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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter our apostle treats of church-officers. He specifies, I. The qualifications of a person to be admitted to the office of a bishop, ver. 1-7. II. The qualifications of deacons (ver. 8-10), and of their wives (ver. 11), again of the deacons, ver. 12, 13. III. The reasons of his writing to Timothy, whereupon he speaks of the church and the foundation-truth professed therein, ver. 14, to the end.
Adam Clarke: Commentary on the Bible - 1831
Concerning bishops, their qualifications and work, Ti1 3:1-7. Of deacons, and how they should be proved, Ti1 3:8-10. Of their wives and children, and how they should be governed, Ti1 3:11-13. How Timothy should behave himself in the Church, Ti1 3:14, Ti1 3:15. The great mystery of godliness, Ti1 3:16.
Albert Barnes: Notes on the Bible - 1834
3:0: The object of this chapter 1 Tim. 3 is to give directions respecting the qualifications and duties of the officers of the Christian church. As it is evident that Timothy was to be partly employed in the appointment of suitable officers for the church at Ephesus, and as the kinds of officers here referred to were to be permanent in the church, it was important that a full statement should be put on record, under the influence of inspiration, respecting their qualifications and duties. The chapter embraces the following subjects:
I. The qualifications of a bishop; Ti1 3:1-7. The enumeration of his qualifications is preceded by a general statement that the office was an honorable one, and that he who aspired to it sought an employment that was, in itself, to be regarded as desirable; Ti1 3:1. The qualifications specified for this office, are the following:
(1) He must be a man of good private character; possessing and illustrating the Christian virtues, or, as we would say now, an upright man, and a Christian gentleman; Ti1 3:2-3.
(2) he must be a man who ruled his own house well, and who thus showed that he was qualified to preside as the first officer in the church of God; Ti1 3:4-5.
(3) he must be a man of suitable age and experience - one who would not be likely to fall into the temptations that are laid for the young; Ti1 3:6.
(4) he must have a fair reputation among those who were not Christians - as it is intended that the influence of his ministry shall reach them, and as it is impossible to do them good unless he is believed to be a man of integrity; Ti1 3:7.
II. The qualifications of deacons; Ti1 3:8-10, Ti1 3:12-13. They must be:
(1) Men of fair character - serious, temperate, candid; Ti1 3:8.
(2) men who hold to the doctrines of the gospel with a pure conscience; Ti1 3:9.
(3) men who have been proved, and who have shown that they are qualified to serve the church: Ti1 3:10.
(4) men whose wives are of such a character that their example will contribute to the promotion of the common cause; Ti1 3:11.
(5) men not living in polygamy, and who exercise exemplary family government; Ti1 3:12-13.
III. The reason why Paul gave these instructions to Timothy; Ti1 3:14-15. It was, that he might know how he ought to demean himself in the important station which he was called to occupy. Paul hoped to be able to come to him before long, and to complete the work which he had commenced at Ephesus, but, in the meantime, he gave him these written councils, that he might understand particularly the duty which was required of him.
IV. The chapter closes with a statemerit which seems to have been intended to impress the mind of Timothy with the importance of the duties in which he was engaged; Ti1 3:15-16. The statement is, that the church is the great defender of the truth in the world Ti1 3:15, and that the truth which the church is to maintain is of the greatest importance. It relates to the incarnation of the Son of God, and to the work which he accomplished on earth a work which excited the deepest interest in heaven, and the true doctrine respecting which it was of the utmost importance to keep up among people; Ti1 3:16. This reason is further urged in the following chapter, by showing that the time would come when, under the influence of Satan, these great doctrines would be denied, and the truth be corrupted and perverted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ti1 3:1, How bishops and deacons, and their wives should be qualified; Ti1 3:14, and to what end Saint Paul wrote to Timothy of these things; Ti1 3:15, Of the church, and the blessed truth therein taught and professed.
Geneva 1599
This (1) [is] a true saying, (2) If a man (a) desire the office of a bishop, he desireth a good work.
(1) Having completed the treatise of doctrine and of the manner of handling of it, as well also of public prayer, he now in the third place comes to the persons themselves, speaking first of pastors, and afterwards of deacons. And he uses a preface, so that the church may know that these are certain and sure rules. (2) The office of bishop, or the ministry of the word is not an idle dignity, but a work, and that an excellent work: and therefore a bishop must be furnished with many virtues both at home and abroad. Therefore it is necessary before he is chosen to examine well his learning, his gifts, his abilities, and his life.
(a) He does not speak here of ambitious seeking, of which there cannot be a worse fault in the Church, but generally of the mind and disposition of man, prepared and disposed to help and edify the Church of God, when and wherever it will please the Lord.
John Gill
INTRODUCTION TO 1 TIMOTHY 3
In this chapter the apostle treats of the qualifications of officers of churches, bishops and deacons, and of their wives; and points at the principal reason of writing this epistle to Timothy: and first, he commends the office of a bishop, as a good and desirable one; and asserts it to be such in the strongest manner, Ti1 3:1 and then follow the qualifications for it, some of which are of the economical or domestic kind, and regard him as an husband and parent, and the head of the family; others of a moral nature, and relate to sobriety, hospitality, temperance, patience, and liberality; and others of the ecclesiastical sort, as aptness to teach, and that he should not be a novice in religion; and in general, that he should be a man of a blameless life, and of good report in the world, Ti1 3:2, next an account is given of the qualifications of deacons; some which concern their moral character; others their soundness in the faith; and others their domestic affairs, and their conduct in their families; about which they should be first examined, before they were put into their office; the characters of their wives are also given; and for their encouragement in the faithful performance of their office, it is observed, that they hereby obtain a good degree of honour and boldness in the faith of Christ, Ti1 3:8. And the end of the apostle's writing this epistle, and particularly of giving Timothy this account of the qualifications of the officers of the church of God, is, that he might know whom to appoint over it, and how to conduct himself in it; which he commends from its being the house of God, the church of the living God, and the pillar and ground of truth, Ti1 3:14. Of which truth he gives a summary, in several particulars of it, which open the great mystery of godliness, Ti1 3:16.
John Wesley
He desireth a good work - An excellent, but laborious, employment.
Robert Jamieson, A. R. Fausset and David Brown
RULES AS TO BISHOPS (OVERSEERS) AND DEACONS. THE CHURCH, AND THE GOSPEL MYSTERY NOW REVEALED TO IT, ARE THE END OF ALL SUCH RULES. (1Ti. 3:1-16)
Translate as 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--literally, "stretch one's self forward to grasp"; "aim at": a distinct Greek verb from that for "desireth." What one does voluntarily is more esteemed than what he does when asked (1Cor 16:15). This is utterly distinct from ambitious desires after office in the Church. (Jas 3:1).
bishop--overseer: as yet identical with "presbyter" (Acts 20:17, Acts 20:28; Tit 1:5-7).
good work--literally, "honorable work." Not the honor associated with it, but the work, is the prominent thought (Acts 15:38; Phil 2:30; compare Ti2 4:5). He who aims at the office must remember the high qualifications needed for the due discharge of its functions.
3:13:1: Հաւատարի՛մ է բանս. եթէ ոք եպիսկոպոսութեան ցանկայ, բարւո՛յ գործոյ ցանկայ[4912]։ [4912] Ոմանք. զՀաւատարիմ է՝ յարեն ՚ի նախընթացն։
1 Հաւաստի է այս խօսքը, թէ՝ ով եպիսկոպոսութեան է ձգտում, ձգտում է բարի գործի:
3 Այս խօսքը հաւատարիմ է։ Եթէ մէկը եպիսկոպոսութեան կը ցանկայ, աղէկ գործի կը ցանկայ,
Հաւատարիմ է բանս, եթէ ոք եպիսկոպոսութեան ցանկայ, բարւոյ գործոյ ցանկայ:

3:1: Հաւատարի՛մ է բանս. եթէ ոք եպիսկոպոսութեան ցանկայ, բարւո՛յ գործոյ ցանկայ[4912]։
[4912] Ոմանք. զՀաւատարիմ է՝ յարեն ՚ի նախընթացն։
1 Հաւաստի է այս խօսքը, թէ՝ ով եպիսկոպոսութեան է ձգտում, ձգտում է բարի գործի:
3 Այս խօսքը հաւատարիմ է։ Եթէ մէկը եպիսկոպոսութեան կը ցանկայ, աղէկ գործի կը ցանկայ,
zohrab-1805▾ eastern-1994▾ western am▾
3:11: Верно слово: если кто епископства желает, доброго дела желает.
3:1  πιστὸς ὁ λόγος· εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ.
3:1. πιστὸς (Trusted) ὁ (the-one) λόγος. (a-forthee) Εἴ (If) τις (a-one) ἐπισκοπῆς (of-a-scouteeing-upon) ὀρέγεται , ( it-reacheth ,"καλοῦ (of-seemly) ἔργου (of-a-work) ἐπιθυμεῖ. (it-passioneth-upon-unto)
3:1. fidelis sermo si quis episcopatum desiderat bonum opus desideratA faithful saying: If a man desire the office of a bishop, he desireth good work.
1. Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work.
This [is] a true saying, If a man desire the office of a bishop, he desireth a good work:

1: Верно слово: если кто епископства желает, доброго дела желает.
3:1  πιστὸς ὁ λόγος· εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ.
3:1. fidelis sermo si quis episcopatum desiderat bonum opus desiderat
A faithful saying: If a man desire the office of a bishop, he desireth good work.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Верно слово, т. е. справедливо говорится. Апостол, вероятно, приводит поговорку, образовавшуюся в его время среди христиан.

Епископства - (episkopeV). Апостол называет так служение предстоятеля церкви. Слово это происходит от слова "епископ" (episkopoV), которое в пастырских посланиях попадается два раза - в следующем, втором стихе рассматриваемой главы и в послании к Титу (I:7). По буквальному переводу слово "епископ" значит надзиратель и этим именем у греков назывались разного рода видные государственные чиновники. И в христианской Церкви, как видно из рассматриваемой главы, а также из послания к Титу, этим именем обозначались лица, наблюдающие за порядками в Церкви, лица важнейшие в Церкви, продолжающие дело Великого Епископа душ (1Пет. II:25) -Христа. По толкованию святых отцов, такое служение появилось одновременно с началом христианства и есть божественное установление. Но те же св. отцы признают, что в первенствующей церкви и простые пресвитеры назывались иногда епископами, как тоже наблюдавшие за порядками церковными в своих приходах (как и епископы иногда именовались пресвитерами, например, Тит. I:5), хотя, несомненно, по представлению св. отцов, епископство было и в апостольские времена высшею иерархическою степенью, а пресвитерство было подчинено епископству. В рассматриваемом месте название "епископство" обнимает собою оба служения - и собственно епископское, и пресвитерское; если бы было иначе, т. е. если бы апостол имел в виду указать только качества одних епископов, то непонятно, почему он пропустил без внимания обязанности пресвитеров. Ведь даже о диаконах он говорит здесь с достаточною обстоятельностью...

Доброго дела желает - т. е. к хорошему, с нравственной стороны, служению стремится (ср. 1: Фес. V:13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Duties of Bishops and Deacons.A. D. 64.
1 This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; 3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4 One that ruleth well his own house, having his children in subjection with all gravity; 5 (For if a man know not how to rule his own house, how shall he take care of the church of God?) 6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

The two epistles to Timothy, and that to Titus, contain a scripture-plan of church-government, or a direction to ministers. Timothy, we suppose, was an evangelist who was left at Ephesus, to take care of those whom the Holy Ghost had made bishops there, that is, the presbyters, as appears by Acts xx. 28, where the care of the church was committed to the presbyters, and they were called bishops. It seems they were very loth to part with Paul, especially because he told them they should see his face no more (Acts xx. 38); for their church was but newly planted, they were afraid of undertaking the care of it, and therefore Paul left Timothy with them to set them in order. And here we have the character of a gospel minister, whose office it is, as a bishop, to preside in a particular congregation of Christians: If a man desires the office of a bishop, he desires a good work, v. 1. Observe,

I. The ministry is a work. However the office of a bishop may be now thought a good preferment, then it was thought a good work. 1. The office of a scripture-bishop is an office of divine appointment, and not of human invention. The ministry is not a creature of the state, and it is a pity that the minister should be at any time the tool of the state. The office of the ministry was in the church before the magistrate countenanced Christianity, for this office is one of the great gifts Christ has bestowed on the church, Eph. iv. 8-11. 2. This office of a Christian bishop is a work, which requires diligence and application: the apostle represents it under the notion and character of a work; not of great honour and advantage, for ministers should always look more to their work than to the honour and advantage of their office. 3. It is a good work, a work of the greatest importance, and designed for the greatest good: the ministry is conversant about no lower concerns than the life and happiness of immortal souls; it is a good work, because designed to illustrate the divine perfections in bringing many sons to glory; the ministry is appointed to open men's eyes, and to turn them from darkness to light, and from the power of Satan unto God, &c., Acts xxvi. 18. 4. There ought to be an earnest desire of the office in those who would be put into it; if a man desire, he should earnestly desire it for the prospect he has of bringing greater glory to God, and of doing the greatest good to the souls of men by this means. This is the question proposed to those who offer themselves to the ministry of the church of England: "Do you think you are moved by the Holy Ghost to take upon you this office?"

