1 Timothy 3 Pulpit Commentary

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>1 Timothy 3 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/1_timothy/3.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/1_timothy/3-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="../">Pulpit Commentary</a> > 1 Timothy 3</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../1_timothy/2.htm" title="1 Timothy 2">◄</a> 1 Timothy 3 <a href="../1_timothy/4.htm" title="1 Timothy 4">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Pulpit Commentary</div><div class="chap"><div class="versenum"><a href="/1_timothy/3-1.htm">1 Timothy 3:1</a></div><div class="verse">This <i>is</i> a true saying, If a man desire the office of a bishop, he desireth a good work.</div><div class="comm"><span class="cmt_sub_title">Verse 1.</span> - <span class="accented">Faithful is the saying</span> for <span class="accented">this is a true saying</span>, A.V.; <span class="accented">seeketh</span> for <span class="accented">desire</span>, A.V. <span class="cmt_word">Faithful is the saying</span> (see above, <a href="/1_timothy/1-15.htm">1 Timothy 1:15</a>, note). This manifestly refers to what follows, not, as Chrysostom and others, and margin of the R.V., to the saying which precedes, in <a href="/1_timothy/2-15.htm">1 Timothy 2:15</a>. <span class="cmt_word">Seeketh</span> (<span class="greek">ὀρέγεται</span>); literally, <span class="accented">stretches out his hands after</span>. <span class="accented">It</span> is peculiar in the New Testament to the pastoral Epistles and the Epistle to the Hebrews, though common in classical Greek (see <a href="/1_timothy/6-10.htm">1 Timothy 6:10</a>; <a href="/hebrews/11-16.htm">Hebrews 11:16</a>). The noun <span class="greek">ὔρεξις</span>, appetite, desire (which is found several times in the LXX.), is used once by St. Paul (<a href="/romans/1-27.htm">Romans 1:27</a>). <span class="cmt_word">The office of a bishop</span>; meaning here, as everywhere else in Scripture, that of a presbyter, or priest. <span class="greek">Ἐπισκοπή</span>, in the sense of "the episcopate," occurs only here and <a href="/acts/1-20.htm">Acts 1:20</a>, where it is rendered "bishopric" in the A.V., and "overseer-ship" in the margin of the R.V., being the translation in the LXX. of Psalm 108 (Psalms 109, A.V.) of the Hebrew <span class="hebrew">פְקֻדָתו</span>, "his office." Elsewhere (<a href="/luke/19-44.htm">Luke 19:44</a>; <a href="/1_peter/2-12.htm">1 Peter 2:12</a>; <a href="/1_peter/5-6.htm">1 Peter 5:6</a>) it means "visitation." But <span class="greek">ἐπίσκοπος</span>, "bishop" (ver. 2) - except in <a href="/1_peter/2-25.htm">1 Peter 2:25</a>, where it is applied to Christ - always means the overseer of the particular flock, - the presbyter (<a href="/acts/20-28.htm">Acts 20:28</a>; <a href="/philippians/1-1.htm">Philippians 1:1</a>; <a href="/titus/1-7.htm">Titus 1:7</a>); <span class="accented">and</span> <span class="greek">ἐπισκοπεῖν</span> the functions of such <span class="greek">ἐπίσκοπος</span> (<a href="/1_peter/5-2.htm">1 Peter 5:2</a> compared with 1). It was not till the sub-apostolic age that the name of <span class="greek">ἐπίσ᾿οπος</span> was confined to the chief overseer who had "<span class="accented">priests</span> and deacons" under him, as Timothy and Titus had. Possibly this application of the word arose from the visits of the apostles, and afterwards of men sent by the apostles, as Timothy and Titus, Tychicus and <span class="accented">Artemas</span>, were, to visit the Churches, being occasional and temporary only, as those of Visitors. For such occasional visitation is implied in the verb <span class="greek">ἐπισκέπτεσθαι</span> (<a href="/matthew/25-36.htm">Matthew 25:36, 43</a>; <a href="/luke/1-68.htm">Luke 1:68, 78</a>; <a href="/acts/7-23.htm">Acts 7:23</a>; <a href="/acts/15-36.htm">Acts 15:36</a>; <a href="/james/1-27.htm">James 1:27</a>). Afterwards, when the wants of the Churches required permanent oversight, the name <span class="greek">ἐπίσκοπος</span> - <span class="accented">vescovo</span> (It.), <span class="accented">eueque</span> (Fr.), <span class="accented">bischof</span> (Get.), <span class="accented">bisceop</span> (A.S.), <span class="accented">aipiskaupus</span> (Moeso-Goth.), etc. - became universal for the chief overseer of the Church. <span class="cmt_word">A good work</span> (<span class="greek">καλοῦ ἔργου</span>, not <span class="greek">ἀγαθοῦ</span>, as ver. 10). <span class="greek">Καλού</span> means "honourable," "becoming," "beneficial," and the like. </div> <div class="versenum"><a href="/1_timothy/3-2.htm">1 Timothy 3:2</a></div><div class="verse">A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="accented">The</span> for <span class="accented">a</span>, A.V.; <span class="accented">therefore</span> for <span class="accented">then</span>, A.V.; <span class="accented">without reproach</span> for <span class="accented">blameless</span>, A.V.; <span class="accented">temperate</span> for <span class="accented">vigilant</span>, A.V.; <span class="accented">sober-minded</span> for <span class="accented">sober</span>, A.V.; <span class="accented">orderly</span> for <span class="accented">of good behavior</span>, A.V. <span class="cmt_word">The bishop</span> (see note on ver. 1); "a bishop" is better English. <span class="cmt_word">Without reproach</span> (<span class="greek">ἀνεπίληπτος</span>); only here and <a href="/1_timothy/5-7.htm">1 Timothy 5:7</a> and 1 Tim 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. <span class="cmt_word">The husband of one wife</span> (comp. <a href="/titus/1-6.htm">Titus 1:6</a>). Three senses are possible. The passage may be understood <span class="p"><br /><br /></span><span class="note_emph">(1)</span> as <span class="accented">requiring</span> 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; <span class="p"><br /><br /></span><span class="note_emph">(2)</span> as prohibiting his having more than one with at a time; <span class="p"><br /><br /></span><span class="note_emph">(3)</span> 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 <span class="accented">consensus</span>, 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 (<a href="/romans/7-2.htm">Romans 7:2, 3</a>; <a href="/1_corinthians/7-8.htm">1 Corinthians 7:8, 39</a>) 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 <span class="greek">ἐπίσκοπος</span>. 