1 Timothy 3

David Lipscomb Commentary On 1st Timothy 31 Timothy 3:1 Timothy was to take the place of Paul the apostle in teach­ing, instructing, and guiding the churches in perfecting them­selves, and in doing the work for which they were planted. The bishops or overseers were to do the work which their names indicated. Bishop or overseer was the name applied in Greek and Roman countries to the same work or office indicated among the Jews by the words elders or presbyters. They were to take the oversight of the congregations and teach, guide, and direct all the performances of the duties that fell to them. He here speaks of the importance and sanctity of the work and character of the persons fitted to perform the work. 1 Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work.—This saying would indi­cate that the work had been so highly esteemed that it had already grown into a saying, “ The man who desired the overseeing desired a good work.” No more important and no better work exists among the people of God. Paul in­structed to “ take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with is own blood.” (Acts 20:28.) OF ELDERS AND THEIR DUTIES.There lies before me the following inquiry: “ Our congregation recently having had what seems to me an unusual experience, I write to request that you give your views on a question which has disturbed our minds very much. On account of some dif­ferences, our elders thought best to resign and offered their resig­nations, which were accepted. No others as yet having been found who were willing to undertake the work of the eldership, our deacons, thinking that too much responsibility would be thrown upon them, asked that an advisory committee be chosen by the church in order that some older brethren might be present at the official meetings to give their advice and vote upon questions affecting the welfare of the church. This course was adopted, the committee chosen, myself being of the number. I declined to serve, thinking it an unscriptural position— that if adopted by the church and found to work satisfactorily, they might conclude they would need no elders in the future. “ There seemed to me to be danger of God’ s plan of church gov­ernment being set aside, superseded by men’ s plans, some of whom unfortunately appear willing to try to correct the mistakes that God has made in matters pertaining to the church. I held that until we appointed elders our deacons could consult with the whole church or any older members without naming a ‘ committee’ as a substitute for the eldership. “ I do not wish to occupy a wrong position in the matter; if you differ with me, I would be thankful for any light you may be able to give on the subject.” We cannot be too cautious in adding functions to the church not ordained by God. The failure or perversion of those created by God does not justify our setting them aside or superseding them with an order not ordained by God. The judges of Israel were appointed by God. But when the sons of Samuel walked “ not in his ways but turned aside after lucre, and took bribes, and per­verted justice,” the people desired to change the order and make a king rather than live under the rule of the judges. “And Jeho­vah said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not be king over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, in that they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit thou shalt pro­test solemnly unto them, and shalt show them the manner of the king that shall reign over them.” (1 Samuel 8:3-9.) God’ s spiritual order now is sealed by the blood of Jesus Christ. It is more sacred than the old order sealed by the blood of bulls and goats. Because it may fall into improper hands, be ineffective or be perverted at times, is no reason it should be set aside. It is better to bear with evils and trust with patience and time to correct the wrongs that afflict than to change God’ s order. To change God’ s order puts the matter in such shape that all work, all effort or success works harm, leads from God. When the order is changed, and a wrong plan is put in operation, the more successfully it works, the farther and farther it gets away from God. It is like finding a bad place in the right road. If we, to avoid the place, take another road, the smoother it is, and the greater speed we make on it, the farther we go wrong. The only way of safety before God is to take his appointed way and resolutely stick to it, even though the places seem to be rough and many obstacles lie in the way. The question of changing an eldership is one of the most dif­ficult problems connected with church work. We find nothing concerning the matter in the New Testament, either by precept or example, save the admonition that an accusation against an elder is not to be received save on the testimony of two or three witnesses. I make this the occasion to speak of the duty of the elders. I am not sure that it is right for an eldership to resign. If one or two inefficient members are among the elders, they ought to be kindly and frankly conferred with on the subject, and induced to withdraw, or with the consent and agreement of the elders and of the older members of the church, one might be dismissed from the eldership. But it would be a rare case that a whole eldership would be of such character that all should be dismissed. Some may be fitted for the eldership and others not. Those fitted should not be treated as those unfitted are. That would be unjust and disastrous to the order of God. These resignations are usually based on the idea of popular rule in the church. The idea is the elders have received their authority by the popular election of the church from the multitude of dis­ciples and when dissatisfaction arises they return it to those from whom they received it. The elders do not receive their au­thority by the popular vote of the church. They receive their authority from the Lord. “ Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops.” (Acts 20:28.) The Holy Spirit makes men overseers of the flock of God just as much now as he did in the days of the apostles. When the apostles or teachers needed help at Jerusalem to look after the Grecian widows that were neglected he gave the qualifi­cations and told the disciples to look out among them men pos­sessing these. They did so and they appointed them to the work. This was done by the Holy Spirit. (Acts 6:1-4.) Whenever a church under the same directions of the Holy Spirit selects men having the qualifications given by the Spirit, the Spirit appoints them just as much as it did at Jerusalem. Inspired men did not select. The disciples selected under direction of the Spirit. This selection was made under the restrictions that the younger were to submit to the older, and that God did not permit women to teach or exercise authority in the church. This would limit the selection to the older men of the congregation. When they selected they were to look out among them men of certain qualifi­cations. “ Look ye out” carries the idea of consulting among themselves, and reaching an agreement. This consulting and conferring must be had with the younger and the women that there may be no accusation against those selected. But the older men must make the decision, not by a vote, but by agreement reached through this consulting and seeking out. There is no provision or example of how a mistake in the selec­tion could be rectified, but it is reason the same class ought to decide whether they made a mistake in selecting, or whether some worthy had turned from their steadfastness. Unanimity should be sought for in the selection or in the setting aside one selected. Elders are placed in position by the Spirit of God to rule under the divine law. This means to hold in restraint the unruly and to check the currents of excitement that would carry the multitude in wrong courses. For elders to resign, simply because they sometimes were compelled to stand against the current of the multitude, would be to shrink from the work to which they were especially appointed. If rulers in human governments resign every time the current of popular opinion is against them, they defeat the very ends for which constitutions and laws and rules are made. They are made to restrain the passions and excitements of the multitudes within the limits and restrictions of right as defined in the laws. For the elders to resign because the people go wrong is to fail of the chief end and the special occasions for which God appointed them. It is to break down all rule and respect for God’ s law and to work the ruin of the church. While everybody is going in the right way, and of their own accord doing right, laws and rulers are not needed. The elders are appointed by God to teach and lead them in the way of truth, and to stay the current when the people go wrong. If they resign when trouble comes and the people go wrong, they fail in the vital point of duty. The tendency now is to let the women and the preacher run the church. They supersede the eldership, displace them in their work. The women and the preachers try to displace all elders who refuse to submit to their dictation. It is the duty of the elders firmly to resist this tendency and to refuse to surrender the trust committed to them. They should maintain the divine order, and if any become so dissatisfied with that order as to create division and strife, let them go out; but to the elders, the trust of preserving the church in its integrity and fidelity to the word of God is committed, and to resign the trust, when the divine order is threatened with subver­sion and destruction, is to be recreant to duty. A church not true to the word of God, that deliberately turns from God’ s order, is not a church of God, and unless it repents, the sooner it dies the better. If it does not die, it must be rejected as apostate. The elders are the scriptural representatives of the church. The presumption is with them. The courts of the country so regard them. And if they surrender the church to the rule of the women and children and the preacher, the blame is theirs. Elders sometimes go wrong. They oftener do it under the idea that they ought to compromise the law of God for the sake of peace than on any other ground. They do it to please the preacher and the young folks. They are ordained to God, to maintain, teach, and enforce the laws of God, never to compromise or yield them. The elders are the undershepherds to watch over and feed the flock of God. In accepting the work of the elders they bring themselves under the most sacred and solemn obligations possible to men to guard and maintain the honor of God, to keep his teaching and his service pure from all innovations of men. As shepherds and teachers of the flock, they assume the most sacred and solemn obligations to the flock to feed the flock with the pure milk of the word of God, that by this they may grow; to guard against all teaching and practices that rest on human authority as vitiating the service of God and defiling the spiritual nature of the taught, and cutting them off from the blessings of God, which come to men only through the appointments of God unmixed with human in­ventions and traditions. A sadder perversion of a sacred trust is never seen than when elders and teachers forget the sanctity of their obligations both to God and his church, and, as his trusted servants and chosen teachers, encourage the introduction into his service of practices not authorized by God, so destroying his au­thority as lawgiver, and, as a consequence, hurtful and poisonous to the spiritual nature of men.1 Timothy 3:2 The bishop therefore must be without reproach,—The elders and deacons must be men whose character is unim­peachable, who stand high in public estimation, known for their pure life and spotless integrity. Not only must the believers reverence the character of the elders and deacons of a congregation, but those not members. In other words, they should be men of unimpeachable character.the husband of one wife,—Paul, seemingly at least, re­quired the bishop to have a wife.

He at all events encouraged it. In later years the idea grew up that there was more holiness in celibacy, and the Roman Catholic Church forbids its bishops to marry.