II. In order to the discharge of this office, the doing of this work, the workman must be qualified. 1. A minister must be blameless, he must not lie under any scandal; he must give as little occasion for blame as can be, because this would be a prejudice to his ministry and would reflect reproach upon his office. 2. He must be the husband of one wife; not having given a bill of divorce to one, and then taken another, or not having many wives at once, as at that time was too common both among Jews and Gentiles, especially among the Gentiles. 3. He must be vigilant and watchful against Satan, that subtle enemy; he must watch over himself, and the souls of those who are committed to his charge, of whom having taken the oversight, he must improve all opportunities of doing them good. A minister ought to be vigilant, because our adversary the devil goes about like a roaring lion, seeking whom he may devour, 1 Pet. v. 8. 4. He must be sober, temperate, moderate in all his actions, and in the use of all creature-comforts. Sobriety and watchfulness are often in scripture put together, because they mutually befriend one another: Be sober, be vigilant. 5. He must be of good behaviour, composed and solid, and not light, vain, and frothy. 6. He must be given to hospitality, open-handed to strangers, and ready to entertain them according to his ability, as one who does not set his heart upon the wealth of the world and who is a true lover of his brethren. 7. Apt to teach. Therefore this is a preaching bishop whom Paul describes, one who is both able and willing to communicate to others the knowledge which God has given him, one who is fit to teach and ready to take all opportunities of giving instructions, who is himself well instructed in the things of the kingdom of heaven, and is communicative of what he knows to others. 8. No drunkard: Not given to wine. The priests were not to drink wine when they went in to minister (Lev. x. 8, 9), lest they should drink and pervert the law. 9. No striker; one who is not quarrelsome, nor apt to use violence to any, but does every thing with mildness, love, and gentleness. The servant of the Lord must not strive, but be gentle towards all, &c., 2 Tim. ii. 24. 10. One who is not greedy of filthy lucre, who does not make his ministry to truckle to any secular design or interest, who uses no mean, base, sordid ways of getting money, who is dead to the wealth of this world, lives above it, and makes it appear he is so. 11. He must be patient, and not a brawler, of a mild disposition. Christ, the great Shepherd and Bishop of souls, is so. Not apt to be angry or quarrelsome; as not a striker with his hands, so not a brawler with his tongue; for how shall men teach others to govern their tongues who do not make conscience of keeping them under good government themselves? 12. Not covetous. Covetousness is bad in any, but it is worst in a minister, whose calling leads him to converse so much with another world. 13. He must be one who keeps his family in good order: That rules well his own house, that he may set a good example to other masters of families to do so too, and that he may thereby give a proof of his ability to take care of the church of God: For, if a man know not how to rule his own house, how shall he take care of the church of God. Observe, The families of ministers ought to be examples of good to all others families. Ministers must have their children in subjection; then it is the duty of ministers' children to submit to the instructions that are given them.--With all gravity. The best way to keep inferiors in subjection, is to be grave with them. Not having his children in subjection with all austerity, but with all gravity. 14. He must not be a novice, not one newly brought to the Christian religion, or not one who is but meanly instructed in it, who knows no more of religion than the surface of it, for such a one is apt to be lifted up with pride: the more ignorant men are the more proud they are: Lest, being lifted up with pride, he fall into the condemnation of the devil. The devils fell through pride, which is a good reason why we should take heed of pride, because it is a sin that turned angels into devils. 15. He must be of good reputation among his neighbours, and under no reproach from former conversation; for the devil will make use of that to ensnare others, and work in them an aversion to the doctrine of Christ preached by those who have not had a good report.