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 (<a href="/genesis/2-24.htm">Genesis 2:24</a>), would properly be a bar to any one being called to the "office of a bishop." The same case is supposed in <a href="/1_corinthians/7-10.htm">1 Corinthians 7:10-13</a>. But it is utterly unsupported by any single passage in Scripture that a second marriage should disqualify a man for the sacred ministry. As regards the opinion of the early Church, it was not at all uniform, and amongst those who held that this passage absolutely prohibits second marriages in the case of an <span class="accented">episcopus</span>, 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 <a href="/1_timothy/5-9.htm">1 Timothy 5:9</a>, <span class="greek">ἐνὸς ἀνδρὸς γυνή</span>, 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. <a href="/1_timothy/5.htm">1 Timothy 5</a>.) Temperate (<span class="greek">νηφάλιον</span>); peculiar to the pastoral Epistles (see ver. 11 and <a href="/titus/2-2.htm">Titus 2:2</a>), but found in classical Greek. The verb <span class="greek">νήφειν</span> means "to be sober" (<a href="/1_thessalonians/5-6.htm">1 Thessalonians 5:6</a>; <a href="/2_timothy/4-5.htm">2 Timothy 4:5</a>; <a href="/1_peter/1-13.htm">1 Peter 1:13</a>; <a href="/1_peter/4-7.htm">1 Peter 4:7</a>; <a href="/1_peter/5-8.htm">1 Peter 5:8</a>). It denotes that temperate use of meat and drink which keeps the mind watchful and on the alert, and then the state of mind itself so produced. The opposite state of mind is described in <a href="/luke/21-34.htm">Luke 21:34</a>. Sober-minded (<span class="greek">σώφρονα</span>); in the New Testament only here and in <a href="/titus/1-8.htm">Titus 1:8</a>; <a href="/titus/2-2.htm">Titus 2:2, 5</a>. But <span class="greek">σωφρονέω</span> is found in the Gospels and Epistles; <span class="greek">σωφρονίζω σωφρονισμός σωφρόνως</span>, in the pastoral Epistles; and <span class="greek">σωφροσύνη</span> in <a href="/1_timothy/2-15.htm">1 Timothy 2:15</a> (where see note). Orderly (<span class="greek">κόσμιον</span>; see <a href="/1_timothy/2-9.htm">1 Timothy 2:9</a>, note). Given to hospitality (<span class="greek">φιλόξενον</span>; as <a href="/titus/1-8.htm">Titus 1:8</a> and <a href="/1_peter/4-9.htm">1 Peter 4:9</a>). The substantive <span class="greek">φιλοξενία</span> is found in <a href="/romans/12-13.htm">Romans 12:13</a>; <a href="/hebrews/13-2.htm">Hebrews 13:2</a>. Apt to teach (<span class="greek">διδακτικόν</span>); only here and <a href="/2_timothy/2-24.htm">2 Timothy 2:24</a>, and Philo, 'De Proem. et Virt.,' 4 (Huther). The classical word is <span class="greek">διδασκαλικός</span>, though chiefly applied to <span class="accented">things</span>. In the above-quoted passage in <a href="/1_peter/4.htm">1 Peter 4</a>. the gifts of <span class="accented">speaking</span> and <span class="accented">ministering</span> are, as here, placed alongside that of <span class="accented">hospitality</span>. </div> <div class="versenum"><a href="/1_timothy/3-3.htm">1 Timothy 3:3</a></div><div class="verse">Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="accented">No</span> <span class="accented">brawler</span> for <span class="accented">not given to wine</span>, A.V.; the R.T. omits the clause <span class="greek">μὴ αἰσξρερδη</span>; <span class="accented">gentle</span> for <span class="accented">patient</span>, A.V.; <span class="accented">contentious</span> for <span class="accented">a brawler</span>, A.V.; <span class="accented">no lover of money</span>, for <span class="accented">not covetous</span>, A.V. <span class="cmt_word">No brawler</span> (<span class="greek">μὴ πάροινον</span>); only here and <a href="/titus/1-7.htm">Titus 1:7</a>; but, as well as <span class="greek">παροίνιος</span>, common in classical Greek, in the sense of "quarrelsome over wine." In <a href="/matthew/11-19.htm">Matthew 11:19</a> and <a href="/luke/7-34.htm">Luke 7:34</a> "wine-bibber" is <span class="greek">οἰνοπότης</span>. In <a href="/1_peter/4-3.htm">1 Peter 4:3</a> the word for "excess of wine" is <span class="greek">οἰνοφλυγία</span>. <span class="accented"><span class="cmt_word"></span>No striker</span> (<span class="greek">μὴ τλήκτην</span>); only here and <a href="/titus/1-7.htm">Titus 1:7</a>. It is used, though rarely, in classical Greek for a "striker," "brawler." There is but weak manuscript authority for the reading in the T.R., <span class="greek">μὴ αἰσχροκερδῆ</span>, <span class="accented"><span class="cmt_word"></span>not given to filthy lucre</span>, which is thought to have been derived from <a href="/titus/1-7.htm">Titus 1:7</a> (<span class="accented">q</span>.<span class="accented">v</span>.). The internal evidence, however, is in its favor, as something is wanted to correspond to <span class="greek">ἀφιλάργυρον</span>, just as <span class="greek">πάροινον</span> and <span class="greek">πλήκτην</span> correspond to <span class="greek">ἐπιεικῆ</span> and at, <span class="greek">ἄμαχον</span> respectively. <span class="cmt_word">Gentle</span> (<span class="greek">ἐπιεικῆ</span>); as <a href="/titus/3-2.htm">Titus 3:2</a>. So also it is rendered in the A.V. of <a href="/james/3-17.htm">James 3:17</a>; <a href="/1_peter/2-18.htm">1 Peter 2:18</a>. It is very common in classical Greek, in the sense of "<span class="accented">fair</span>," "<span class="accented">meet</span>," "suitable," of things; and of "<span class="accented">fair</span>," "<span class="accented">kind</span>," "<span class="accented">gentle</span>," of persons. The substantive <span class="greek">ἐπιεικεία</span> means "clemency," "<span class="accented">gentleness</span>," (<a href="/acts/24-4.htm">Acts 24:4</a>; <a href="/2_corinthians/10-1.htm">2 Corinthians 10:1</a>). <span class="cmt_word">Not contentious</span> (<span class="greek">ἄμαχον</span>); only here and <a href="/titus/3-3.htm">Titus 3:3</a> in the New Testament, and in Ecclus. 19:5 in the Complutensian edition. It is also used in this sense in AEschylus, 'Persse,' 955, though its more common meaning in classical Greek is "invincible." <span class="cmt_word">No lover of money</span> (<span class="greek">ἀφιλάργυρον</span>); only here and <a href="/hebrews/13-5.htm">Hebrews 13:5</a>. <span class="greek">Ἁφιλαργυρία</span> occurs in Hippocrates. The positive <span class="greek">φιλάργυρος</span>, <span class="greek">φιλαργυρία</span>, occurs in <a href="/1_timothy/6-10.htm">1 Timothy 6:10</a>; <a href="/2_timothy/3-2.htm">2 Timothy 3:2</a>; <a href="/luke/16-14.htm">Luke 16:14</a>. Neither the A.V. nor the R.V. quite preserves the form of the original sentence, where the three negative qualities (<span class="greek">μὴ πάροινον μὴ πλήκτην μὴ αἰσχροκερδῆ</span>, T.R.) are followed by three positive qualities (<span class="greek">ἐπιοικῆ ἄμαχον ἀφιλάργυρον</span> - "<span class="accented">gentle</span>," "<span class="accented">peaceful</span>," and "<span class="accented">indifferent</span> about money"). </div> <div class="versenum"><a href="/1_timothy/3-4.htm">1 Timothy 3:4</a></div><div class="verse">One that ruleth well his own house, having his children in subjection with all gravity;</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">One that ruleth well his own house.