What Paul required they forbid. No­where do the Scriptures teach that there is more holiness in the unmarried state than in the married. [All the directions concerning marriage in the New Testament are based on the idea of the union of one man to one woman.]temperate,—Watchful over himself in restraining the appe­tites and passions, using all in moderation so as to blend all the faculties to the highest degree of activity.sober-minded,—Not excitable or passionate, but self-re­strained. [Having or proceeding from a realization of the importance and earnestness of life; not flighty or flippant.]orderly,—Of good behavior, kind, considerate, and orderly in deportment. [Not only must he be wise and self-restrained in himself, but his outward bearing must in all respects corre­spond to his inner life.]given to hospitality,—Entertaining strangers is frequently impressed as a Christian virtue. The elder should possess all Christian virtues in a high degree so he will be an example to the flock— teach by example as well as by precept.apt to teach;—His work is to teach and lead others in the right way. In order to do this he must know the truth, then by kind and faithful example lead the flock in the way the Lord would have it go. It is very important that elders should have aptitude for teaching privately as well as pub­licly. (2 Timothy 2:24-26.) It requires patience and perse­verance in teaching others who are out of the way.1 Timothy 3:3no brawler,—[The margin says “ not quarrelsome over wine.” ] No more dangerous and hurtful practice is known to man than the use of strong drink. An elder must set a good example in all things.no striker;—Ungoverned in temper, ready to resent insult or wrong, real or imaginary, quarrelsome, or ready to fight.but gentle,—Not bitter and impatient, but kind in manners even to the froward and unpleasant.not contentious,—This does not mean that one is not to stand and contend for the truth, but many are ready to con­tend over unimportant matters.

Such always live in foment and strife. Even truth and right should not be maintained in a contentious spirit.no lover of money;—not willing to use wrong means to obtain money, not anxious for sudden riches.1 Timothy 3:4one that ruleth well his own house,—He who knows how to train children and lead them in the right way— in a kind and gentle manner so as to make worthy men and women of them— exercising the qualities given here for the bishop.

The same qualities are needed for the proper training of a family that are needed for the training of a congregation.having his children in subjection with all gravity;—He is to train his children to be grave and sober in manner and to respect him and to honor God.1 Timothy 3:5(but if a man knoweth not how to rule his own house, how shall he take care of the church of God?)—His rule or management of his family is the evidence of his ability to rule the church. If a man cannot manage his own children whom he has reared, and whom he always has under his care, how can he manage the church of God?1 Timothy 3:6not a novice, lest being puffed up he fall into the con­demnation of the devil.—Not a new convert, lest he become proud and self important and fall into the traps the devil lays for men.1 Timothy 3:7 Moreover he must have good testimony from them that are without;—He must so conduct himself as to have the re­spect and commendation of those without. Sometimes the enemies of the religion of Christ or even those who become personally offended will speak evil of good men on account of their fidelity to right and to truth. But when a man lives a just and upright life among people, there is seen in bad men a sense of justice that makes them give due credit for it. If a man is just and upright in his walk and kind and merciful to the needy, without ostentation or display, the wicked world will give him credit for it.lest he fall into reproach and the snare of the devil.—The man who has the reputation for dishonesty and untruthfulness and for love of money is not fit for an elder of the church of God. [Those who once knew him among other associations living a very different life would be only too ready to attack the blameless of the congregation through the stained and scarred reputation of such an elder. The temptation to fall away and deny the Lord in such a case would be overwhelm­ing.

The man might be in earnest, might wish to lead a new and better life, but the risk that one with such connections, with memories of old days, would of necessity run, would be very great. Weakened and disheartened, such an elder would be likely to fall an easy prey into some snare skillfully laid by the devil, and, by his fall, cause a terrible and damaging injury to the church.

For these weighty reasons Paul charged Timothy to be very watchful when the elders were chosen to choose only those who in their former days had preserved their good name stainless and their character unscarred.]1 Timothy 3:8 Deacons—Deacons are servants, helpers. It is generally believed that the seven appointed at Jerusalem (Acts 6:3) to see that the destitute Grecian widows were not overlooked in the daily distribution was the beginning of the order of deacons. Their work then is to look after the poor and distribute the contributions of the church among them prop­erly. They became helpers to the bishops or elders in their work, and the needs of the service to be performed seemed to regulate the number appointed. Feeding the poor with the contributions of the church is just as spiritual as preaching the gospel. If they attend to all the temporal interests of the church, according to the directions of the Spirit, they do an extended spiritual work.in like manner must be grave,—The reverent decorum, the quiet gravity, which never interferes with innocent childlike happiness is especially to be looked for in a deacon [who ought to show an example of everyday Christian life].not double-tongued,—Truthful, not talking two ways to suit the company he is in. [Such a grave fault would soon injure his influence, and would inflict a deadly wound on his spiritual life.]not given to much wine,—The use of strong drink is entirely incompatible with a fully developed Christian character.

The character given for the elders is that of the most complete and best-rounded Christian. Every Christian is bound to seek, in his spiritual growth, to develop the character por­trayed for the elder.

This will lead every Christian to entirely refrain from the use of strong drink.not greedy of filthy lucre;—The deacons, like the elders, are not to be lovers of money. They must not follow callings that will work evil to others or to be so anxious for it that they neglect their duties as Christians in order to obtain it. Deacons are required to develop the same character as bishops.1 Timothy 3:9holding the mystery of the faith—The mystery means those truths which could only be known to a man by direct revelations, truths which could not be reached by any process of reasoning from natural observation.in a pure conscience.—A pure conscience is one that has not been corrupted by being misused and abased by being violated or perverted. A man perverts and corrupts his conscience by doing what he believes to be wrong, seeing the truth and violating convictions of right. A man may have a pure con­science and do wrong, but he must do what he believes is right or he corrupts his conscience. A man must take hold of the great truths of the Bible with a good and pure conscience.1 Timothy 3:10 And let these also first be proved; then let them serve as deacons, if they be blameless.—Deacons must not be young converts or inexperienced men.

They must have had time for study and practice of God’ s word. These deacons or helpers in ministry and managing the church of God and its work, until by service they have proven their intelligence and fidelity and steadfastness in the work of God, must have shown their fidelity in doing the work so as to be held blameless by the disciples of Christ.1 Timothy 3:11 Women in like manner must be grave,—They who serve the church in looking after the wants of women can perform for women that which men are unsuited to do.

They can do much in the sickroom and in needy families that man cannot do. All Christian women should be of serious and earnest deportment, not light-minded and frivolous, but cheerful, hopeful, and earnest.not slanderers,—They are not to circulate false reports or be given to gossip injurious to others.temperate,—To be calm and collected in spirit, dispassion­ate, circumspect.faithful in all things.—Moderate and true and faithful in all they say or do. It may mean be faithful in using the means entrusted to them, to be distributed among the needy and giving to those in need impartially according to their needs. [From their position they would become the depositories of many household secrets; to those confiding in them in mo­ments of trouble they must be true; scrupulously faithful in the instructions they would be often called on to give in the course of their ministrations.]1 Timothy 3:12 Let deacons be husbands of one wife,—As was said of the bishops and be faithful to her.ruling their children and their own houses well.—They, like the bishops, are to show their ability to care for the church by having shown ability in caring for their own families.1 Timothy 3:13 For they that have served well as deacons gain to them­selves a good standing,—The services of the deacons in looking after and caring for the needy and afflicted, relieving their temporal needs, teaching them the way of the Lord, gain for themselves a good understanding and skill as teachers of the word of God.and great boldness in the faith which is in Christ Jesus.—The Scriptures do not contemplate a man going among the sick and afflicted administering to their necessities without teaching them the word of God, admonishing them as to their duties and so gaining strength as a Christian, and giving him courage and boldness in teaching the word of God. Through service of the deaconship a man grows into the qualifications and fitness for the work of the elder.1 Timothy 3:14 These things write I unto thee,—This has reference to the foregoing instructions, especially to those relating to the qualifications of elders and deacons.hoping to come unto thee shortly;—Although he hopes to be with Timothy again, he nevertheless will not allow matters of such gravity to await his return to Ephesus. For this hope may be frustrated.1 Timothy 3:15but if I tarry long,—Paul, feeling that dangers were pressing closer upon him every day and that the hoped-for visit to Ephesus might never be accomplished, wrote the fore­going solemn directions.that thou mayest know how men ought to behave them­selves—These words refer not to Timothy alone, but to Tim­othy and his fellow workers in the church, concerning whom such particular directions had just been given.in the house of God,—The spiritual house, the temple made without hands. The local assembly with its bishops and deacons is the house of God in which God through the Spirit dwells.which is the church of the living God,—A living God dwells in a living temple.

It is built of living spiritual stones— men and women,the pillar and ground of the truth.—The church is the foun­dation and support of the truth. God has given the truth to the world and has established the church for the upbuilding, maintaining, practicing that truth in its purity in the world.

Its duty is to do it by precept and example. In precept it proclaims the truth just as God gave it. Changed or modified it ceases to be truth or the truth. It compromises nothing. Its divine mission is to bear that truth in its divine purity to the world. It must present to the world what the truth is when practiced. The church, fulfilling its mission, is an exhibition of a body of people such as the world would be if it was what God desires it to be. He proposes to convert the world by showing to the world in the example of the church how much better it would be if it, like the church, would live by the truth or be governed by God.[In the first picture the church is presented as a vast assem­bly with the living God dwelling in its midst.