III. Upon the whole, having briefly gone through the qualifications of a gospel-bishop, we may infer, 1. What great reason we have to cry out, as Paul does, Who is sufficient for these things? 2 Cor. ii. 16. Hic labor, hoc opus--This is a work indeed. What piety, what prudence, what zeal, what courage, what faithfulness, what watchfulness over ourselves, our lusts, appetites, and passions, and over those under our charge; I say, what holy watchfulness is necessary in this work! 2. Have not the best qualified and the most faithful and conscientious ministers just reason to complain against themselves, that so much is requisite by way of qualification, and so much work is necessary to be done? And, alas! how far short do the best come of what they should be and what they should do! 3. Yet let those bless God, and be thankful, whom the Lord has enabled, and counted faithful, putting them into the ministry: if God is pleased to make any in some degree able and faithful, let him have the praise and glory of it. 4. For the encouragement of all faithful ministers, we have Christ's gracious word of promise, Lo, I am with you always, even unto the end of the world, Matt. xxviii. 20. And, if he be with us, he will fit us for our work in some measure, will carry us through the difficulties of it with comfort, graciously pardon our imperfections, and reward our faithfulness with a crown of glory that fadeth not away, 1 Pet. v. 4.
Adam Clarke: Commentary on the Bible - 1831
3:1: This is a true saying - Πιστος ὁ λογος· This is a true doctrine. These words are joined to the last verse of the preceding chapter by several of the Greek fathers, and by them referred to the doctrine there stated.
The office of a bishop - Επισκοπης· The episcopacy, overseership or superintendency. The word ορεγεται, which we translate desire, signifies earnest, eager, passionate desire; and επιθυμει, which we translate desire, also signifies earnestly to desire or covet. It is strange that the episcopacy, in those times, should have been an object of intense desire to any man; when it was a place of danger, awl exposure to severe labor, want, persecution, and death, without any secular emolument whatsoever. On this ground I am led to think that the Spirit of God designed these words more for the ages that were to come, than for those which were then; and in reference to after ages the whole of what follows is chiefly to be understood.
A good work - A work it then was; heavy, incessant, and painful. There were no unpreaching prelates in those days, and should be none now. Episcopacy in the Church of God is of Divine appointment, and should be maintained and respected. Under God, there should be supreme governors in the Church as well as in the state. The state has its monarch, the Church has its bishop; one should govern according to the laws of the land, the other according to the word of God.
What a constitutional king should be, the principles of the constitution declare; what a bishop should be, the following verses particularly show.
Albert Barnes: Notes on the Bible - 1834
3:1: This is a trite saying - Greek, "Faithful is the word" - the very phrase which is used in Ti1 1:15; see the notes on that verse. The idea here is, that it was worthy of credence; it was not to be doubted.
If a man desire - Implying that there would be those who would wish to be put into the ministry. The Lord, undoubtedly, by his Spirit, often excites an earnest and irrepressible desire to preach the gospel - a desire so strong, that he in whom it exists can be satisfied in no other calling. In such a case, it should be regarded as one evidence of a call to this work. The apostle, however, by the statements which follow, intimates that wheRev_er this desire exists, it is of the utmost importance to have just views of the nature of the office, and that there should be other qualifications for the ministry than a mere desire to preach the gospel. He proceeds, therefore, to state those qualifications, and no one who "desires" the office of the ministry should conclude that he is called to it, unless these qualifications substantially are found in him. The word rendered "desire" here (ὀρέγω oregō), denotes properly, "to reach" or "stretch out" - and hence to reach after anything, to long after, to try to obtain; Heb 11:16.
The office of a bishop - The Greek here is a single word - ἐπισκοπῆς episkopē s. The word ἐπισκοπή episkopē - "Episcope" - whence the word "Episcopal" is derived - occurs but four times in the New Testament. It is translated "visitation" in Luk 19:44, and in Pe1 2:12; "bishoprick," Acts . Act 1:20; and in this place "office of a bishop." The verb from which it is derived (ἐπισκοπέω episkopeō), occurs but twice, In Heb 12:15, it is rendered "looking diligently," and in Pe1 5:2, "taking the oversight." The noun rendered bishop occurs in Act 20:28; Phi 1:1; Ti1 3:2; Tit 1:7; Pe1 2:25. The verb means, properly, to look upon, behold; to inspect, to look after, see to, take care of; and the noun denotes the office of overseeing, inspecting, or looking to. It is used to denote the care of the sick, Xeno. Oec. 15, 9; compare "Passow;" and is of so general a character that it may denote any office of overseeing, or attending to. There is nothing in the word itself which would limit it to any class or grade of the ministry, and it is, in fact, applied to nearly all the officers of the church in the New Testament, and, indeed, to Christians who did not sustain "any" office. Thus it is applied:
(a) to believers in general, directing them to "look diligently, lest anyone should fail of the grace of God," Heb 12:15;
(b) to the elders of the church at Ephesus, "over the which the Holy Ghost hath made you overseers," Act 20:28;
(c) to the elders or presbyters of the church in Pe1 5:2, "Feed the flock of God, taking the oversight thereof;
(d) to the officers of the church in Philippi, mentioned in connection with deacons as the only officers of the church there, "to the saints at Philippi, with the bishops and deacons," Phi 1:1;
(e) to Judas, the apostate. Act 1:20; and,
(f) to the great Head of the church, the Lord Jesus Christ, Pe1 2:25, "the Shepherd and Bishop of your souls."
From this use of the term it follows:
(1) That the word is never used to designate the "uniqueness" of the apostolic office, or so as to have any special applicability to the apostles. Indeed, the term "bishop" is "never" applied to any of them in the New Testament; nor is the word in any of its forms ever used with reference to them, except in the single case of "Judas," Act 1:20.
(2) it is never employed in the New Testament to designate an order of men superior to presbyters, regarded as having any other functions than presbyters, or being in any sense "successors" to the apostles. It is so used now by the advocates of prelacy; but this is a use wholly unknown to the New Testament. It is so undeniable that the name is never given in the New Testament to those who are now called "bishops," that even Episcopalians concede it. Thus, Dr. Onderdonk (Tract on Episcopacy, p. 12) says, "All that we read in the New Testament concerning 'bishops' is to be regarded as pertaining to the 'middle grade;' that is, to those who are now regarded as 'priests.'" This is not strictly correct, as is clear from the remarks above respecting what is called the "middle grade;" but it is strictly correct, so far as it affirms that it is "never" applied to prelates.
(3) it is used in the New Testament to denote ministers of the gospel who had the care or oversight of the churches, without any regard to grade or rank.
(4) it has now, as used by Episcopalians, a sense which is wholly unauthorized by the New Testament, and which, indeed, is entirely at variance with the usage there. To apply the term to a pretended superior order of clergy, as designating their special office, is wholly to depart from the use of the word as it occurs in the Bible.
(5) as it is never used in the Scriptures with reference to "prelates," it "should" be used with reference to the pastors, or other officers of the church; and to be a "pastor," or "overseer" of the flock of Christ, should be regarded as being a scriptural bishop.
He desireth a good work - An honorable office; an office which it is right for a man to desire. There are some stations in life which ought never to be desired; it is proper for anyone to desire the office of a bishop who has the proper qualifications; compare notes on Rom 11:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: is a: Ti1 1:15, Ti1 4:9; Ti2 2:11; Tit 3:8
the office: Ti1 3:2-7; Act 1:20; Phi 1:1; Tit 1:7; Pe1 2:25
bishop: Act 20:28; Heb 12:15; Pe1 4:15, Pe1 5:2 *Gr.
desireth: Pro 11:30; Luk 15:10; Rom 11:13; Eph 4:12; Th1 5:14; Jam 5:19, Jam 5:20
John Gill
This is a true saying,.... Some think this clause belongs to the last verse of the preceding chapter; and then the sense is, this is a doctrine that is true, and to be believed, that there is salvation through the birth of a Son, or through the incarnate Son of God, for men and women that believe in him, and continue in the faith of him, and love to him, joined with works of righteousness and holiness. And so the same phrase seems to belong to what goes before in Ti1 4:8. Though it regards what follows in Ti1 1:15 and so it seems that it should be considered here; and is used to excite attention, and suggests that what was about to be said was of moment and importance, and what was without controversy, and unquestionably true. The apostle, having denied to women the work and office of teaching, proceeds to observe, that though this belonged to men, yet not to every man; and therefore he gives the qualifications of such; which might serve as a direction to churches, in the choice of them; as well as be a means of stirring up persons in such an office, to a proper regard to themselves and their work:
if a man desire the office of a bishop; which is the same with that of a pastor or elder; and so here the Syriac version renders it, "if a man desires presbytery, or eldership"; and it lies in preaching the word, administering the ordinances of the Gospel, and taking care of the discipline of the church, and in the visiting, inspection, and oversight of it; as the word "episcopacy", here used, signifies; and this work and office may be lawfully and laudably desired, with a view to the glory of God, and the good of immortal souls. Nor should any undertake it, but such who find in themselves an hearty desire, and inclination to it, on such principles, and a real delight and pleasure in it; and such an one
he desireth a good work: the office of a bishop, elder, or pastor of a church, "is a work", and a very laborious one; wherefore such are called labourers in the word and doctrine: it is not a mere title of honour, and a place of profit, but it is a business of labour and care; yet a good one, a famous and excellent one; it being an employment in things of the greatest excellency in themselves, and of the greatest usefulness for the good of men, and the honour of God; as the doctrines, ordinances, and discipline of the Gospel; and so must be excellently, honestly, pleasantly, and profitably a good work.
3:23:2: Պա՛րտ է եպիսկոպոսին անարա՛տ լինել, միո՛յ կնոջ այր, հե՛զ, ցա՛ծ, պարկե՛շտ, հիւրասէ՛ր, ուսուցի՛չ[4913]. [4913] Ոմանք յաւելուն. Բայց պարտ է... արթուն, հեզ, ցած։
2 Եպիսկոպոսը պէտք է անարատ լինի, մէ՛կ կնոջ մարդ, հեզ[11], խոհեմ, պարկեշտ, հիւրասէր, ուսուցանելու ընդունակ,[11] 11. Յունարէնը հեզ բառի փոխարէն ունի զգաստ բառը:
2 Ուստի եպիսկոպոսը պէտք է անարատ ըլլայ, մէկ կնոջ այր, զգաստ, խոհեմ, պարկեշտ, հիւրասէր, սորվեցնելու յարմար,
Պարտ է եպիսկոպոսին անարատ լինել, միոյ կնոջ այր, [9]հեզ, ցած, պարկեշտ, հիւրասէր, ուսուցիչ:

3:2: Պա՛րտ է եպիսկոպոսին անարա՛տ լինել, միո՛յ կնոջ այր, հե՛զ, ցա՛ծ, պարկե՛շտ, հիւրասէ՛ր, ուսուցի՛չ[4913].
[4913] Ոմանք յաւելուն. Բայց պարտ է... արթուն, հեզ, ցած։
2 Եպիսկոպոսը պէտք է անարատ լինի, մէ՛կ կնոջ մարդ, հեզ[11], խոհեմ, պարկեշտ, հիւրասէր, ուսուցանելու ընդունակ,
[11] 11. Յունարէնը հեզ բառի փոխարէն ունի զգաստ բառը:
2 Ուստի եպիսկոպոսը պէտք է անարատ ըլլայ, մէկ կնոջ այր, զգաստ, խոհեմ, պարկեշտ, հիւրասէր, սորվեցնելու յարմար,
zohrab-1805▾ eastern-1994▾ western am▾
3:22: Но епископ должен быть непорочен, одной жены муж, трезв, целомудрен, благочинен, честен, страннолюбив, учителен,
3:2  δεῖ οὗν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,
3:2. δεῖ (It-bindeth) οὖν (accordingly) τὸν (to-the-one) ἐπίσκοπον (to-a-scouter-upon) ἀνεπίλημπτον (to-un-takeable-upon) εἶναι, (to-be,"μιᾶς (of-one) γυναικὸς (of-a-woman) ἄνδρα, (to-a-man,"νηφάλιον, (to-sobered-belonged,"σώφρονα, (to-rationally-centered-of,"κόσμιον, (to-configured-belonged,"φιλόξενον, (to-foreign-cared,"διδακτικόν, (to-teaching-belonged-of,"
3:2. oportet ergo episcopum inreprehensibilem esse unius uxoris virum sobrium prudentem ornatum hospitalem doctoremIt behoveth therefore a bishop to be blameless, the husband of one wife, sober, prudent, of good behaviour, chaste, given to hospitality, a teacher,
2. The bishop therefore must be without reproach, the husband of one wife, temperate, soberminded, orderly, given to hospitality, apt to teach;
A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach:

2: Но епископ должен быть непорочен, одной жены муж, трезв, целомудрен, благочинен, честен, страннолюбив, учителен,
3:2  δεῖ οὗν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,
3:2. oportet ergo episcopum inreprehensibilem esse unius uxoris virum sobrium prudentem ornatum hospitalem doctorem
It behoveth therefore a bishop to be blameless, the husband of one wife, sober, prudent, of good behaviour, chaste, given to hospitality, a teacher,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Но - правильнее: итак (oun).

Непорочен. По высоте своих нравственных качеств епископ должен быть таким человеком, которого враги христианства - иудеи и язычники - не могли бы ни в чем упрекнуть.

Одной жены муж. Здесь имеется в виду не полигамия, которая в те времена не была в обычае даже среди язычников Греции и Рима, не говоря уже об иудействе, а вступление во второй брак по смерти первой супруги. От кандидата в епископы (и пресвитеры), таким образом, требовалось как необходимое условие, чтобы он был женат только одним браком - второбрачие мыслится у апостола уже как нечто унижающее человека, который претендует быть учителем нравственности для верующих. И впоследствии Церковь держалась такого же воззрения. Если некоторые отцы Церкви (например, Феодорит) и допускали рукоположение второбрачных в епископы, то это было исключением из общего правила.

Трезвый - не только в отношение к вину, но и ко всякому опьянению страстью.

Целомудрен - т. е. умеющий владеть своими умственными силами (swfrona).