</span> The <span class="greek">ἐπίσκοπος</span> is one who has to preside over and rule (<span class="greek">προίστασθαι</span>) the house of God (<a href="/1_timothy/5-17.htm">1 Timothy 5:17</a>; <a href="/romans/12-8.htm">Romans 12:8</a>; <a href="/1_thessalonians/5-12.htm">1 Thessalonians 5:12</a>), as the high priest was called "ruler of the house of God" (<a href="/1_chronicles/9-11.htm">1 Chronicles 9:11</a>; <a href="/nehemiah/11-11.htm">Nehemiah 11:11</a>). So in Justin Martyr the bishop is called <span class="greek">ὁ προεστῶς τῶν ἀδελφῶν</span> ('Apology,' 11) and simply <span class="greek">ὁ προεστῶς</span>, and similarly in <a href="/hebrews/13-7.htm">Hebrews 13:7</a> the clergy are <span class="greek">οἱ ἡγούμενοι ὑμῶν</span>, "<span class="accented">they</span> which have the rule over you." How needful, then, is it that he should rule well his own house, and have his own children in subjection! The testimony given in this passage to a married clergy is too clear to need any comment. <span class="cmt_word">In subjection</span> (<span class="greek">ἐν ὑποταγῇ</span>); as above, <a href="/1_timothy/2-11.htm">1 Timothy 2:11</a>, where see note. For the sense, comp. <a href="/titus/1-6.htm">Titus 1:6</a>, which leads us to apply the words, <span class="cmt_word">with all gravity</span> (<span class="greek">σεμνότητος</span>), the contrary to "riot," <span class="greek">ἀσωτία</span>), to the children. The children of the <span class="greek">ἐπίσκοπος</span> are to exhibit that seriousness and sobriety of conduct which is in accordance with their father's office, <span class="greek">μετά</span>, <span class="accented">together with</span>, as in <a href="/1_timothy/1-14.htm">1 Timothy 1:14</a>. </div> <div class="versenum"><a href="/1_timothy/3-5.htm">1 Timothy 3:5</a></div><div class="verse">(For if a man know not how to rule his own house, how shall he take care of the church of God?)</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - <span class="accented">But</span> for <span class="accented">for</span>, A.V., <span class="accented">knoweth</span> for <span class="accented">know</span>, A.V. </div> <div class="versenum"><a href="/1_timothy/3-6.htm">1 Timothy 3:6</a></div><div class="verse">Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> <span class="accented">Puffed up</span> for <span class="accented">lifted up with pride</span>, A.V. <span class="cmt_word">A novice</span> (<span class="greek">νεόφυτον</span>); only here in the New Testament, but found repeatedly in the LXX. in its literal sense of "a tree" or "plantation" newly planted (Psalm 127:3 (Psalms 128:3, A.V.); 144:12; <a href="/isaiah/5-7.htm">Isaiah 5:7</a>). Here the <span class="accented">novice</span> or <span class="accented">neophyte</span> is one recently converted and received into the Church (comp. <a href="/1_corinthians/3-6.htm">1 Corinthians 3:6</a>; <a href="/isaiah/61-3.htm">Isaiah 61:3</a>). As such he is not yet fit to be a ruler and a teacher of the brethren. The reason follows. <span class="cmt_word">Lest being puffed up he fall into the condemnation of the devil</span>. <span class="greek">Τυφωθεις</span>, puffed up, is peculiar in the New Testament to the pastoral Epistles (<a href="/1_timothy/6-4.htm">1 Timothy 6:4</a>; <a href="/2_timothy/3-4.htm">2 Timothy 3:4</a>), from <span class="greek">τυφός</span>, smoke (comp. <span class="greek">λίνον τυφόμενον</span>, "smoking flax," <a href="/matthew/12-10.htm">Matthew 12:10</a>). The idea seems to be "lightness," "emptiness," and "elation." Some add that of "obscuration" as by smoke; <span class="greek">τυφόω</span>, to wrap in smoke; <span class="greek">τετύφωμαι</span>, to be wrapt in clouds of conceit and folly (Liddell and Scott). <span class="accented">The condemnation of the devil</span>. A somewhat obscure phrase. It means either <span class="p"><br /><br /></span><span class="note_emph">(1)</span> the same condemnation as that into which the devil fell through pride, - and so Chrysostom, Olshausen, Bishop Ellicott, Wordsworth, Alford, etc., take it; or <span class="p"><br /><br /></span><span class="note_emph">(2)</span> the condemnation or accusation of the devil. In the latter case <span class="greek">κρῖμα</span> would be used in the same sense as <span class="greek">κρίσις</span> in <a href="/jude/1-9.htm">Jude 1:9</a>, and would mean the charge preferred against him by "the accuser of the brethren" (comp. <a href="/job/1-9.htm">Job 1:9</a>; <a href="/job/2-4.htm">Job 2:4, 5</a>). One of the senses of <span class="greek">κρίνω</span> is "to accuse" - like <span class="greek">κατηγορεῖν</span> (<span class="accented">Liddell</span> and Scott). And this view agrees with <span class="greek">ὀνειδισμὸν καὶ</span> <span class="greek">παγίδα τοῦ διαβόλου</span> in ver. 7, which means, not the trap into which the devil fell, but the trap laid by the devil. It remains doubtful which is the true sense, but <span class="p"><br /><br /></span><span class="note_emph">(2)</span> seems, on the whole, the most probable. <span class="accented">The devil</span> (<span class="greek">τοῦ διαβόλου</span>) <span class="accented">can</span> only mean Satan (<a href="/matthew/4-1.htm">Matthew 4:1</a>; <a href="/matthew/13-39.htm">Matthew 13:39</a>, etc.), though possibly conceived of as speaking by the mouth of traducers and vilifiers of the Church, as in ver. 7. </div> <div class="versenum"><a href="/1_timothy/3-7.htm">1 Timothy 3:7</a></div><div class="verse">Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="accented">Good testimony from</span> for <span class="accented">a good report of</span>, A.V.; <span class="accented">that</span> for <span class="accented">which</span>, A.V. Good testimony (<span class="greek">μαρτυρίαν καλήν</span>; see <a href="/1_timothy/5-10.htm">1 Timothy 5:10</a>). So it is said of Timothy himself that <span class="greek">ἐμαρτυρεῖτο</span>, "he