In this it is represented as a massive pillar, holding up and displaying before men and angels the truth— the gospel. In the first picture the thought of a great company gathered together in the midst of which God dwells is prominent; in the second, the thought of the gospel as “ the power of God unto salvation to every one that believeth” comes to the front, and the church of God is no longer viewed as a company of separate individuals, but as one massive foundation pillar supporting and displaying the glories of redemption.]1 Timothy 3:16 And without controversy great is the mystery—It is a revelation of truth originally hidden from man’ s knowledge, to which man by his own unaided reason and abilities would never be able to find the way— a communication by God to men of truth which they could not have discovered for them­selves. of godliness;—The Word, taking on him humanity and liv­ing, suffering, dying, rising, and reigning in humanity, is for human beings the source of godliness. In it are all possible motives to holy living. It is this great fact, fully apprehended and believed in the soul, which breaks the power of sin and quickens to a new life of holiness. The all-potent revelation of the gospel is Christ as the God-man, and from it, as re­ceived in the soul, comes all true godliness. For it is written: “ Like as he who called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy; for I am holy.” (1 Peter 1:15-16.)He who was manifested in the flesh,—Jesus was God in the flesh, manifesting or showing to the world the true example of what God in the flesh would do and what he would not.

He showed this because he desired man to be like him. So he came in the flesh to give the pattern to which he wished man while in the flesh to conform.Justified in the spirit,—Jesus had the Spirit without meas­ure.

Through the Spirit he worked miracles, showed that God was with him, justified his claims to be the Son of God; by this Spirit he was sustained and upheld in his sufferings; by the same Spirit he was raised from the dead and carried to the home of God.Seen of angels,—The Son of man in his humiliation re­vealed himself as the Son of God, and at every step in his earthly manifestation the angels saw in him the eternal God. They announced his advent, they ministered to his wants, they announced his resurrection and attended him in his glorified humanity.Preached among the nations,—He was proclaimed as the Savior of men, in whom alone they had standing before God and everlasting blessedness. He was proclaimed without respect to national distinction, to social condition, or culture; with respect simply to the fact all were sinners and in need of salvation. It was impressive to the early church to witness the proclamation of a world-wide salvation.Believed on in the world,—The proofs that Jesus rose from the dead and is the Son of God were so irresistible that many among the Gentile nations believed on him.Received up in glory.—A convoy of angels received him and escorted him to the throne of God, where he was crowned Lord of lords and King of kings. These were the great truths concealed from the world, which the angels desired to look into, which have been made known unto men for their obedi­ence of faith, and constitute the gospel of Jesus Christ.

Verse 1 First Timothy Chapter Three This great chapter conveys the apostolic instructions relative to the appointment of elders and deacons (1 Timothy 3:1-13), concluding with a marvelous Christological passage regarding the mystery of redemption (1 Timothy 3:14-16). Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work. (1 Timothy 3:1) Faithful is the saying … Despite the fact of some scholars applying this remark to the conclusion of the previous chapter it would be more appropriately understood as Paul’s emphasis upon the importance of the eldership in church organization. Full agreement is felt with Stibbs who construed this expression as the mark of Paul’s “concern to encourage a proper regard for the task of oversight”[1] of the churches. This is the second of five times that Paul used this rather peculiar expression; and it seems to have been applied to particularly important or timely truths which had come to be something like proverbs among the earliest Christians. If a man seeketh the office of bishop … It is erroneous to see in this anything resembling the monarchical, metropolitan or diocesan bishop, an office that developed during the historical progress of Christianity, but which is not found anywhere in the New Testament, Bishops were elders, presbyters, overseers, pastors, shepherds and stewards; but all of these titles are descriptive of one office only, that of an elder of a local congregation. Paul used these titles synonymously (Acts 20:17 Acts 20:28, etc.). Furthermore, it is wrong to see this chapter as Paul’s commissioning Timothy to set up any organization or to initiate and define the duties of those whom he was expected to appoint. As Lenski put it: Paul is not telling Timothy to arrange for these offices and to define their functions and their scope; such offices were already established and in use. Timothy is merely to see to it that only properly qualified persons fill them.[2]He desireth a good work … Some of the supermoralists are critical of Paul’s encouraging the ambition of men to be elders; but such a self-righteous attitude is due to a failure to understand that “In the early history of the church, willingness to serve as an overseer meant sacrifice."[3] “Paul calls the office a “good work,” which shows that an elder has something on his shoulders besides holding down a office."[4] “We read of elders visiting the sick (James 1:27 James 5:12 James 5:14), feeding the flock on the word of God and protecting it from enemies (Acts 20:29-31)."[5] As regards the definition of “bishop,” “Thayer defined the word: an overseer, a man charged with the duty of seeing that things to be done by others are done rightly, any curator, guardian, or superintendent."[6] This definition, of course, along with Paul’s using the singular number, “bishop,” has been made the excuse for attempted justification of the monarchical conception which in later times was fastened upon this office; but as White assures us: No argument can be made on the singular “bishop” either here or in Titus 1:7, in favor either of the monarchical episcopate or as indications of the late date of the epistle. It (the term) is used generically.[7][1] A. M. Stibbs, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1171. [2] R. C. H. Lenski, St. Paul’s Epistles … 1Timothy (Minneapolis, Minnesota: Augsburg Publishing House, 1937), p. 576. [3] William Hendriksen, New Testament Commentary, 1,2Timothy (Grand Rapids, Michigan: Baker Book House, 1957), p. 118. [4] E. M. Zerr, Bible Commentary, Vol. VI (Marion, Indiana: Cogdill Foundation, 1954), p. 171. [5] Don DeWelt, Paul’s Letters to Timothy and Titus (Joplin: College Press, 1961), p. 60. [6] Kenneth S. Wuest, Word Studies from the Greek New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1973), 1Tim., p. 52. [7] Newport J. D. White, The Expositor’s Greek New Testament, Vol. IX (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 111. Verse 2 The bishop therefore must be without reproach, the husband of one wife, temperate, sober-minded, orderly, given to hospitality, apt to teach;Of the fifteen qualifications mentioned in this chapter, seven are listed in this verse. Without reproach … This is the great and all-inclusive qualification. Wuest pointed out that the Greek word from which this comes means “one who cannot be laid hold upon,"[8] that is, a man without a handle, one who has given evil men no occasion whatever to blame or censure him. The late Grover Cleveland Brewer denominated this as really the only qualification for elder, the other qualifications mentioned here and in Titus being merely the checkpoints for determining blamelessness. As Zerr said, of course, “This word has been distorted out of its true meaning, by saying it requires a bishop to be without sin."[9] Sinless perfection is not required of Christians, nor of elders; and those are profoundly in error who make the high standard in evidence here the excuse for appointing none at all. The very fact of Paul’s appointing elders in every church immediately after the first missionary journey (Acts 14:23) proves that such officers are absolutely necessary in every congregation; and the fact that one or more of a given group of elders might be declared deficient in given qualifications is not a valid reason for countermanding God’s order to ordain elders “in every church.” The husband of one wife … Dummelow gives the four major interpretations of this that have come down historically, thus: (1) The presbyter is not to be a Christianized Jew who, under Moses’ law, had taken more than one wife. (2) He is not to take a second wife after the death of the first. (3) He is not to marry again while his divorced wife lives. (4) He is to be a man faithful to his wife.[10]Literally all kinds of interpretations of this requirement are to be found in commentaries. White, for example, said, “This does not mean that the bishop must be or have been married."[11]However, this is exactly what it does mean; and even if such a requirement is not in the Greek from which this is translated, it is perfectly obvious that Timothy was here under strict orders to look only in the married community for church officers. Moreover, this requirement refutes the long horror of celibate rulers of the historical church. Under (2), mentioned by Dummelow, it may be observed that the oldest historical interpretations are deeply colored by this very view; but we reject it on the grounds that Paul himself said, “marriage is honorable in all” (Hebrews 13:4 KJV). The ancient views to the contrary were influenced by the ascetic views that eventually led to the flowering of celibacy. As Hervey said, “There is nothing in Paul’s writings to suggest the notion of there being anything dishonorable in a second marriage,"[12]provided, of course, such second marriages were due to the death of a previous partner or divorce for Scriptural reason.

