1st Timothy Chapter 3
ANALYSIS OF THE CHAPTER
THE object of this chapter is to give directions respecting the
qualifications and duties of the officers of the Christian church. As it
is evident that Timothy was to be partly employed in the appointment of
suitable officers for the church at Ephesus, and as the kinds of officers
here referred to were to be permanent in the church, it was important
that a full statement should be put on record, under the influence of
inspiration, respecting their qualifications and duties. The chapter
embraces the following subjects:--
I. The qualifications of a bishop, 1 Timothy 3:1-7. The enumeration
of his qualifications is preceded by a general statement that the
office was an honourable one, and that he who aspired to it, sought
an employment that was, in itself, to be regarded as desirable,
1 Timothy 3:1. The qualifications specified for this office, are the
following:--
(1.) He must be a man of good private character; possessing and
illustrating the Christian virtues, or, as we would say now, an upright
man, and a Christian gentleman, 1 Timothy 3:2,3.
(2.) He must be a man who ruled his own house well, and who thus showed
that he was qualified to preside as the first officer in the church of
God, 1 Timothy 3:4,5.
(3.) He must be a man of suitable age and experience--one who would not
be likely to fall into the temptations that are laid for the young,
1 Timothy 3:6.
(4.) He must have a fair reputation among those who were not
Christians --as it is intended that the influence of his ministry shall
reach them, and as it is impossible to do them good unless he is
believed to be a man of integrity, 1 Timothy 3:7.
II. The qualifications of deacons, 1 Timothy 3:8-10,12,13. They must be,
(1.) Men of fair character--serious, temperate, candid, 1 Timothy 3:8.
(2.) Men who hold to the doctrines of the gospel with a pure conscience,
1 Timothy 3:9.
(3.) Men who have been proved, and who have shown that they are
qualified to serve the church, 1 Timothy 3:10.
(4.) Men whose wives are of such a character that their example
will contribute to the promotion of the common cause, 1 Timothy 3:11.
(5.) Men not living in polygamy, and who exercise exemplary family
government, 1 Timothy 3:12,13.
III. The reason why Paul gave these instructions to Timothy,
1 Timothy 3:14,15. It was, that he might know how he ought to demean
himself in the important station which he was called to occupy.
Paul hoped to be able to come to him before long, and to complete
the work which he had commenced at Ephesus; but, in the mean
time, he gave him these written counsels, that he might understand
particularly the duty which was required of him.
IV. The chapter closes with a statement which seems to have been
intended to impress the mind of Timothy with the importance of the
duties in which he was engaged, 1 Timothy 3:15,16. The statement
is, that the church is the great defender of the truth in the world,
1 Timothy 3:15, and that the truth which the church is to maintain is of
the greatest importance. It relates to the incarnation of the Son
of God, and to the work which he accomplished on earth--a work
which excited the deepest interest in heaven, and the true doctrine
respecting which it was of the utmost importance to keep up among
men, 1 Timothy 3:16. This reason is further urged in the following
chapter, by showing that the time would come when, under the influence
of Satan, these great doctrines would be denied, and the truth be
corrupted and perverted.
Verse 1. This is a true saying. Gr., "Faithful is the word"--the
very phrase which is used in 1 Timothy 1:15. See Barnes "1 Timothy 1:15".
The idea here is, that it was worthy of credence; it was not to be
doubted.
If a man desire. Implying that there would be those who would
wish to be put into the ministry. The Lord, undoubtedly, by his
Spirit, often excites an earnest and irrepressible desire to preach the
gospel--a desire so strong, that he in whom it exists can be satisfied
in no other calling. In such a case, it should be regarded as one
evidence of a call to this work. The apostle, however, by the
statements which follow, intimates that wherever this desire exists,
it is of the utmost importance to have just views of the nature of
the office, and that there should be other qualifications for the
ministry than a mere desire to preach the gospel. He proceeds,
therefore, to state those qualifications; and no one who "desires"
the office of the ministry should conclude that he is called to it,
unless these qualifications substantially are found in him. The word
rendered desire here, (\~oregw\~,) denotes, properly, to reach
or stretch out--and hence to reach after anything, to long after, to
try to obtain. Hebrews 11:16.
The office of a bishop. The Greek here is a single word-- \~episkophv\~.
The word \~episkoph\~--episcoe--whence the word Episcopal is
derived--occurs but four times in the New Testament. It is translated
visitation in Luke 19:44, and 1 Peter 2:12; bishoprick,
Acts 1:20; and, in this place, office of a bishop. The verb from
which it is derived, (\~episkopew\~) occurs but twice. In Hebrews 12:15, it
is rendered looking diligently; and in 1 Peter 5:2, taking the
oversight. The noun rendered bishop, occurs in Acts 20:28;
Philippians 1:1; 1 Timothy 3:2; Titus 1:7; 1 Peter 2:25. The verb means, properly, to look
upon, behold; to inspect, to look after, see to, take care of; and the
noun denotes the office of overseeing, inspecting, or looking to. It is
used to denote the care of the sick, Xeno. Oec. 15, 9; comp. Passow;
and is of so general a character, that it may denote any office of
overseeing, or attending to. There is nothing in the word itself which
would limit it to any class or grade of the ministry; and it is,
in fact, applied to nearly all the officers of the church in the New
Testament, and, indeed, to Christians who did not sustain any office.
Thus it is applied
(a) to believers in general, directing them to "look diligently,
lest any one should fail of the grace of God," Hebrews 12:15;
(b) to the elders of the church at Ephesus, "over the which the Holy
Ghost hath made you overseers," Acts 20:28;
(c) to the elders or presbyters of the church in 1 Peter 5:2, "Feed the
flock of God, taking the oversight thereof;"
(d.) to the officers of the church in Philippi, mentioned, in connection
with deacons, as the only officers of the church there, "to the saints
at Philippi, with the bishops and deacons," Philippians 1:1;
(e.) to Judas, the apostate, Acts 1:20; and
(f.) to the great Head of the church, the Lord Jesus Christ,
1 Peter 2:25, "the Shepherd and Bishop of your souls." From this
use of the term it follows,
(1.) That the word is never used to designate the peculiarity of the
apostolic office, or so as to have any special applicability to the
apostles. Indeed, the term bishop is never applied to any of them in the
New Testament; nor is the word in any of its forms ever used with
reference to them, except in the single case of Judas, Acts 1:20.