Благочинен - (kosmion) - соблюдающий меру и достоинство во всем своем обращении с людьми (честен - это другой перевод того же выражения kosmion, которое переведено словом: благочинен).

Страннолюбив. В апостольское время многие христиане, изгнанные из своих городов, должны были искать себе убежища в других, и поэтому епископам приходилось заботиться о странниках.

Учителем. Дело учительства требует немалых трудов и достаточной нравственной высоты. Поэтому в понятии "учительности" заключено указание и на умственные, и на нравственные высокие свойства епископа.
Adam Clarke: Commentary on the Bible - 1831
3:2: A bishop then must be blameless - Our term bishop comes from the Anglo-Saxon, which is a mere corruption of the Greek επισκοπος, and the Latin episcopus; the former being compounded of επι, over, and σκεπτομαι, to look or inspect, signifies one who has the inspection or oversight of a place, persons, or business; what we commonly term a superintendent. The New Testament writers have borrowed the term from the Septuagint, it being the word by which they translate the פקיד pakid of the Hebrew text, which signifies a visiter, one that personally inspects the people or business over which he presides. It is given by St. Paul to the elders at Ephesus, who had the oversight of Christ's flock, Act 20:28; and to such like persons in other places, Phi 1:1; Ti1 3:2, the place in question; and Tit 1:7.
Let us consider the qualifications of a Christian bishop, and then we shall soon discover who is fit for the office.
First - is Christian bishop must be blameless; ανεπιληπτον, a person against whom no evil can be proved; one who is everywhere invulnerable; for the word is a metaphor, taken from the case of an expert and skillful pugilist, who so defends every part of his body that it is impossible for his antagonist to give one hit. So this Christian bishop is one that has so conducted himself, as to put it out of the reach of any person to prove that he is either unsound in a single article of the Christian faith, or deficient in the fulfillment of any duty incumbent on a Christian. He must be irreprehensible; for how can he reprove that in others which they can reprove in him?
Second - must be the husband of one wife. He should be a married man, but he should be no polygamist; and have only one wife, i.e. one at a time. It does not mean that, if he has been married, and his wife die, he should never marry another. Some have most foolishly spiritualized this, and say, that by one wife the Church is intended! This silly quibbling needs no refutation. The apostle's meaning appears to be this: that he should not be a man who has divorced his wife and married another; nor one that has two wives at a time. It does not appear to have been any part of the apostle's design to prohibit second marriages, of which some have made such a serious business. But it is natural for some men to tithe mint and cummin in religion, while they neglect the weightier matters of the law.
Third - must be vigilant; νηφαλεον, from νη, not and πιω, to drink. Watchful; for as one who drinks is apt to sleep, so he who abstains from it is more likely to keep awake, and attend to his work and charge. A bishop has to watch over the Church, and watch for it; and this will require all his care and circumspection. Instead of νηφαλεον, many MSS. read νηφαλιον· this may be the better orthography, but makes no alteration in the sense.
Fourth - must be sober; σωφρονα, prudent or, according to the etymology of the word, from σως, sound, and φρην, mind, a man of a sound mind; having a good understanding, and the complete government of all his passions. A bishop should be a man of learning, of an extensive and well cultivated mind, dispassionate, prudent, and sedate.
Fifth - must be of good behavior; κοσμιον, orderly, decent, grave, and correct in the whole of his appearance, carriage, and conduct. The preceding term, σωφρονα, refers to the mind; this latter, κοσμιον, to the external manners. A clownish, rude, or boorish man should never have the rule of the Church of God; the sour, the sullen, and the boisterous should never be invested with a dignity which they would most infallibly disgrace.
Sixth - must be given to hospitality; φιλοξενον, literally, a lover of strangers; one who is ready to receive into his house and relieve every necessitous stranger. Hospitality, in those primitive times, was a great and necessary virtue; then there were few inns, or places of public entertainment; to those who were noted for benevolence the necessitous stranger had recourse. A Christian bishop, professing love to God and all mankind, preaching a religion, one half of the morality of which was included in, Thou shalt love thy neighbor as thyself, would naturally be sought to by those who were in distress and destitute of friends. To enable them to entertain such, the Church over which they presided must have furnished them with the means. Such a bishop as St. Paul, who was often obliged to labor with his hands for his own support, could have little to give away. But there is a considerable difference between an apostolical bishop and an ecclesiastical bishop: the one was generally itinerant, the other comparatively local; the former had neither house nor home, the latter had both; the apostolical bishop had charge of the Church of Christ universally, the ecclesiastical bishop of the Churches in a particular district. Such should be addicted to hospitality, or works of charity; especially in these modern times, in which, besides the spiritualities, they possess the temporalities, of the Church.
Seventh - should be apt to teach; διδακτικον, one capable of teaching; not only wise himself, but ready to communicate his wisdom to others. One whose delight is, to instruct the ignorant and those who are out of the way. He must be a preacher; an able, zealous, fervent, and assiduous preacher.
He is no bishop who has health and strength, and yet seldom or never preaches; i.e. if he can preach - if he have the necessary gifts for the office.
In former times bishops wrote much and preached much; and their labors were greatly owned of God. No Church since the apostle's days has been more honored in this way than the British Church. And although bishops are here, as elsewhere, appointed by the state, yet we cannot help adoring the good providence of God, that, taken as a body, they have been an honor to their function; and that, since the reformation of religion in these lands, the bishops have in general been men of great learning and probity, and the ablest advocates of the Christian system, both as to its authenticity, and the purity and excellence of its doctrines and morality.
Chaucer's character of the Clerke of Oxenford is a good paraphrase on St. Paul's character of a primitive bishop: -
Of studie tookin he moste cure and hede,
Nought oo word spak he more than there was nede,
And that was selde in forme and and reverence,
And short, and quick, and full of high sentence;
Sowning in moral vertue was speche,
And gladly wolde he lerne, and gladly teache.
Albert Barnes: Notes on the Bible - 1834
3:2: A bishop - A minister of religion, according to the foregoing remarks, who has the charge or oversight of any Christian church. The reference here is doubtless to one who had the government of the church entrusted to him Ti1 3:4-5, and who was also a preacher of the gospel.