What is prohibited, absolutely, is polygamy; and there are some who read into this requirement the possibility that some of the Christians from the pagan culture either were, or had been, involved in polygamous marriages; and it is regrettable that, if such was the case, no Scriptural precedents have come down to us throwing light upon the proper handling of such a problem. Gerald Fruzia recently explained how missionaries in Africa confront exactly this situation, requiring that polygamy be abandoned. If the problem exists today, it probably existed in Paul’s day also. De Welt declared this means “one wife at a time”;[13] Alford, Wordsworth and Ellicott concur in thinking that what is forbidden is “second marriages for church officers."[14] However, the Greek simply has this, “a man of one woman."[15] As Ward noted, “Above reproach dominates the whole list."[16] Thus, reprehensible in the marital relations of a prospective elder would certainly disqualify him. In this first great requirement is seen the absolute sanctity of the home and that sacred respect and honor of it which dominate the whole Christian doctrine. Significantly, “All of the qualifications listed except aptness to teach and that pertaining to a novice are requirements that apply to all Christians."[17] There are not two standards for so-called clergy and laity, but one standard for all. Temperate, sober-minded, orderly … It has often been remarked that the preconditions of leadership in the church are not such things as unusual talent, wealth, power or ability, but sound moral and ethical conduct. Temperate … “The literal Greek here is `one who sits long at his wine,’"[18] leading to the rendition, “not given to much wine.” That wine was freely used even by Christians in apostolic times is evident in a statement like this; but it should always be remembered that the so-called wines of our times have ten times the alcoholic percentage of wines in that day; and that, even in those times, the people who wanted to set the proper example abstained from wine altogether (see 1 Timothy 5:23). Such qualifications as temperate, sober-minded and orderly in church elders are absolutely mandatory. The church today is beset with every conceivable fad, fancy, fiction and nostrum that the devil himself can invent; and, for dealing with such things, the church of all ages needs stable, sober, orderly, right-minded men who have the courage and ability to protect and nourish the flock of God. Given to hospitality … In the times during which Paul was writing, there were not many inns of the type available today; and many Christians were required to travel, some being displaced from their homes by persecutions, and others traveling in the spread of the gospel or the service of the church. Elders were to be chosen from that class of Christians who opened their doors to fellow-saints in need or distress. Little reference is made here, if any, to the type of hospitality that says, “Come over to my house and have a good time; and later we can go over to yours for the same purpose.” White is probably correct in supposing that “The duty of the elders was closely connected with the maintenance of external relations, which was their principal function."[19]Apt to teach … The Christian life is a life of study and learning. Ill-informed elders are a contradiction in terms.