(2.) It is never employed in the New Testament to designate an order of
men superior to presbyters, regarded as having any other functions than
presbyters, or being in any sense "successors" to the apostles. It is so
used now by the advocates of prelacy; but this is a use wholly unknown
to the New Testament. It is so undeniable that the name is never
given in the New Testament to those who are now called "bishops" that
even Episcopalians concede it. Thus, Dr. Onderdonk (Tract on Episcopacy,
p. 12) says, "ALL that we read in the New Testament concerning 'bishops'
is to be regarded as pertaining to the 'middle grade;' that is, to those
who are now regarded as 'priests.'" This is not strictly correct, as is
clear from the remarks above respecting what is called the
'middle grade;' but it is strictly correct so far as it affirms
that it is never applied to prelates.
(3.) It is used in the New Testament to denote ministers of the gospel
who had the care or oversight of the churches, without any regard to
grade or rank.
(4.) It has now, as used by Episcopalians, a sense which is wholly
unauthorized by the New Testament, and which, indeed, is entirely at
variance with the usage there. To apply the term to a pretended superior
Order of clergy, as designating their peculiar office, is wholly to
depart from the use of the word as it occurs in the Bible.
(5.) As it is never used in the Scriptures with reference to
prelates, it should be used with reference to the pastors, or
other officers of the church; and to be a pastor or overseer of the
flock of Christ, should be regarded as being a scriptural bishop.
He desireth a good work. An honourable office; an office
which it is right for a man to desire. There are some stations in
life which ought never to be desired; it is proper for any one to
desire the office of a bishop who has the proper qualifications. Comp.
See Barnes "Romans 11:13".
{a} "bishop" Philippians 1:1
Verse 2. A bishop. A minister of religion, according to the
foregoing remarks, who has the charge or oversight of any Christian
church. The reference here is doubtless to one who had the government of
the church intrusted to him, 1 Timothy 3:4,5, and who was also a preacher
of the gospel.
Must be blameless. This is a different word (\~anepilhptov\~) from that
rendered blameless in Luke 1:6; Philippians 2:15; 3:6, (\~amemptov\~) Compare
See Barnes "Luke 1:6"; See Barnes "Philippians 3:6".
The word here used does not mean that, as a necessary qualification
for office, a bishop should be perfect; but that he should be a man
against whom no charge of immorality, or of holding false doctrine,
is alleged. His conduct should be irreprehensible or irreproachable.
Undoubtedly it means that if any charge could be brought against
him implying moral obliquity, he is not fit for the office, he should
be a man of irreproachable character for truth, honesty, chastity,
and general uprightness.
The husband of one wife. This need not be understood as requiring
that a bishop should be a married man, as Vigilantias, 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 expressly declared to be proper, 1 Corinthians 7:39;
and it is not unfair to infer from that permission that it is equally
lawful and proper for a 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 be assigned against such marriages in his case, which
would not be equally valid in any other. Marriage is as honourable
for a minister of the gospel as for any other man, (comp.
See Barnes " :"; 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 practised, 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 dishonourable 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 Hebrews 13:4, is, that "marriage is honourable 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 \~nhfaleov\~ occurs only here and in 1 Timothy 3:11;
Titus 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 guard against sin in any form.
Sober. \~swfrona\~. 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. Marg., 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 intercourse, nor be
unfit to appear respectably in the most refined circles of society.
Inattention to personal neatness, and to the rules which regulate
refined intercourse, 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 intercourse. 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 fitted 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
intercourse; 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 good-breeding.
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 Barnes "Romans 12:3 Heb 13:2". It was a special duty of the
ministers of religion, as they were to be examples of every Christian
virtue.
Apt to teach. Gr., 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 fellowmen 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 endeavour 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.
{b} "bishop" Titus 1:6
{1} "good behaviour" "modest"
Verse 3. Not given to wine. Marg., "Not ready to quarrel and
offer wrong, as one in wine." The Greek work (\~paroinov\~) occurs in
the New Testament only here and in Titus 1:7. It means, properly,
by wine; i.e., spoken of what takes place by or over wine, as
revelry, drinking songs, etc. Then it denotes, as it does here, one who
sits by wine; that is, who is in the habit of drinking it. It cannot be
inferred, from the use of the word here, that wine was absolutely
and entirely prohibited; for the word does not properly express
that idea. It means that one who is in the habit of drinking wine,
or who is accustomed to sit with those who indulge in it, should
not be admitted to the ministry. The way in which the apostle mentions
the subject here would lead us fairly to suppose that he did not mean to
commend its use in any sense; that he regarded its use as dangerous, and
that he would wish the ministers of religion to avoid it altogether. In
regard to its use at all, except at the communion or as a medicine, it
may be remarked, that a minister will do no injury to himself or others
by letting it entirely alone; he may do injury by indulging in it. No
man is under any obligation of courtesy or Christian duty to use it;
thousands of ministers of the gospel have brought ruin on themselves,
and disgrace on the ministry, by its use. See Barnes "Matthew 11:19",
See Barnes "1 Timothy 5:23".
No striker, he must be a peaceable, not a quarrelsome man. This is
connected with the caution about the use of wine, probably, because that
is commonly found to produce a spirit of contention and strife.
Not greedy of filthy lucre. Not contentious or avaricious. Gr.,
Not desirous of base gain. The desire of this is condemned everywhere in
the New Testament; but it is especially the duty of a minister of the
gospel to be free from it. He has a right to a support,
See Barnes "1 Corinthians 9:1"; and following, but there is nothing that more
certainly paralyzes the usefulness of a minister of the gospel than the
love of money. There is an instinctive feeling in the human bosom that
such a man ought to be actuated by a nobler and a purer principle. As
avarice, moreover, is the great sin of the world--the sin that sways
more hearts, and does more to hinder the progress of the gospel, than
all others combined--it is important in the highest degree that the
minister of religion should be an example of what men should be, and
that he, by his whole life, should set his face against that which is
the main obstruction to the progress of that gospel which he is
appointed to preach.
But patient. Modest, mild, gentle. See the word (Gr.) in
Philippians 4:5; Titus 3:2; James 3:17; 1 Peter 2:18, where it is rendered gentle.
The word means that the minister of the gospel should be a man of mild
and kind demeanour, such as his Master was.
Not a brawler. Comp. 2 Timothy 2:24. That is, he should not be a man
given to contention, or apt to take up a quarrel. The Greek is,
literally, Not disposed to fight.
Not covetous, Gr., Not a lover of silver; that is, of money. A
man should not be put into the ministry who is characteristically a
lover of money. Such a one, no matter what his talents may be, has no
proper qualification for the office, and will do more harm than
good.
