruction. It is not enough to have profound learning, if it be not accompanied by talent for teaching. There are many who, either because their utterance is defective, or because they have not good mental abilities, or because they do not employ that familiar language which is adapted to the common people, keep within their own minds the knowledge which they possess. Such persons, as the phrase is, ought to Sing to themselves and to the muses. They who have the charge of governing the people, ought to be qualified for teaching. And here he does not demand volubility of tongue, for we see many persons whose fluent talk is not fitted for edification; but he rather commends wisdom in applying the word of God judiciously to the advantage of the people.
It is worth while to consider how the Papists hold that the injunctions which the apostle gives do not at all belong to them. I shall not enter into a minute explanation of all the details; but on this one point what sort of diligence do they observe? And, indeed, that gift would be superfluous; for they banish from themselves the ministry of teaching as low and groveling, although this belonged especially to a bishop. But everybody knows how far it is from observing Paul’s rule, to assume the title of bishop, and boast proudly of enacting a character without speaking, provided only that they make their appearance in a theatrical dress. As if a horned mitre, a ring richly set in jewels, or a silver cross, and other trifles, accompanied by idle display, constituted the spiritual government of a church, which can no more be separated from doctrine than any one of us can be separated from his own soul.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 6, 8, 9, 11, 12, 13 Therefore he that shutteth out married men from the…
Therefore he that shutteth out married men from the office of Bishops, only because they are married, is Antichrist.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–13 2 A bishop then must be blameless, the husband…
2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
Ver. 2. A bishop then must be blameless] That is, every faithful pastor must be such as against whom no just exception can be laid, no gross fault objected. Involuntary failings and unavoidable infirmities have a pardon, of course, both with God and all good men.
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The husband of one wife] sc. At once. The Egyptian priests were forbidden also polygamy.
Vigilant] νηφαλιον, pale and wan with watching, ου χρη παννυχιον ευδειν βουληφορον ανδρα (Homer): a public person should not sleep a whole night together.
Sober] σωφρονα, that can contain his passions and keep a mean.
Of good behaviour] κοσμιον. {a} Compositus, modestus. Neat and handsome in his outward habit, venerable in all his behaviour.
Given to hospitality] Quicquid habent clerici, pauperum est: the minister’s chest is the poor man’s box.
Apt to teach] Not able only, as Dr Taylor, martyr, who preached not only every Lord’s day and holy day, but whensoever else he could get the people together. (Acts and Mon.) Praedicationis officium suscipit, quisquis ad sacerdotium accedit, saith Gregory. (Greg. Pastor.) He is no minister that is no preacher.
{a} Bene moratum. Hieron. ad Damasum.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–13 In the following description there is the complete character…
In the following description there is the complete character of an evangelical bishop, with respect to the virtues wherewith he must be adorned, and the vices from which he must be exempt, and as to the conduct of his person, and the government of his family, and his carriage to the church, and to those that are without.
A bishop, whoever hath the office of oversight in the church of God,
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must be blameless, such a person as none can truly blame for any notorious or conspicuous errors in his life.
The husband of one wife; none who at the same time hath more wives than one, as many of the Jews had; nor was polygamy only common amongst the Jews, but amongst the other Eastern nations; but this was contrary to the institution of marriage. Some interpret this of successive marriage, as if it were a scandalous thing for a minister to marry a second time; but for this they have no pretence from holy writ, or reason, or the practice and custom of nations. Many persons lose their first wives so soon after marriage, that, were not second marriages lawful, all the ends of marriage must be frustrate as to them. The apostle commanding ministers to be the husbands but of one wife, doth not oblige them to marry, if God hath given them the gift of continency, but it establisheth the lawfulness of their marrying, against the doctrine of devils in this particular, which the Church of Rome teacheth.
Vigilant: the word here translated vigilant signifieth also sober, but for that αωφρονα is after used. He must be one that watcheth his flock, and is attentive to his work; one that will neither be long absent from his flock, nor vet sluggish while he is with them.
Sober; one that is prudent, modest, temperate, that can govern his affections and passions.
Of good behaviour; a man of a comely, decent behaviour, κοσμιος, no proud, supercilious man, that despiseth others, nor a morose man, who cannot accommodate himself to others.
Given to hospitality; one that loveth strangers, that is, who is ready to express his love to strangers (especially such as for the truth have left their country) by all courteous offices.
Apt to teach; one that is able to instruct others, and who hath a facility or aptness to it, neither an ignorant nor yet a lazy man.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv2, 3, 4, 6, 7, 8, 9, 10, 11, 12, 13 Here we have St. Paul’s positive character of a…
Here we have St. Paul’s positive character of a bishop, and what he ought to be, who is admitted into that high and honourable office in the church of God: he ought to be
blameless, a person free from scandal, without any just ground of blame: the life of a bishop should shine so bright, that others may not only behold it, but admire it, and guide their lives by the example of it.
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The husband of one wife; that is, one at a time; not guilty of the sin of having many wives, or of putting away the wife by divorce, as the Jews frequently did for frivolous causes.
Here note, 1. The apostle’s command (that the bishop be the husband of one wife) doth not oblige him to marry, but it establishes the lawfulness of his marriage, if he sees sufficient reason for it.
Nor, 2. Does the apostle here forbid successive marriages, as if when a bishop has married one wife, or more, he might not lawfully marry again; for this he elsewhere allows, 1Co 7:8.
From this it may not be in a man’s power to abstain: many lose their first, and sometimes their second wives, so soon, that were not after-marriages lawful, all the ends of marriage must be frustrate to them; yet may we suppose by these words, and many others, that St. Paul proposes a greater degree of chastity to church governors than to other persons.
Vigilant, very diligent and watchful in the performance of his whole duty, not long absent from his flock, nor negligent when he is among them:
sober, governing his passions and appetites, reducing those rebellious powers under the dominion of reason and religion:
of good behaviour, in his words, in habit and garb, in his deeds and actions, neither proud and supercilious, nor morose and sour, but affable and easy, kind and courteous, of a composed temper and grave behaviour:
given to hospitality, not to sensuality; it is not the keeping of a free table, and open house for all comers, which St. Paul points at; but charity in entertaining strangers, poor Christians that left their country by persecuton, or such as traveled upon their lawful affairs from place to place; the free relieving of such as are necessitous and exposed to want and hardship, is the hospitality pointed at by our apostle:
apt to teach, that is, both knowing and willing, able to teach, and forward to it, having both skill and will, ability and dexterity, for that part of his duty; one that is neither ignorant of his duty, nor negligent in the performance of it.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v8 We have here the character of deacons: these had…
We have here the character of deacons: these had the care of the temporal concerns of the church, that is, the maintenance of the ministers and provision for the poor: they served tables, while the ministers or bishops gave themselves only to the ministry of the word and prayer, Act 6:2, Act 6:4. Of the institution of this office, with that which gave occasion to it, you have an account in Act 6:1-7. Now it was requisite that deacons should have a good character, because they were assistants to the ministers, appeared and acted publicly, and had a great trust reposed in them. They must be grave. Gravity becomes all Christians, but especially those who are in the office in the church. Not doubled-tongued; that will say one thing to one and another thing to another, according as their interests leads them: a double tongue comes from a double heart; flatterers and slanderers are double-tongued. Not given to much wine; for this is a great disparagement to any man, especially to a Christian, and one in office, unfits men for business, opens the door to many temptations. Not greedy of filthy lucre; this would especially be bad in the deacons, who were entrusted with the church's money, and, if they were covetous and greedy of filthy lucre, would be tempted to embezzle it, and convert that to their own use which was intended for the public service. Holding the mystery of faith in a pure conscience, Ti1 3:9. Note, The mystery of faith is best held in a pure conscience. The practical love of truth is the most powerful preservative from error and delusion. If we keep a pure conscience (take heed of every thing that debauches conscience, and draws us away from God), this will preserve in our souls the mystery of faith. Let these also first be proved, Ti1 3:10. It is not fit that the public trusts should be lodged in the hands of any, till they have been first proved, and found fit for the business they are to be entrusted with; the soundness of their judgments, their zeal for Christ, and the blamelessness of their conversation, must be proved. Their wives likewise must have a good character (Ti1 3:11); they must be of a grave behaviour, not slanderers, tale-bearers, carrying stories to make mischief and sow discord; they must be sober and faithful in all things, not given to any excess, but trusty in all that is committed to them. All who are related to ministers must double their care to walk as becomes the gospel of Christ, lest, if they in any thing walk disorderly, the ministry be blamed. As he said before of the bishops or ministers, so here of the deacons, they must be the husband of one wife, such as had not put away their wives, upon dislike, and married others; they must rule their children and their own houses well; the families of deacons should be examples to other families. And the reason why the deacons must be thus qualified is (Ti1 3:13) because, though the office of a deacon be of an inferior degree, yet it is a step towards the higher degree; and those who had served tables well the church might see cause afterwards to discharge from that service, and prefer to serve in preaching the word and in prayer. Or it may be meant of the good reputation that a man would gain by his fidelity in this office: they will purchase to themselves great boldness in the faith that is in Christ Jesus. Observe, 1. In the primitive church there were but two orders of ministers or officers, bishops and deacons, Phi 1:1. After-ages have invented the rest. The office of the bishop, presbyter, pastor, or minister, was confined to prayer and to the ministry of the word; and the office of the deacon was confined to, or at least principally conversant about, serving tables. Clemens Romanus, in his epistle to the Christian (cap. 42, 44), speaks very fully and plainly to this effect, that the apostles, foreknowing, by our Lord Jesus Christ, that there would arise in the Christian church a controversy about the name episcopacy, appointed the forementioned orders, bishops and deacons. 2. The scripture-deacon's main employment was to serve tables, and not to preach or baptize. It is true, indeed, that Philip did preach and baptize in Samaria (Acts 8), but you read that he was an evangelist (Act 21:8), and he might preach and baptize, and perform any other part of the ministerial office, under that character; but still the design of the deacon's office was to mind the temporal concerns of the church, such as the salaries of the ministers and providing for the poor. 3. Several qualifications were very necessary, even for these inferior officers: The deacons must be grave, etc. 4. Some trial should be made of persons' qualifications before they are admitted into office in the church, or have any trust committed to them: Let these also first be proved. 5. Integrity and uprightness in an inferior office are the way to be preferred to a higher station in the church: They purchase to themselves a good degree. 6. This will also give a man great boldness in the faith, whereas a want of integrity and uprightness will make a man timorous, and ready to tremble at his own shadow. The wicked fleeth when no man pursueth, but the righteous are bold as a lion, Pro 28:1.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–13 A bishop then must be blameless,.... Or "an elder",…
A bishop then must be blameless,.... Or "an elder", as the Syriac version renders it; not that it can be expected that such an one should be entirely free from sin, or be blameless in the sight of God; but that he should be one, who is so before men, and has not been guilty of any notorious and flagitious crime; and particularly, is not chargeable with the vices hereafter mentioned or hinted at. So the priests under the law were to be without blemish, even in their bodies, Lev 21:17 to which the apostle may here allude.
The husband of one wife; which is not to be understood in a mystical and allegorical sense of his being the pastor of one church, since the apostle afterwards speaks of his house and children, that are to be ruled and kept in good order by him, in distinction from the church of God; but in a literal sense of his conjugal estate; though this rule does not make it necessary that he should have a wife; or that he should not marry, or not have married a second wife, after the death of the first; only if he marries or is married, that he should have but one wife at a time; so that this rule excludes all such persons from being elders, or pastors, or overseers of churches, that were "polygamists"; who had more wives than one at a time, or had divorced their wives, and not for adultery, and had married others. Now polygamy and divorces had very much obtained among the Jews; nor could the believing Jews be easily and at once brought off of them. And though they were not lawful nor to be allowed of in any; yet they were especially unbecoming and scandalous in officers of churches. So the high priest among the Jews, even when polygamy was in use, might not marry, or have two wives, at once; if he did, he could not minister in his office until he divorced one of them (u). For it is written, Lev 21:13, "he shall take a wife", , "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
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vigilant; or wakeful and watchful, who is diligent in his business, and attends to his care and charge; is watchful over himself, his words, and actions; and watches for the souls of men, to do them all the good he can; and is sober in body, is temperate, and uses moderation in eating and drinking; and in mind, is modest, humble, and prudent; and so the Vulgate Latin Version renders the word "prudent": and the Ethiopic version, "a wise man", one of a sound judgment, a good understanding, and prudent conduct; is not wise above what is written, but thinks soberly of himself, as he ought. The Syriac and Arabic versions render it, "chaste", as free from intemperance, so from uncleanness: and
of good behaviour: neat and decent in his apparel; modest in his whole deportment and conduct, and affable and courteous to all; beautiful in his life and conversation, being adorned with every thing that is graceful and comely:
given to hospitality: to the love of strangers, and to the entertainment of them; and especially the saints and fellow ministers, who are exiled, or are travelling for the sake of spreading the Gospel, or upon some lawful and laudable account. These he is to assist by his advice and counsel, and with the necessaries of life, according to his abilities. Abraham and Lot are noted instances of this virtue.
Apt to teach; who has a considerable store of knowledge; is capable of interpreting the Scripture to the edification of others; is able to explain, lay open, and illustrate the truths of the Gospel, and defend them, and refute error; and who is not only able, but ready and willing, to communicate to others what he knows; and who likewise has utterance of speech, the gift of elocution and can convey his ideas of things in plain and easy language, in apt and acceptable words; for otherwise it signifies not what a man knows, unless he has a faculty of communicating it to others, to their understanding and advantage.
