Bible Commentary (1871–1879 Edition)
How Bishops and Beacons 1 TIMOTHY III. should be QuuUped to Rutt.
ence of the Holy Spirit In this verse ; but the primary reference required by the context is tlie one above given. "She sha"' be saved {[though] with cliiUl-bearing)," i. p., thougli suffering her part of the primeval curse in childbeax'lng; Just as a man shaH be saved, thougli having to bear liis part, viz., the sweat of tlie brow. If they—" \{ the tvomen (plural, taken out of "the woman," i;. H, which is put for Wte whole «ej;) continue," or more lit., shall {be found at (he judgment to) have continued, fatlli ami charity the essential way to salvation (ch. 1.5). Faith is in relation to God. (.'Aftrrt^/, to our fellow-man. iS'o6i-ie<^, to one's in a candidate bishop is not correct. It must, therefore, mean that, though laymen might lawfully marry again, candidates for the episcopate or pie.sbytery were better to have been married only once. As in ch. 5. 9, " wife of one man," implies a woman married but once; so "husband of one wile" here must mean the same. The feeling which prevailed among the Gentiles, as well as the Jews
(cf. as to Anna, Luke 2. 36, 37), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul's prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on tfte repute in which the candidate for orders is held among those over whom he is to preside (Titus 1. 16). The Council of Laod icea and the apostolic canons discoun tenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being Zau/wZ, the undesirableness of it ho Uls good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor self, sobriety—"sobermindedness" (Note, v. 9, as contrasted with the unseemly forwardness reproved in v. 11). Mental receptivity and activity in family life were recognized in Chrislianlly as the destiny of woman. One reason alleged here by Paul, is the greater danger of self-deception in the weaker sex, and the spread of errors arising from it, especially In a class of addresses in which sober l-eflectiveness Is least la exercise. [Neander.] The ease (Acts 21. 9) was doubtless in private, not in public.
CHAPTER III.
for he who is himself bound to discharge the domestic duties mentioned here. Is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example (v. i, 5). The Jews teach, a priest should be neither unmarried nor childless, lest he be unmerciful. [Bengel.] So in the synagogue, "no one shall ot Ter up prayer in public, unless he be married." [In Colbo, ch. Go; Vitringa, /Si/raagogue.] vigilant— Zi<., sober : ever on the watcli, as sober men alone can be; keenly alive, so as to foresee what ought to be done (1 Thessalonians 5. 6-8). sober—soberminded, of good behaviour Greek, " orderly ." "Sober" refers to the inward mind; "orderly," to the outward behaviour, tone, look, gait, dress. The new man bears somewhat of a sacred festival character, incompatible with all confusion, disorder, excess, violence, laxity, assumption, harshness, and meanness (Philippians 4. 8). [Bengel.] apt to teach—(2 Timothy 2. 24.) 3. Not given to wine—The GreeA; includes besides this, not indulging in the brawling, violent conduct towards others, whicli proceeds from being given to wine. The opposite of " patient" or {Greek) " forbearing," reasonable to others (A'o/p, Philippians 4. 5). no striker—with either hand or tongue : not as some teachers pretending a holy zeal (2 Corinthians 11.
Ver. 1-16. KuLES AS to Bishops (Overseers) and Deacons. The Church, and the Gospel-Mystery NOW Revealed to it, are the End of all such Rules.
1. Translate a,% Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as It was with hardship and often persecution, would not seem to the world generally a desirable and "good work." desire—J£<., "stretch one's self forward to grasp;" aim at: a distinct Oreek verb from that for "desireth." What one does voluntarily is more esteemed than what he does when aslted (I Corinthians 16. 15). This is utterly distinct from ambitious desires after office in the Church (James 3. 1). blsliop—overseer: as j-et identical with " presbyter" Acts 20. 17,2S; Titus
1. 5-7). good work—Zt7., "honourable work." Not the honour associated with it, but the work, is the prominent thought (Acts 15.38; Philippians 2. 30 ; cf. 2 Timothy 4. 5). He wlio aims at the office must remember the high qualifications needed for the due discharge of its functions, a. The existence of Church organization and presbyters at Ephesus is presupposed (ch. 5. 17, 19). The institution of Church widows (ch. 5.) accords with this. Tlie directions here to Timothy, the president or apostolic delegate, are as to fl Uing up vacancies among the bishops and deacons, ov adding to their number. Fresh churclies in tlie neighbourhood also would require presbyters and deacons. Episcopacy was adopted In apostolic times as the most expedient form of government, being most nearly in accordance with Jewish Institutions, and so otl'erlng the
20), answering to "not a brawler" or fighter (cf. 1 Kings
22. 24; Neheiniah 13. 25 ; Isaiah 58. 4 ; Acts 23. 2; 2 Timothy
2. 24, 25). not covetous Greek, " not a lover of money," whether lie have much or little (Titus 1. 7). 4. ruling— Oreek, "presiding over." his own house—children and servants, as contrasted with "the church" (house) of God
(d. 5, 15) which he may be called on to preside over, having his children—rather as Greek, "having children (who are) in subjection" (Titus 1.6). gravity—propriety : reverent modesty on the part of the children, fAlFORD.] The fact that he has children wlio are in subjection less obstruction through Jewish prejudices to the progress of Christianity. The synagogue was governed by presbyters, "elders" (Acts 4. 8; 2-1. 1), called also bishops or overseers. Three among them presided as "rulers of the synagogue," answering to "bishops" In the modern sense [Lightfoot, Hone.], and one among them took the lead. Ajibrose (in Amularitts de Qfflciis, 2. 13, and Bingham, Ecclesiastical Antiquities, 2. 11) says, "They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects Inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops." "Presbyter" refere to the rank; "bishop," to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops In the modern sense more recently exercised, blamclesa—"unexceptionable:" giving no just handle for blame, hnsbaud of one wife Confuting the celibacy of Rome's priesthood. Though the Jews practised polygamy, yet as he Is writing as to a Oentile Church, and as polygamy was never allowed Among even laymen in tne Church, the ancient interpretallou that the prohibition here Is against polygamy to him in all gravity, is the recommendation in his favour as one likely to rule well the Church. 5. Por— Greek, "But." the Church—rather, "a Church" or congregation. How shall he who cannot perform the less function, perform the' greater and more difficult? 6. Not a novice—one just converted. This proves the Church of Ephesus was established now for some time. The absence of this rulein the Epistle to Titus, accords with the recent planting of the Churcli at Crete. Greek, Neophyte, lif., a young plant; luxuriantly verdant {Romans 6. 5; 11. 17; 1 Corinthians 3. 6). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast Acts 21. 16, "an old disciple." lifted up with pride— GreeA, lit., "wrapt in smoke," so that, inflated with self-conceit and exaggerated ideas of his own Importance, he cannot see himself or others in the true light
(ch. 6. 4; 2 Timothy 3. 4). comlemnatlon of the devil— into the same condemnation as Satan fell into (i'. 7; 2 Timothy 2.26). Pride was the cause of Satan's condemnation (Job 38. 15: Isaiah 11 12-15; John 12. 31 ; 16. 11 ; 2 l»et«r
2.1; Jude 6) It cannot mean condemnation or accuse tion on the part of the devil. The devil may bring a r«-