{1} "Not given to wine" "not ready to quarrel and offer wrong, as one
on wine"
{a} "not a brawler" 2 Timothy 2:24
Verse 4. One that ruleth well his own house. This implies that a
minister of the gospel would be, and ought to be, a married man. It is
everywhere in the New Testament supposed that he would be a man who could
be an example in all the relations of life. The position which he
occupies in the church has a strong resemblance to the relation which a
father sustains to his household; and a qualification to govern a family
well, would be an evidence of a qualification to preside properly in the
church. It is probable that, in the early Christian church, ministers
were not unfrequently taken from those of mature life, and who were, at
the time, at the head of families; and, of course, such would be men who
had had an opportunity of showing that they had this qualification for
the office. Though, however, this cannot be insisted on now as a
previous qualification for the office, yet it is still true that, if he
has a family, it is a necessary qualification, and that a man in the
ministry should be one who governs his own house well. A want of this
will always be a hinderance to extensive usefulness.
Having his children in subjection with all gravity. This does not
mean that his children should evince gravity, whatever may be true
on that point; but it refers to the father, he should be a grave or
serious man in his family; a man free from levity of character, and
from frivolity and fickleness, in his intercourse with his children.
It does not mean that he should be severe, stern, morose--which
are traits that are often mistaken for gravity, and which are as
inconsistent with the proper spirit of a father as frivolity of manner
--but that he should be a serious and sober-minded man. He should
maintain proper dignity, (\~semnothv\~;) he should maintain
self-respect, and his deportment should be such as to inspire others
with respect for him.
{a} "ruleth well" Psalms 101:2
Verse 5. For if a man know not how to rule. This is a beautiful and
striking argument. A church resembles a family. It is, indeed,
larger, and there is a greater variety of dispositions in it than there
is in a family. The authority of a minister of the gospel in a
church is also less absolute than that of a father. But still there
is a striking resemblance. The church is made up of an assemblage of
brothers and sisters. They are banded together for the same purposes, and
have a common object to aim at. They have common feelings and common
wants. They have sympathy, like a family, with each other in their
distresses and afflictions. The government of the church also is designed
to be paternal. It should be felt that he who presides over it, has
the feelings of a father; that he loves all the members of the great
family; that he has no prejudices, no partialities, no selfish aims to
gratify. Now, if a man cannot govern his own family well; if he is
severe, partial, neglectful, or tyrannical at home, how can he be
expected to take charge of the more numerous "household of faith" with
proper views and feelings? If, with all the natural and strong ties of
affection, which bind a father to his own children; if, when they
are few comparatively in number, and where his eye is constantly
upon them, he is unable to govern them aright, how can he be
expected to preside in a proper manner over the larger household,
where he will be bound with comparatively feebler ties, and where
he will be exposed more to the influence of passion, and where he
will have a much less constant opportunity of supervision? Confucius, as
quoted by Doddridge, has a sentiment strikingly resembling that before
us: "It is impossible, that he who knows not how to govern and reform his
own family, should rightly govern and reform a people." We may remark,
also, in this verse, a delicate and beautiful use of words by the
apostle, to prevent the possibility of misapprehension. While he
institutes a comparison between the government of a family and that of
the church, he guards against the possibility of its being supposed that
he would countenance arbitrary authority in the church, even such
authority as a father must of necessity employ in his own family. Hence
he uses different words, he speaks of the father as 'ruling' over his
own family, or presiding over it --\~prosthnai\~; he describes the
minister of religion as having a tender care for the church
--\~epimelhsetai\~.
Verse 6. Not a novice. Marg., one newly come to the faith. The
Greek word, which occurs nowhere else in the New Testament, means,
properly, that which is newly planted. Thus it would mean a plant
that was not strong, or not fitted to bear the severity of storms;
that had not as yet struck its roots deep, and could not resist the
fierceness of a cold blast. Then the word comes to mean a new convert;
one who has had little opportunity to test his own faith, or to give
evidence to others that he would be faithful to the trust committed to
him. The word does not refer so much to one who is young in years, as one
who is young in faith. Still, all the reasons which apply against
introducing a very recent convert into the ministry, will apply commonly
with equal force against introducing one young in years.
Lest being lifted up with pride. We are not to suppose that this is
the only reason against introducing a recent convert into the ministry,
but it is a sufficient reason. He would be likely to be elated by being
intrusted at once with the highest office in the church, and by the
commendations and flattery which he might there receive. No condition is
wholly proof against this; but he is much less likely to be injured who
has had much experience of the depravity of his own heart, and whose mind
has been deeply imbued with the spirit of the gospel.
He fall into the condemnation of the devil. That is, the same kind of
condemnation which the devil fell into; to wit, condemnation on account
of pride. It is here intimated, that the cause of the apostasy of Satan
was Pride--a cause which is as likely to have been the true one as
any other. Who can tell but it may have been produced by some new honour
which was conferred on him in heaven, and that his virtue was not found
sufficient for the untried circumstances in which he was placed? Much of
the apostasy from eminent virtue in this world, arises from this cause;
and possibly the case of Satan may have been the most signal instance of
this kind which has occurred in the universe. The idea of Paul is, that a
young convert should not suddenly be raised to an exalted station in the
church. Who can doubt the wisdom of this direction? The word rendered
lifted up, (\~tufwyeiv\~,) is from a verb which means, to smoke, to fume, to
surround with smoke; then to inflate--as a bladder is with air; and
then to be conceited or proud; that is, to be like a bladder filled, not
with a solid substance, but with air.
{1} "novice" "one newly come to the faith"
{b} "pride" Proverbs 16:18
{c} "devil" Jude 1:6
Verse 7. Moreover he must have a good report of them which are
without. Who are without the church; that is, of those who are not
Christians. This includes, of course, all classes of those who are not
Christians--heathens, infidels, Jews, moral men, and scoffers. The idea
is, that he must have a fair reputation with them for integrity of
character. His life must be in their view upright must not be addicted to
anything which they regard as inconsistent with good morals. His
deportment must be such that they shall regard it as not inconsistent
with his profession. He must be true, and just, and honest in his
dealings with his fellow-men, and so live that they cannot say that he has
wronged them. lie must not give occasion for scandal or reproach in his
intercourse with the other sex, but must be regarded as a man of a pure
life and of a holy walk. The reason for this injunction is too obvious.
It is his business to endeavour to do such men good, and to persuade them
to become Christians. But no minister of the gospel can possibly do
such men good, unless they regard him as an upright and honest man.
No matter how he preaches or prays; no matter how orthodox, learned, or
apparently devout he may be, all his efforts will be in vain unless
they regard him as a man of incorruptible integrity. If they hate
religion themselves, they insist justly that since he has professed it,
he shall be governed by its principles; or if they feel its importance,
they will not be influenced to embrace it by a man that they regard as
hypocritical and impure. Go to a man whom you have defrauded, or who
regards you as having done or attempted wrong to any other one, and talk
to him about the necessity of religion, and he will instinctively say,
that he does not want a religion which will not make its professor true,
honest, and pure. It is impossible, therefore, for a minister to
over-estimate the importance of having a fair character in the view of
the world, and no man should be introduced into the ministry, or
sustained in it, who has not a fair reputation.