(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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 4, 6, 7, 8, 9, 10, 11, 13 Therefore - That he may be capable of it.…
Therefore - That he may be capable of it. A bishop - Or pastor of a congregation. Must be blameless - Without fault or just suspicion. The husband of one wife - This neither means that a bishop must be married, nor that he may not marry a second wife; which it is just as lawful for him to do as to marry a first, and may in some cases be his bounden duty. But whereas polygamy and divorce on slight occasions were common both among the Jews and heathens, it teaches us that ministers, of all others, ought to stand clear of those sins. Vigilant, prudent - Lively and zealous, yet calm and wise. Of good behaviour - Naturally flowing from that vigilance and prudence.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–13 Verse 2. A bishop then must be blameless] Our…
Verse 2. A bishop then must be blameless] Our term bishop comes from the Anglo-Saxon [A.S.], which is a mere corruption of the Greek επισκοπος, and the Latin episcopus; the former being compounded of επι, over, and σκεπτομαι, to look or inspect, signifies one who has the inspection or oversight of a place, persons, or business; what we commonly term a superintendent. The New Testament writers have borrowed the term from the Septuagint, it being the word by which they translate the pakid of the Hebrew text, which signifies a visiter, one that personally inspects the people or business over which he presides. It is given by St. Paul to the elders at Ephesus, who had the oversight of Christ's flock, Ac 20:28; and to such like persons in other places, Php 1:1; 1Ti 3:2, the place in question; and Tit 1:7.
Let us consider the qualifications of a Christian bishop, and then we shall soon discover who is fit for the office.
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First. - This Christian bishop must be blameless; ανεπιληπτον, a person against whom no evil can be proved; one who is everywhere invulnerable; for the word is a metaphor, taken from the case of an expert and skilful pugilist, who so defends every part of his body that it is impossible for his antagonist to give one hit. So this Christian bishop is one that has so conducted himself, as to put it out of the reach of any person to prove that he is either unsound in a single article of the Christian faith, or deficient in the fulfilment of any duty incumbent on a Christian. He must be irreprehensible; for how can he reprove that in others which they can reprove in him?
Second. - He must be the husband of one wife. He should be a married man, but he should be no polygamist; and have only one wife, i.e. one at a time. It does not mean that, if he has been married, and his wife die, he should never marry another. Some have most foolishly spiritualized this, and say, that by one wife the Church is intended! This silly quibbling needs no refutation. The apostle's meaning appears to be this: that he should not be a man who has divorced his wife and married another; nor one that has two wives at a time. It does not appear to have been any part of the apostle's design to prohibit second marriages, of which some have made such a serious business. But it is natural for some men to tithe mint and cummin in religion, while they neglect the weightier matters of the law.
Third. - He must be vigilant; νηφαλεον, from νη, not and πιω, to drink. Watchful; for as one who drinks is apt to sleep, so he who abstains from it is more likely to keep awake, and attend to his work and charge. A bishop has to watch over the Church, and watch for it; and this will require all his care and circumspection. Instead of νηφαλεον, many MSS. read νηφαλιον. this may be the better orthography, but makes no alteration in the sense.
Fourth. - He must be sober; σωφρονα, prudent or, according to the etymology of the word, from σως, sound, and φρην, mind, a man of a sound mind; having a good understanding, and the complete government of all his passions.
A bishop should be a man of learning, of an extensive and well cultivated mind, dispassionate, prudent, and sedate.
Fifth. - He must be of good behaviour; κοσμιον, orderly, decent, grave, and correct in the whole of his appearance, carriage, and conduct. The preceding term, σωφρονα, refers to the mind; this latter, κοσμιον, to the external manners. A clownish, rude, or boorish man should never have the rule of the Church of God; the sour, the sullen, and the boisterous should never be invested with a dignity which they would most infallibly disgrace.
Sixth. - He must be given to hospitality; φιλοξενον, literally, a lover of strangers; one who is ready to receive into his house and relieve every necessitous stranger. Hospitality, in those primitive times, was a great and necessary virtue; then there were few inns, or places of public entertainment; to those who were noted for benevolence the necessitous stranger had recourse. A Christian bishop, professing love to God and all mankind, preaching a religion, one half of the morality of which was included in, Thou shalt love thy neighbour as thyself, would naturally be sought to by those who were in distress and destitute of friends. To enable them to entertain such, the Church over which they presided must have furnished them with the means. Such a bishop as St. Paul, who was often obliged to labour with his hands for his own support, could have little to give away. But there is a considerable difference between an apostolical bishop and an ecclesiastical bishop: the one was generally itinerant, the other comparatively local; the former had neither house nor home, the latter had both; the apostolical bishop had charge of the Church of Christ universally, the ecclesiastical bishop of the Churches in a particular district. Such should be addicted to hospitality, or works of charity; especially in these modern times, in which, besides the spiritualities, they possess the temporalities, of the Church.
Seventh. - He should be apt to teach; διδακτικον, one capable of teaching; not only wise himself, but ready to communicate his wisdom to others. One whose delight is, to instruct the ignorant and those who are out of the way. He must be a preacher; an able, zealous, fervent, and assiduous preacher.
He is no bishop who has health and strength, and yet seldom or never preaches; i.e. if he can preach - if he have the necessary gifts for the office.
In former times bishops wrote much and preached much; and their labours were greatly owned of God. No Church since the apostle's days has been more honoured in this way than the British Church. And although bishops are here, as elsewhere, appointed by the state, yet we cannot help adoring the good providence of God, that, taken as a body, they have been an honour to their function; and that, since the reformation of religion in these lands, the bishops have in general been men of great learning and probity, and the ablest advocates of the Christian system, both as to its authenticity, and the purity and excellence of its doctrines and morality.
CHAUCER'S character of the Clerke of Oxenford is a good paraphrase on St. Paul's character of a primitive bishop: -
Of studie tookin he moste cure and hede,
Nought oo word spak he more than there was nede,
And that was selde in forme and and reverence,
And short, and quick, and full of high sentence;
Sowning in moral vertue was speche,
And gladly wolde he lerne, and gladly teache.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 4, 7, 8, 10, 11, 12 1Ti 3:2-3. A bishop then — Or an overseer…
1Ti 3:2-3. A bishop then — Or an overseer of the flock of Christ, that he may be capable of such an office; must be blameless — In every respect with regard to his moral character, since any thing which might be amiss in that would tend to bring a reproach upon his office, and greatly obstruct his usefulness; the husband of one wife — This neither means that a bishop must be married, nor that he may not marry a second wife; which is just as lawful for him to do as to marry a first, and may, in some cases, be his bounden duty. But whereas polygamy and divorce, upon slight occasions, were both common among the Jews and heathen, it teaches us that ministers, of all others, ought to stand clear of those sins. Macknight’s reasoning on this subject is very conclusive. “That the gospel allows women to marry a second time, is evident from 1Co 7:9; 1Co 7:39. By parity of reason it allows men to marry a second time likewise. Wherefore, when it is said here that a bishop must be the husband of one wife, and (1Ti 5:9,) that the widow, who is employed by the church in teaching the young of her sex, must have been the wife of one husband, the apostle could not mean that persons who have married a second time are thereby disqualified for sacred offices. For in that case, a bishop whose wife dies while he is young, must lay down his office, unless he can live continently unmarried. The apostle’s meaning, therefore, in these canons, is, that such persons only were to be intrusted with sacred offices who in their married state had contented themselves with one wife, and with one husband at a time; because thereby they had showed themselves temperate in the use of sensual pleasures; through the immoderate love of which the Asiatic nations universally practised polygamy. In like manner because, according to our Lord’s determination, persons who divorced each other unjustly were guilty of adultery when they married themselves to others; also because such really had more wives and husbands than one at a time, as was the case with the woman of Samaria, (Joh 4:18,) the apostle, to restrain these licentious practices, which were common among the Greeks and Romans, as well as among the Jews, ordered that no widow should be chosen to instruct the younger women, but such as had been the wife of one husband only at a time.” Vigilant — Intent upon his duty, ready to resist temptation, and careful to preserve his flock from seduction; sober — Greek, σωφρονα, prudent; or, as the word also implies, one who governs well his passions, and whose mind is well regulated. He must be lively and zealous, yet calm and wise; of good or comely behaviour — As κοσμιον might be properly rendered; implying that his conduct, in all respects, must be such as becomes his office: his discourse, his dress, his visage, his gait, his manners being all suitable to the gravity of his functions. The former word respects the inward man, and this the outward. Given to hospitality — Literally, a lover of strangers. As the primitive Christians took a particular charge of orphans, widows, sick people, and of such as were imprisoned for their religion, or spoiled of their goods, so also of strangers; to the care of whom they were led by the manners of the age, and the peculiar circumstances of the times. For many of the first converts, having devoted themselves to the preaching of the gospel, often travelled from one place to another; and as there were no inns in the eastern countries like those used now with us, it was customary for travellers to lodge with their acquaintance, or with such persons as they were recommended to. But all the disciples of Christ, considering themselves as brethren, and as engaged in one common cause for the benefit of the world, they made each other welcome, though unacquainted, to such food and lodging as they could afford. And therefore, when travellers were not acquainted with the brethren in any particular place, all they had to do was to make themselves known as Christians, by declaring their faith, (2Jn 1:10,) especially to the bishops, who had a liberal maintenance given them to enable them to be hospitable. Yet the bishop’s hospitality was not to be confined to the brethren: he was to extend it, on occasion at least, even to such heathen strangers as, agreeably to the manners of the times, came to him, drawn by his reputation for wisdom or beneficence. The reason was, by receiving such into his house, he would have an opportunity of recommending the true religion to them by his conversation and example. From this account it is evident, that the hospitality anciently required in a bishop was not what is now meant by that word, namely, the keeping a good table, and an open house for one’s friends and others, who are able to make him a return in kind; but it consisted in entertaining strangers of the character just now described; the poor also, and the persecuted for the sake of religion. Apt, or fit, to teach — By having a thorough knowledge of the things he is to teach, a clear manner of expressing his thoughts, and an earnest desire to instruct the ignorant; or one that is himself well instructed in the things of the kingdom of God, and is communicative of what he knows; is both able and willing to impart to others the knowledge which God hath given him. Not given to wine — Or any other kind of strong liquor; no striker — Not of such a hasty temper as to have so little government of himself as to be ready to strike those who provoke him; or one that is apt to use violence to any one, but who does every thing in a spirit of meekness, gentleness, long- suffering, and love. For the servant of the Lord must not strive, but be gentle toward all men, 2Ti 2:24; not greedy — Or desirous, rather, of filthy lucre — That is, who does not make his ministry subservient to any secular design or interest; that uses no mean, base, sordid ways of getting money; who is dead to the wealth of this world, and makes it appear by his conduct that he is so, and that he lives above it. It is remarkable that the phrase αισχροκερδης, which is here used, and signifies a person attached to sordid gain, is seldom or never used in the New Testament to express any gain, but that which is made or procured by the covetousness of Christian ministers; and “never surely,” as Doddridge observes, “does an eagerness in pursuit of money appear more dishonourable and sordid than in persons of that noble, but, alas! too often prostituted profession.” But patient — Επιεικη, gentle, yielding, or moderate; one that does not insist upon the extremity of his right, but is ready to give it up, in some degree, for the sake of peace; not a brawler — A contentious person; not covetous — Αφιλαργυρον, not a lover of money, or of riches, but who, having food and raiment for himself and those dependant upon him, is content therewith.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–13 A bishop - A minister of religion, according to…
A bishop - A minister of religion, according to the foregoing remarks, who has the charge or oversight of any Christian church. The reference here is doubtless to one who had the government of the church entrusted to him 1Ti 3:4-5, and who was also a preacher of the gospel.
Must be blameless - This is a different word (ἀνεπίλημπτον anepilēmpton) from that rendered “blameless” in Luk 1:6; Phi 2:15; Phi 3:6 (ἄμεμπτος amemptos); compare however, Luk 1:6 note; Phi 3:6 note. The word here used does not mean that, as a necessary qualification for office, a bishop should be “perfect;” but that he should be a man against whom no charge of immorality, or of holding false doctrine, is alleged. His conduct should be irreprehensible or irreproachable. Undoubtedly it means that if “any” charge could be brought against him implying moral obliquity, he is not fit for the office. He should be a man of irreproachable character for truth, honesty, chastity, and general uprightness.
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The husband of one wife - This need not be understood as requiring that a bishop “should be” a married man, as Vigilantius, a presbyter in the church at Barcelona in the fourth century, supposed, however desirable in general it may be that a minister of the gospel should be married. But, while this interpretation is manifestly to be excluded as false, there has been much difference of opinion on the question whether the passage means that a minister should not have more than one wife at the same time, or whether it prohibits the marriage of a second wife after the death of the first. On this question, the notes of Bloomfield, Doddridge, and Macknight, may be consulted. That the former is the correct opinion, seems to me to be evident from the following considerations:
(1) It is the most obvious meaning of the language, and it would doubtless be thus understood by those to whom it was addressed. At a time when polygamy was not uncommon, to say that a man should “have but one wife” would be naturally understood as prohibiting polygamy.
(2) The marriage of a second wife, after the death of the first, is nowhere spoken of in the Scriptures as wrong. The marriage of a widow to a second husband is expressely declared to be proper 1Co 7:39; and it is not unfair to infer from that permission that it is equally lawful and proper for man to marry the second time. But if it is lawful for any man it is right for a minister of the gospel. No reason can he assigned against such marriages in his case, which would not be equally valid in any other. Marriage is as honorable for a minister of the gospel as for any other man (compare notes on Heb 13:4); and, as Doddridge has well remarked, “Circumstances may be so adjusted that there may be as much reason for a second marriage as for the first, and as little inconvenience of any kind may attend it.”
(3) There was a special propriety in the prohibition, if understood as prohibiting polygamy. It is known that it was extensively practiced, and was not regarded as unlawful. Yet one design of the gospel was to restore the marriage relation to its primitive condition; and though it might not have seemed absolutely necessary to require of every man who came into the church to divorce his wives, if he had more than one, yet, in order to fix a brand on this irregular practice, it might have been deemed desirable to require of the ministers of the gospel that they should have but one wife. Thus the practice of polygamy would gradually come to be regarded as dishonorable and improper, and the example and influence of the ministry would tend to introduce correct views in regard to the nature of this relation. One thing is clear from this passage, that the views of the Papists in regard to the celibacy of the clergy are directly at variance with the Bible. The declaration of Paul in Heb 13:4, is, that “marriage is honorable in all;” and here it is implied that it was proper that a minister should be married. If it were not, why did not Paul prohibit it altogether? Instead of saying that it was improper that a bishop should have more than one wife, why did he not say that it was improper that he should be married at all? Would not a Romanist say so now?