was well reported of by the brethren" (<a href="/acts/16-2.htm">Acts 16:2</a>). In accordance with this rule, letters testimonial are required of all persons to be ordained, to the importance of <span class="accented">character</span> in a clergyman (comp. <a href="/2_corinthians/6-3.htm">2 Corinthians 6:3</a>). <span class="cmt_word">Them that are without</span> (<span class="greek">τῶν ἔξωθεν</span>); used in <a href="/matthew/23-27.htm">Matthew 23:27</a>; <a href="/luke/11-39.htm">Luke 11:39</a>; <a href="/1_peter/3-3.htm">1 Peter 3:3</a>; <a href="/revelation/11-2.htm">Revelation 11:2</a>, etc., of that; which is <span class="accented">outside</span> or <span class="accented">external</span> literally, as the outside of the cup, the outer ornament of the body, the outside of the sepulcher, the outer court of the temple. It is synonymous with the more common form, <span class="greek">ἔξω</span>. (For the phrase, "they that are without" (<span class="greek">οἱ ἔξω</span>), as applied to those who are not members of the Church, see <a href="/mark/4-11.htm">Mark 4:11</a>; <a href="/john/9-34.htm">John 9:34, 35</a>; <a href="/1_corinthians/5-12.htm">1 Corinthians 5:12, 13</a>; <a href="/colossians/4-5.htm">Colossians 4:5</a>; <a href="/1_thessalonians/4-12.htm">1 Thessalonians 4:12</a>.) The opposite is <span class="greek">ἔσω ἔσωθεν</span> (<a href="/1_corinthians/5-12.htm">1 Corinthians 5:12</a>; <a href="/matthew/23-25.htm">Matthew 23:25</a>, etc.). So <span class="accented">exoteric</span> and <span class="accented">esoteric</span>, of doctrines intended respectively for the outside world or the inner circle of disciples. <span class="cmt_word">Reproach</span> (<span class="greek">ὀνειδισμόν</span>); the reproaches and revilings cast upon him by unbelievers (<a href="/romans/15-3.htm">Romans 15:3</a>; <a href="/hebrews/10-33.htm">Hebrews 10:33</a>; <a href="/hebrews/11-26.htm">Hebrews 11:26</a>; <a href="/hebrews/13-13.htm">Hebrews 13:13</a>). The verb <span class="greek">ὀνειδίζειν</span> has the same sense (<a href="/1_timothy/4-10.htm">1 Timothy 4:10</a>; <a href="/matthew/5-11.htm">Matthew 5:11</a>; <a href="/mark/15-32.htm">Mark 15:32</a>; <a href="/luke/6-22.htm">Luke 6:22</a>; <a href="/1_peter/4-14.htm">1 Peter 4:14</a>), and so in classical Greek. This reproach is further described as the <span class="cmt_word">snare of the devil</span> (comp. <a href="/1_timothy/6-9.htm">1 Timothy 6:9</a>; <a href="/2_timothy/2-26.htm">2 Timothy 2:26</a>), because it is through these revilings that the devil seeks to impair the power of his ministry and frighten him from the exercise of it. The genitive <span class="greek">τοῦ διαβόλου</span> depends only upon <span class="greek">πασίδα</span>, not upon <span class="greek">ὀνειδισμόν</span>. The <span class="greek">καὶ</span> does not indicate that there are two separate things into which he falls, but adds, as a description of the <span class="greek">ὀνειδισμός</span>, that it is "a snare of the devil." The idea in <a href="/1_peter/5-8.htm">1 Peter 5:8</a> is analogous. There it is by <span class="accented">afflictions</span> that the devil seeks to devour the disciple who is weak in faith. Those afflictions might well be described as <span class="greek">παγίδα τοῦ</span> <span class="greek">διαβόλου</span>," a snare of the devil," set for weak souls. </div> <div class="versenum"><a href="/1_timothy/3-8.htm">1 Timothy 3:8</a></div><div class="verse">Likewise <i>must</i> the deacons <i>be</i> grave, not doubletongued, not given to much wine, not greedy of filthy lucre;</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> - <span class="accented">Deacons in like manner must</span> for <span class="accented">likewise must the deacons</span>, A.V. <span class="cmt_word">Grave</span> (<span class="greek">σεμνούς</span>); in <a href="/philippians/4-8.htm">Philippians 4:8</a> rendered "honest" in the A.V., and "honourable" in the R.V., and "venerable" in the margin. None of the words are satisfactory, but "honest" in the sense of <span class="accented">honnete</span>, <span class="accented">i.e.</span> "respectable," "becoming the dignity of a man," comes nearest to the meaning of <span class="greek">σεμνός</span>. <span class="greek">Ἄνηρ</span> <span class="greek">σεμνός</span> is a man who inspires respect by his conduct and deportment. It occurs again in ver. 11 and in <a href="/titus/2-2.htm">Titus 2:2</a>. <span class="cmt_word">Double-tongued</span> (<span class="greek">διλόγους</span>); only here in the New Testament, or indeed anywhere. The verb <span class="greek">διλογεῖν</span> and the noun <span class="greek">διλογία</span> are found in Xenophon and Diodorus Siculus, but in a different sense - "to repeat," "repetition." Here <span class="greek">δίλογος</span> is used in the sense of <span class="greek">δίγλωσσος</span> (<a href="/proverbs/11-13.htm">Proverbs 11:13</a>; Ecclus. 28:13), "a slanderer," "a false-tongued man," who, as Theophylact (ap. Schleusner) well explains it, thinks one thing and says another, and says different things to different people. The caution here given is of incalculable importance to young curates. They must not allow themselves to be either receptacles or vehicles of scandal and detraction. Their speech to rich and poor alike must be perfectly sincere and ingenuous. <span class="cmt_word">Not given to much wine.</span> The effect of the best sermon may be undone, and more than undone, if the preacher sinks into the pot-companion of his hearers. He at once ceases to be <span class="greek">σεμνός</span>, <span class="accented">to</span> inspire respect (comp. <a href="/titus/2-3.htm">Titus 2:3</a> where the additional idea, most true, of the <span class="accented">slavery</span> of drunkards, is introduced). <span class="cmt_word">Greedy of filthy lucre</span> (<span class="greek">αἰσχροκερδεῖς</span>); only here and in ver. 3 (T.R.) and <a href="/titus/1-7.htm">Titus 1:7</a>. The adverb <span class="greek">αἰσχροκερδῶς</span> occurs in <a href="/1_peter/5-2.htm">1 Peter 5:2</a>, and is one of many points of resemblance between the pastoral Epistles and 1 Peter. Balsam, Gehazi, and Judas Iscariot are the three prominent examples of professed servants of God being lovers of filthy lucre. Achan (<a href="/joshua/7-21.htm">Joshua 7:21</a>) is another (see <a href="/1_timothy/6-10.htm">1 Timothy 6:10</a>). When lucre is the price for doing wrong, it is "filthy." When lucre is sought on occasions where none is due, it is "filthy;" and when the desire of even just gains is excessive, it ceases to be clean. </div> <div class="versenum"><a href="/1_timothy/3-9.htm">1 Timothy 3:9</a></div><div class="verse">Holding the mystery of the faith in a pure conscience.