See Barnes "Colossians 4:5"; See Barnes "1 Thessalonians 4:12".
Lest he fall into reproach. That is, in such a way as to bring
dishonour on the ministerial character. His life will be such as to give
men occasion to reproach the cause of religion.
And the snare of the devil. The snare which the devil lays to entrap
and ruin the ministers of the gospel and all good men. The snare to which
reference is here made, is that of blasting the character and
influence of the minister of the gospel. The idea is, that Satan lays
this snare so to entangle him as to secure this object, and the means
which he uses is the vigilance and suspicion of those who are out of the
church. If there is anything of this kind in the life of a minister which
they can make use of, they will be ready to do it. Hence the necessity,
on his part, of an upright and blameless life. Satan is constantly aiming
at this thing; the world is watching for it; and if the minister has any
propensity which is not in entire accordance with honesty, Satan will
take advantage of it, and lead him into the snare.
{d} "them which are without" Acts 22:12; 1 Thessalonians 4:12
{e} "snare or the devil" 1 Timothy 6:9; 2 Timothy 2:26
Verse 8. Likewise must the deacons. On the meaning of the word
deacons, See Barnes "Philippians 1:1". On their appointment,
See Barnes "Acts 6:1". The word here evidently denotes those who had
charge of the temporal affairs of the church, the poor, etc. No
qualifications are mentioned, implying that they were to be preachers of
the gospel. In most respects, except in regard to preaching, their
qualifications were to be the same as those of the bishops.
Be grave. Serious, sober-minded men. In Acts 6:3, it is said that
they should be men of honest report. On the meaning of the word
grave, See Barnes "1 Thessalonians 3:4". They should be men, who, by their
serious deportment, will inspire respect.
Not double-tongued. The word here used --\~dilogov\~ does not occur
elsewhere in the New Testament. It means, properly, uttering the same
thing twice, (from \~div\~ and \~legw\~,) and then deceitful, or
speaking one thing and meaning another. They should be men who can be
relied on for tile exact truth of what they say, and for the exact
fulfilment of their promises.
Not given to much wine. See Barnes "1 Thessalonians 3:3". The word much
is added here to what is said (1 Timothy 3:8) of the qualification of a
bishop. It is not affirmed that it would be proper for the deacon, any
more than the bishop, to indulge in the use of wine in small quantities,
but it is affirmed that a man who is much given to the use of wine, ought
not, on any consideration, to be a deacon. It may be remarked here, that
this qualification was everywhere regarded as necessary for a minister of
religion. Even the heathen priests, on entering a temple, did not drink
wine.--Bloomfield. The use of wine, and of strong drinks of all kinds,
was absolutely prohibited to the Jewish ministers of every rank, when
they were about to engage in the service of God, Leviticus 10:9. Why should
it, then, be any more proper for a Christian minister to drink wine, than
for a Jewish or a heathen priest! Shall a minister of the gospel be less
holy than they? Shall he have a feebler sense of the purity of his
vocation? Shall he be less careful lest he expose himself to the
possibility of conducting the services of religion in an irreverent and
silly manner? Shall he venture to approach the altar of God under the
influence of intoxicating drinks, when a sense of propriety restrained
the heathen priest, and a solemn statute of Jehovah restrained the
Jewish priest from doing it?
Not greedy of filthy lucre. See Barnes " :". The special
reason why this qualification was important in the deacon was, that he
would be intrusted with the funds of the church, and might be tempted to
appropriate them to his own use, instead of the charitable purposes for
which they were designed. See this illustrated in the case of Judas,
John 12:6.
{a} "be grave" Acts 6:3
{b} "not given" 1 Timothy 3:3; Leviticus 10:9
Verse 9. Holding the mystery of the faith. On the word mystery,
See Barnes "1 Corinthians 2:7". It means that which had been concealed, or
hidden, but which was now revealed. The word faith, here, is
synonymous with the gospel; and the sense is, that he should hold
firmly the great doctrines of the Christian religion, which had been
so long. concealed from men, but which were now revealed. The
reason is obvious. Though not a preacher, yet his influence and
example would be great, and a man who held material error, ought
not to be in the office.
In a pure conscience. A mere orthodox faith was not all that was
necessary, for it was possible that a man might be professedly firm in
the belief of the truths of revelation, and yet be corrupt at heart.
{c} "the mystery" Ephesians 1:9
{d} "of the faith" 1 Timothy 3:16
Verse 10. And let these also be first proved. That is, tried or
tested in regard to the things which were the proper qualifications for
the office. This does not mean that they were to be employed as
preachers, but that they were to undergo a proper trial in regard
to their fitness for the office which they were to fill. They were
not to be put into it without any opportunity of knowing what they
were. It should be ascertained that they were grave, serious,
temperate, trustworthy men; men who were sound in the faith,
and who would not dishonour the office. It is not said here, that
there should be a formal trial, as if they were candidates for this
office; but the meaning is, that they should have had an opportunity of
making their character known, and should have gained such respect for
their piety, and their other qualifications, that there would be reason
to believe that they would perform the functions of the office well.
Thus, in Acts 6:3, when deacons were first appointed, the church was
directed to "look out seven men of honest report," who might be
appointed to the office.
Then let them use the office of a deacon. Let them be appointed
to this office, and fulfil its duties.
Being found blameless. If nothing can be alleged against their
character. See Barnes "1 Timothy 3:2".
Verse 11. Even so must their wives be grave. Chrysostom, Theophylact,
Grotius, Bloomfield, and many others, suppose that by the word
wives, here, \~gunaikav\~, the apostle means deaconesses. Clarke
supposes that it refers to women in general. The reason assigned for
supposing that it does not refer to the wives of deacons, as such,
is, that nothing is said of the qualifications of the wives of bishops
--a matter of as much importance as that of the character of the
wife of a deacon; and that it cannot be supposed that the apostle
would specify the one, without some allusion to the other. But
that the common interpretation, which makes it refer to the wives
of deacons, as such, is to be adhered to, seems to me to be clear.
For,
(1,) it is the obvious and natural interpretation.
(2.) The word here used--wives--is never used of itself to denote
deaconesses.
(3.) If the apostle had meant deaconesses, it would have been easy to
express it without ambiguity. Comp. See Barnes "Romans 16:1".
(4.) What is here mentioned is important, whether the same thing is
mentioned of bishops or not.