Every elder should be able to shut the mouths of the gainsayers, shield the church from false teaching, and see to it that truth and truth alone is fed to their charges. The inroads of so-called “higher” or “source” criticism of the New Testament, the current development of the most notorious and amoral philosophies, the advocacy of such things as homosexuality, abortion, etc., place an additional burden upon elders to be well taught and able men. As Lenski said, “Aptness to teach means not merely a natural aptitude, but the qualification of having been taught, as well."[20] It is regrettable that this qualification is sometimes overlooked. [8] Kenneth S. Wuest, op. cit., p. 52. [9] E. M. Zerr, op. cit., p. 171. [10] J. R. Dummelow, Commentary on the Holy Bible, (New York: The Macmillan Company, 1937), p. 997. [11] Newport J. D. White, op. cit., p. 111. [12] A. C. Hervey, The Pulpit Commentary, Vol. 21,1Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 51. [13] Don DeWelt, op. cit., p. 59. [14] A. C. Hervey, op. cit., p. 50. [15] Kenneth S. Wuest, op. cit., p. 53. [16] Ronald A. Ward, Commentary on 1,2Timothy (Waco, Texas: Word Books, 1974), p. 54. [17] R. C. H. Lenski, op. cit., p. 579. [18] Kenneth S. Wuest, op. cit., p. 56. [19] Newport J. D. White, op. cit., p. 113. [20] R. C. H. Lenski, op. cit., p. 584. Verse 3 no brawler, no striker; but gentle, not contentious, no lover of money;The best comment on these terms is perhaps the basic definitions of the Greek words from which they have been translated, although the meaning comes through clearly enough in their English derivatives. The following definitions are from Wuest:[21]Brawler: a fighter, a contentious person, one who goes about with a chip on his shoulder. Striker: this noun speaks of a bruiser, one who is ready with a blow, a pugnacious, contentious, quarrelsome person. Gentle: means one who is kind, considerate and sensitive to the feelings of others, not harsh, rude or blunt in his behavior. Not covetous, no lover of money: the word may be used to translate the thought here. Striker … The current application of this word to participants in labor disputes should not cloud the meaning here. Even as late as the times of Sir Walter Scott, a striker was one who went around thumping people on the head with a quarterstaff. “Skull-breakers” is a synonym. ENDNOTE: [21] Kenneth S. Wuest, op. cit., pp. 56,57. Verse 4 one that ruleth well his own house, having his children in subjection with all gravity;The emphasis in this verse is not upon procreative ability, but upon the ability to rule, a well-disciplined family being the surest evidence of such a trait in one considered for the eldership. Some, discerning this, have gone so far as to declare that: The requirement is not that an overseer must have children, that a childless man could not be chosen, but that when he has a family, as most men have, any children, should be in subjection.[22]Even if such a viewpoint is true, which this author doubts, it would be far better to choose able family men with children; and something else should be done, if at all, with the greatest reluctance and with the absolute necessity of doing so if any elders at all were to be appointed. This view is included here because of the usual dependability of its advocate, and not through any agreement with it, but also for the purpose of strengthening the argument for allowing fathers of only one child to be appointed. The overstressing of the “children” requirement has reduced the process of choosing elders in some churches to a mere census of the children! Regarding the question of whether a man with only one child could be appointed, Zerr has this illuminating comment: The captain of a sinking ship orders that women with children should enter lifeboats first. This does not mean that women with only one child Would be denied entrance. Sarah remarked (Genesis 21:7), “Who would have said unto Abraham, that Sarah should have given children suck? for I have borne him a son."[23]Thus, the Scriptural use of the plural “children” to include also the meaning of a single child is fully established from the Old Testament. Not the number of the children, but their behavior is in view here. Paul would state in the very next verse that a man unable to control his own household should not be entrusted with the government of a church. With all gravity … This is not a grace of childhood, but should be applied to the dignity and decorum of the father. [22] R. C. H. Lenski, op. cit., p. 586. [23] E. M. Zerr, op. cit. p. 173. Verse 5 (but if a man knoweth not how to rule his own house, how shall he take care of the church of God?)See comment under preceding verse. DeWelt asked: If one be incapable of governing so small a society as his own family, but suffers his children to be disobedient and vicious, how shall he govern in a proper manner that greater and far more important society, the church of God?[24]ENDNOTE: [24] Don DeWelt, op. cit., p. 59. Verse 6 not a novice, lest being puffed up he fall into the condemnation of the devil.The elevation of a recent convert to the eldership might easily issue in an inordinate pride upon his part; and, therefore, wherever possible, men of settled experience in living the Christian life should be chosen. Young churches might at times find it difficult to find men of this qualification; indeed, it has been suggested that when Paul himself appointed elders on the first missionary tour (Acts 14:23), they might not have been totally free of question on this count. From this, we conclude that the overall order to “ordain elders in every church” should not be set aside on the pretext that no one, in the strictest sense, measures up to all of the qualifications in any perfect manner. Being puffed up … These words are from [@tufoo], meaning literally “to raise a smoke, emit smoke, or smolder,"[25] hence metaphorically, “to blind with pride or conceit.” Into condemnation of the devil … This refers not to any condemnation that may be exercised by Satan, because the prerogative of condemnation is not one that pertains to Satan at all; therefore, it means the condemnation into which Satan and the fallen angels fell when God condemned them. The strict meaning of the Greek word makes possible an opposite interpretation with the meaning that “the snare of the devil”[26] is intended by this. Lenski, however, giving an extensive analysis, said of this alternative rendition that “it is untenable."[27] Consonant with this view is also the fact of pride having been the occasion of the fall of Satan, exactly the temptation of a novice prematurely elevated to the eldership. Wuest also connected these things as follows: “The condemnation of the devil refers to the fact that Satan is under the condemnatory sentence of God, since sin was motivated by pride."[28][25] Kenneth S. Wuest, op. cit., p. 58. [26] A. C. Hervey, op. cit., p. 52. [27] R. C. H. Lenski, op. cit., p. 589. [28] Kenneth S. Wuest, op. cit., p. 58. Verse 7 Moreover he must have good testimony from them that are without; lest he fall into reproach and the snare of the devil. Deacons in like manner must be grave, not double-tongued, not given to much wine, not greedy of filthy lucre;These same qualities are required of elders, and sufficient comment on them was made above. A synonym for GRAVE is “honorable”. Double-tongued, found only here in the New Testament,[29] means , lacking in integrity. Not greedy of filthy lucre … indicates a man who is not inordinately fond of making money. ENDNOTE: [29] A. C. Hervey, op. cit., p. 52. Verse 9 holding the mystery of the faith in a pure conscience.The mystery of the faith … Here is the same as “the great mystery” mentioned a few moments later (1 Timothy 3:16). The doctrine of mystery as unfolded in the New Testament is rather extensive, as fully elaborated in The Mystery of Redemption.[30] See more on this under 1 Timothy 3:16. Pure conscience … Paul made a great deal of the conscience; and, while a clear conscience does not prove one is right, an impure conscience most certainly proves one to be wrong. ENDNOTE: [30] James Burton Coffman, The Mystery of Redemption (Abilene, Texas: ACU, Press). Verse 10 And let these also first be proved; then let them serve as deacons, if they be blameless.And let these also first be proved … This requirement of having first to be tested was also mandatory in the case of the elders. As Lenski expressed it: The fact that such a testing was to be applied also to overseers is so self-evident from the conditions laid down in 1 Timothy 3:2-8, that “also” now refers to it. Paul states that the testing is likewise quite necessary in the case of the deacons.[31]This is a very important point to be noted, because in it lies the certainty that the women to be mentioned in the same breath are the wives of both elders and deacons, the same requirements in their wives being mandatory for both. The testing mentioned here applies to both elders and deacons; and the qualification of their wives also applies to the wives of both classes of officers. ENDNOTE: [31] R. C. H. Lenski, op. cit., p. 597. Verse 11 Women in like manner must be grave, not slanderers, temperate, faithful in all things.Hervey summarized the three possible meanings of this verse, making it applicable to: (1) the wives of the deacons; (2) the wives of the elders and deacons; or (3) the women deacons.[32] Hervey, like so many present-day commentators opted for the third meaning, but this commentator is certain that the third meaning is wrong. If the women in view here had been deacons, Paul would have called them deacons, which he certainly did not do; and furthermore, in the very next verse Paul said that deacons “must be husbands of one wife,” leaving women out of sight altogether as possible holders of this office. Both the KJV and Nestle Greek-English New Testament translate the word “wives” instead of “women” in this verse, and that is doubtless the correct rendition. It is alleged that the word “women” is ambiguous in the Greek, and well it may be; but in context the word has to mean wives. To make it read “female deacons” is a gross transgression of the word of God. This verse says absolutely nothing about any female deacons; and the supposition that it does would mean that no qualifications whatever are laid down for the wives of elders and deacons, a fault that no man has the right to charge against the apostle Paul. This verse on the qualities of officers’ wives is absolutely mandatory to be observed. The wrong kind of wife can ruin any elder or any deacon; and to make the qualifications in sight here applicable to a whole new class of church officials would be to make Paul guilty of a very glaring omission. But isn’t Phoebe called a deaconess (Romans 16:1)? Yes, indeed; but policemen are also called deacons of God (Romans 13:4), the Greek word being the same in both cases (except for the gender). See exegesis on this in my Commentary on Romans under those verses. In this connection, it is proper to note that if Paul had meant these women to be installed as “deaconesses” he certainly knew the word and would have referred to them in this passage by their proper title. The New Testament word “apostle” is used in its both official and limited sense and also in a secondary and more general sense when applied to men like Barnabas and Silas, who were not, strictly speaking, “apostles.” The view here is that “deaconess” as applied to Phoebe, in the same manner, does not mean that she was officially a deacon in the church of the Lord. It should always be remembered that deaconess translates the Greek word for “servant,” and that, for centuries, the translators have rendered the word “deacon” only when the official church office was meant. But in the case of Rom 13:4 and Romans 16:1, they usually rendered it “servant.” That is the way the KJV renders both places; and the gratuitous injection of the official title DEACON into Romans 16:1 in some subsequent versions is absolutely incorrect and misleading. If churches were commanded to appoint women deacons, where is the record of it, either in the New Testament or in the custom of the historical church? When women deacons are appointed, they are appointed without divine authority and with no adequate list of qualifications to serve as guidelines for their appointment. If 1 Timothy 3:11 is to be construed as the standard for appointing women deacons, why, it may be inquired, did Paul list fifteen qualifications for elders, and four for so-called deaconesses? Such a view simply does not make sense. ENDNOTE: [32] A. C. Hervey, op. cit., p. 53. Verse 12 Let deacons be husbands of one wife, ruling their children and their own houses well.Let deacons be husbands of one wife … This disqualifies any woman from serving as an official deacon. The notion that Paul laid down hard and fast regulations regarding the marital status of both elders and (male) deacons, and he then authorized a whole new echelon of (female) deacons without specifying any marital qualifications whatever, is too unreasonable to believe. No! The people who are determined to appoint female deacons will have to find their authority and their guidelines somewhere else than in the New Testament. See comment on this clause under 1 Timothy 1:2. Verse 13 For they that have served well as deacons gain to themselves a good standing, and great boldness in the faith which is in Christ Jesus.As Lipscomb remarked, “Through service of the deaconship a man grows into the qualifications and fitness for the work of an elder."[33]ELDERS AND DEACONSProbably the greatest class of men on earth today are the elders and deacons of churches of our Lord throughout the world. Their work is that of constant service and study, not in some ivory tower, but in the boiling crucible of daily life, where the word of God and its application to pressing human problems are their constant daily concern. The hours of toil, unrequited by any human emoluments, the ceaseless care of the churches, the countless meetings, the unending solicitation on their part of cooperation from the membership, with no means of enforcing it except by the sheer weight of their spiritual and moral authority - these qualities of their service, together with the marvelous success which crowns their efforts, give evidence of the genuine greatness which marks the character and conduct of elders and deacons of the Lord’s church. This commentator has had the honor of knowing literally hundreds of elderships and deaconships throughout the United States, and the quality of character and ability exhibited by all of them is the most truly amazing phenomenon ever observed by this writer. Surely such men are the servants of the Most High. This verse concludes the Pauline instructions for the appointment of elders and deacons. ENDNOTE: [33] David Lipscomb, Commentary on 1Timothy (Nashville: The Gospel Advocate Company, 1942), p. 151. Verse 14 These things write I unto thee, hoping to come unto thee shortly;This verse is slightly apologetic. As White said: It expresses an excuse for the brevity and incompleteness (from one point of view) of the instructions, and also an expectation that they are sufficient to serve their temporary purpose.[34]Did Paul return to Timothy in Ephesus? We have no means of knowing. He wrote to Titus about the same time and told Titus to come to Nicopolis for the coming winter, which was probably a few months hence, so that before going to Nicopolis Paul hoped to visit Timothy in Ephesus.[35][34] Newport J. D. White, op. cit., p. 117. [35] R. C. H. Lenski, op. cit., p. 605. Verse 15 but if I tarry long, that thou mayest know how men ought to behave themselves in the house of God, which is the church of the living God, the pillar and ground of the truth.How men ought to behave … This may well be translated “how thou oughtest to behave …”; but as White said, “It is a matter of indifference”[36] which rendition is followed, the meaning being the same either way. As Hervey pointed out, “Here again is a somewhat remarkable resemblance in the phraseology of the Epistle to the Hebrews (Hebrews 12:22-23)."[37] It has long been the conviction of this student that the resemblances between the Pauline literature and the book of Hebrews is impossible to explain, except on the thesis that Paul also wrote Hebrews. The house of God … “House is correct here, not household; believers are God’s house because God dwells in them."[38]The church of the living God … Inherent in this is a comparison with paganism, or rather a contrast, thus: “Church of the living God, not the temple of the dead idols!” “Pillar and ground of the truth …” Paul had seen the marvelous colonnade of pillars which was the principal feature of the great temple of Diana at Ephesus; and something of the meaning of such pillars is inherent in this. A pillar supports and upholds, exactly what the church does for the truth of God. The word “ground” in this connection has the same meaning. [36] Newport J. D. White, op. cit., p. 117. [37] A. C. Hervey, op. cit., p. 54. [38] William Hendriksen, op. cit., p. 136. Verse 16 And without controversy great is the mystery of godliness;He who was manifested in the flesh, Justified in the Spirit, Seen of angels, Preached among the nations, Believed on in the world, Received up in glory. The widely held opinion that this is from some earlier hymn in current use among the earliest Christians is totally without foundation. The supposition is based upon the rather indefinite word which is here rendered “he,” but which is also sometimes rendered “which” or “who.” Any way it is translated the meaning is exactly the same, namely, that of the KJV which rendered the passage “God was manifested in the flesh,” which is exactly what the passage SAYS. “He who” refers to “God” mentioned twice in the preceding verse, and “which” or “who” would also have the same reference to “God.” And, of course, it is fully consonant with everything else in the New Testament. God was manifested in the flesh in the person of Christ. In support of the hymn theory, it is frequently pointed out that there are rhythm and balance, etc.; but many of Paul’s statements have the same qualities, notably in the salutation of Rom 1:1-7, which see in my Commentary on Romans. This writer accepted the hymn theory regarding this passage in “The Mystery of Redemption,” written several years ago, but more mature studies have raised serious misgivings about the various “hymns” said to have been quoted by Paul. Anyway, even if it is a hymn, the odds are overwhelmingly in favor of the proposition that Paul himself was the author of it. Great is the mystery of godliness … The New Testament refers to these mysteries: The mystery of Christ and his church (Ephesians 5:32). The mystery of lawlessness (2 Thessalonians 2:7). The mystery of the seven stars and the seven candlesticks (Revelation 1:20). The mystery of the resurrection (1 Corinthians 15:51). The mystery of the hardening of Israel (Romans 11:25). The mystery of the harlot church (Revelation 17:7). The mysteries of the kingdom of heaven (Matthew 13:11). The mystery in view in this clause, however, is the “great” mystery, much more comprehensive than those mentioned above, and in a sense containing all of them. Frequent references to it in the New Testament designate it as: The mystery (Romans 16:25). The mystery of his will (Ephesians 1:9). The mystery of Christ (Ephesians 3:4). The mystery of the gospel (Ephesians 6:19). The mystery of God (Colossians 2:2). The mystery of the faith (1 Timothy 3:9). The mystery of godliness (1 Timothy 3:16). There is nothing simplistic about this mystery. It has many facets and complexities; and for an extended treatise on the theology of mystery unfolded in the New Testament, reference is again made to The Mystery of Redemption.[39]Christ himself is the mystery as revealed by this verse, but the close relation of Christ to all phases of the mystery is at once evident. God was manifested in the flesh … This is a statement of the Incarnation, however translated, referring to the visitation of the Dayspring from on high. Only of Almighty God, or of the second Person in the godhead, might it be properly said that he “was manifested in the flesh.” Justified in the Spirit … Christ was justified in the Spirit, because God’s Spirit, “without measure,” dwelt in him, testified to his deity upon the occasion of his baptism, and was sent by Christ upon the day of Pentecost. In the most superlative degree, all the fruits of the Holy Spirit were exhibited in the life of Christ. He was justified in the Spirit. Seen of angels … The implication here is that angels were extremely solicitous for our Lord’s welfare, ever ready to do his will, and importantly identified with his earthly ministry. Angels announced his birth, warned Joseph to flee into Egypt, ministered to him in the wilderness, strengthened him in Gethsemane, rolled away the stone from his grave, announced his resurrection, escorted him to glory and prophesied his return in the Second Advent. Twelve legions of angels stood ready to rescue him during the Passion, and ten thousand of his holy angels will accompany him in the Second Coming. Yes, he was seen of angels. Preached among the nations … The alternate reading of this is “Preached among the Gentiles,” which in context is far better (see the American Standard Version margin). Paul mentioned again and again the fact that the inclusion of Gentiles was an essential part of the mystery (Romans 16:26; Ephesians 3:6), and thus it would be better to understand this as “preached among the Gentiles.” In this also is the fact of the preaching itself, not merely those receiving the preaching, being a vital element of the mystery. “It pleased God through the foolishness of preaching to save them that believe” (1 Corinthians 1:21). The great need of this age is preaching the word of God. Evil forces have battered down the outer doors and are assaulting the inner citadel of faith itself. No such crisis in a millennium has confronted the church; the hour of her mortal decision is upon her.