</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> - <span class="cmt_word">Holding the mystery of the faith in a pure conscience.</span> <span class="greek">Μυστήριον</span>, a mystery, is that which, having been long hidden, is at length disclosed, either to men generally or to elect disciples. It is derived from <span class="greek">μυέω</span>, to initiate, of which the passive <span class="greek">μυέομαι</span>, to be instructed or initiated, is found in <a href="/philippians/4-12.htm">Philippians 4:12</a>, and is common in classical Greek, being itself derived from <span class="greek">μύω</span>, "to close the lips as in pronouncing the syllable <span class="greek">μῦ</span>," whence also <span class="accented">taurus</span>. The idea is of something <span class="accented">secret</span>, which might not be spoken cf. In the New Testament we have "the mysteries of the kingdom of heaven" (<a href="/matthew/13-11.htm">Matthew 13:11</a>; <a href="/luke/8-10.htm">Luke 8:10</a>; <a href="/mark/4-11.htm">Mark 4:11</a>); and St. Paul brings out the full force of the word when he speaks (<a href="/romans/16-25.htm">Romans 16:25</a>) of "the mystery which was <span class="accented">kept secret</span> (<span class="greek">σεσιγημένου</span>) since the world began... but is now made known to all nations for the obedience of faith" (see too <a href="/ephesians/3-3.htm">Ephesians 3:3-6</a>; <a href="/colossians/2.htm">Colossians 2</a>:26, etc.). "The faith" is equivalent to "the gospel," or "the kingdom of heaven," or the "godliness" of ver. 16 (where see note); and "the mystery of the faith" might be paraphrased by "the revealed truth of Christianity". What is added, "in a pure conscience," teaches us that orthodoxy without personal holiness is little worth. Holding "the truth in unrighteousness" is severely condemned by St. Paul (<a href="/romans/1-18.htm">Romans 1:18</a>). He says of himself (<a href="/acts/23-1.htm">Acts 23:1</a>), "I have lived in all good conscience before God until this day" (comp. <a href="/acts/24-16.htm">Acts 24:16</a>; <a href="/2_corinthians/1-12.htm">2 Corinthians 1:12</a>; <a href="/1_timothy/1-5.htm">1 Timothy 1:5, 19</a>, etc.). It is much to be observed how St. Paul, the great teacher of the doctrine of g-race, lays constant stress upon the functions of the conscience, and the necessity of having a pure conscience. </div> <div class="versenum"><a href="/1_timothy/3-10.htm">1 Timothy 3:10</a></div><div class="verse">And let these also first be proved; then let them use the office of a deacon, being <i>found</i> blameless.</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> <span class="accented">Serve as deacons</span> for <span class="accented">use the office of a deacon</span>, A.V.; <span class="accented">if they be</span> for <span class="accented">being found</span>, A.V. <span class="cmt_word">And let these also</span>, etc. There is an ambiguity in the English here. It is not" these also" - these in addition to others, <span class="accented">i.e.</span> the bishops before named - but "these be also first proved." Their general character, as described in vers. 8, 9, must not be taken upon loose hearsay, but must be put to the test by examination, by special testimony, by inquiry, and then, if they are <span class="greek">ἀνέγκλητοι</span>, not accused, not open to just blame, <span class="accented">blameless</span>, let them be admitted to serve as deacons (see <span class="accented">ver</span>. 13, note). The Church of England scrupulously acts up to these directions by requiring written testimonials, by personal inquiries made by the bishop, by the <span class="accented">Si quis</span>, by the appeal to the congregation in the Ordination Service, "Brethren, if there be any of you who knoweth any impediment, or notable crime, in any of these persons presented to be ordained deacons, for the which he ought not to be admitted to that office, let him come forth in the name of God, and show what the crime or impediment is;" as well as by the careful examination of the candidates. <span class="cmt_word">Blameless</span> (comp. <a href="/titus/1-6.htm">Titus 1:6, 7</a>); <span class="greek">ἀνέγκλητος</span>, rendered in the Vulgate <span class="accented">nullum crimen habentes</span> (which seems to explain the "notable crime" of the Ordination Service), and in <a href="/colossians/1-22.htm">Colossians 1:22</a> "unreprovable" both in the A.V. and the R.V. The whole passage, from ver. 2 to ver. 13, shows the supreme importance of a holy and blameless conversation in the clergy. </div> <div class="versenum"><a href="/1_timothy/3-11.htm">1 Timothy 3:11</a></div><div class="verse">Even so <i>must their</i> wives <i>be</i> grave, not slanderers, sober, faithful in all things.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="accented">Women in like maturer must</span> for <span class="accented">even so must their wives</span>, A.V.; <span class="accented">temperate</span> for <span class="accented">sober</span>, A.V. <span class="cmt_word">Women</span>. What is meant by these "women"? Certainly not women in general, which would be quite out of harmony with the context. The choice lies between <span class="p"><br /><br /></span><span class="note_emph">(1)</span> the wives of the deacons, as in the A.V.; <span class="p"><br /><br /></span><span class="note_emph">(2)</span> the wives of the episcopi and deacons; <span class="p"><br /><br /></span><span class="note_emph">(3)</span> deaconesses. <span class="p"><br /><br /></span>This last, on the whole, is the most probable. The male deacons had just been spoken of, and so the apostle goes on to speak of the female deacons (at <span class="greek">διάκονοι</span>, <a href="/romans/16-1.htm">Romans 16:1</a>). He conceives of the deacon's office as consisting of two branches - <span class="p"><br /><br /></span><span class="note_emph">(1)</span> the deacons, <span class="p"><br /><br /></span><span class="note_emph">(2)</span> the deaconesses; <span class="p"><br /><br /></span>and gives appropriate directions for each. It must he remembered that the office of the early deacon was in a great measure secular, so that there is nothing strange in that of the deaconess being coupled with it. The retrain in ver. 12 to the male