Vigilant - This word (νηφάλεος nēphaleos) occurs only here and in 1Ti 3:11; Tit 2:2. It means, properly, “sober, temperate, abstinent,” especially in respect to wine; then “sober-minded, watchful, circumspect. Robinson.” A minister should have a watchful care over his own conduct. He should be on his gaurd against sin in any form.
Sober - σώφρονα sōphrona Properly, a man of “a sound mind;” one who follows sound reason, and who is not under the control of passion. The idea is, that he should have his desires and passions well regulated. Perhaps the word “prudent” would come nearer to the meaning of the apostle than any single word which we have.
Of good behaviour - Margin, “modest.” Coverdale renders it, “mannerly.” The most correct rendering, according to the modern use of language, would be, that he should be “a gentleman.” He should not be slovenly in his appearance, or rough and boorish in his manners. He should not do violence to the usages of refined conversation, nor be unfit to appear respectable in the most refined circles of society. Inattention to personal neatness, and to the rules which regulate refined contact, is indicative neither of talent, learning, nor religion; and though they are occasionally - not often - connected with talent, learning, and religion, yet they are never the fruit of either, and are always a disgrace to those who exhibit such incivility and boorishness, for such men “ought” to know better. A minister of the gospel should be a finished gentleman in his manners, and there is no excuse for him if he is not. His religion, if he has any, is adapted to make him such. He has usually received such an education as ought to make him such, and in all cases “ought” to have had such a training. He is admitted into the best society, and has an opportunity of becoming familiar with the laws of refined conversation. He should be an example and a pattern in all that goes to promote the welfare of mankind, and there are few things so easily acquired that are suited to do this, as refinement and gentility of manners. No man can do good, on the whole, or in the “long run,” by disregarding the rules of refined contact; and, other things being equal, the refined, courteous, polite gentleman in the ministry, will always do more good than he who neglects the rules of goodbreeding.
Given to hospitality - This is often enjoined on all Christians as a duty of religion. For the reasons of this, and the nature of the duty, see the Rom 12:13 note; Heb 13:2 note. It was a special duty of the ministers of religion, as they were to be examples of every Christian virtue.
Apt to teach - Greek, “Didactic;” that is, capable of instructing, or qualified for the office of a teacher of religion. As the principal business of a preacher of the gospel is to “teach,” or to communicate to his fellow-men the knowledge of the truth, the necessity of this qualification is obvious. No one should be allowed to enter the ministry who is not qualified to impart “instruction” to others on the doctrines and duties of religion; and no one should feel that he ought to continue in the ministry, who has not industry, and self-denial, and the love of study enough to lead him constantly to endeavor to “increase” in knowledge, that he may be qualified to teach others. A man who would “teach” a people, must himself keep in advance of them on the subjects on which he would instruct them.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 4, 6, 8, 11 A bishop (the same name then comprehended priest) to…
A bishop (the same name then comprehended priest) to be blameless, as to life and conversation, adorned, (says St. John Chrysostom) with all virtues. See also St. Jerome in his letter to Oceanus. --- The [1] husband of one wife. It does not signify, that to be a bishop or priest he must be a married man; nor that he must be a man who has but one wife at a time; but that he must be a man who has never been married but once, or to one wife: because to be married more than once, was looked upon as a mark of too great an inclination to sensual pleasures. It is true, at that time he was to live with her as with a sister. This St. Jerome testifies as to the discipline of the Latin Church. (Witham) --- The meaning is not that every bishop should have a wife, (for St. Paul himself had none) but that no one should be admitted to the holy orders of bishop, priest, or deacon, who had been married more than once. (Challoner) --- Sober.[2] The Greek rather signifies watchful. --- Chaste.[3] There is nothing for this in the Greek text at present, unless in some few manuscripts. Perhaps the ancient Latin interpreter added it, as being signified and comprehended in the words. --- Teacher: a doctor, as the Greek signifies. (Witham)
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[BIBLIOGRAPHY]
See St. John Chrysostom, p. 285.
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[BIBLIOGRAPHY]
Sobrium, Greek: nephalion. Vigilantem.
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[BIBLIOGRAPHY]
Pudicum: some Greek manuscripts, Greek: semnon.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v8 B.—Character of the Deacons and Deaconesses
B.—Character of the Deacons and Deaconesses
1Ti_3:8-13
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8Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; [,] 9Holding the mystery of the faith in a pure conscience.6 10And let these also first be proved; [,] then let them use the 11office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. 12Let the deacons be the husbands of one wife, ruling their children and their own houses well. 13For they that have used the office of a deacon well, purchase to themselves a good degree [secure to themselves good standing], and great boldness in the faith which is in Christ Jesus.
EXEGETICAL AND CRITICAL
1Ti_3:8. Likewise the deacons. After the Acts of the Apostles have told us the origin of the diaconate (1Ti_6:1-5), we may learn from the Pastoral Letters the qualifications needed, in Paul’s judgment, for a good deacon. This passage is important, as it is the only one which portrays the character so clearly as to be a true mirror for all after times. Here, as with the episcopi (1Ti_3:1-7), the Apostle omits the higher requisites of spirit and disposition, to consider rather the domestic and moral qualities which men readlily see and judge in others. It is true that the characteristics here named agree in many points with those of the presbyter (1Ti_3:1-7); but the likeness lies in the nature of the case and the relationship of both offices, and thus, instead of being at all extraordinary, furnishes an added proof of the genuineness of these Epistles. For, were a marked difference made between the episcopus and diaconus in rank and character, this Epistle would bear the unquestionable stamp of a later age, since, in the day of Paul, both munera were nearly alike. Besides, both divisions differ sufficiently in slight details, which show again the wisdom of the Apostle. See, on the diaconate in general, Lechler on Act_6:1-5.—Grave, not double-tongued. There is no proof that, in the apostolic time, there existed a special, exclusive class, a collegium of church assistants, who had charge of the various duties of the diaconate. All depended on individual activity; and it was therefore the more necessary that such persons should be of superior worth, and honorably fulfil the office. It is not, however, difficult to see the design of the Apostle in urging these requirements, although naturally we may not expect a complete sketch or an exact order in the recital of them.—Grave (with ὧσαύτως we must supply δωῖ εἶναι from the preceding), σεμνοὺς (comp. 1Ti_2:2; Tit_2:2); not so much a special virtue for a deacon, as a Christian quality which every church officer must possess. We may take Stephen and Philip as patterns of the true σεμνότης of a Christian deacon.—Not double-tongued, μὴ διλόγους; a word used only, here. Bengel: “Ad alios alia loquentes.” In the manifold relations of the deacons with different persons and families, they might readily fall into this vice, so wholly unworthy of a man of character.—Not given to much wine (comp. Tit_2:3). He who would not merely aid poverty, but as far as possible heal it, must be himself a pattern of temperance.—Not greedy of filthy lucre, μὴ αἰσχροκερδεῖς (comp. 1Ti_3:3). Any who was capable of this, would soon appropriate dishonestly the gifts entrusted to him for the poor.
1Ti_3:9. The mystery pure conscience. Here is the same inward connection of faith and conscience as before, 1Ti_1:18; and it is an equally strong proof that the Apostle is by no means content with the mere outward blamelessness of the church officers, if this higher spiritual faith be lacking.—Τὸ μυστήριον τῆς πίστεως; a peculiar expression, not occurring elsewhere. The mystery here, as 1Co_2:7, the truth, before hidden, but now revealed (comp. Rom_16:25).—Of the faith; a Genitiv. subjecti, just as, in 1Ti_3:16, τὸ μυστήριον τῆς εὐσεβείας; a mystery which is the object of faith, and can be understood only by faith. The Apostle presupposes that this mystery is like a treasure in the actual possession of the deacons; and to the question, how it can best be preserved, he answers with this precept: “Ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει.” The pure conscience is the coffer in which the treasure is best deposited. Ἔχοντας used here, as often, almost in the sense of κατέχοντας. Although we must grant that this clause does not directly refer to the diaconate, but is entirely general (De Wette), yet it is obvious that such a life of faith and conscience must be most useful toward even official duty. As teaching and preaching were not the usual charge of the deacons, they must so much the more upbuild others by their action; and without this personal faith and conscientiousness they could not fulfil their difficult task. “Additur pura conscientia, quæ extenditur ad totam vitam, tum vero, ut sciant se Deo servire;” Calvin.
1Ti_3:10. And let these also first be proved. These no less than the presbyters. The Apostle had not, indeed (1Ti_2:1-7), expressly ordered a previous δοκιμάζειν for these persons, but it lies in the nature of the case, especially in the restriction, 1Ti_3:5. We are not told by whom this proof was to be made, or to what special points it should extend. It could not have been a public one, before the whole community, since it was already presumed that those called to the diaconate enjoyed a good name and character. It is better to suppose an inquiry by Timothy himself, and the associate episcopi, since the deacons had probably their formal appointment from these last. That it was an examination in the proper sense (Heubner), is as improbable as the notion (Heydenreich) that we are to suppose the “united voices, and questions all around,” from individuals of the congregation. This is surely too official and modern a conception. Far simpler Bengel: “Diaconi debebant prius edere specimen, sui in ipsâ diaconiâ, quam plane immitterentur in munus.” They could enter on their office, after their blamelessness had been proved. This proof was thus, in the main, of a prohibitory character, to keep the unworthy from office.
1Ti_3:11. Even so must their wives in all things. This direction concerning the wives has a somewhat singular place amidst the rules of the diaconate. Were not the passage beyond all critical doubt, we might regard it as an interpolation. The connection does not allow us to think of Christian women in general; nor does the Apostle speak of deaconesses alone, as such, since in chap. 5 this class is distinctly treated of. We are almost unwillingly forced to apply this to the wives of deacons (Matthies); although it is remarkable, again, that the Apostle should give such express precepts for these, yet none for the wives of the presbyters, who had yet higher rank. The reason of this may be found, however, in the fact that the wives of the deacons were entrusted also with the office of deaconess; which compels us to the opinion that, by the word γυναῖκας, must be understood the wives of deacons, in so far as they were deaconesses also, and thus subject to certain rules here suggested beforehand, but more expressly given in chap. 5. These requisites are such as every Christian woman should have, yet they are specially desirable and indispensable to the sisters who would undertake a public office in the church.—Not slanderers, μὴ διαβόλους; literally, not devils—which they undoubtedly would be should they be guilty of lying and slander. “Why is it that evil-speaking is so characteristic of women? A woman has no arms, weapons, brute force, like man; her tongue is her weapon; and her natural feeling of dependence makes her more susceptible to envy and rivalry;” Heubner.—This qualification of the deacons’ wives has its relative contrast with the requirement made of the husbands; μὴ διλόγους, just as the νηφαλίους points back to the preceding, μὴ οἴνῳ πολλῷ προσέχοντας.—Faithful in all things, is a precept indeed for all, but specially for women, who in their allotted sphere must practise this fidelity in little things, and therefore not overlook or despise it.
1Ti_3:12. Let the deacons be the husbands of one wife. See 1Ti_3:2.—Ruling their children and their own houses well. See 1Ti_3:4-5. The domestic virtue of deacons must not be inferior to that of presbyters. Care of their own children was doubtless the best preparatory school for care of the poor and sick.
1Ti_3:13. For they that have used, &c. To call forth an earnest attention to his precepts, the Apostle points to the noble reward of the faithful man. Undoubtedly, in his view, they only would deserve it who made such rules their own, and thus fulfilled them.—Such purchase to themselves a good degree, βαθμὸν καλόν. Βαθμός, gradus, the Ionic form of the Attic βασμός (from βαίνω), may be understood either in reference to church office, or to the spiritual state. If, in the former view, we see in this phrase a promotion to the presbyterial office (Jerome, Bengel, and others), we must presuppose a kind of hierarchical order, which is quite foreign to the apostolic time. This interpretation is not at all necessary by grammatical rule; indeed, the description of this higher official degree as καλόν sounds somewhat singularly; nor can we conceive of any connection between such advancement and the παῤῥησία spoken of just after. We therefore prefer their view who interpret it as a good step in spiritual life, or future blessedness—two meanings which may well be united, and between which to put either—or (De Wette, Huther, and others), we think unnecessary. The Christian life here and hereafter is, in the Apostle’s view, one united whole; and in proportion as we advance here in our spiritual growth, shall we reach undoubtedly a higher degree of blessedness. It has been often said, indeed, but never proved, that Paul knows no degrees in future happiness. The opposite rather appears from 1Co_3:15; 1Co_15:41-42; 2Co_9:6, and elsewhere. A faithful fulfilment of our calling in the Church of Christ is the means blessed of Him to win here, as in eternity, a good degree of growth and of salvation. [It seems most agreeable to our conceptions of justice, and is consonant enough to the language of Scripture, to suppose that there are prepared for us rewards and punishments of all possible degrees, from the most exalted happiness down to the extremest misery, so that our labor is never in vain; whatever our advancement in virtue, we procure a proportionable accession of future happiness; Paley. “Mor. Phil.,” B. 1, c. 7.—W.]—And great boldness in the faith which is in Christ Jesus. This second part of the promise expresses the reward which such fidelity will gain from others; as βασμός referred to that which the diaconus would gain for himself. Παῤῥησία, used in this absolute sense, does not mean boldness of faith before God, but boldness of conscience before men, and, indeed, before the church, in whose employment such deacons as breathed this spirit could not have reproach. Bengel joins them both: “Fiducia erga, Deum et homines.” Faith in Christ Jesus does not belong exclusively to παῤῥησία, but as well to βαθμός; meaning the ground in which this confidence is rooted, and on which this degree is built. It is obvious that πίστις must not be taken objectively of Christian doctrine, but subjectively of the personal life of faith. [βαθμός is rendered, by Conybeare, position. Alford inclines to this reading, but refers it also, with De Wette and Wiesinger, to the hope of the future, as well as the present life. We cannot, however, see force enough in the above reasoning to reject the generally received idea of an official promotion. Undoubtedly the hierarchical ideas of the day of Jerome, when the deacon was styled a Levite (Ep. 27), do not belong to the church of St. Paul and Timothy. But there is nothing strange in the supposition, that a deacon of excellence in his calling should rise to the rank of presbyter. The custom, as it afterward obtained in the church, although it may have been by no means the rule of that early time, seems to have arisen naturally enough out of just such instances. Why should not such a promotion be καλός? and why should not one who had attained it have greater “boldness in the faith” ? The opposite interpretation seems to us far-fetched and fantastic. See further, Ellicott and Wordsworth in loco.—W.]