(5.) In the qualifications of bishops, the apostle had made a statement
respecting his family, which made any specification about the particular
members of the family unnecessary. He was to be one who presided in a
proper manner over his own house, or who had a well-regulated
family, 1 Timothy 3:4,5. By a comparison of this passage, also, with
Titus 2:3,4, which bears a strong resemblance to this, it would
seem that it was supposed that the deacons would be taken from
those who were advanced in life, and that their wives would have
some superintendence over the younger females of the church. It
was, therefore, especially important that they should be persons
whose influence would be known to be decidedly favourable to
piety. No one can doubt that the character of a woman may be
such, that it is not desirable that her husband should be an officer
in the church. A bad woman ought not to be intrusted with any
additional power or influence.
Grave. See Barnes "1 Timothy 3:4".
Not slanderers. Comp. Titus 2:3, "Not false accusers." The Greek
word is \~diabolouv\~--devils. It is used here in its original and proper
sense, to denote a calumniator, slanderer, or accuser. It occurs in
the same sense in 2 Timothy 3:3; Titus 2:3. Elsewhere in the New Testament,
it is uniformly rendered devil, See Barnes "Matthew 4:1"; and is given to
Satan, the prince of the fallen angels, (Matthew 9:34,) by way of
eminence, as the accuser. Comp. See Barnes "Job 1:6", and
following; See Barnes "Revelation 12:10". Here it means that they should
not be women who were in the habit of calumniating others, or aspersing
their character. Mingling as they would with the church, and having an
opportunity to claim acquaintance with many, it would be in their power,
if they chose, to do great injury to the character Of others.
Sober. See Barnes "1 Timothy 3:2".
Faithful in all things. To their husbands, to their families, to the
church, to the Saviour.
{e} "wives be grave" Titus 2:3
Verse 12. Let the deacons be the husbands of one wife.
See Barnes "1 Timothy 3:2".
Ruling their children and their own houses well.
See Barnes "1 Timothy 3:4"; See Barnes "1 Timothy 3:5".
Verse 13. For they that have used the office of a deacon well. Marg.,
ministered. The Greek word is the same as deacon, meaning
ministering, or serving in this office. The sense would be well expressed
by the phrase, deaconizing well. The word implies nothing as to the
exact nature of the office.
Purchase to themselves. Procure for themselves. See this word
explained See Barnes "Acts 20:28".
A good degree. The word here used \~baymov\~ occurs nowhere else in
the New Testament. It means, properly, a step, as of a stair; and the
fair meaning is that of going up higher, or taking an additional step of
dignity, honour, or standing. So far as the word is concerned, it may
mean either an advance in officer in dignity, in respectability, or in
influence. It cannot certainly be inferred that the apostle referred to a
higher grade of office; for all that the word essentially conveys is,
that, by exercising this office well, a deacon would secure additional
respectability and influence in the church. Still, it is possible that
those who had performed the duties of this office well were appointed to
be preachers. They may have shown so much piety, prudence, good sense,
and ability to preside over the church, that it was judged proper that
they should be advanced to the office of bishops or pastors of the
churches. Such a course would not be unnatural. This is, however, far
from teaching that the office of a deacon is a subordinate office, with a
view to an ascent to a higher grade.
And great boldness in the faith. The word here rendered boldness
properly refers to boldness in speaking. See it explained in the
See Barnes "Acts 4:13"; See Barnes " ::";
See Barnes "Philippians 1:20". But the word is commonly used to denote
boldness of any kind--openness, frankness, confidence, assurance.
John 7:13,26; Mark 8:32; 2 Corinthians 7:4. As it is here connected with
faith--"boldness in the faith"--it means, evidently, not so much
public speaking, as a manly and independent exercise of faith in Christ.
The sense is, that by the faithful performance of the duties of the
office of a deacon, and by the kind of experience which a man would have
in that office, he would establish a character of firmness in the faith,
which would show that he was a decided Christian. This passage,
therefore, cannot be fairly used to prove that the deacon was a
preacher, or that he belonged to a grade of ministerial office from
which he was regularly to rise to that of a presbyter.
{1} "used" "ministered"
{b} "well" Matthew 25:21
{+} "purchase" "acquire"
{++} "degree" "an honourable rank"
{c} "faith" 2 Timothy 2:1
Verse 14. These things write I unto thee, hoping to come unto thee
shortly. That is, he hoped to come there to give instructions
personally, or to finish, himself, the work which he had commenced in
Ephesus, and which had been interrupted by his being driven so
unexpectedly away. This verse PROVES that the apostle Paul did not regard
Timothy as the permanent diocesan bishop of Ephesus. Would any Episcopal
bishop write this to another bishop? If Timothy were the permanent
prelate of Ephesus, would Paul have intimated that he expected soon to
come and take the work of completing the arrangements there into his own
hands? In regard to his expectation of going soon to Ephesus,
See Barnes "1 Timothy 1:3". Comp. the Introduction to the Epistle.
Verse 15. But if I tarry long. Paul appears to have been uncertain
how long circumstances would require him to be absent. He expected
to return, but it was possible that his hope of returning soon would
be disappointed.
That thou mayest know how thou oughtest to behave thyself. That is,
that he might have just views about settling the affairs of the church.
In the house of God. This does not mean in a place of public worship,
nor does it refer to propriety of deportment there. It refers rather to
the church as a body of believers, and to intercourse with them. The
church is called the "house of God," because it is that in which he
dwells. Formerly, his peculiar residence was in the temple at Jerusalem;
now that the temple is destroyed, it is in the church of Christ, among
his people.
Which is the church of the living God. This seems to have been added
to impress the mind of Timothy with the solemn nature of the duty which
he was to perform. What he did pertained to the honour and welfare of the
church of the living God, and hence he should feel the importance of a
correct deportment, and of a right administration of its affairs.
The pillar and ground of the truth. There has been no little
diversity of opinion among critics whether this phrase is to be taken in
connection with the preceding, meaning that the church is the pillar and
ground of the truth; or whether it is to be taken in connection with what
follows, meaning that the principal support of the truth was the doctrine
there referred to--that God was manifest in the flesh. Bloomfield
remarks on this: "It is surprising that any who have any knowledge or
experience in Greek literature could tolerate so harsh a construction as
that which arises from the latter method." The more natural
interpretation certainly is, to refer it to the former; and this is
supported by the consideration that it would then fall in with the object
of the apostle. His design here seems to be, to impress Timothy with a
deep sense of the importance of correct conduct in relation to the
church; of the responsibility of those who presided over it; and of the
necessity of care and caution in the selection of proper officers. To do
this, he reminded him that the truth of God that revealed truth which he
had given to save the world--was intrusted to the church; that it was
designed to preserve it pure, to defend it, and to transmit it to future
times; and that, therefore, every one to whom the administration of the
affairs of the church was intrusted, should engage in this duty with
a deep conviction of his responsibility. On the construction of the
passage, Bloomfield, Rosenmuller, and Clarke, may be consulted.