Must be blameless - This is a different word (ἀνεπίλημπτον anepilē mpton) from that rendered "blameless" in Luk 1:6; Phi 2:15; Phi 3:6 (ἄμεμπτος amemptos); compare however, Luk 1:6 note; Phi 3:6 note. The word here used does not mean that, as a necessary qualification for office, a bishop should be "perfect;" but that he should be a man against whom no charge of immorality, or of holding false doctrine, is alleged. His conduct should be irreprehensible or irreproachable. Undoubtedly it means that if "any" charge could be brought against him implying moral obliquity, he is not fit for the office. He should be a man of irreproachable character for truth, honesty, chastity, and general uprightness.
The husband of one wife - This need not be understood as requiring that a bishop "should be" a married man, as Vigilantius, a presbyter in the church at Barcelona in the fourth century, supposed, however desirable in general it may be that a minister of the gospel should be married. But, while this interpretation is manifestly to be excluded as false, there has been much difference of opinion on the question whether the passage means that a minister should not have more than one wife at the same time, or whether it prohibits the marriage of a second wife after the death of the first. On this question, the notes of Bloomfield, Doddridge, and Macknight, may be consulted. That the former is the correct opinion, seems to me to be evident from the following considerations:
(1) It is the most obvious meaning of the language, and it would doubtless be thus understood by those to whom it was addressed. At a time when polygamy was not uncommon, to say that a man should "have but one wife" would be naturally understood as prohibiting polygamy.
(2) the marriage of a second wife, after the death of the first, is nowhere spoken of in the Scriptures as wrong. The marriage of a widow to a second husband is expressely declared to be proper Co1 7:39; and it is not unfair to infer from that permission that it is equally lawful and proper for man to marry the second time. But if it is lawful for any man it is right for a minister of the gospel. No reason can he assigned against such marriages in his case, which would not be equally valid in any other. Marriage is as honorable for a minister of the gospel as for any other man (compare notes on Heb 13:4); and, as Doddridge has well remarked, "Circumstances may be so adjusted that there may be as much reason for a second marriage as for the first, and as little inconvenience of any kind may attend it."
(3) there was a special propriety in the prohibition, if understood as prohibiting polygamy. It is known that it was extensively practiced, and was not regarded as unlawful. Yet one design of the gospel was to restore the marriage relation to its primitive condition; and though it might not have seemed absolutely necessary to require of every man who came into the church to divorce his wives, if he had more than one, yet, in order to fix a brand on this irregular practice, it might have been deemed desirable to require of the ministers of the gospel that they should have but one wife. Thus the practice of polygamy would gradually come to be regarded as dishonorable and improper, and the example and influence of the ministry would tend to introduce correct views in regard to the nature of this relation. One thing is clear from this passage, that the views of the Papists in regard to the celibacy of the clergy are directly at variance with the Bible. The declaration of Paul in Heb 13:4, is, that "marriage is honorable in all;" and here it is implied that it was proper that a minister should be married. If it were not, why did not Paul prohibit it altogether? Instead of saying that it was improper that a bishop should have more than one wife, why did he not say that it was improper that he should be married at all? Would not a Romanist say so now?
Vigilant - This word (νηφάλεος nē phaleos) occurs only here and in Ti1 3:11; Tit 2:2. It means, properly, "sober, temperate, abstinent," especially in respect to wine; then "sober-minded, watchful, circumspect. Robinson." A minister should have a watchful care over his own conduct. He should be on his gaurd against sin in any form.
Sober - σώφρονα sō phrona Properly, a man of "a sound mind;" one who follows sound reason, and who is not under the control of passion. The idea is, that he should have his desires and passions well regulated. Perhaps the word "prudent" would come nearer to the meaning of the apostle than any single word which we have.
Of good behaviour - Margin, "modest." Coverdale renders it, "mannerly." The most correct rendering, according to the modern use of language, would be, that he should be "a gentleman." He should not be slovenly in his appearance, or rough and boorish in his manners. He should not do violence to the usages of refined conversation, nor be unfit to appear respectable in the most refined circles of society. Inattention to personal neatness, and to the rules which regulate refined contact, is indicative neither of talent, learning, nor religion; and though they are occasionally - not often - connected with talent, learning, and religion, yet they are never the fruit of either, and are always a disgrace to those who exhibit such incivility and boorishness, for such men "ought" to know better. A minister of the gospel should be a finished gentleman in his manners, and there is no excuse for him if he is not. His religion, if he has any, is adapted to make him such. He has usually received such an education as ought to make him such, and in all cases "ought" to have had such a training. He is admitted into the best society, and has an opportunity of becoming familiar with the laws of refined conversation. He should be an example and a pattern in all that goes to promote the welfare of mankind, and there are few things so easily acquired that are suited to do this, as refinement and gentility of manners. No man can do good, on the whole, or in the "long run," by disregarding the rules of refined contact; and, other things being equal, the refined, courteous, polite gentleman in the ministry, will always do more good than he who neglects the rules of goodbreeding.
Given to hospitality - This is often enjoined on all Christians as a duty of religion. For the reasons of this, and the nature of the duty, see the Rom 12:13 note; Heb 13:2 note. It was a special duty of the ministers of religion, as they were to be examples of every Christian virtue.
Apt to teach - Greek, "Didactic;" that is, capable of instructing, or qualified for the office of a teacher of religion. As the principal business of a preacher of the gospel is to "teach," or to communicate to his fellow-men the knowledge of the truth, the necessity of this qualification is obvious. No one should be allowed to enter the ministry who is not qualified to impart "instruction" to others on the doctrines and duties of religion; and no one should feel that he ought to continue in the ministry, who has not industry, and self-denial, and the love of study enough to lead him constantly to endeavor to "increase" in knowledge, that he may be qualified to teach others. A man who would "teach" a people, must himself keep in advance of them on the subjects on which he would instruct them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: bishop: Tit 1:6-9
blameless: Ti1 3:10; Luk 1:6; Phi 2:15
the husband: Ti1 4:3, Ti1 5:9; Heb 3:14
vigilant: Isa 56:10; Pe1 4:7, Pe1 5:8
of good behaviour: or, modest
given: Rom 12:13; Tit 1:8; Heb 13:2; Pe1 4:9
apt: Ti2 2:24
Geneva 1599
A bishop then must be blameless, the husband of (b) one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
(b) Therefore he that shuts out married men from the office of bishops, only because they are married, is antichrist.