DOCTRINAL AND ETHICAL
1. It appears, from these precepts given to the deacons, how highly the Apostle valued the charge of the poor, which he would entrust only to those worthy of this special honor. All his directions may be called a practical commentary on two sayings of the Lord: “Woe to him through whom the offence cometh” (Mat_18:6-7); “Whoso is faithful in the least, is faithful also in much” (Luk_16:10). The Apostle in this, moreover, remains true to his own rule, that God is not “a God of confusion, but of peace,” and therefore all must be “done decently and in order” (1Co_14:33; 1Co_14:40).
2. The offices of deacon, presbyter, &c., in the apostolic church were not immediately ordained by Christ, and as little arranged by human wisdom after a predetermined and measured plan; but they came by degrees into existence, under the guidance of the Holy Spirit and in the process of circumstances, and were thus the source of rich blessing to many. They had from the first a spiritual character, the diaconate not excepted; for this office is very superficially valued, if we suppose it designed to meet the physical wants of the sick and poor. Here, rather, the beautiful saying is true: “The soul of charity is charity to the soul,” Amalia Sieveking; and, “The service of the poor is the service of God,” Angelus Merula. Hence such an office can be worthily exercised by those alone who are united truly with Christ and the brethren by the spirit of faith and love, and for Christ’s sake ready to meet every sacrifice, every trial, and every opposition.
3. The apostolic directions regarding the office of presbyter and deacon have to the present time been far more truly kept in the Reformed Church than in the Lutheran; whilst in the Roman Church they have been caricatured, and are hardly to be recognized. It is from this common cause that the presbyterate and diaconate, in the life of the church, form, together with the office of preacher and pastor, a circle of working forces, whose rights and duties are still too little understood and prized by many. Compare the “Manual for Elders and Deacons in the Evangelical Church, and those who are to become such,” by G. B. Lechler, Frankfort-on-the-Maine, 1857.
4. “It is beyond doubt that much is given to those who are entrusted with the office of elder or deacon. An office is given them of primitive Christianity, honorable by its antiquity, and at the same time evangelical, Protestant, of needful service for the edifying of the Christian body.”
5. The apostolic rules regarding deacons remain, in spirit and substance, normative for all such officers; and a wholesome corrective for the many deviations from those principles which are seen today in manifold shapes.
6. See further, 1Ti_3:1-7, and 1Ti_5:9 et seq.
HOMILETICAL AND PRACTICAL
How the diaconate must be exercised in the spirit of the Apostle Paul: (1) Its duty; (2) its requirement; (3) its blessing.—Whoso would successfully watch over others, has double need to know his own condition.—The relation of a good servant of the church (1) to honor; (2) to pleasure; (3) to the goods of the world.—The inward connection of a firm faith and a pure conscience.—Women may direct the work of Christ (1) to great gain; (2) to incalculable harm.—The church a family; its pastor a father of the household.—Connection between fidelity in the guidance of our own family and of that entrusted to us.—The laborer is worthy of his hire.—Faithful duty to the Lord the best way toward our own growth in holiness and grace.—Rectitude before God goes hand in hand with boldness before men.—Faith in Christ the spring of the true wisdom for life.—Whoso lacks the requirements of Paul, will not only be a poor deacon, but a poor Christian.
Starke: Hedinger: Pure doctrine and pure conscience must always go together. What worth in much knowledge, without self-knowledge? much teaching, without our own conversion?—None can be a true Christian, still less a teacher, who has not faith and a pure conscience.—Starke: How needful proof, trial, experience, evidence, to those appointed to the spiritual office!—The more prominent the place God allots any one, the more blameless should be his life, since many observe him.—When all is well in the clergyman’s home, there is a good example for his people; if not, it is a slaughter-house, where souls are destroyed (1Sa_3:13).—The true servants of God do not mourn over their sweat and toil; if they stay here without further promotion, they will have a degree so much the higher in heaven (Dan_12:3; 1Co_15:41-42).
Heubner: The strictest examination before our appointment to the spiritual office cannot equal the holy claims of the office.—Our whole life is indeed an examination followed by a judgment.—No office has such claim (?) to future honor and blessedness as that of the Christian teacher.—It is a strong spur to higher, Christian competition, when we remember that there are degrees even in salvation.
Von Gerlach: Fidelity in little is the test of genuine fidelity in great things.—Many are seemingly truer in the great concerns of life than in the less, where they constantly offend in their everyday faults, which all can see; and therefore such fidelity in greater things is worm-eaten, done from men-pleasing, from worldly ambition, not love to God and the brethren.—Lisco: The personal traits of the almoner of the church, ad 1Ti_3:1-15.—Characteristics of a good clergyman.—(Synodal Sermon): We have the richest and the hardest office in the communion of the Lord.
[Donne, Sermons: The ministry to the poor. Heaven and earth are a musical instrument; if you touch a string below, the motion goes to the top. Any good done to Christ’s poor members upon earth, affects Him in heaven.—W.]
Footnotes:
[6]1Ti_3:9.—[The Sinaiticus is peculiar here. All the critical authorities read ἐν καθαρᾷ συνειδήσει, instead of which it has καθαρᾶς συνειδήσεως. Were this the true reading, the sense would be, “holding the mystery of the faith and of a pure conscience.—E. H.]
[7]1Ti_3:15.—How one (wie man). Some authorities—e. g., D., Arm., Vulg., and others—have inserted σε, for the sake, it appears, of explanation, but for the rest, without reason.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–13 The existence of Church organization and presbyters at Ephesus…
The existence of Church organization and presbyters at Ephesus is presupposed (Ti1 5:17, Ti1 5:19). The institution of Church widows (1Ti. 5:3-25) accords with this. The directions here to Timothy, the president or apostolic delegate, are as to filling up vacancies among the bishops and deacons, or adding to their number. New churches in the neighborhood also would require presbyters and deacons. Episcopacy was adopted in apostolic times as the most expedient form of government, being most nearly in accordance with Jewish institutions, and so offering the less obstruction through Jewish prejudices to the progress of Christianity. The synagogue was governed by presbyters, "elders" (Act 4:8; Act 24:1), called also bishops or overseers. Three among them presided as "rulers of the synagogue," answering to "bishops" in the modern sense [LIGHTFOOT, Hebrew and Talmudic Exercitations], and one among them took the lead. AMBROSE (in The Duties of the Clergy [2.13], as also BINGHAM [Ecclesiastical Antiquities, 2.11]) says, "They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops." "Presbyter" refers to the rank; "bishop," to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops in the modern sense more recently exercised.
blameless--"unexceptionable"; giving no just handle for blame.
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husband of one wife--confuting the celibacy of Rome's priesthood. Though the Jews practiced polygamy, yet as he is writing as to a Gentile Church, and as polygamy was never allowed among even laymen in the Church, the ancient interpretation that the prohibition here is against polygamy in a candidate bishop is not correct. It must, therefore, mean that, though laymen might lawfully marry again, candidates for the episcopate or presbytery were better to have been married only once. As in Ti1 5:9, "wife of one man," implies a woman married but once; so "husband of one wife" here must mean the same. The feeling which prevailed among the Gentiles, as well as the Jews (compare as to Anna, Luk 2:36-37), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul's prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on the repute in which the candidate for orders is held among those over whom he is to preside (Tit 1:16). The Council of Laodicea and the apostolic canons discountenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being lawful, the undesirableness of it holds good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor; for he who is himself bound to discharge the domestic duties mentioned here, is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example (Ti1 3:4-5). The Jews teach, a priest should be neither unmarried nor childless, lest he be unmerciful [BENGEL]. So in the synagogue, "no one shall offer up prayer in public, unless he be married" [in Colbo, ch. 65; VITRINGA, Synagogue and Temple].
vigilant--literally, "sober"; ever on the watch, as sober men alone can be; keenly alive, so as to foresee what ought to be done (Th1 5:6-8).
sober--sober-minded.
of good behaviour--Greek, "orderly." "Sober" refers to the inward mind; "orderly," to the outward behavior, tone, look, gait, dress. The new man bears somewhat of a sacred festival character, incompatible with all confusion, disorder, excess, violence, laxity, assumption, harshness, and meanness (Phi 4:8) [BENGEL].
apt to teach-- (Ti2 2:24).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–13 2. Blameless—Unimpeachable; one against whom no fair charge can…
2. Blameless—Unimpeachable; one against whom no fair charge can be made.
Husband of one wife—Upon these words, and the parallel in Tit_1:6, there have been three interpretations: as, 1, A requirement of marriage; 2, A prohibition of polygamy; and, 3, A prohibition of deuterogamy, or marriage of widower or widow.
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Upon the first it may be fairly said, that though the apostle does not enjoin the marriage of an elder, he certainly assumes its probability. The text is, therefore, conclusive against enforced clerical celibacy.
That deuterogamy is forbidden, or at least for that age discouraged, is the interpretation of Alford, Huther, and Wordsworth. Fairbairn has a full dissertation ably maintaining that polygamy only is forbidden.
For applying it to deuterogamy it is urged that sacred professions, even among heathens, were often prohibited from deuterogamy, as by the Romans to their priestesses. Sicilian law forbade a man who gives a stepmother to his children to fill the judicial office. In an age when the female character is degraded such a law may have its reasons. Alford’s objection to applying the text to polygamy only is, that it makes Paul forbid to clergy alone what truly no Christian should, or in that age did, commit. Tertullian had used that argument long before him. “They say that the apostle permitted the repetition of marriage in such way as to forbid polygamy to the clergy alone.” But the apostle does not imply a permission to laity when he restricts the clergy, as, for instance, from the being a striker.
In favour of the application of the text to polygamy, and not deuterogamy, it may be urged, 1. That St. Paul, in Rom_7:1; Rom_7:3, and 1Co_7:8-9, decides that death dissolves the marriage tie, and permits new marriage to the survivor. He states it as marriage law without exception. The assumption of Alford, that St. Paul lays down a special ethics here for the clergy, cannot be admitted without some special proof.
2. Polygamy, in St. Paul’s time, was usual with both Jews and Gentiles. It was demoralizing both races. Rabbies had four and five wives. Converts to Christianity involved in polygamy would often present themselves for admission to the Church, and the peculiarities of their case might be considered in the instance of private Christians; but Paul forbids any such entanglement for an elder. 3. Alford admits that the early commentators, Theodoret, Chrysostom, Theophylact, each made the text forbid only polygamy. On the other hand, Fairbairn maintains, truly, that the earliest writers who made it condemn deuterogamy, as Hermas and Tertullian, were ascetically inclined. 4. The uniform shaping of the three expressions obviously applies to polgyamy only. A man whose single wife died, and who marries again a single wife only, is always the husband of one wife. See note on 1Ti_4:9.
Vigilant—Wide awake, and alert for all opportunities for holy success. Sober—Discreet, given to no undignified excitement or levities.
Good behaviour—Orderly in external manners and conduct.
Hospitality—In especial relation to entertaining Christian brethren; a duty very important in times when the present system of public accommodations but imperfectly existed. 1Pe_4:9; Heb_13:2; Rom_12:13.
Apt to teach—Possessing full knowledge of Christian doctrine. and naturally gifted to deliver it. See note, Tit_1:9.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–13 2. A bishop] R.V. The bishop, as St Mar_4:3,…
2. A bishop] R.V. The bishop, as St Mar_4:3, ‘the sower’: so George Herbert, ‘The country Parson’: ‘A bishop’ is however quite idiomatic too.
blameless] R.V. without reproach; twice again, ch. 1Ti_5:7 and 1Ti_6:14, nowhere else in N. T.; ‘giving no handle’ is exact, though rather colloquial, implying in Greek and in R.V. the absence of definite acts or habits to give occasion for reproach. See note on 1Ti_3:7.
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the husband of one wife] A regulation apparently very simple, but one that has much exercised both ancient and modern commentators. We may pass by the view (1) ‘husband of a wife,’ i.e. ‘a married man,’ as ungrammatical; because the definite numeral has not lost its force ‘one’ in N.T.; in all the 36 or 37 passages where it might be thought to approach the sense of the indefinite article there is something in the context which draws attention to the singleness, the individuality of the person or thing named in a way which is lost by simply rendering ‘an’ or ‘a.’ This is virtually the view of the Greek Church, which requires all priests to be married, but forbids a second marriage, and requires the priest who has lost his wife to cease from exercising his functions.
We may pass by also view (2), that of the Mormons, though at least grammatical, ‘husband of one wife if not more.’
The weight of authority is divided between (3) ‘not a digamist’ and (4) ‘not a bigamist.’
Alford, Wordsworth and Ellicott adopt (3) and understand a second marriage after the loss of the first wife, however happening, to be forbidden, digamia; relying on (a) the very early interpretation by many Greek and Latin Fathers, the action by many bishops and the enactment of some councils, (b) the supposed propriety of greater strictness for officers of the Church.