The word "pillar" means a column, such as that by which a building is
supported, and then any firm prop or support. Galatians 2:9; Revelation 3:12.
If it refers to the church here, it means that that is the support of the
truth, as a pillar is of a building. It sustains it amidst the war of
elements, the natural tendency to fall, and the assaults which may be
made on it, and preserves it when it would otherwise tumble into ruin.
Thus it is with the church. It is intrusted with the business of
maintaining the truth, of defending it from the assaults of error, and of
transmitting it to future times. The truth is, in fact, upheld in the
world by the church. The people of the world feel no interest in
defending it, and it is to the church of Christ that it is owing that it
is preserved and transmitted from age to age. The word rendered
"ground"--\~edraiwma\~--means properly, a basis, or foundation. The figure
here is evidently taken from architecture, as the use of the word pillar
is. The proper meaning of the one expression would be, that truth is
supported by the church, as an edifice is by a pillar; of the other, that
the truth rests on the church, as a house does on its foundation. It is
that which makes it fixed, stable, permanent; that on which it securely
stands amidst storms and tempests; that which renders it firm when
systems of error are swept away as a house that is built on the sand.
Comp. See Barnes "Matthew 7:24"; Matthew 7:25-27. The meaning then is,
that the stability of the truth on earth is dependent on the church. It
is owing to the fact that the church is itself founded on a rock, that
the gates of hell cannot prevail against it, that no storms of
persecution can overthrow it, that the truth is preserved from age to
age. Other systems of religion are swept away; other opinions change;
other forms of doctrine vanish; but the knowledge of the great system
of redemption is preserved on earth unshaken, because the church is
preserved, and because its foundations cannot be moved. This does
not refer, I suppose, to creeds and confessions, or to the decisions
of synods and councils; but to the living spirit of truth and piety in
the church itself. As certainly as the church continues to live, so
certain it will be that the truth of God will be perpetuated among men.
{&} "tarry long" "delay"
{d} "house of God" 2 Timothy 2:20
{2} "pillar and ground" "stay"
Verse 16. And, without controversy. Undeniably, certainly. The object
of the apostle is to say that the truth which he was about to state
admitted of no dispute.
Great is the mystery. On the meaning of the word mystery,
See Barnes "1 Corinthians 2:7". The word means that which had been hidden or
concealed. The meaning here is not that the proposition which he affirms
was mysterious, in the sense that it was unintelligible, or impossible to
be understood; but that the doctrine respecting the incarnation and the
work of the Messiah, which had been so long kept hidden from the
world, was a subject of the deepest importance. This passage, therefore,
should not be used to prove that there is anything unintelligible, or
anything that surpasses human comprehension, in that doctrine, whatever
may be the truth on that point; but that the doctrine which he now
proceeds to state, and which had been so long concealed from mankind, was
of the utmost consequence.
Of godliness. The word godliness means, properly, piety,
reverence or religiousness. It is used here, however, for the gospel
scheme, to wit, that which the apostle proceeds to state. This "mystery"
which had "been hidden from ages and from generations, and which was now
manifest," Colossians 1:26, was the great doctrine on which depended
religion everywhere, or was that which constituted the Christian scheme.
God. Probably there is no passage in the New Testament which
has excited so much discussion among critics as this, and none in
reference to which it is so difficult to determine the true reading.
It is the only one, it is believed, in which the microscope has been
employed to determine the lines of the letters used in a manuscript;
and, after all that has been done to ascertain the exact truth in
regard to it, still the question remains undecided. It is not the object
of these Notes to enter into the examination of questions of this nature.
A full investigation may be found in Wetstein. The question which has
excited so much controversy is, whether the original Greek was
\~yeov\~, God, or whether it was \~ov\~, who, or \~o\~,
which. The controversy has turned, to a considerable degree, on the
reading in the Codex Alexandrinus; and a remark or two on the method
in which the manuscripts of the New Testament were written, will show the
true nature of the controversy. Greek manuscripts were formerly written
entirely in capital letters, and without breaks or intervals between
the words, and without accents. See a full description of the methods of
writing the New Testament, in an article by Prof. Stuart in Dr.
Robinson's Bibliotheca Sacra, No. 2, pp. 254, seq. The small, cursive
Greek letters which are now used, were not commonly employed in
transcribing the New Testament, if at all, until the ninth or tenth
centuries. It was a common thing to abridge or contract words in the
manuscript. Thus, \~pr\~ would be used for, \~pathr\~, father;
\~kv\~ for \~kuriov\~, Lord; \~yv\~ for \~yeov\~, God, etc.
The words thus contracted were designated by a faint line or dash over
them. In this place, therefore, if the original were \~yC\~, standing
for \~yeov\~, God, and the line in the \~y\~ and the faint line
over it, were obliterated from any cause, it would be easily mistaken for
\~ov\~, who. To ascertain which of these is the true reading, has
been the great question; and it is with reference to this that the
microscope has been resorted to in the examination of the Alexandrian
manuscript. It is now generally admitted that the faint line over the
word has been added by some later hand, though not improbably by one who
found that the line was nearly obliterated, and who meant merely to
restore it. Whether the letter O was originally written with a line
within it, making the reading, God, it is now said to be impossible
to determine, in consequence of the manuscript at this place having
become so much worn by frequent examination. The Vulgate and the Syriac
read it, who, or which. The Vulgate is, "Great is the sacrament of piety
which was manifested in the flesh." The Syriac, "Great is the mystery of
godliness, that he was manifested in the flesh." The probability in
regard to the correct reading here, as it seems to me, is, that the word,
as originally written, was \~yeov\~ --God. At the same time, however,
the evidence is not so clear that it can be properly used in an argument.
But the passage is not necessary to prove the doctrine which is affirmed,
on the supposition that that is the correct reading. The same truth is
abundantly taught elsewhere. Comp. Matthew 1:23; John 1:14.
Was manifest. Marg., Manifested. The meaning is, appeared in
the flesh.
In the flesh. In human nature. See this explained
See Barnes "Romans 1:3". The expression here looks as though the true
reading of the much disputed word was God. It could not have been, it
would seem evident, \~o\~, which, referring to "mystery," for how
could a 'mystery'" be manifested in the flesh? Nor could it be
\~ov\~, who, unless that should refer to one who was more than a
man; for how absurd would it be to say that a "a man was manifested,
or appeared in the flesh!" How else could a man appear? The phrase here
means that God appeared in human form, or with human nature; and this is
declared to be the "great" truth so long concealed from human view, but
now revealed as constituting the fundamental doctrine of the gospel. The
expressions which follow in this verse refer to God as thus manifested in
the flesh; to the Saviour as he appeared on earth, regarded as a divine
and human Being. It was the fact that he thus appeared and sustained this
character, which made the things which are immediately specified
so remarkable, and so worthy of attention.