deacon is in favor of understanding "the women" of the deaconesses, as showing that the subject of the diaconate was not done with. Chrysostom (who says, "He is speaking of those who hold the rank of deaconesses") and all the ancient commentators, and De Wette, Wiesinger, Wordsworth, Alford, and Ellicott among the moderns, so understand it (see following notes). <span class="cmt_word">Grave</span> (<span class="greek">σεμνὰς</span>; see ver. 8, note). <span class="cmt_word">Not slanderers</span> (<span class="greek">μὴ διαβόλους</span>, corresponding to the <span class="greek">μὴ διλόγους</span> of ver. 8). This use of <span class="greek">διάβολος</span>, which is the classical one, is peculiar in the New Testament to the pastoral Epistles (see <a href="/2_timothy/3-3.htm">2 Timothy 3:3</a>; <a href="/titus/2-3.htm">Titus 2:3</a>). <span class="cmt_word">Temperate</span> (<span class="greek">νηφαλίους</span>; see ver. 2, note). It corresponds here to the <span class="greek">μὴ οἴνῳ πολλῷ</span> <span class="greek">προσέχοντας</span> of ver. 8. <span class="cmt_word">Faithful in all things</span> (<span class="greek">πιστὰς ἐν πᾶδιν</span>). This seems to refer specially to their being the almoners of the Church charities, and so favors the explanation of "women" as meaning deaconesses. <span class="greek">Πιστός</span> means especially "trusty" (<a href="/matthew/24-45.htm">Matthew 24:45</a>; <a href="/matthew/25-21.htm">Matthew 25:21</a>; <a href="/luke/12-42.htm">Luke 12:42</a>; <a href="/luke/16-10.htm">Luke 16:10</a>, etc.). </div> <div class="versenum"><a href="/1_timothy/3-12.htm">1 Timothy 3:12</a></div><div class="verse">Let the deacons be the husbands of one wife, ruling their children and their own houses well.</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - <span class="accented">Deacons</span> for <span class="accented">the deacons</span>, A.V.; <span class="accented">husbands</span> for <span class="accented">the husbands</span>, A.V. <span class="cmt_word">Husbands of one wife</span> (see above, ver. 2, note). <span class="cmt_word">Ruling</span>, etc. (<span class="greek">προιδτάμενοι</span>); literally, <span class="accented">being at the head of</span>, <span class="accented">presiding over</span> (see ver. 4, note). In <a href="/romans/12-8.htm">Romans 12:8</a> and <a href="/1_thessalonians/5-12.htm">1 Thessalonians 5:12</a> it is applied to the spiritual ruler, the <span class="greek">ἐπίσκοπος</span> or <span class="greek">πρεσβυτερος</span> of the Church. Elsewhere only in the pastoral Epistles (above, vers. 4 and 5; <a href="/1_timothy/5-17.htm">1 Timothy 5:17</a>; <a href="/titus/3-8.htm">Titus 3:8, 14</a>). <span class="cmt_word">Their own houses</span> (above, ver. 5). "Their <span class="accented">own"</span> is in contrast to" <span class="accented">God's</span> house." </div> <div class="versenum"><a href="/1_timothy/3-13.htm">1 Timothy 3:13</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="accented">Served well as deacons</span> for <span class="accented">used the office of a deacon well</span>, A.V.; <span class="accented">gain to themselves a good standing</span> for <span class="accented">purchase to themselves a good degree</span>, A.V. <span class="cmt_word">Served... as deacons</span> (<span class="greek">διακονήσαντες</span>); as in ver. 10. In this technical sense only found in these two passages; which well agrees with the late date of this Epistle, when the technical sense of <span class="greek">διάκονος</span> was established. <span class="cmt_word">Gain to themselves a good standing.</span> The sense of the passage depends a good deal upon the exact meaning of <span class="greek">βαθμός</span>. In <a href="/1_samuel/5-4.htm">1 Samuel 5:4, 5</a>, in the LXX., <span class="greek">βαθμός</span> is the rendering of <span class="hebrew">מִפְתָּן</span> (rendered <span class="greek">αἴθριον</span> in <a href="/ezekiel/9-3.htm">Ezekiel 9:3</a>; <a href="/ezekiel/10-4.htm">Ezekiel 10:4</a>), a somewhat unusual word for a "threshold." In <a href="/2_kings/20-9.htm">2 Kings 20:9, 10, 11</a>, it is the rendering of <span class="hebrew">מַעֲלָה</span>, "a degree on the sun-dial." This latter seems to suit better the verb <span class="greek">περιποιοῦνται</span>, they gain or acquire, which suggests the idea of <span class="accented">advancement</span>. It does not follow that St. Paul had in his mind their advancement from the "<span class="accented">inferior</span> office" to "<span class="accented">the</span> higher ministries in the Church" (Ordination Service); he may merely have meant to say that the discharge of the duties of a deacon in an efficient and exemplary manner raised a man to high estimation in the Church, and so gave him confidence in confessing the faith of Jesus Christ both by word and deed. <span class="accented">Gain to themselves</span> (<span class="greek">περιποιοῦνται</span>); acquire by purchase or otherwise. Frequent in the LXX.; but only elsewhere in the New Testament in <a href="/acts/20-28.htm">Acts 20:28</a>. <span class="cmt_word">Boldness</span> (<span class="greek">παρρησίαν</span>); very common in the New Testament (comp. <a href="/acts/4-13.htm">Acts 4:13, 29, 31</a>; <a href="/ephesians/6-19.htm">Ephesians 6:19</a>; <a href="/philippians/1-20.htm">Philippians 1:20</a>, etc.), where it is especially applied to boldness in preaching the gospel of Christ. This seems to imply that St. Paul contemplated <span class="accented">preaching</span> as a part of the deacon's work. We know that Philip the deacon and Stephen the deacon were both preachers. </div> <div class="versenum"><a href="/1_timothy/3-14.htm">1 Timothy 3:14</a></div><div class="verse">These things write I unto thee, hoping to come unto thee shortly:</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="cmt_word">To come unto thee</span>; to Ephesus, where Timothy was (<a href="/1_timothy/1-3.htm">1 Timothy 1:3</a>). </div> <div class="versenum"><a href="/1_timothy/3-15.htm">1 Timothy 3:15</a></div><div class="verse">But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> - Men <span class="accented">ought to behave themselves</span> for <span class="accented">thou oughtest to behave thyself</span>, A.V. <span class="cmt_word">To behave thyself</span> (<span class="greek">ἀναστρέφεσθαι</span>); variously rendered, both in the A.V. and the R.V., "to have one's conversation," "to live," "to pass (one's time)," "to be used" (<a href="/hebrews/10-33.htm">Hebrews 10:33</a>). It is literally "to go up and down" a given place, "backwards and forwards," hence "to dwell in it." The substantive <span class="greek">ἀναστροφή</span>, in the thirteen places where it occurs in the New Testament, is always rendered "conversation" in the A.V.; in the R.V., "manner of life," "life," "issue of life," "<span class="accented">manner</span> of living," "<span class="accented">behaviour</span>," "living." It is a favorite word in the two Epistles of St. Peter, where it occurs eight times. <span class="cmt_word">The house of God.