But as to (a), the more general interpretation by the prevailing ‘voice of the Church’ in the first and second centuries was for (4), and St Paul has express statements on this point, Rom_7:2; 1Co_7:39, countenancing second marriages; as to (b), St Paul’s usage is not to make laws of a ‘higher life’ for ministers than for people, but to expect the same laws kept in a way to serve for ensample to the flock. We adopt (4) therefore—which is the prima facie meaning, and was the view of the Antiochene fathers (though Chrysostom seems to have changed his mind when he came to annotate Tit_1:6), and was acted upon by some of the Eastern bishops. Many converts to Christianity would have more than one wife. They are nowhere commanded to put away all but one; but it was not seemly that a man in such a position should be a Christian minister, who ought in all respects to be an ensample to the flock. See further on Tit_1:6. The parallel passage in ch. 1Ti_5:10 need cause no difficulty: then as now many a woman would change her partner and with or without a so-called re-marriage feel no scruple so long as she was faithful to the new partner. The elementary principle of Christian relationship needed then to be taught in Christian Asia, and needs teaching now in many still half-heathen circles of Christian England.
vigilant, sober] Rather sober, pure; the first word, from which nephalism comes, occurs only here and in 1Ti_3:11 of the ‘women deacons,’ and in Tit_2:2 of ‘the aged men,’ and is rendered by R.V. ‘temperate’; while the verb with which it is connected, occurring 1Th_5:6; 1Th_5:8, 2Ti_4:5, and 1Pe_1:13; 1Pe_4:7, is rendered ‘be sober.’ The second word here and usually in the Pastoral Epistles, where it and its connexions occur nine times, is rendered by R.V. ‘soberminded’: in the passage however where both the verbs occur, 1Pe_4:7, we have ‘be of sound (not sober) mind and be sober unto prayer.’
‘Sober,’ not indulging the desire of ‘winebibbings, revellings, carousings’; ‘pure,’ not indulging in the thought of ‘lasciviousness and lusts.’ See 1Pe_4:3 compared with 7. Cf. also 1Th_5:6, and Tit_2:2.
of good behaviour] R.V. with Conybeare and Lewin orderly; the same word describes the ‘modest’ dress of the women above 1Ti_2:9, and occurs nowhere else in N. T. The root-idea of the word is the ‘beauty of order,’ such as made it an appropriate word to describe the world, ‘kosmos,’ created out of bare blank chaos. Our word ‘decent’ had originally a somewhat similar force; see Prayer-Book rubrics in Communion Service, directing the alms to be received in a decent, i.e. fair and fitting bason, and the priest so to place the bread and wine that he may with the more readiness and decency, i.e. fair and holy order, break the bread.
Here the word expresses the character of the presbyter in his outward behaviour, ‘modest’ but not ‘shy,’ ‘genial’ but not ‘noisy’—that of a Christian gentleman.
given to hospitality] The adjective occurs (excepting in the parallel account of the presbyter, Tit_1:8) only in 1Pe_4:9, the same passage from which we have just drawn two other of the characteristic words of the Pastoral Epistles. The subst. occurs however Rom_12:13 and Heb_13:2. ‘Brethren in their travels could not resort to the houses of the heathen, and would be subject to insult in the public deversoria.’ Alford.
apt to teach] The only specially ministerial qualification, enlarged in Tit_1:9, ‘able both to exhort in the sound doctrine, and to convict the gainsayers.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–13 (2) A bishop then must be blameless.—Now follow the…
(2) A bishop then must be blameless.—Now follow the various social and moral characteristics of the appointed and recognised officers of the Christian Church—the presbyters or bishops, and the junior ministers, the deacons. The second chapter had treated of the duties of congregations collectively in the matter of public prayer; the third chapter speaks of the special character and qualities necessary for the rulers of these congregations. These “elders” must, in the first place, be men whose character is unimpeachable—men who stand high in public estimation, known for their pure life and spotless integrity. Not only must believers reverence the character of the superintending and ruling elders of their community, but even those outside the brotherhood of Christ must respect the life and conversation of these prominent and conspicuous members of a society which, from the nature of things, would be sure to provoke distrust and jealousy.
The husband of one wife.—The general opinion of the most ancient writers—the decisions of Church councils when the question seems to have been placed before them—the custom of the great Greek Church, which, while permitting a single nuptial, still regarded the repetition of the marriage relation as a disqualification for the higher grade of the episcopate—tell us in general terms that the opinion of the Church from the earliest times interprets this saying of St. Paul as a declaration against second marriages in the case of those seeking the office of presbyter or deacon. The Greek Church evidently accepts this interpretation, though it relaxes the rule in the case of the inferior orders.
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There seems, however, good reason for doubting the accuracy of this popular interpretation, which appears, by thus casting a reproach upon second marriages, to urge a spirit of asceticism on all Christian society, very foreign to St. Paul’s usual teaching, which was content with gently inculcating a higher and a purer life as alone in accordance with the mind of his pitiful and loving Master. It was only by slow degrees that he hoped to raise the tone of society and public opinion in this world.
Inspired Christian teaching was careful not to distract the everyday life of men and women by insisting on sudden and violent changes. The behaviour of the great Christian teachers in the matter of that terrible and universal practice of slavery should be especially noted.
When we ask, What then did St. Paul mean by these words? we must picture to ourselves the state of society in the empire at the time when the Apostle wrote to Timothy. An inundation of Eastern luxury and Eastern morals had submerged all the old Roman habits of austere simplicity. The long civil war and the subsequent license of the empire had degraded the character of the people. The period when St. Paul wrote was especially marked by an extreme depravity. A great and general indisposition towards marriage at all, and the orderly restraints of home and family life, had become so marked a feature in Roman society, that we find Augustus positively enacting laws against celibacy. Another cause which helped to undermine the stability of home life and those family ties which ought to be deemed so sacred, was the ease and frequency of divorce, which Seneca, who may be considered almost as the contemporary of St. Paul, alludes to as incidents no longer looked upon as shameful in Rome. He even, in his indignation at the laxity of the morals of his day, cites cases of women who reckoned their years rather by their husbands than by the consuls. Martial writes of a woman who had arrived at her tenth husband. Juvenal speaks of one who, in five years, had had eight husbands. Among the Jews we know polygamy was then prevalent. St. Paul, fully conscious of this low and debased moral tone which then pervaded all society in the empire, in these few words condemned all illicit relations between the sexes, and directed that in choosing persons to fill holy offices in the congregations of Christians, those should be selected who had married and remained faithful to the wife of their choice, whose life and practice would thus serve as an example to the flock, and to whose homes men might point as the pattern which Jesus loved, while the heathen world around them would see that the hated and despised Christians not only loved and honoured, but lived that pure home life their own great moralists pressed so earnestly upon them, but in vain. This direction, which requires that those to be selected to fill holy offices should be known for their purity in their family relations, of course does not exclude—should any such offer themselves—those men who, while contracting no marriage ties, still were known to lead upright, moral lives.
Vigilant.—The Greek word here is more accurately rendered sober. The presbyter or elder should be soberminded, self-restrained, temperate (not merely in wine, but in all things).
Sober.—Better rendered, discreet.
Of good behaviour.—Rather, orderly. This word refers to outward conduct, to behaviour in public.
The Christian office-bearer must not only be wise and self-restrained in himself, but his outward bearing must in all respects correspond to his inner life.
Given to hospitality.—In the early days of Christianity, when Christians travelling from one place to another, were in the habit, when it was possible, of resorting to the houses of their brethren in the faith, to avoid consorting with idolaters in the public inns. It was of no slight importance that the presiding elders in a congregation should be men who loved to entertain strangers and others, from whom nothing could be expected in return.
Apt to teach.—The elder should possess something more than a willingness, or glad readiness, to teach the less instructed the mysteries of the faith. He ought also to have the far rarer qualification of a power to impart knowledge to others. Zeal is not by any means the only, or even the principal, qualification to be sought for in a minister of the Word.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–13 The for a, A.V; therefore for then, A.V; without…
The for a, A.V; therefore for then, A.V; without reproach for blameless, A.V; temperate for vigilant, A.V; sober-minded for sober, A.V; orderly for of good behavior, A.V The bishop (see note on ver. 1); "a bishop" is better English. Without reproach (ajnepilhptov); only here 1Ti_5:7 and 6:14 in the New Testament; not found anywhere in the LXX, but used by Thucydides, Euripides, and others, in the sense of "not open to attack," "blameless." The metaphor is said (though denied by others)to be from wrestling or boxing, when a man leaves no part of his body exposed to the attack of his adversary. The husband of one wife. (comp. Tit_1:6) Three senses are possible. The passage may be understood
(1) as requiring a bishop, (or presbyter) to have a wife, and so some took it even in Chrysostom"s time (though he does not so understand it), and so the Russian Church understands it;
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(2) as prohibiting his having more than one with at a time;
(3) as prohibiting second marriages for priests and bishops. Bishop Wordsworth, Bishop Ellicott, and Dean Alford, among English commentators, all agree in thinking that (3) is the apostle"s meaning. In spite of such consensus, it appears in the highest degree improbable that St. Paul should have laid down such a condition for the priesthood. There is nothing in his writings when treating expressly of second marriages (Rom_7:2, Rom_7:3; 1Co_7:8, 1Co_7:39) to suggest the notion of there being anything disreputable in a second marriage, and it would obviously cast a great slur upon second marriages if it were laid down as a principle that no one who had married twice was fit to be an ejpiskopov. But if we consider the general laxity in regard to marriage, and the facility of divorce, which prevailed among Jews and Romans at this time, it must have been a common thing for a man to have more than one woman living who had been his wife. And this, as a distinct breach of the primeval law, (Gen_2:24) would properly be a bar to any one being called to the "office of a bishop." The same case is supposed in 1Co_7:10-13. But it is utterly unsupported by any single passage in Scripture that asecond marriage should disqualify a man for the sacred ministry. As regards the opinion of the early Church, it was not at all uniform, and amongst those who held that this passage absolutely prohibits second marriages in the case of an episcopus, it was merely a part of the asceticism of the day. As a matter of course, such writers as Origen and Tertullian held it. The very early opinion that Joseph, the husband of Mary, had children by a former wife, which finds place in the Protevangelium of James (9.), is hardly consistent with the theory of the disreputableness of second marriages. In like manner, the phrase in 1Ti_5:9, ejnov ajndro, is best explained in accordance with the apostle"s doctrine about the lawfulness of a woman"s second marriage, as meaning that she was the husband of one man only, as long as her husband lived. (For the chief patristic opinions on the subject, see Bishop Wordsworth"s note, and Bingham"s "Christian Antiquities," bk. 4. 1 Timothy 5.) Temperate (nhfalion); peculiar to the pastoral Epistles (see ver. 11 and, Tit_2:2) but found in classical Greek. The verb nhfein means "to be sober" (1Th_5:6; 2Ti_4:5 1Pe_1:13 1Pe_4:7 1Pe_5:8) It denotes that temperate use of meat and drink which keeps the mind watchful and on the alert, and then the state of mind itself so produced. The opposite state of mind is described infrona); Luk_21:34. Sober-minded (sw) in the New Testament only here and inw Tit_1:8 Tit_2:2, Tit_2:5. But swfrone is found in the Gospels and Epistles; swfronizw swfronismov swfronwv, in the pastoral Epistles; and swfrosunh in 1Ti_2:15. (where see note) Orderly. (kosmion see 1Ti_2:9, note) Given to hospitality. (filoxenon; as Tit_1:8 and 1Pe_4:9) The substantive filoxenia is found in Romansn); Heb_13:2. Apt to teach (didaktiko) only here and 2Ti_2:24, and Philo, "De Proem. et Virt.," 4 (Huther). The classical word is didaskalikov, though chiefly applied to things. In the above-quoted passage in 1Pe 4. the gifts of speaking and ministering are, as here, placed alongside that of hospitality.
The positive qualifications of the Christian pastor.
The apostle first sets forth those qualifications which respect the personal life of the pastor, and afterwards those which affect his family life. His personal qualifications are those of a spiritual and moral order presented positively.
I HE OUGHT TO BE BLAMELESS. It may be hard for a faithful man to avoid the censure of a critical society, but he must be irreproachable as being guilty of no scandal, and, above all, free from the vices enumerated under the negative aspect of his qualifications. He must be held in high moral repute by the community around him.
II HE IS TO BE THE HUSBAND OF ONE WIFE.
1. This condemns the rule of celibacy in the Church of Rome. It is quite absurd to say that the "one wife" is the Church; for the context regards the minister as having relation both to a Church and to a wife (ver. 5). Besides, this Roman ides would make the Church the wife of many husbands. Where the apostle, in the seventh chapter of 1 Corinthians, seems to favor a celibate condition "on account of the present distress," it is not on account of any superior holiness belonging to the unmarried state, but because it sometimes affords a better opportunity for pursuing Christian work under trying conditions.
2. It does not necessarily compel pastors to marry, like the Greek Church, which yet inconsistently reserves its bishoprics for unmarried monks. But it clearly gives the preference to a married ministry.
3. It does not mean that a pastor is to avoid a second marriage as the Greek Fathers generally understood it under the growing influence of Eastern asceticism because the apostle sanctions such marriages; (1Co_7:1) and, secondly, because a remarrying does not make a pastor more than the husband of one wife.
4. It seems, then, to mean that the pastor was to be "the husband of one wife," avoiding the polygamy that was then so common among the Jews, and the system of divorce still so common in that age, and remaining faithful to the wife of his choice.
III SOBER. He must be not only so in eating and drinking, but watchful over himself, his work, and his actions.
IV DISCREET. With a sound judgment and good understanding, capable of directing himself wisely in the midst of difficult situations.
V ORDERLY. With a due proportion in his life, modest in deportment, courteous to all, of a calm temper and grave demeanor.
VI GIVEN TO HOSPITALITY. In an age when Christians traveled from place to place, and were exposed to the risks of evil companionship in public inns, it was important that pastors should be able to show hospitality, and assist with their counsel as well as with the necessaries of life.
VII APT TO TEACH. The pastor must have the capacity to impart Christian knowledge, the ability to interpret Scripture, to explain its doctrines, to enforce its precepts, and to defend it against errorists of every class. He must possess the gifts of utterance and knowledge. He must have both "skill and will, ability and dexterity, being neither ignorant of his duty nor negligent in the performance of it. T.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv8, 11, 12 Likewise must the deacons be grave.