She must forsake the evil philosophies of men and return to the faithful proclamation of what the word of God declares, if she is either to be saved herself or have the power to save others. Let the church ring out the message “preached among the nations.” Believed on in the world … This is a continuing mystery. Contrary to every evil, in spite of what appears to be every good reason against it, the word of God still falls in honest and good hearts; and God continues to reap his precious harvest of souls from the earth. In spite of a roaring tornado of wickedness on every side, God’s faithful continue to love him rather than darkness. Countless thousands, or millions, no one knows how many, Continue to live by every word that proceedeth out of the mouth of God; and every passing decade sees more buildings erected in the name of Christ and dedicated to his service than were ever built and dedicated to any earthly ruler in all history. Yes, our Lord is believed on in the world! Received up in glory … This has been construed as “received up into glory,” and so it may be understood; but as the text stands, it appears rather as a reference to the glorious nature of his ascension. Three great [Greek: parabola] passages of the New Testament deal with this, namely, Philippians 2:5-9; Ephesians 4:8-9,2 Corinthians 8:9. The doctrine of the ascension of Christ is in view here, as well as in the other passages cited. The Scriptural accounts of the ascension, or of the “going up” of Christ, seem to have been preliminary to the actual ascension into the spiritual realm above, leading to the unfortunate view that such accounts are contradictory, which, of course, they are not. Christ apparently “went up” from his disciples more than once; and it may be doubted if the actual ascension itself was witnessed by mortal eyes.

Like the resurrection, it was announced by angels; and their testimony verified the fact; but the actual ascent was probably too glorious for mortal eyes to have endured the sight of it. The ascension is very properly included among the elements of the great mystery, for there are certainly corollaries of it that shall never be known by men until the saints are caught up to meet the Lord in the air. ENDNOTE: [39] James Burton Coffman, The Mystery of Redemption

“THE FIRST EPISTLE TO TIMOTHY”

Chapter Three

IN THIS CHAPTER

1. To examine the qualifications necessary for bishops and deacons

2. To appreciate the noble view that Paul has of the church

SUMMARY In this chapter we find the qualifications necessary for those who would serve as bishops in the local congregation (1 Timothy 3:1-7). A similar list is included for those who would be deacons (1 Timothy 3:8-13).

Paul then explains the purpose in writing this epistle. Though hoping to come soon, he writes so that Timothy will be well-instructed on how to conduct himself in the house of God, which is the church, the pillar and ground of the truth (1 Timothy 3:14-15). Mention of “the truth” prompts a summation of “the mystery of godliness” which pertains to the coming of Christ into the world (1 Timothy 3:16).

OUTLINE

I. THE FOR BISHOPS (1 Timothy 3:1-7)

A. THE NATURE OF THE WORK (1 Timothy 3:1)1. It is a position, or office (1 Timothy 3:1 a) 2. It is a good work for a man to desire (1 Timothy 3:1 b)

B. WHAT A BISHOP MUST BE (1 Timothy 3:2-7)1. Positive qualifications a. Blameless (1 Timothy 3:2 a) b. The husband of one wife (1 Timothy 3:2 b) c. Temperate (1 Timothy 3:2 c) d. Sober-minded (1 Timothy 3:2 d) e. Of good behavior (1 Timothy 3:2 e) f. Hospitable (1 Timothy 3:2 f) g. Able to teach (1 Timothy 3:2 g) h. Gentle (1 Timothy 3:3 d) i. One who rules his own house well (1 Timothy 3:4 a)

1. Having his children in submission with all reverence (1 Timothy 3:4 b)
2. For if he can’t rule his own house, how will he take care of the church? (1 Timothy 3:5) j. A good testimony among those outside (1 Timothy 3:7 a)
3. Lest he fall into reproach (1 Timothy 3:7 b)
4. And into the snare of the devil (1 Timothy 3:7 c)

2. Negative qualifications a. Not given to wine (1 Timothy 3:3 a) b. Not violent (1 Timothy 3:3 b) c. Not greedy for money (1 Timothy 3:3 c) d. Not quarrelsome (1 Timothy 3:3 e) e. Not covetous (1 Timothy 3:3 f) f. Not a novice (1 Timothy 3:6 a)

1. Lest he be puffed up with pride (1 Timothy 3:6 b)
2. And fall into the same condemnation as the devil (1 Timothy 3:6 c) II. THE FOR DEACONS (1 Timothy 3:8-13)

A. WHAT A DEACON MUST BE (1 Timothy 3:8-12)1. Positive qualifications a. Reverent (1 Timothy 3:8 a) b. Holding the mystery of the faith with a pure conscience (1 Timothy 3:9) c. Proven (1 Timothy 3:10 a) d. Found blameless (1 Timothy 3:10 b) e. The husband of one wife (1 Timothy 3:12 a) f. Ruling his children and house well (1 Timothy 3:12 b) 2. Negative qualifications a. Not double-tongued (1 Timothy 3:8 b) b. Not given to much wine (1 Timothy 3:8 c) c. Not greedy for money (1 Timothy 3:8 d) 3. Their wives a. Reverent (1 Timothy 3:11 a) b. Not slanderers (1 Timothy 3:11 b) c. Temperate (1 Timothy 3:11 c) d. Faithful in all things (1 Timothy 3:11 d)

B. THE HONOR OF THEIR WORK (1 Timothy 3:13)1. Those who serve well obtain a good standing (1 Timothy 3:13 a) 2. Also great boldness in the faith which is in Christ Jesus (1 Timothy 3:13 b)

III. PAUL’S PURPOSE IN WRITING (1 Timothy 3:14-16)

A. WHY PAUL IS WRITING THIS EPISTLE (1 Timothy 3:14-15)1. He hopes to come shortly, but writes in case he is delayed (1 Timothy 3:14-15 a) 2. That Timothy might know how to conduct himself in the house of God (1 Timothy 3:15 b) a. Which is the church of the living God (1 Timothy 3:15 c) b. Which is the pillar and ground of the truth (1 Timothy 3:15 d)

B. THE MYSTERY OF (1 Timothy 3:16)1. Without controversy, it is great (1 Timothy 3:16 a) 2. In summation, it key elements are these: God was… a. Manifested in the flesh (1 Timothy 3:16 b) b. Justified in the Spirit (1 Timothy 3:16 c) c. Seen by angels (1 Timothy 3:16 d) d. Preached among the Gentiles (1 Timothy 3:16 e) e. Believed on in the world (1 Timothy 3:16 f) f. Received up in glory (1 Timothy 3:16 g)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• The qualifications for bishops (1 Timothy 3:1-7)
• The qualifications for deacons (1 Timothy 3:8-13)
• Paul’s purpose in writing (1 Timothy 3:14-16)

2. How does Paul describe the position of a bishop? (1 Timothy 3:1)

• As a good work

3. What are the positive qualifications required for a bishop? (1 Timothy 3:2-7)

• Blameless, husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach, gentle, ruling his own house well, a good testimony among those outside

4. What are the negative qualifications required for a bishop? (1 Timothy 3:2-7)

• Not given to wine, not violent, not greedy for money, not quarrelsome, not covetous, not a novice

5. What are the positive qualifications required for a deacon? (1 Timothy 3:8-12)

• Reverent, holding the mystery of the faith with a pure conscience, proven, found blameless, the husband of one wife, ruling his children and house well

6. What are the negative qualifications required for a deacon? (1 Timothy 3:8-12)

• Not double-tongued, not given to much wine, not greedy for money

7. What are the qualifications for the wives of deacons? (1 Timothy 3:11)

• Reverent, not slanderers, temperate, faithful in all things

8. What is said of those deacons who have served well? (1 Timothy 3:13)

• They obtain a good standing and great boldness in the faith which is in Christ Jesus

9. Why did Paul write this epistle? (1 Timothy 3:14-15)

• So that in case his coming was delayed, Timothy would know how to conduct himself