</span> This phrase here denotes, as it is explained in the following words, the Church on earth. So <a href="/hebrews/3-6.htm">Hebrews 3:6</a>, "<span class="accented">Christ</span> as a Son over his house; whose house are we," where the reference is to <a href="/numbers/12-7.htm">Numbers 12:7</a>, "<span class="accented">My</span> servant Moses... is faithful in all mine house." <span class="cmt_word">The Church of the living God.</span> Here is again a somewhat remarkable resemblance to the phraseology of the Epistle to the Hebrews, "Ye are come unto Mount Zion, and unto the city of the living God.... to the general assembly and Church of the Firstborn" (<a href="/hebrews/12-22.htm">Hebrews 12:22, 23</a>). However, the phraseology is not peculiar to the Epistle to the Hebrews. Thus we read in <a href="/2_corinthians/6-16.htm">2 Corinthians 6:16</a>, "<span class="accented">Ye</span> are the temple of the living God." The phrase, "<span class="accented">the</span> living <span class="accented">God</span>," occurs seven times in St. Paul's Epistles, and four times in the Epistle to the Hebrews. It occurs three times in the Gospels, once in the Acts of the Apostles, and once in the Revelation. Here it is used by St. Paul to enhance the obligation to a holy and blameless walk in those who have the oversight of his Church. <span class="cmt_word">The pillar and ground of the truth</span>. Some apply these words to Timothy himself (Gregory of Nyssa, Gregory Nazianzen, Basil, and others cited by Alford), after the analogy of <a href="/galatians/2-9.htm">Galatians 2:9</a>, where James, Cephas, and John are said to be "pillars" (<span class="greek">στύλοι</span>), and <a href="/revelation/3-12.htm">Revelation 3:12</a>, where it is said of him that over-cometh, "I will make him a pillar (<span class="greek">στύλον</span>) in the house of my God." And so, in Venantius Fortunatus, St. Paul is called "stilus ille." But the metaphors of "a pillar" and "a foundation" do not all suit the verb <span class="greek">ἀναστρέφεσθαι</span>; and it is well argued that the absence of the pronoun <span class="greek">σε</span> is unfavorable to the application of "the pillar and ground of the truth" to the subject of the first clause. It is therefore better to understand this clause as descriptive of the Church of God. The Church is the pillar of the truth. It supports it; holds it together - binds together its different parts. And it is the ground of the truth. By it the truth is made fast, firm, and fixed. <span class="cmt_word">The ground</span> (<span class="greek">ἑδραίωμα</span>). This word only occurs here at all; <span class="greek">ἑδραῖος</span>, common both in the New Testament, the LXX., and in classical Greek, means "fixed," "firm," or" fast." In the A.V. of <a href="/1_corinthians/7-37.htm">1 Corinthians 7:37</a> and 1 Cor 15:58, "steadfast;" <a href="/colossians/1-23.htm">Colossians 1:23</a> (where it is coupled with <span class="greek">τεθεμελιωμένα</span>), "settled." Thence <span class="greek">ἑδραιόω</span> in late Greek, "to make firm or fast," and <span class="greek">ἑδραίμα</span>, the "establishment" or "grounding" of the truth; that in and by which the truth is placed on a sure and fixed basis. </div> <div class="versenum"><a href="/1_timothy/3-16.htm">1 Timothy 3:16</a></div><div class="verse">And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> - <span class="accented">He who</span> for <span class="accented">God</span>, A.V. and T.R.; <span class="accented">manifested</span> for <span class="accented">manifest</span>, A.V.; <span class="accented">among the nations</span> for <span class="accented">unto the Gentiles</span>, A.V.; <span class="accented">in</span> for <span class="accented">into</span>, A.V. <span class="cmt_word">Without controversy</span> (<span class="greek">ὁμολογουμένως</span>); only here in the New Testament, but used in the same sense in the LXX. and in classical Greek, "confessedly," by common confession. <span class="cmt_word">Great is the mystery of godliness.</span> This is said to enhance the glory of the Church just spoken of, to whom this <span class="accented">mystery</span> has been entrusted, and so still further to impress upon Timothy the vital necessity of a wise and holy walk in the Church. <span class="accented">The mystery of godliness</span> is all that truth which "in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit." <span class="cmt_word">Godliness</span> (<span class="greek">τῆς</span> <span class="greek">εὐδεβείας</span>); <span class="accented">i.e."</span> the Christian faith;" what in <a href="/1_timothy/6-3.htm">1 Timothy 6:3</a> is called "The words of our Lord Jesus Christ, and the doctrine which is according to godliness (<span class="greek">τῇ κατ αὐσεβείαν</span> <span class="greek">διδασκαλὶᾳ</span>)," and in <a href="/2_timothy/1-1.htm">2 Timothy 1:1</a>, "The truth which is according to godliness." In ver. 9 it is "the mystery of the faith, where <span class="greek">ἠ πίστις</span> is equivalent to <span class="greek">ἡ αὐσεβεία</span>. Bishop Ellicott, however, does not admit this objective sense <span class="accented">of</span> <span class="greek">ἡ πίστις ορ</span> <span class="greek">ἡ αὐσεβεία</span> but explains the genitive as "a pure possessive genitive," the mystery appertaining to, or the property of, subjective faith and godliness; but this is a use not borne out b- any passage in which the word "mystery" occurs. It is always mysteries (or mystery) of the kingdom of God, of Christ, of God, of the gospel, and the like. In the following passages the objective sense of <span class="greek">ἠ πίστις</span> is either necessary or by far the most natural: <a href="/acts/3-7.htm">Acts 3:7</a>; <a href="/acts/13-8.htm">Acts 13:8</a>; <a href="/acts/14-22.htm">Acts 14:22</a>; <a href="/acts/16-5.htm">Acts 16:5</a>; <a href="/galatians/1-23.htm">Galatians 1:23</a>; <a href="/ephesians/4-5.htm">Ephesians 4:5</a>; <a href="/philippians/1-27.htm">Philippians 