1Ti_3:8-13
Likewise must the deacons be grave.
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The ideal deacon
I. Deacons should be of noble character (1Ti_3:8).
1. They were to be grave--i.e., of serious deportment--not sharing in the follies and gaieties of pleasure loving cities like Ephesus, but revered as men living in a higher and purer atmosphere.
2. Not double-tongued, saying one thing to this man and another to that, and thus giving rise to misunderstandings and differences. Gossip is sometimes as harmful as slander.
3. Not given to much wine. Such temper ance should be a characteristic of any true Christian, and is absolutely essential to one who would lead and represent the Church.
4. Not greedy of filthy lucre, or base gain.
II. Deacons should re strong in the faith (1Ti_3:9). Holding the mystery of the faith in a pure conscience.
III. Deacons should be trusted by the church (1Ti_3:10). Let these also first be proved, for their qualifications ought to be evidenced and recognized, in order that they may have the confidence of their brethren.
IV. Deacons may look for the recompense of reward (1Ti_3:13). The phrase purchase to themselves a good degree, or, as in Revised version, gain to themselves a good standing, includes the idea of obtaining high reputation amongst the brethren; and that is not without its value. But it implies, also, advance in faith, in courage, and in wisdom, as the result of active and faithful service. And this is the preparation for, and the pledge of the honour which will be given in, the last great day--honour which will vary among the saints according to the measure of their capacity and fidelity. (A. Rowland, LL. B.)
Double tongued
During the civil war in America, three Northern officers were appointed on a commission with three Southern officers, after the battle of Prairie Grove, to negotiate an exchange of prisoners. While the commission was sitting, an aged farmer strayed into the room, thinking it was the provosts office. His eyes were dim, but he quickly noticed the uniforms, and supposing himself in the presence of the Northern staff, began protesting his loyalty to the Union. One of the officers facetiously advised him to be cautious, and, pointing to the Southern officers, told him to look at them. The old man put on his spectacles, and recognizing the uniform, explained that his heart was with the South in the great struggle, and that his only son was a soldier in the Southern army. Gazing around the room, he recognized the Northern uniforms also, and was bewildered. At last he leaned both hands on the table, and surveying the entire party, he said, Well, gentlemen, this is a little mixed; but you just go on and fight it out among yourselves. I can live under any government. (Christian Herald.)
An equivocal life to be avoided
Some time ago two travellers went to Africa. Coming to a lake, one sought to find whither the current tended by throwing a float on its surface; and slowly, but surely, it floated eastward. The current is eastward, said the traveller, satisfied with his discovery. Some time afterwards another traveller stood by the same lake, asking himself the same question, Whither does the current tend? He, too, cast a float upon the surface of the water, which at once floated westward. The current is towards the west, he said; and, following out his discovery, he gained its out-let, and so traced it to where it emptied itself into the Atlantic Ocean. Let us see to it that our life is not uncertain, like this lake, at one time seeming to be going heavenward, and at another seeming to be going with the world. But rather may we, who bear the name of Jesus, let our lives run like a quiet and steady stream, and, as we go, leave a bright record of our lives behind us. (Christian Herald.)
Holding the mystery of the faith.
Accepting mysteries of the faith
I can drink of the clear cold spring, and be refreshed, though I may not hope to pierce the awful foundation of granite from whence it comes rushing up. I can take of the grain of the tawny sheaves, or of the laden vine, though I cannot tell how the unconscious root and fibres select, elect--never mistaking--out of a common soil that which shall produce their specific fruit. I can rejoice in the shining sun, and fan my cheek with the breathing wind, though I am ignorant as an infant of the great palace of light, and know not when the wind cometh, nor whither it goeth. Even so; I stoop my parched lips to the living water, and I rise revived; and I know not man nor woman who ever sought to do so and was hindered. I am content with that. (A. B. Grosart.)
The mystery of the faith
I. Now there is a prevailing error to which we are exposed in the present day, of not sufficiently recognizing in revealed truth mysteries which lie beyond the reach of human comprehension. By far the greater portion of the doctrines which compose the scheme of Christianity are mysteries which pass mans understanding. Such, for example, is the doctrine of the Trinity in Unity. Here, however, let me observe that although a mystery, it is a mystery of faith. It is not a revelation of which the mystery affords any excuse for unbelief. It is a mystery, I confess, upon Gods part, of incomprehensible wisdom, power, and love; but yet it is a mystery upon which we may rely with the fullest assurance. It is the more important to observe this, because there are many minds before which the mysteries of Divine truth present themselves as an apology for unbelief. The facts of Christianity, and the doctrines which flow out of them, are amply attested. There is a marvellous self-evidencing property in the Gospel. Crowded though it be with mysteries, it is so constructed as to bespeak its suitableness to the moral necessities of the fallen. We appeal, then, not only to the evidence upon which the truth of the gospel rests, as contained in Gods Word, but also to the results which have attended its proclamation, in corroboration of its claim, mystery though it be, to implicit faith. It is this mystery which has conferred upon mankind ten thousand blessings for time, the pledges and foretokens of yet richer blessings in eternity.
II. But here the practical question arises, what is it to hold the mystery of the faith in a pure conscience; or, in other words, to what course of action are we summoned by the direction which the apostle here gives? Now, a pure conscience is a conscience void of offence towards God and towards man. It is a conscience enlightened by the Holy Ghost, and free from accusation, whether on the ground of duty omitted or of precept infringed. To hold the mystery of the faith in a pure conscience, is therefore to be so under the influence of revealed truth as to be thereby impelled to practise all that God has enjoined, and to avoid whatsoever God has forbidden. Now, for nothing is the Bible more remarkable than for the practical nature of all its disclosures. There is not a doctrine of revealed truth which is not both designed and adapted to influence the daily life and conversation; and never can the truth be held in a pure conscience but where the creed which is professed is exemplified in the conduct. Take, for example, any of the elementary truths of revelation, and you may discern at once their practical character. There is the revealed truth of the omnipresence of God, a truth which no man can hold the mystery of the faith and yet deny. According to this doctrine, we believe that God is everywhere and at all times present. Never can we escape from His observation--never elude His watchful inspection. This is a part of the mystery of the faith. And so with regard to every component part of the mystery of the faith. To hold it in a pure conscience is to allow every Christian doctrine to have its legitimate influence over the entire walk and conversation. This, then, it is to hold the mystery of the faith in a pure conscience. It is to make every revealed doctrine a fresh motive for striving after moral perfection. Alas! there may be a holding the mystery of the faith, but not in a pure conscience. There may be familiarity with Christian truth, orthodoxy of creed, clearness in the enunciation of the Gospel mysteries, zeal in the maintenance of the truth, and skill in contending against error, where, nevertheless, we look in vain for a correspondence between the profession of the lip and the language of the daily life. The mystery of the faith is held; it is expounded, professed, defended, and yet it is not held in a pure conscience. Its influence is counteracted by a life not regulated by the principles confessed. (Bp. Bickersteth.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v2 Chapter 11
Chapter 11
THE APOSTLES RULE RESPECTING SECOND MARRIAGES; ITS MEANING AND PRESENT OBLIGATION. - 1Ti_3:2
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THE Apostle here states, as one of the first qualifications to be looked for in a person who is to be ordained a bishop, that he must be "the husband of one wife." The precise meaning of this phrase will probably never cease to be discussed. But, although it must be admitted that the phrase is capable of bearing several meanings, yet it cannot be fairly contended that the meaning is seriously doubtful. The balance of probability is so largely in favor of one of the meanings, that the remainder may be reasonably set aside as having no valid ground for being supported in competition with it.
Three passages in which the phrase occurs have to be considered together, and these have to be compared with a fourth.
(1) There is the passage before us about a bishop,
(2) another in ver. 12 (1Ti_3:12) about deacons, and
(3) another in Tit_1:6 about elders or presbyters, whom St. Paul afterwards mentions under the title of bishop.
In these three passages we have it plainly set forth that Timothy and Titus are to regard it as a necessary qualification in a bishop or elder or presbyter, and also in a deacon, that he should be a "man of one woman" or "husband of one wife" (μιας γυναικορ). In the fourth passage {1Ti_3:2} he gives as a necessary qualification of one who is to be placed on the roll of Church widows, that she must be a "woman of one man" or "wife of one husband" (ενο). This fourth passage is of much importance in determining the meaning of the converse expression in the other three passages.
There are four main interpretations of the expression in question.
1. That which the phrase at once suggests to a modern mind, -that the person to be ordained bishop or deacon must have only one wife and not more; that he must not be a polygamist. According to this interpretation, therefore, we are to understand the Apostle to mean, that a Jew or barbarian with more wives than one might be admitted to baptism and become a member of the congregation, but ought not to be admitted to the ministry. This explanation, which at first sight looks simple and plausible, will not bear inspection. It is quite true that polygamy in St. Pauls day still existed among the Jews. Justin Martyr, in the "Dialogue with Trypho," says to the Jews, "It is better for you to follow God than your senseless and blind teachers, who even to this day allow you each to have four and five wives" (134). But polygamy in the Roman Empire must have been rare. It was forbidden by Roman law, which did not allow a man to have more than one lawful wife at a time, and treated every simultaneous second marriage, not only as null and void, but infamous. Where it was practiced it must have been practiced secretly. It is probable that, when St. Paul wrote to Timothy and Titus, not a single polygamist had been converted to the Christian faith. Polygamists were exceedingly rare inside the Empire, and the Church had not yet spread beyond it. Indeed, our utter ignorance as to the way in which the primitive Church dealt with polygamists who wished to become Christians amounts to something like proof that such cases were extremely uncommon. How improbable, therefore, that St. Paul should think it worth while to charge both Timothy and Titus that converted polygamists must not be admitted to the office of bishop, when there is no likelihood that a one of them knew of a single instance of a polygamist who had become a Christian! On these grounds alone this interpretation of the phrase might be safely rejected.
But these grounds do not stand alone. There is the convincing evidence of the converse phrase, "wife of one husband." If men with more than one wife were very rare in the Roman Empire, what are we to think of women with more than one husband? Even among the barbarians outside the Empire, such a thing as a plurality of husbands was regarded as monstrous. It is incredible that St. Paul could have had any such case in his mind, when he mentioned the qualification "wife of one husband." Moreover, as the question before him was one relating to widows, this "wife of one husband" must be a person who at the time had no husband. The phrase, therefore, can only mean a woman who after the death of her husband has not married again. Consequently the converse expression, "husband of one wife," cannot have any reference to polygamy.
2. Far more worthy of consideration is the view that what is aimed at in both cases is not polygamy, but divorce. Divorce, as we know from abundant evidence, was very frequent both among the Jews and the Romans in the first century of the Christian era. Among the former it provoked the special condemnation of Christ; and one of the many influences which Christianity had upon Roman law was to diminish the facilities for divorce. According to Jewish practice the husband could obtain a divorce for very trivial reasons; and in the time of St. Paul Jewish women sometimes took the initiative. According to Roman practice either husband or wife could obtain a divorce very easily. Abundant instances are on record, and that in the case of people of high character, such as Cicero. After the divorce either of the parties could marry again; and often enough both of them did so; therefore in the Roman Empire in St. Pauls day there must have been plenty of persons of both sexes who had been divorced once or twice and had married again. There is nothing improbable in the supposition that quite a sufficient number of such persons had been converted to Christianity to make it worth while to legislate respecting them. They might be admitted to baptism; but they must not be admitted to an official position in the Church. A regulation of this kind might be all the more necessary, because in a wealthy capital like Ephesus it would probably be among the upper and more influential classes that divorces would be most frequent; and from precisely these classes, when any of them had become Christians, officials would be likely to be chosen. This explanation, therefore, of the phrases "husband of one wife" and "wife of one husband" cannot be condemned, like the first, as utterly incredible. It has a fair amount of probability: but it remains to be seen whether another explanation (which really includes this one) has not a far greater amount.
3. We may pass over without much discussion the view that the phrases are a vague way of indicating misconduct of any kind in reference to marriage. No doubt such misconduct was rife among the heathen, and the Christian Church by no means escaped the taint, as the scandals in the Church of Corinth and the frequent warnings of the Apostles against sins of this kind show. But when St. Paul has to speak of such things he is not afraid to do so in language that cannot be misunderstood. We have seen this already in the first chapter of this Epistle; and the fifth chapters of 1 Corinthians, Galatians, and Ephesians supply other examples. We may safely say that if St. Paul had meant to indicate persons who had entered into illicit unions before or after marriage, he would have used much less ambiguous language than the phrases under discussion.
4. There remains the view, which from the first has been the dominant one, that these passages all refer to second marriage after the first marriage has been dissolved by death. A widower who has married a second wife ought not to be admitted to the ministry; a widow who has married a second husband ought not to be placed on the roll of Church widows. This interpretation is reasonable in itself, is in harmony with the context and with what St. Paul says elsewhere about marriage, and is confirmed by the views taken of second marriages in the case of clergy by the early Church.
(a) The belief that St. Paul was opposed to the ordination of persons who had contracted a second marriage is reasonable in itself. A second marriage, although perfectly lawful and in some cases advisable, was so far a sign of weakness; and a double family would in many cases be a serious hindrance to work. The Church could not afford to enlist any but its strongest men among its officers; and its officers must not be hampered more than other men with domestic cares. Moreover, the heathen certainly felt a special respect for the univira, the woman who did not enter into a second marriage; and there is some reason for believing that second marriages were sometimes thought unfitting in the case of men, e.g., in the case of certain priests. Be that as it may, we may safely conclude that, both by Christians and heathen, persons who had abstained from marrying again would so far be more respected than those who had not abstained.
(b) This interpretation is in harmony with the context. In the passage before us the qualification which immediately precedes the expression, "husband of one wife," is "without reproach"; in the Epistle to Titus it is "blameless." In each case the meaning seems to be that there must be nothing in the past or present life of the candidate, which could afterwards with any show of reason be urged against him as inconsistent with his office. He must be above and not below the average of men; and therefore he must not have been twice married.