10. What does Paul call the house of God? (1 Timothy 3:15)

• The church of the living God, the pillar and ground of the truth

11. What are the basic facts of the mystery of godliness? (1 Timothy 3:16)

• God was manifested in the flesh - Preached among the Gentiles
• Justified in the Spirit - Believed on in the world
• Seen by angels - Received up in glory

Questions by E.M. Zerr For 1st Timothy 31. How does Paul speak of the bishop’ s office? 2. Does he teach that one should desire it? 3. Does “ blameless” mean he must be sinless? 4. Should a single man be appointed ? 5. Why should he be vigilant ? 6. Does sober mean only that he is not a drinker? 7. What about his behaviour ? 8. To what extent be hospitable ? 9. What mental quality must he have ? 10. What about his use of wine? 11. Not greedy of what? 12. Why does he need patience ? 13. What is a brawler? 14. What must he be a ruler of besides the church ? 15. How must he have his children? 16. His children must be subject to whom? 17. State the reason given for this rulership. 18. What is a novice? 19. Why not appoint such to the office? 20. Where did condemnation of the devil occur? 21. What about his reputation? 22. Tell what is to be avoided by such report. 23. List the qualifications as to affirmative and negative. 24. Explain gravity as to deacons. 25. What is it to be double-tongued ? 26. Not greedy of what? 27. Not given to what? 28. What is meant by the mystery? 29. How are they to hold it? 30. What must first be done to proposed candidates? 31. By what law must they be proved ? 32. Does this justify putting in deacons on trial ? 33. After what may men use office of deacon ? 34. How must their wives be as to truthfulness? 35. What should be their conduct ? 36. May a single man become a deacon ? 37. What about their children? 38. What will good deacons acquire? 39. Is the work of deacons shown in this chapter? 40. What gives them boldness in the faith? 41. State what Paul hopes to do soon. 42. For whose behavior is this writing ? 43. What is the house of God? 44. State its relation to the truth. 45. What other institution has this authority? 46. Tell which is great, mystery or godliness. 47. When was God manifest in the flesh ? 48. When was he justified in or by the Spirit? 49. And when preached unto the Gentiles? 50. When was he received up into glory ?

1 Timothy 3:1

1 Timothy 3:1. For the meaning of bishop, see “General remarks” at 2 Thessalonians 2. The office of a bishop. These words all come from which Thayer defines, “inspection, visitation: oversight, i.e. overseership, office, charge, since the words are two terms for the same men. Paul calls this office a good work, which shows that a bishop (or elder) has something on his shoulders besides “hold ing down an office.” Desire and de-sireth are from different words but have virtually the same meaning. The word is used both in a good and a bad sense in the New Testament.

Strong’s definition is, “To set the heart upon, i.e. long for (rightfully or otherwise).” It is possible, then, for a man to desire the office with proper motives. However, if the wrong kind of man pretends he wishes the office for the right purpose, the qualifications immediately following, when he is examined under the requirements, will expose his unworthiness for the office, thus proving his desire for it is improper.

1 Timothy 3:2

1 Timothy 3:2. Blameless. This word has been distorted out of its true meaning by saying it requires a bishop to be free from sin or any other defect. Such a definition would make it impossible to have scriptural elders, since the scripture clearly teaches that no man is perfect in that sense. The word is from which. Thayer defines as follows: “Not apprehended, that cannot be laid hold of; hence that cannot be reprehended, not open to censure, irreproachable.” It is plain that the word has reference to the standing a man has among men. That no one is able to make any specific accusation against his character or conduct. That is, no one must be able to make such accusation and support it with the truth.

This item Is shown by the words in the lexicon definition, namely, “that cannot be laid hold of.” The foregoing is a general statement of the character required of a proposed candidate for the office, as it pertains to disqualifications. The particular items required, both positive and negative, will follow in this verse and extend through verse 7. But before considering the detailed list of qualifications, it should be remembered that all of them are preceded by the word must in the beginning of this verse. That term is from the Greek word DEI, which Thayer defines, “It is necessary, there is need of, it behooves, is right and proper.” Strong defines it, “It is (was, etc.) necessary (as binding).” Robinson defines it, “In N. T. it behooves, it is necessary, it must needs, one must or ought.” From these definitions it is clear that the requirements of qualifications for bishops (or elders) are positive, and that no man can be scripturally appointed to the office who lacks any one of them; the degree to which he must have them will be discussed when we come to Titus 1:9. Husband of one wife.

Some people say this means that he has never been married but once, and that the word be in the beginning of the verse should be rendered “having been,” making the word include the past as well as the present tense. I have six translations and they all render it the same as the King James Version, namely, by the single word “be,” which restricts it to the present tense, at the time of appointment.

Another theory is that it means “one wife only.” But the third word is added without any authority from the original, for there is no word in the Greek that justifies it. Besides, that doctrine would imply that the church had in its fellowship men who were polygamists, and such a character is not permitted in the church concerning any of the men. The necessary conclusion is, then, that a man who is appointed to the office of bishop must be a married man at the time of his appointment. Vigilant means he must be watchful for the spiritual safety of the flock; must “watch for their souls” (Hebrews 13:17). Sober is from SOPHRON which Thayer defines, “Curbing one’s desires and impulses, self-controlled, temperate.” A man lacking self-control would certainly be unfit to be placed in control of a congregation. Of good behavior.

It would seem that many of the qualifications for a bishop already requires good behaviour in him, so why this phrase? It is a somewhat general expression, meaning that his life as a whole is orderly; one that is commendable in the eyes of his fellowmen.

Given to hospitality. This does not require that an elder must keep “open house” constantly, so that he cannot have the satisfaction of home privacy, and that the general public may feel free to run in and out at will. Such a condition would often interfere with one of his own obligations about maintaining government over his household. But if the relations between him and the members of his flock are as they should be, they will wish to counsel with him over their troubles and trials in the Christian life. It should be understood that the home of the elder is one to which all worthy persons will be welcome. Apt to teach.

Titus 1:9 requires that elders must he able to expose false teachers who have become unruly. This cannot be done privately in many cases, therefore an elder must be able to teach publicly.

1 Timothy 3:3

1 Timothy 3:3. Not given to wine. In old times wine was used as a medicine (1 Timothy 5:23), and that was before the discovery of means for preserving it sweet. Hence the kind used was necessarily the fermented, except in the grape-growing season. But the amount needed for medical purposes (“a little wine”) would not make a man drunk. Thus if a person manifested drunkenness, it was evidence he was not using it for purposes of health.

No striker. This word is from PLEKTES which Thayer defines as follows: “Bruiser, ready with a blow; a pugnacious [like a pugilist], contentious, quarrelsome person.” Groves defines it, “A striker, smiter, disturber; a reviler, calumniator [false accuser]; a boxer, pugilist; quarrelsome, turbulent; impetuous [rash], violent.” It means a man who wants to settle his arguments with his fists. Not greedy of filthy lucre. All but the first word is from , which Thayer defines, “eager for base gain.” It is similar to the last word of the verse, except that our present word specializes on the idea of making money by any means, good or bad, while the other considers only the eager desire for money. A man who is so intent on making money that he shows he loves it, will not likely give proper attention to his duties as elder of a congregation. Patient means the elder should be mild and gentle in dealing with the members of his flock.

He can do this without compromising the right or encouraging the wrong. A brawler is one who is contentious over matters that come up. This does not contradict the command to contend for the faith (Jude 1:3), but one should not insist in a quarrelsome spirit. Not covetous is explained in the forepart of this paragraph under lucre.

1 Timothy 3:4

1 Timothy 3:4. House is from OIKOS which Thayer defines as follows: “The inmates of a house, all the persons forming one family, a household.” A man might not rule his own household because he does not know how, or because he is not willing to exert enough moral and/or physical force to do so. In either case he is unfit to be appointed as a ruler over the household of God (the church). Having his children in subjection. In specifying this part of the household, the apostle shows where a man may need to use both moral and physical force. Having children must still be considered in connection with the word “must” in verse 2, hence a man who has no children cannot be scripturally appointed to the eldership.

Does this necessarily mean that he must have a plurality of children? No, the form of the language does not so require it if it is taken in the same way that a like expression is understood. A captain of a sinking ship gives orders, “women with children to be placed in life boats first.” Yet if a woman with one child should be present, she would not be denied the favor. Sarah remarked in Genesis 21:7, “Who would have said unto Abraham, that Sarah should have given children suck? for I have borne him a son.” We know that Sarah never had but one child, yet she used the plural form of the word in the same sense that Paul uses it. And must an elder’s children be his own bodily offspring? The language does not require it, for it is said in direct connection with the mention of his house, which we have seen is composed of “the inmates of his house.” Rulership and not fatherhood is the point in question, and that can be shown whether the children are his own flesh and blood dependents, or are orphans or otherwise persons who are placed lawfully in his charge.

Gravity means the children must be taught to obey and respect him as the head of the house.

1 Timothy 3:5

1 Timothy 3:5. See comments on the preceding verse.

1 Timothy 3:6

1 Timothy 3:6. A novice is one who has recently become a Christian, regardless of his age in years. A man of seventy-five years would be a novice if he had become a believer at that age. Lest being lifted up with pride. If a man were placed in the eldership who had only lately come into the church, it might give him a wrong impression of his importance. This would puff him up until his conduct would make him deserve being condemned the same as was the devil. This passage incidentally tells us the motive (pride) which prompted Satan to make war in heaven (Revelation 12:7), so that he was cast out and fell as lightening (Luke 10:18).