1:27</a>; <a href="/colossians/1-23.htm">Colossians 1:23</a>; <a href="/colossians/2-7.htm">Colossians 2:7</a>; <a href="/1_timothy/1-19.htm">1 Timothy 1:19</a>; <a href="/1_timothy/5-8.htm">1 Timothy 5:8</a>; <a href="/1_timothy/6-10.htm">1 Timothy 6:10, 21</a>; <a href="/2_timothy/4-7.htm">2 Timothy 4:7</a>; <a href="/titus/1-13.htm">Titus 1:13</a>; <a href="/james/2-1.htm">James 2:1</a>; <a href="/jude/1-3.htm">Jude 1:3</a>. Having thus exalted the "mystery of godliness," St. Paul goes on to expound it. <span class="cmt_word">He who</span> (<span class="greek">ὅς</span>). This is generally adopted now as the true reading, instead of <span class="greek">Θεός</span> (<span class="greek">ΟΣ</span>, instead of <span class="greek">ΘΣ</span>). Bishop Ellicott satisfied himself, by most careful personal examination, that the original reading of the Cod. Alex. was <span class="greek">ΟΣ</span>, and that it had been altered by a later hand to <span class="greek">ΘΣ</span>. The Cod. Sinait certainly has <span class="greek">ὅς</span>, and to this all the older versions agree. The Vulgate has <span class="accented">quod</span>, agreeing with <span class="accented">sacramentum</span> and representing the Greek <span class="greek">ὁ</span> Accepting this, then, as the true reading, we proceed to explain it. <span class="greek">Ὅς</span>, who, is a relative, and must, therefore, have an antecedent. But there is no expressed antecedent of the masculine gender for it to agree with. The antecedent, therefore, must be understood, and gathered from the preceding words, <span class="greek">τὸ μυστήριον τῆς</span> <span class="greek">εὐσεβείας</span>. It can only be Christ. The mystery of the whole Old Testament, that which was wrapped in types and hidden under veils, was Christ (<a href="/colossians/1-27.htm">Colossians 1:27</a>). Moses spake of him, the Psalms speak of him, the prophets speak of him; but all of them spake darkly. But in the gospel "the mystery of Christ" (<a href="/colossians/4-3.htm">Colossians 4:3</a>)is revealed. Christ is the Mystery of Christianity. It is, therefore, no difficult step to pass from "the mystery" to "Christ," and to supply the word "Christ" as the antecedent to "who." <span class="cmt_word">Was manifested</span> (<span class="greek">ἐφανερώθη</span>); a word frequently applied to Christ (<a href="/john/1-31.htm">John 1:31</a>; <a href="/1_john/1-2.htm">1 John 1:2</a>; <a href="/1_john/3-5.htm">1 John 3:5, 8</a>, etc.). The idea is the same in <a href="/john/1-14.htm">John 1:14</a>. <span class="cmt_word">Justified in the spirit.</span> This is rather an obscure expression. But it seems to describe our Lord's spotless righteousness, perhaps with special reference to the declaration of it at his baptism, "This is my beloved Son, in whom I am well pleased." We have the same contrast between the flesh and the Spirit of Christ in <a href="/1_peter/3-18.htm">1 Peter 3:18</a>. And between the flesh and the spirit of a Christian man in <a href="/romans/8-10.htm">Romans 8:10</a>, "The body is dead because of sin, but the spirit is life because of righteousness." To this clause apparently the remark of Chrysostom applies, "God became man, and man became God." "The spirit" seems to mean the moral nature - the inner man. <span class="cmt_word">Seen of angels.</span> Perhaps the multitude of the heavenly host who welcomed the birth of Christ were permitted to see the new-born Babe, as he seems to have done who described him to the shepherds as "wrapped in swaddling clothes" (<a href="/luke/2-12.htm">Luke 2:12-14</a>). Angels ministered unto him after the temptation (<a href="/mark/1-13.htm">Mark 1:13</a>), and in the Garden of Gethsemane (<a href="/luke/22-43.htm">Luke 22:43</a>, where the word <span class="greek">ὤφθη</span> is used), and at his resurrection (<a href="/matthew/28-2.htm">Matthew 28:2</a>). The special interest of angels in the "<span class="accented">great mystery"</span> is referred to in <a href="/1_peter/1-12.htm">1 Peter 1:12</a>; <a href="/hebrews/1-6.htm">Hebrews 1:6</a>. <span class="cmt_word">Preached among the nations</span> (<span class="greek">ἐκηρύχθη ἐν ἔθνεσιν</span>). It would have been better to keep the rendering "Gentiles" here, to mark the identity of thought with <a href="/ephesians/3-6.htm">Ephesians 3:6, 8</a>, where, in the apostle's view, the preaching of the gospel to the Gentiles, that they might be fellow-heirs with the Jews of the promises of God, is one main feature of the mystery (comp. <a href="/1_timothy/2-7.htm">1 Timothy 2:7</a>). <span class="cmt_word">Believed on in the world.</span> The next step in this ascending scale is the acceptance of Christ in the world as the Savior thereof. The language here is not stronger than that of <a href="/colossians/1-5.htm">Colossians 1:5, 6</a>, "The word of the truth of the gospel, which is come unto you; even as it is also in all the world, and beareth fruit." And in <a href="/colossians/1-23.htm">Colossians 1:23</a>, "The gospel which was preached in all creation under heaven" (comp. <a href="/romans/1-8.htm">Romans 1:8</a>). The statement in <a href="/mark/16-15.htm">Mark 16:15-20</a> might almost have been in St. Paul's mind. Note the use there of the words <span class="greek">κηρύξατε ἐκηρύξαν</span>, <span class="greek">τὸν κόσμον ὀ πιστεύσας πιστεύσασι ἀνελήφρη</span>. <span class="accented"><span class="cmt_word"></span>Received up in glory.</span> The change of "into" (A.V.) into "in" is of very doubtful propriety. In New Testament Greek <span class="greek">ἐν</span>, frequently follows verbs of motion, and means the same as <span class="greek">εἰς</span>, like the Hebrew <span class="hebrew">בְּ</span>. Our Lord is net said to have ascended <span class="accented">in glory</span> (as he appeared at the Transfiguration), but, as St. Mark has it, "He was received up into heaven, and [there] sat down at the right hand of God," fulfilling <a href="/john/17-5.htm">John 17:5</a>. This grand burst of dogmatic teaching is somewhat like that in <a href="/1_timothy/2-5.htm">1 Timothy 2:5-7</a>. There is no adequate evidence of its being, as many commentators have thought, a portion of a hymn or creed used in the Church. It rather implies the same tension in the apostle's mind which is apparent in other parts of the Epistle (comp. <a href="/1_timothy/6-11.htm">1 Timothy 6:11</a> and following verses). <p> <p> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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