(c) This agrees with what St. Paul says elsewhere about marriage. His statements are clear and consistent, and it is a mistake to suppose that there is any want of harmony between what is said in this Epistle and what is said to the Corinthian Church on this subject. The Apostle strongly upholds the lawfulness of marriage for all. {1Co_7:28; 1Co_7:36; 1Ti_4:3} For those who are equal to it, whether single or widowed, he considers that their remaining as they are is the more blessed condition. {1Co_7:1; 1Co_7:7-8; 1Co_7:32; 1Co_7:34; 1Co_7:40; 1Ti_5:7} But so few persons are equal to this that it is prudent for those who desire to marry to do so, and for those who desire to marry again to do so. {1Co_7:2; 1Co_7:9; 1Co_7:39; 1Ti_5:14} These being his convictions is it not reasonable to suppose that in selecting ministers for the Church he would look for them in the class which had given proof of moral strength by remaining unmarried or by not marrying a second time? In an age of such boundless licentiousness continency won admiration and respect; and a person who had given clear evidence of such self-control would have his moral influence thereby increased. Few things impress barbarous and semi-barbarous people more than to see a man having full control over passions to which they themselves are slaves. In the terrific odds which the infant Church had to encounter, this was a point well worth turning to advantage.
And here we may note St. Pauls wisdom in giving no preference to those who had not married at all over those who had married only once. Had he done so, he would have played into the hands of those heretics who disparaged wedlock. And perhaps he had seen something of the evils which abounded among the celibate priests of heathenism. It is quite obvious that, although he in no way discourages celibacy among the clergy, yet he assumes that among them, as among the laity, marriage will be the rule and abstaining the exception; so much so, that he does not think of giving any special directions for the guidance of a celibate bishop or a celibate deacon.
5. Lastly, this interpretation of the phrases in question is strongly confirmed by the views of leading Christians on the subject in the first few centuries, and by the decrees of councils; these being largely influenced by St. Pauls language, and therefore being a guide as to what his words were then supposed to mean.
Hermas, Clement of Alexandria, of course Tertullian, and among later Fathers, Chrysostom, Epiphanius, and Cyril, all write in disparagement of second marriages, not as sin, but as weakness. To marry again is to fall short of the high perfection set before us in the Gospel constitution. Athenagoras goes so far as to call a second marriage "respectable adultery," and to say that one who thus severs himself from his dead wife is an "adulterer in disguise." Respecting the clergy, Origen says plainly, "Neither a bishop, nor a presbyter, nor a deacon, nor a widow, can be twice married." The canons of councils are not less plain, either as to the discouragement of second marriages among the laity, or their incompatibility with what was then required of the clergy. The synods of Ancyra (Song of Solomon 19), of Neocaesarea (Song of Solomon 3 and 7), and of Laodicea (Song of Solomon 1) subjected lay persons who married more than once to a penalty. This penalty seems to have varied in different Churches; but in some cases it involved excommunication for a time. The Council of Nicaea, on the other hand, makes it a condition that members of the Puritan sect of Cathari are not to be received into the Church unless they promise in writing to communicate with those who have married a second time (Song of Solomon 8). The "Apostolic Constitutions" (6:17) and the so-called "Apostolic Canons" (17) absolutely forbid the promotion of one who has married twice, to be a bishop, presbyter, or deacon; and the "Apostolic Constitutions" forbid the marriage of one who is already in Holy Orders. He may marry once before he is ordained: but if he is single at his ordination he must remain so all his life. Of course, if his wife dies he is not to marry again. Even singers, readers, and door-keepers, although they may marry after they have been admitted to office, yet are in no case to marry a second time or to marry a widow. And the widow of a cleric was not allowed to marry a second time.
All these rigorous views and enactments leave little doubt as to how the early Church understood St. Pauls language: viz, that one who had exhibited the weakness of marrying a second time was not to be admitted to the ministry. From this they drew the inference that one who was already in orders must not be allowed to marry a second time. And from this they drew the further inference that entering into a marriage contract at all was inadmissible for one who was already a bishop, presbyter, or deacon. Marriage was not a bar to ordination, but ordination was a bar to marriage. Married men might become clergy, but the higher orders of clergy might not become married.
A little thought will show that neither of these inferences follows from St. Pauls rule; and we have good reason for doubting whether he would have sanctioned either of them. The Apostle rules that those who have shown want of moral strength in taking a second wife are not to be ordained deacons or presbyters. But he nowhere says or hints that, if they find in themselves a want of moral strength of this kind after their ordination, they are to be made to bear a burden to which they are unequal. On the contrary, the general principle, which he so clearly lays down, decides the case: "If they have not continency, let them marry: for it is better to marry than to burn." And if this holds good of clergy who have lost their first wives, it holds good at least as strongly of those who were unmarried at the time of their ordination. Those Churches, therefore, which, like our own, allow the clergy to marry, and even to marry a second time, after ordination, may rightly claim to have the Apostle on their side.
But there are Churches, and among them the Church of England, which disregard the Apostles directions, in admitting those who have been more than once married to the deaconate, and even to the episcopate. What defense is to be made of an apparent laxity, which seems to amount to lawlessness? The answer is that there is nothing to show that St. Paul is giving rules which are to bind the Church for all time. It is quite possible that his directions are given "by reason of the present distress." We do not consider ourselves bound by the regulation, which has far higher authority than that of a single Apostle, respecting the eating of blood and of things strangled. The first council, at which most of the Apostles were present, forbade the eating of these things. It also forbade the eating of things offered to idols. St. Paul himself led the way in showing that this restriction is not always binding: and the whole Church has come to disregard the other. Why? Because in none of these case is the act sinful in itself. While the Jewish converts were likely to be scandalized by seeing their fellow-Christians eating blood, it was expedient to forbid it; and while heathen converts were likely to think lightly of idolatry, if they saw their fellow-Christians eating what had been offered in sacrifice to an idol, it was expedient to forbid it. When these dangers ceased, the reason for the enactment ceased; and the enactment was rightly disregarded. The same principle applies to the ordination of persons who have been twice married. Nowadays a man is not considered less strong than his fellows, because he has married a second time. To refuse to ordain such a person would be to lose a minister at a time when the need of additional ministers is great; and this loss would be without compensation.
And we have evidence that in the primitive Church the Apostles rule about bigamists was not considered absolute. In one of his Montanist treatises Tertullian taunts the Catholics in having even among their bishops men who had married twice, and who did not blush when the Pastoral Epistles were read; and Hippolytus, in his fierce attack on Callistus, Bishop of Rome, states that under him men who had been twice and thrice married were ordained bishops, priests, and deacons. And we know that a distinction was made in the Greek Church between those who had married twice as Christians, and those who had concluded the second marriage before baptism. The latter were not excluded from ordination. And some went so far as to say that if the first marriage took place before baptism, and the second afterwards, the man was to be considered as having been married only once. This freedom in interpreting the Apostles rule not unnaturally led to its being, in some branches of the Church, disregarded. St. Paul says, "Do not ordain a man who has married more than once." If you may say, "This man, who has married more than once, shall be accounted as having married only once; you may equally well say, The Apostles rule was only a temporary one, and we have the right to judge of its suitableness to our times and to particular circumstances." We may feel confidence that in such a matter it was not St. Pauls wish to deprive Churches throughout all time of their liberty of judgment, and the Church of England is thus justified.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv2–13 2–7. A bishop then must be blameless. None must…
2–7. A bishop then must be blameless. None must be appointed because they desire the place. None are eligible unless they fill the following qualifications. Blameless. Not under charges; of good repute. The husband of one wife. A married man, and having only one wife. In those loose times of divorce, men might be converted who had successively several wives. Divorce for unscriptural reasons would not free a man from his first, lawful wife. Hence the limitation to those who had only one living wife. I do not think there is any reference to re-marriage after the death of a wife. Vigilant. Temperate. See Revision. Sober. Sedate. Given to hospitality. Often saints by persecution were made homeless. The bishops must set the example of receiving such. Apt to teach. Men who have the knowledge and discretion which fit them to teach the flock.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v8 1Ti_3:8. Deacons.—Originally dispensers of the Church’s bounty, they came…
CRITICAL AND EXPLANATORY NOTES
1Ti_3:8. Deacons.—Originally dispensers of the Church’s bounty, they came to be regarded as the subordinates of the presbyters. Not greedy.—Like the first purser of the Church.
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1Ti_3:10. First be proved.—In allusion to what is said of the bishop in 1Ti_3:6. Their qualifications for the office must be self-evident.
1Ti_3:11. Even so must their wives.—As “their” is entirely imported and the original does not distinguish them as wives, the R.V. gives “Women in like manner.” More probably they were deaconesses.
1Ti_3:13. Used the office of a deacon well.—R.V. “served well as deacons.” Purchase to themselves a good degree.—R.V. “gain to themselves a good standing”—not simply preferment; the gain is spiritual, as is intimated by the next phrase.
MAIN HOMILETICS OF THE PARAGRAPH.—1Ti_3:8-13
Qualifications of New Testament Deacons.
I. They must be men of good character and behaviour (1Ti_3:8).—The deacons answer to the chazzan of the synagogue—the attendant ministers or subordinate coadjutors of the presbyter. Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. To the other qualifications belonging to the bishops, the deacons were required to be circumspect in speech. “Not double-tongued”—not saying one thing to this person and another to that person. The extensive personal intercourse that deacons would have with members of the Church might prove a temptation to such a fault. “Not given to much wine.” He who would not merely aid poverty, but as far as possible heal it, must be himself a pattern of temperance. “Not greedy of filthy lucre.” Any who was capable of this would soon appropriate dishonestly the gifts entrusted to him for the poor. All gain is base which is set before a man as a by-end in his work for God. The deacon’s office of collecting and distributing alms would render this uncovetous spirit a necessary qualification.
II. They must be men holding clear and conscientious views of Divine truth.—“Holding the mystery of the faith in a good conscience” (1Ti_3:9). The mystery of the faith is like a treasure in the actual possession of the deacons, and the coffer in which it is best preserved is a good conscience. Having a firm hold of the truth themselves and realising its power in their hearts, they must illustrate it in their lives and actions.
III. They must be men whose fidelity has been tested.—“And let these also first be proved” (1Ti_3:10). Their character is to be carefully inquired into, and the investigation being favourable, they are then to be appointed deacons. In this way the unworthy were kept from office. The office required one of tried and well-ascertained fidelity.
IV. They must be men whose married and family life is without reproach (1Ti_3:11-12).—The character not only of the wives of the deacons, but also of deaconesses, is referred to here. The same qualifications are required in female deacons as in deacons, only with such modifications as the difference of sex suggested. “Not slanderers”—not devils, as they undoubtedly would be if guilty of lying and slander. “Sober”—answering to “not given to much wine.” “Faithful in all things”—in little as well as great. The deacons must be husbands of one wife—not marrying a second time; and must show competency for their duty in the Church by ruling their own households well. The domestic virtues of deacons must not be inferior to that of presbyters. Care of their own children was doubtless the best preparatory school for care of the poor and sick.
V. Fidelity in their office will ensure their advancement and stability in the truth.—“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” (1Ti_3:13). Those who faithfully discharge the duties of the diaconate acquire for themselves a good standing-place, a well-founded hope of salvation against the day of judgment. A faithful fulfilment of our calling in the Church of Christ is the means blessed by Him to win here as in eternity a good degree of growth and of salvation (Lange, Fausset). It seems most agreeable to our conceptions of justice, and is consonant enough to the language of Scripture, to suppose that there are prepared for us rewards and punishments of all possible degrees, from the most exalted happiness to the extremest misery, so that our labour is never in vain: whatever our advancement in virtue, we procure a proportionable accession of future happiness (Paley).
Lessons.—
1. Church work affords spheres of special usefulness.
2. Work for God demands the highest moral qualifications.
3. Work done for the Church helps the growth of personal godliness.
GERM NOTES ON THE VERSES
1Ti_3:8-13. Church Officers—
I. Should be sedate in behaviour (1Ti_3:8; 1Ti_3:11).
II. Irreproachable in life (1Ti_3:8; 1Ti_3:11)
III. Conscientious in maintaining the faith (1Ti_3:9).
IV. Should be submitted to preparatory tests (1Ti_3:10).
V. Exemplary in home life (1Ti_3:12).
VI. Are rewarded for their fidelity (1Ti_3:13).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v8 The organization of the New Testament Church is wonderful…
ARGUMENT 7
THE DIACONATE
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The organization of the New Testament Church is wonderful for its simplicity. The greatest mistake of the ages has been the departure of the Church from that beautiful original. O that all would come back to it! Human institutions, alien from the inspired original, have built mountains on the visible Church too heavy to be borne. Hence, they weight her down to carnality and diabolism. The Gospel Church has but two offices in her organization; i.e., the pastorate, Conservatory of her spiritual interest; and the diaconate, the temporal. The union of these two offices in the same person is out of harmony with the original economy. It is all right for the deacon to preach with the evangelistic fire and vehemence of Philip in Samaria, and Stephen amid the stony shower, as God wants to fill us all with the Holy Ghost, giving us tongues of fire and turning us loose against the devil. But the deacon is the official custodian of the local institution, whose duty it is to look after every temporal interest—the house, the finances, the pastor, the widows, the orphans, the poor, the meetings, etc. The Alma Mater Church at Jerusalem had seven deacons; of course, little organizations would frequently need but one. The diaconate is an office of most vital importance, involving the very existence of the local Church. Fortunately, we here have a graphic delineation of the qualifications required by the Holy Ghost in the deacon of a Gospel Church. While we deplore the departure of our predecessors from the New Testament organization, God help the holiness people in all lands to profit by the mistakes of our predecessors, and ever stick pertinaciously to primitive simplicity! The moment you create a human office, you open a door and invite carnality to walk in. Then the devil always comes in uninvited. In Methodism the deacons, in Bible phraseology, are called stewards, the diaconate having been transferred to the pastorate. The Baptist economy is Scriptural at this point.