1 Timothy 3:7

1 Timothy 3:7. Good report denotes that he has a good reputation among people outside of the church. Lest he fall into reproach. Not that the questionable reputation would cause the reproach, but if a man’s standing is in doubt, it will indicate that his conduct has not been the best in the eyes of the world. If that is the case, then he might again be caught in some of his former irregular habits and thus be snared by the devil. And if such a man had been put into the eldership, it would present an embarrassing and damaging problem for the church. Hence the warning of Paul means that such a man should not be appointed, “lest” this unfortunate situation might develop.

1 Timothy 3:8

1 Timothy 3:8. Likewise does not necessarily mean that all of the foregoing items are to be said of the deacons. The word is used as a kind of notice that the writer has something to say, somewhat along the line that he has been considering. It is from the same Greek word as “in like manner” which is explained at chapter 2:9; the reader should see the comments at that place. While many things will be repeated as to personal qualifications, that were said regarding the bishops or elders, yet the subject as a whole is changed to another official that the Lord placed in the New Testament church; they are called deacons. The work of these officials is not stated in this chapter, except as it may be indicated by some of the qualifications required of them.

That subject Is explained in detail by the comments on Acts 6:1-3, in the first volume of the New Testament Commentary. The word deacon is from , and in the King James Version it is translated by deacon 3 times, by minister 20, servant 7.

When the word is in verb form it is from , which has beeen translated by administer 2 times, minister 7, minister to 1, minister unto 15, serve 10, use the office of deacon 2. Thayer’s general definition of is, “One who executes the commands of another, especially of a master; a servant ,attendant, minister.” His specific definition is, “a deacon” and he explains it to mean, “one who, by virtue of the office assigned to him by the church, cares for the poor and has charge of and distributes the money collected for their use.” Considering all of the foregoing information, we should understand that the word “deacon” could apply to any member of the church. However, if it is to be used officially (as it is in the present chapter), then the connection will show that it has such a meaning. There is a case where the word has an unofficial meaning and that is the one concerning Phebe. It is explained at Romans 16:1, in the first volume of the New Testament Commentary. Grave is from SEMNOS which means honorable and dignified.

Double-tongued is from DILOGOS which Thayer defines at this place, “doubletongued, double in speech, saying one thing with one person, and another with another.” In familiar language it means a man who tries to “be on the fence” or who wants to “carry water on both shoulders.” Such a person would certainly not be fit to have such a responsible office as that of a deacon. Not given to much wine.

This is explained at the first clause of verse 3. Not greedy of filthy lucre is commented upon at the same verse.

1 Timothy 3:9

1 Timothy 3:9. The work of deacons pertains to the temporal things of life (see Acts 6:2), yet they are expected to be interested in spiritual matters also. Mystery of the faith. Anything is a mystery until it is made known, regardless of whether it is something complicated or only a simple matter. Hence the faith (another name for the Gospel or salvation through Christ) was a mystery for ages, but was made known fully by the apostles. The deacons are required to maintain a pure conscience on the subject, which means they will be true to its teaching while administering their duties with the temporal needs of the poor members.

1 Timothy 3:10

1 Timothy 3:10. Proved is from and Thayer defines it is follows: “To test, examine, scrutinize; to recognize as genuine after examination, to approve, deem worthy.” It is understood that some rule or standard is necessary by which a thing may be tested. The rule in this case consists of the qualifications required of the man who is to be appointed to the office. The apostle says for the deacons to be proved also, which indicates he applies the requirement (of being proved or tested) in the case of elders as well as of deacons. It does not mean, then, that the men are to be “put in office on trial” as some people teach. They are to be placed therein only after examination, and even not then unless they are found blameless, which means they are found not lacking any of the required qualifications. Use the office of a deacon all come from , and this is one of the places referred to in the comments at verse 8; the other place is in verse 13 below.

1 Timothy 3:11

1 Timothy 3:11. Even so is from the same Greek word as “likewise” in verse 8 and takes the same comments. The pronoun their is not in the original, also the Greek word for wives is the same as for “women” in general. Because of these facts, some commentators say that Paul is giving instructions for all women in the congregation. It is true that all women should manifest the qualities described here, but it is especially important that the wives of these officials should do so, since without them the work of their husbands would be hindered. Grave means their conduct is such that others will respect them.

Slanderers is from the same word as “devil,” and the word is also defined as a false accuser. It is easy to see that a woman who is free with her tongue in falsely accusing others, will make it difficult for her husband to perform his official duties. Sober means to have self-control regarding all of the things permitted for a Christian; does not apply to things that are wrong of themselves. Faithful in all things is a summing up of the items mentioned or implied, showing a life devoted to the service of the Lord.

1 Timothy 3:12

1 Timothy 3:12. Husbands of one wife is to be understood in the same way as a like expression in verse 2. Ruling their children corresponds with “children in subjection” in verse 4. Houses are composed of the same persons defined in the fourth verse.

1 Timothy 3:13

1 Timothy 3:13. Used the office of a deacon is the other expression coming from the Greek word , referred to in the comments at verse 10. Well is from KALOS, which is a word describing the kind of service the deacons have rendered in their office. Thayer defines it at this place as follows: “Good, excellent in its nature and characteristics, and therefore well-adapted to its ends.” Purchase to themselves means they acquire or secure for themselves, etc. Thayer explains the word for degree, “of a grade of dignity and wholesome influence in the church.” Good is from the same word as well in the beginning of this verse. Great boldness means courage and assurance of the things that are right.

Nothing can give a man more moral support than the knowledge of having discharged his duty in the best possible manner. It strengthens his faith in Christ, when he sees the good fruit of serving Him on behalf of the disciples. This work is performed in connection with the funds of the church, but the disposition to use them for the benefit of poor but worthy disciples, springs from the same spirit that would prompt him to do so out of his own possessions (Matthew 25:40).

1 Timothy 3:14

1 Timothy 3:14. Timothy was at Ephesus and Paul was at Laodicea when he wrote this epistle. Hoping to be with him before long, he would have waited to instruct him personally. However, due to the uncertainty of making the journey for quite a while, he thought it best not to risk the welfare of the church too far, hence he wrote the instructions we have been considering.

1 Timothy 3:15

1 Timothy 3:15. This verse states the reason for writing the foregoing instructions as they might affect Timothy’s own responsibility with reference to the church. It was to inform him of his proper conduct in the house of God. That term is immediately explained to be the church of the living God. The words thus far would clearly identify what institution the apostle meant, but he adds some important truths about the position of it in the great plan of God’s truth. There is virtually no difference between the pillar and the ground of the truth.

The figure is taken from the architecture of ancient buildings. Many of the structures were largely supported by a few main pillars (Judges 16:26 Judges 16:29), but of course the pilars would need to be resting on a good base. Paul means the church is both of them, and hence that God expects the church to be the sole means (on the human side) of propagating and defending the truth. This great principle is taught also in Ephesians 3:10 Ephesians 3:21. No other organization, whether it be religious, fraternal or educational, has any right to offer moral or religious instruction or other benefits concerning the Bible, and any- such activities that are so professed among men are competitors of the institution for which Christ gave his blood.

1 Timothy 3:16

1 Timothy 3:16. Without controversy denotes something concerning which no one would express any doubt. That which is so evident. that all must admit it, is the truth about to be stated, namely, great is the mystery of godliness. The last word means the system of faith given to the world through Christ, to take the place of the Patriarchal and Jewish religions. It is called a mystery because it was not revealed to mankind for many centuries, even though God had it planned in his mind. God was manifest in the flesh. We should bear in mind that the word God is a family name, and that each member of the Deity or God- head is entitled to the name. Hence the present passage means God the Son, for he it was who was on the earth in the flesh.

He is called “God” in Acts 20:28 where Paul is talking to the elders of the Ephesian church. Before coming into the world He was called the Word (John 1:1), and verse 14 of that chapter says “the Word was made flesh and dwelt among us,” which is the same declaration that is made by our present verse. Justified in the Spirit. To justify one means to declare and prove him to be what he claims to be, and to disprove all false accusations that may be made against him. Jesus claimed to be the Son of God, and his enemies accused him of being an imposter and put him to death. But the Spirit enabled Him to be raised from the dead (Romans 8:11), and that fact proved he was the Son of God (Romans 1:4), which is what he claimed to be, and hence He was justified as our verse says.

Seen of angels (Matthew 4:11 Matthew 28:2; Mark 16:5; Luke 22:43). This is very significant considering the importance of angels as agents of God in serving those who are heirs of salvation (Hebrews 1:14).

Preached unto the Gentiles. This was not true of the system that had been used under the law of Moses. It was restricted to the Jews while Jesus was offered to all mankind. Had no one believed the Gospel, it would not have been perpetuated after the death of the apostles, for no others were inspired to preach it to the people of the world. Received up into glory. This was done when he ascended from the earth to go back to his Father (Luke 24:51; Acts 1:9). The ascension of Jesus is predicted in Psalms 24:7-10. In view of these wonderful facts about the story of Christ, it is no wonder the apostle says it is great and above all doubt as to its reality.