Justified in the Spirit. That is, the incarnate Person above referred
to; the Redeemer, regarded as God and man. The word Spirit here, it
is evident, refers to the Holy Spirit; for
(1.) it is not possible to attach any intelligible idea to the phrase,
"he was justified by his own spirit, or soul,"
(2.) as the Holy Spirit performed so important a part in the work
of Christ, it is natural to suppose there would be some allusion
here to him; and
(3.) as the "angels" are mentioned here as having been with him, and as
the Holy Spirit is often mentioned in connection with him, it is natural
to suppose that there would be some allusion to Him here. The word
justified, here, is not used in the sense in which it is when applied
to Christians, but in its more common signification. It means to
indicate, and the sense is, that he was shown to be the Son of God by
the agency of the Holy Ghost; he was thus vindicated from the charges
alleged against him. The Holy Spirit furnished the evidence that he was
the Son of God, or justified his claims. Thus he descended on him at
his baptism, Matthew 3:16; he was sent To convince the world of sin,
because it did not believe on him, John 16:8,9; the Saviour cast out
devils by him, Matthew 12:28; the Spirit was given to him without
measure, John 3:34; and the Spirit was sent down, in accordance with
his promise, to convert the hearts of men, Acts 2:33. All the
manifestations of God to him; all the power of working miracles by his
agency; all the influences imparted to the man Christ Jesus, endowing him
with such a wisdom as man never had before, may be regarded as an
attestation of the Holy Ghost to the divine mission of the Lord Jesus,
and of course as a vindication from all the charges against him. In like
manner, the descent of the Holy Ghost on the day of Pentecost, and his
agency in the conversion of every sinner, prove the same thing, and
furnish the grand argument in vindication of the Redeemer that he was
sent from God. To this the apostle refers as a part of the glorious truth
of the Christian scheme now revealed--the "mystery of religion;" as a
portion of the amazing records, the memory of which the church was to
preserve as connected with the redemption of the world.
Seen of angels. They were attendants on his ministry, and came to him
in times of distress, peril, and want. Comp. Luke 2:9-13; 22:43;
Luke 24:4; Hebrews 1:6; Matthew 4:11. They felt an interest in him and his work,
and they gladly came to him in his sorrows and troubles. The design of
the apostle is to give an impressive view of the grandeur and glory of
that work which attracted the attention of the heavenly hosts, and which
drew them from the skies that they might proclaim his advent, sustain him
in his temptations, witness his crucifixion, and watch over him in the
tomb. The work of Christ, though despised by men, excited the deepest
interest in heaven. Comp. See Barnes " :".
Preached unto the Gentiles. This is placed by the apostle among the
"great" things which constituted the "mystery" of religion. The meaning
is, that it was a glorious truth that salvation might be, and should be,
proclaimed to all mankind, and that this was a part of the important
truths made known in the gospel. Elsewhere this is called, by way of
eminence, "the mystery of the gospel;" that is, the grand truth,
which had not been known until the coming of the Saviour.
See Barnes "Ephesians 6:19"; See Barnes "Colossians 1:26",
See Barnes "Colossians 1:27"; See Barnes "Colossians 4:3". Before his coming,
a wall of partition had divided the Jewish and Gentile world. The
Jews regarded the rest of mankind as excluded from the covenant
mercies of God, and it was one of the principal stumbling-blocks
in their way, in regard to the gospel, that it proclaimed that all the
race was on a level, that that middle wall of partition was broken
down, and that salvation might now be published to all men. Comp.
Acts 22:21; Ephesians 2:14,15; Romans 3:22; 10:11-20. The Jew had no peculiar
advantage for salvation by being a Jew; the Gentile was not excluded from
the hope of salvation. The plan of redemption was adapted to man as
such--without regard to his complexion, country, customs, or laws. The
blood of Christ was shed for all, and wherever a human being could be
found salvation might be freely offered him. This is a glorious truth;
and, taken in all its bearings, and in reference to the views which then
prevailed, and which have always more or less prevailed, about the
distinctions made among men by caste and rank, there is scarcely any more
glorious truth connected with the Christian revelation, or one which
will exert a wider influence in promoting the welfare of man. It
is a great privilege to be permitted to proclaim that all men in one
respect--and that the most important--are on a level; that they
are all equally the objects of the Divine compassion; that Christ
died for one as really as for another; that birth, wealth, elevated
rank, or beauty of complexion, contribute nothing to the salvation of one
man; and that poverty, a darker skin, slavery, or a meaner rank, do
nothing to exclude another from the favour of his Maker:
Believed on in the world. This also is mentioned among the "great"
things which constitute the mystery of revealed religion. But why is this
regarded as so remarkable as to be mentioned thus? In point of
importance, how can it be mentioned in connection with the fact that God
was manifest in the flesh; that he was vindicated by the Holy Ghost; that
he was an object of intense interest to angelic hosts; and that his
coming had broken down the walls which had separated the world, and
placed them now on a level? I answer, perhaps the following circumstances
may have induced the apostle to place this among the remarkable things
evincing the greatness of this truth:
(1.) The strong improbability arising from the greatness of the
"mystery," that the doctrines respecting the incarnate Deity would be
believed. Such is the incomprehensible nature of many of the truths
connected with the incarnation; so strange does it seem that God
would become incarnate; so amazing that he should appear in human flesh
and blood, and that the incarnate Son of God should die, that it might be
regarded as a wonderful thing that such a doctrine had in fact obtained
credence in the world. But it was a glorious truth that all the natural
improbabilities in the case had been overcome, and that men had
accredited the announcement.
(2.) The strong improbability that his message would be believed,
arising from the wickedness of the human heart. Man, in all his
history, had shown a strong reluctance to believe any message
from God, or any truth whatever revealed by him. The Jews had
rejected his prophets, and put them to death, Matthew 23; Acts 7,
and had at last put his own Son--their Messiah--to death.
Man everywhere had shown his strong inclination to unbelief.
There is in the human soul no elementary principle or germ of faith
in God. Every man is an unbeliever by nature--an infidel first, a
Christian afterwards; an infidel as he comes into the world; a
believer only as he is made so by grace. The apostle, therefore,
regarded it as a glorious fact that the message respecting the Saviour
had been believed in the world. It overcame such a strong and
universal reluctance to confide in God, that it showed that there
was more than human power in operation to overcome this reluctance.