8. “Likewise let the deacons be grave;” i.e., sober, sedate, not given to hilarity, jocosity, or frivolity, or trivial things grievous to the Holy Ghost. The deacon should be filled with the Holy Ghost, who will not stay with people if they indulge in vanity and folly. “Not double-tongued”—Greek, double-worded; i.e., having two kinds of language to suit his company. When with the worldly he speaks the language of Ashdod; but with the saints, the language of Canaan. The tongue is the exponent of the soul, which goes out at the end of the tongue, visits the world, and comes back the same way. Paul’s double-tongued man is identical with James’s double-souled man (E.V., double-minded). The sinner has but one soul, and that is a bad one. The sanctified man has but one soul, and that is a good one. The double-souled and double-tongued are the unsanctified Christians, having the two natures in them belligerent with each other. Hence, we see that the New Testament deacon must be sanctified wholly, thoroughly expurgated from the carnal mind, and having only the mind of Christ. Then he will no longer speak the language of Ashdod, but that of Canaan only, having but on mind and one language. “Not given to much wine.” The grape-juice in the Holy Land is exceedingly delicious and nutritious; though ordinarily innocent, the temptation to a farmer in the “land of corn and wine” to partake excessively justifies timely admonition. “Not fond of disgraceful gains”—E.V., “greedy of filthy lucre.” All accumulation out of harmony with perfect honesty is disgraceful in the sight of God and all good men. Here is an unanswerable argument in favor of the entire sanctification of the deacon, as this is the only grace that perfectly saves him from filthy lucre. O how we need such men to officer the Church of God!
9. “Having the testimony of faith in a clean conscience.” The Holy Ghost is here powerfully explicit for the sanctification of all the deacons, knowing that this is the only way to keep the Church loyal to God. If once the deacons are caught by the devil, it will be very hard to keep him from lassoing the Church, as he has sadly done in myriads of cases. The soul, heart, or spirit (as these terms are used interchangeably in pulpit and pew), consists in the conscience, will, and affections. The conscience is the only spiritual element that survived the fall, thus constituting a medium through which God can speak to the soul. Without this survival of the Edenic original, man would be hopeless as a devil. Through the conscience God speaks, convicting the sinner. The will is the king of humanity ingeniously subordinated, manipulated, and utilized by the devil in human damnation. In conversion, the will is wrested out of Satan’s hands, and turned over to God, who subsequently rules the man through his will. Still a terrible civil war rages in the deep regions of the affections, till everything disharmonious with the Divine will, and heterogeneous to the character of God, is extirpated by the cleansing blood, and exterminated by the consuming fire of the Holy Ghost in entire sanctification. Here it is enjoined upon the deacon to have a clean conscience, and witness to it.
The conscience is a constituency of the heart, the specific for the generic, involving the unequivocal conclusion that the deacon must have a clean heart; i.e., be sanctified wholly.
10. “But let them first be proven, then let them exercise the office of a deacon, being irreproachable.” As the deacon is the custodian of the local Church, there is a great risk in his office, lest he let the devil in. Hence, no one is to be entrusted with the office of deacon till he has been thoroughly tested on all lines of these specified qualifications. After he has given ample proof, then he shall he solemnly consecrated to the office of deacon with fasting, prayer, and the imposition of hands.
11. “Likewise let the women be grave, not tattlers, vigilant, faithful in all things.” This verse describes the qualifications of the women, who shall be entrusted with the office of deacon. You see they are substantially identical with the preceding already described, with the single exception of “tattling.” As women are much about houses and in company, and thus exposed to extraordinary temptations in the direction of loquacity, perhaps the additional warning is given to avoid all gossip, talking only for Jesus.
12. “Let the deacons be the husbands of one wife, ruling their children and their own houses in the beauty of holiness.” Here we see the same restriction laid on the deacon as on the pastor. If a man’s family are not an example and an inspiration to the Church, and thus an auxiliary to the deacon or the pastor in his momentous and responsible leadership of souls, such a one shall not be trusted with either of these responsible offices. They must be content to work for the Lord without thus jeopardizing the spiritual interest of the Church. Bear in mind that the Holy Ghost, through his servant Paul, emphatically specified this prohibition in case of both pastor and deacon, the only officers of the New Testament Church, that their families, the inmates of their houses, must be faithful examples for the members of their Churches, cooperative with them in their responsible work as officers representing the Church of the living God.
13. “For those who have administered the office of a deacon in the beauty of holiness, appropriate to themselves, beautiful progress, and much boldness in the faith, which is in Christ Jesus.” Certainly the person enjoying all the graces here required in the experience of a deacon, augmented constantly by the wonderful means of grace incident to the faithful performance of official duties, will make rapid progress in the Divine life, growing into spiritual gianthood, and becoming a tower of strength in the Lord’s war. What can we do to bring the Churches back to the glory, simplicity, beauty, and victory of the New Testament organization, disencumbering her of the unscriptural human institutions which weight her to death? If she would only return to first principles, the earth would tremble and quake with pentecostal revivals.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v9 1Ti 3:16 (See Scofield "Mat 13:11")
mystery
1Ti 3:16 (See Scofield "Mat 13:11")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v8 The Office of Deacons.
The Office of Deacons.
v. 8. Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre;
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v. 9. holding the mystery of the faith in a pure conscience.
v. 10. and let these also first be proved; then let them use the office of a deacon, being found blameless.
v. 11. Even so must their wives be grave, not slanderers, sober, faithful in all things.
v. 12. Let the deacons be the husbands of one wife, ruling their children and their own houses well.
v. 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.
The distinction between the office of bishops and that of deacons, as here and elsewhere indicated, was mainly this, that the former were chiefly engaged in administering the means of grace, while the latter had charge of the business end of the congregation, especially of the care of the poor, although they did not neglect the service of the Word when opportunity offered. The duties of the deacons resemble somewhat those of the bishops: Deacons likewise (should be) grave, not double-tongued, not addicted to much wine, not greedy of gain. Since the office of the deacon brought the holders of it into frequent contact with individual families and persons, it was necessary that they, in their behavior, combined a proper gravity with dignity, thus inviting the respect of all that had occasion to observe their activity. The demand of the apostle that the deacons be not double-tongued, not insincere, can be understood all the more easily since their visits at the various houses exposed them to the temptation to speak of the same matter in different tones and manner, to tone down the truth to suit their own convenience, and to serve their purpose of being good friends with everybody. That such insincerity was hound sooner or later to cause trouble is evident. Another temptation connected with the work of a deacon was that of becoming addicted to much wine. With the many visits which they had to make and with the preparation of the love feasts connected with the celebration of the Holy Communion, they were in danger of becoming habitual drinkers, if not drunkards, of falling under the influence of a vice which was bound to be a curse to their office. Incidentally, they must not be greedy of gain or of filthy lucre, Tit 1:7; 1Pe 5:2. Since they were entrusted with the distribution of gifts of money and food to the poor, the possibility was either that they might falsify accounts and embezzle funds, or that they might accept fees for promptness in the case of certain persons.
With these dangers threatening the spiritual life of the deacons, it is not surprising that the apostle adds: Having the mystery of faith in a pure conscience. The mystery of faith, the glorious truth of salvation, whose center is Christ Jesus, the message of redemption, which is hidden from all men by nature, but has now been manifested through the Gospel, that the deacons must cling to in simple faith. Through faith the believer becomes acquainted with the precious mystery of the divine doctrine of salvation and accepts its saving blessings. In the case of the deacons, moreover, they should keep this precious treasure in a good, pure conscience, as in a safe container. The condition of their conscience did not dare to contradict the holy truth which they possessed; their whole conduct before the eyes of the congregation should serve for the edification of the Christians.
In order to avoid trouble with these officers of the congregation, St. Paul suggests a wise precautionary measure: And these, moreover, should first be proved, then let them enter upon the office of deacons, being above reproach. The apostle here makes use of a term taken from civil life. Before the newly elected officials in Athens were permitted to enter upon their duties, they were first examined whether they possessed the requisite attributes for the office. In a similar manner, the apostle wants the deacons to be examined with reference to their fitness, whether they actually possessed the necessary qualifications for the work, whether their manner of living showed them to be morally blameless. It was not necessary to have a formal examination in the presence of the congregation or with witnesses, but after the candidacy of certain men and women had been announced, everybody had an opportunity to secure the information enabling him to form a correct judgment as to the fitness of the candidate for the office to which he aspired. A similar procedure is followed in most of the congregations in our Church today and should be observed more generally. Not any persons whatever should be elected to the offices of the congregation, but only such as have the qualifications here enumerated. If no well-founded criticism and objection can be made, then the candidates that are elected may enter upon their work as deacons without hesitancy.
The apostle has a special charge to the women deacons or deaconesses: Women likewise (to be) grave, not slanderers, sober minded, faithful in all things. This verse does not concern the wives of the deacons, but is directed to the deaconesses; for women were employed in this capacity from the earliest times. See Rom 16:1. These women were to exhibit the proper gravity and dignity in their deportment, which would at all times cause men to respect them and their office. With all the kindness and devotion which they were to show in their ministry they must not permit familiarity to grow into lack of respect for the dignity of their office. And since the weakest member and the greatest enemy of most women is their tongue, the apostle warns them against becoming slanderers, against indulging in sins of defamation, of evil report. The deaconesses undoubtedly often gained an insight into the sinfulness of human nature which is not vouchsafed to many; all the more it was incumbent upon them not to abuse the trust placed in them by revealing matters that should have remained secret. They should furthermore be sober-minded, not merely observing a sensible moderation in all sensual enjoyments, but making use of quiet, firm common sense at all times. It is just in such situations in which the nerves of the average woman give way that the Christian deaconess should maintain the sane composure which finds the right thing to do. All other qualifications of Christian deaconesses the apostle includes in the demand that they be faithful in all things. The many apparent trifles which fell to the lot of the deaconesses showed their real value. It is in the many little services, the cooling hand, the gentle word, the cheerful smile, that the real greatness of service appears; in these true faithfulness becomes evident. Fortunately, the time does not seem to be far distant when we shall have deaconesses in most of our congregations. If such consecrated women, actuated by the love of Christ, devote their lives to the service of their fellow-men, their value to the Church will be beyond calculation.
Having spoken of the duties of deacons and deaconesses in general, the apostle now adds a word with regard to the married deacons: Let the deacons (each one for himself) be the husbands of one wife, managing their children and their own households properly. Like the bishops, the deacons were to observe the demands of the Sixth Commandment strictly, each one living together with his own wife in all chastity and decency, not becoming guilty of unfaithfulness in the marriage relationship. If the Lord then blesses their marriage with children, the manner of bringing up the latter will prove a kind of test for the ability of the deacon in the management of the affairs of the congregation that are entrusted to him. If he takes care of his little house congregation properly, if he manages the affairs of his household well, then, all things being equal, it map he concluded that he will also have the ability to manage the larger affairs of the congregation.
At the same time Paul holds out the possibility of advancement as an inducement to show all faithfulness: For those that have served well as deacons gain a good position for themselves and much confidence in the faith which is in Christ Jesus. Although the deacons belonged to the presbytery, the functions of the public teacher in the congregation were not included in their work. And yet, the work of the Christian pastor was considered as possessing greater dignity and worth than that of a deacon, chap. 5:17; Act 6:3-5. For a deacon to be considered able to teach and to be given charge of the preaching in any place was therefore adjudged a promotion. A faithful deacon, then, ambitious in the sense of chap. 3:1, would spend as much time as possible in gaining the ability to teach and long to be given the opportunity of proving his aptness in this respect. In this way individual deacons might be found worthy of the higher office, a fact which would serve to give them confidence in their faith in Christ Jesus. The connection of thought is this: A deacon’s faith grew in the same measure as his faithfulness in the performance of his work; he became more fully acquainted with the doctrine of the Gospel, with the connection of the various parts. All this, of course, strongly influenced the boldness of his teaching and preaching, as we see in the case of Stephen. As long as a person has such an attitude toward his work that he does only that which is his immediate obligation, this result will never be achieved. But if eagerness to study and to serve go hand in hand, on the basis of redeeming faith in Christ the Savior, then the result is bound to show in the convincing presentation of the Christian truths on the part of the preacher. See Php 1:14.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 8, 11 He should manage
He should manage
"He should lead" or "He should take care of"
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with all respect
Possible meanings are 1) the overseer's children should obey and show respect to their father or 2) the overseer's children should show respect to everyone or 3) the overseer should show respect to those in his household as he leads them.
all respect
"complete respect" or "respect at all times"
For if a man does not know how to manage
"For when a man cannot manage"
how will he care for a church of God?
Paul uses a question to teach Timothy. AT: "he cannot take care of a church of God." or "he will not be able to lead a church of God." (See: Rhetorical Question)
a church of God
Here "church" refers to a local group of God's people. AT: "a group of God's people" or "the believers over whom he is in charge" (See: Metonymy)
translationWords
manager
household
obey
church
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 4, 7, 8, 11 3:2 whose life is above reproach: This is the…
3:2 whose life is above reproach: This is the most general prerequisite for a community leader and public representative (see 3:7, 10; 5:7; 6:14; Titus 1:6-7; 2:8). • must be faithful to his wife (or must have only one wife, or must be married only once; literally must be the husband of one wife; also in 1 Tim 3:12): This assumes but does not require a married male. It mainly addresses purity and faithfulness in the marriage relationship, something that could not be taken for granted in the surrounding culture; it probably does not prohibit remarriage after the death of a spouse (see 5:9), nor does it address the issue of polygamy. See also 3:12; Titus 1:6; cp. 1 Tim 5:9. • enjoy having guests in his home (literally be hospitable): Hospitality was an important duty and a respected virtue in the ancient world. Any traveling Christian would seek out and probably stay with fellow believers (see 2 Jn 1:10-11; 3 John). In addition, first-century churches often met in private homes (see Col 4:15; Phlm 1:2).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.