(3.) The extent to which this had been done may have been a reason why he
thought it worthy of the place which he gives it here. It had been
embraced, not by a few, but by thousands in all lands where the gospel
had been published; and it was proof of the truth of the doctrine, and of
the great power of God, that such high mysteries as those relating to
redemption, and so much opposed to the natural feelings of the human
heart, should have been embraced by so many. The same thing occurs
now. The gospel makes its way against the native incredulity of
the world, and every new convert is an additional demonstration
that it is from God, and a new illustration of the greatness of this
mystery.
Received up into glory. To heaven. Comp. John 17:5.
See Barnes "Acts 1:9". This is mentioned as among the "great," or
remarkable things pertaining to "godliness," or the Christian revelation,
because it was an event which had not elsewhere occurred, and was the
crowning grandeur of the work of Christ. It was an event that was fitted
to excite the deepest interest in heaven itself. No event of more
importance has ever occurred in the universe, of which we have any
knowledge, than the re-ascension of the triumphant Son of God to glory,
after having accomplished the redemption of a world.
In view of the instructions of this chapter, we may make the
following remarks:--
1. The word bishop in the New Testament never means what is
now commonly understood by it--a Prelate. It does not denote
here, or anywhere else in the New Testament, one who has charge
over a diocese composed of a certain district of country, embracing
a number of churches with their clergy.
2. There are not "three orders" of clergy in the New Testament.
The apostle Paul, in this chapter, expressly designates the
characteristics of those who should have charge of the church, but
mentions only two--"bishops" and "deacons." The former are ministers of
the word, having charge of the spiritual interests of the church;
the other are deacons, of whom there is no evidence that they were
appointed to preach.--There is no "third" order. There is no
allusion to any one who was to be "superior" to the "bishops"
and "deacons." As the apostle Paul was expressly giving instructions in
regard to the organization of the church, such an omission is
unaccountable if he supposed there was to be an order of "prelates" in
the church. Why is there no allusion to them? Why is there no mention of
their qualifications? If Timothy was himself a prelate, was he to have
nothing to do in transmitting the office to others? Were there no
peculiar qualifications required in such an order of men which it would
be proper to mention? Would it not be respectful, at least, in Paul
to have made some allusion to such an office, if Timothy himself held it?
3. There is only one order of preachers in the church. The qualifications
of that order are specified with great minuteness and particularity, as
well as beauty, 1 Timothy 3:2-7. No man really needs to know more of the
qualifications for this office than could be learned from a prayerful
study of this passage.
4. A man who enters the ministry ought to have high qualifications,
1 Timothy 3:2-7. No man ought, under any pretence, to be put
into the ministry who has not the qualifications here specified.
Nothing is gained in any department of human labour, by appointing
incompetent persons to fill it. A farmer gains nothing by employing a man
on his farm who has no proper qualifications for his business; a
carpenter, a shoemaker, or a blacksmith, gains nothing by employing a man
who knows nothing about his trade; and a neighbourhood gains nothing by
employing a man as a teacher of a school who has no qualifications to
teach, or who has a bad character. Such a man would do more mischief on a
farm, or in a workshop, or in a school, than all the good which he could
do would compensate. And so it is in the ministry. The true object is not
to increase the number of ministers, it is to increase the number of
those who are qualified for their work, and if a man has not the
qualifications laid down by the inspired apostle, he had better seek some
other calling.
5. The church is the guardian of the truth, 1 Timothy 3:15. It is
appointed to preserve it pure, and to transmit it to future ages.
The world is dependent on it for any just views of truth. The
church has the power, and is intrusted with the duty, of preserving
on earth a just knowledge of God and of eternal things; of the
way of salvation; of the requirements of pure morality:--to keep
up the knowledge of that truth which tends to elevate society and
to save man. It is intrusted with the Bible, to preserve uncorrupted, and
to transmit to distant ages and lands. It is bound to maintain and assert
the truth in its creeds and confessions of faith. And it is to preserve
the truth by the holy lives of its members, and to show in their walk
what is the appropriate influence of truth on the soul. Whatever
religious truth there is now on the earth, has been thus preserved and
transmitted, and it still devolves on the church to bear the truth of God
on to future times and to diffuse it abroad to distant lands.
6. The closing verse of this chapter 1 Timothy 3:16 gives us a most
elevated view of the plan of salvation, and of its grandeur and
glory. It would be difficult, if not impossible, to condense more
interesting and sublime thought into so narrow a compass as this.
The great mystery of the incarnation; the interest of angelic beings
in the events of redemption; the effect of the gospel on the heathen
world; the tendency of the Christian religion to break down every
barrier among men, and to place all the race on a level; its power
in overcoming the unbelief of mankind; and the re-ascension of
the Son of God to heaven, present a series of most wonderful facts
to our contemplation. These things are found in no other system
of religion, and these are worthy of the profound attention of every
human being. The manifestation of God in the flesh! What a thought! It
was worthy of the deepest interest among the angels, and it claims
the attention of men, for it was for men and not for angels that he thus
appeared in human form. Comp. See Barnes "1 Peter 1:12".
7. How strange it is that man feels no more interest in these things! God
was manifest in the flesh for his salvation, but he does not regard it.
Angels looked upon it with wonder; but man, for whom he came, feels
little interest in his advent or his work? The Christian religion has
broken down the barrier among nations, and has proclaimed that all men
may be saved; yet the mass of men look on this with entire unconcern. The
Redeemer ascended to heaven, having finished his great work; but how
little interest do the mass of mankind feel in this! He will come again
to judge the world; but the race moves on, regardless of this truth;
unalarmed at the prospect of meeting him; feeling no interest in the
assurance that he has come and died for sinners, and no apprehension
in view of the fact that he will come again, and that they must stand at
his bar. All heaven was moved with his first advent, and will be with his
second; but the earth regards it with unconcern. Angelic beings look upon
this with the deepest anxiety, though they have no personal interest in
it: man, though all his great interests are concentrated on it, regards
it as a fable, disbelieves it all, and treats it with contempt and scorn.
Such is the difference between heaven and earth--angels and men!
{a} "mystery of godliness" 1 Corinthians 2:7
{1} "manifest" "manifested"
{b} "flesh" John 1:14; 1 John 1:2
{c} "Spirit" Matthew 3:16; John 16:8,9; Romans 1:4; 1 Peter 3:18; 1 John 5:6
{d} "seen of angels" Matthew 4:11; Luke 2:13; Ephesians 3:10; 1 Peter 1:12
{e} "believed" Acts 13:46,48; Romans 10:12,18
{f} "world" Colossians 1:6
{g} "into glory" Luke 24:51; Acts 1:9
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