John Gill
A bishop then must be blameless,.... Or "an elder", as the Syriac version renders it; not that it can be expected that such an one should be entirely free from sin, or be blameless in the sight of God; but that he should be one, who is so before men, and has not been guilty of any notorious and flagitious crime; and particularly, is not chargeable with the vices hereafter mentioned or hinted at. So the priests under the law were to be without blemish, even in their bodies, Lev 21:17 to which the apostle may here allude.
The husband of one wife; which is not to be understood in a mystical and allegorical sense of his being the pastor of one church, since the apostle afterwards speaks of his house and children, that are to be ruled and kept in good order by him, in distinction from the church of God; but in a literal sense of his conjugal estate; though this rule does not make it necessary that he should have a wife; or that he should not marry, or not have married a second wife, after the death of the first; only if he marries or is married, that he should have but one wife at a time; so that this rule excludes all such persons from being elders, or pastors, or overseers of churches, that were "polygamists"; who had more wives than one at a time, or had divorced their wives, and not for adultery, and had married others. Now polygamy and divorces had very much obtained among the Jews; nor could the believing Jews be easily and at once brought off of them. And though they were not lawful nor to be allowed of in any; yet they were especially unbecoming and scandalous in officers of churches. So the high priest among the Jews, even when polygamy was in use, might not marry, or have two wives, at once; if he did, he could not minister in his office until he divorced one of them (u). For it is written, Lev 21:13, "he shall take a wife", , "one, and not two" (w). And the same that is said of the high priest, is said of all other priests; see Ezek 44:22, likewise the Egyptian priests might not marry more wives than one, though others might have as many as they pleased (x): and so the Flamines among the Romans (y). An elder or pastor must also be one that is
vigilant; or wakeful and watchful, who is diligent in his business, and attends to his care and charge; is watchful over himself, his words, and actions; and watches for the souls of men, to do them all the good he can; and is sober in body, is temperate, and uses moderation in eating and drinking; and in mind, is modest, humble, and prudent; and so the Vulgate Latin Version renders the word "prudent": and the Ethiopic version, "a wise man", one of a sound judgment, a good understanding, and prudent conduct; is not wise above what is written, but thinks soberly of himself, as he ought. The Syriac and Arabic versions render it, "chaste", as free from intemperance, so from uncleanness: and
of good behaviour: neat and decent in his apparel; modest in his whole deportment and conduct, and affable and courteous to all; beautiful in his life and conversation, being adorned with every thing that is graceful and comely:
given to hospitality: to the love of strangers, and to the entertainment of them; and especially the saints and fellow ministers, who are exiled, or are travelling for the sake of spreading the Gospel, or upon some lawful and laudable account. These he is to assist by his advice and counsel, and with the necessaries of life, according to his abilities. Abraham and Lot are noted instances of this virtue.
Apt to teach; who has a considerable store of knowledge; is capable of interpreting the Scripture to the edification of others; is able to explain, lay open, and illustrate the truths of the Gospel, and defend them, and refute error; and who is not only able, but ready and willing, to communicate to others what he knows; and who likewise has utterance of speech, the gift of elocution and can convey his ideas of things in plain and easy language, in apt and acceptable words; for otherwise it signifies not what a man knows, unless he has a faculty of communicating it to others, to their understanding and advantage.
(u) Maimon. lssurc Bia, c. 7. sect. 13. & Cele Hamikdash. c. 5. sect. 10. (w) T. Bab. Yebamot, fol. 59. 1. (x) Diodor. Sicul. l. 1. p. 51. vide Tertull. de monogamia, c. 17. & Exhort. castitat. c. 13. (y) Alex. ab. Alex. Genial Dier. l. 6. c. 12.
John Wesley
Therefore - That he may be capable of it. A bishop - Or pastor of a congregation. Must be blameless - Without fault or just suspicion. The husband of one wife - This neither means that a bishop must be married, nor that he may not marry a second wife; which it is just as lawful for him to do as to marry a first, and may in some cases be his bounden duty. But whereas polygamy and divorce on slight occasions were common both among the Jews and heathens, it teaches us that ministers, of all others, ought to stand clear of those sins. Vigilant, prudent - Lively and zealous, yet calm and wise. Of good behaviour - Naturally flowing from that vigilance and prudence.
Robert Jamieson, A. R. Fausset and David Brown
The existence of Church organization and presbyters at Ephesus is presupposed (Ti1 5:17, Ti1 5:19). The institution of Church widows (1Ti. 5:3-25) accords with this. The directions here to Timothy, the president or apostolic delegate, are as to filling up vacancies among the bishops and deacons, or adding to their number. New churches in the neighborhood also would require presbyters and deacons. Episcopacy was adopted in apostolic times as the most expedient form of government, being most nearly in accordance with Jewish institutions, and so offering the less obstruction through Jewish prejudices to the progress of Christianity. The synagogue was governed by presbyters, "elders" (Acts 4:8; Acts 24:1), called also bishops or overseers. Three among them presided as "rulers of the synagogue," answering to "bishops" in the modern sense [LIGHTFOOT, Hebrew and Talmudic Exercitations], and one among them took the lead. AMBROSE (in The Duties of the Clergy [2.13], as also BINGHAM [Ecclesiastical Antiquities, 2.11]) says, "They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops." "Presbyter" refers to the rank; "bishop," to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops in the modern sense more recently exercised.
blameless--"unexceptionable"; giving no just handle for blame.
husband of one wife--confuting the celibacy of Rome's priesthood. Though the Jews practiced polygamy, yet as he is writing as to a Gentile Church, and as polygamy was never allowed among even laymen in the Church, the ancient interpretation that the prohibition here is against polygamy in a candidate bishop is not correct. It must, therefore, mean that, though laymen might lawfully marry again, candidates for the episcopate or presbytery were better to have been married only once. As in Ti1 5:9, "wife of one man," implies a woman married but once; so "husband of one wife" here must mean the same. The feeling which prevailed among the Gentiles, as well as the Jews (compare as to Anna, Lk 2:36-37), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul's prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on the repute in which the candidate for orders is held among those over whom he is to preside (Tit 1:16). The Council of Laodicea and the apostolic canons discountenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being lawful, the undesirableness of it holds good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor; for he who is himself bound to discharge the domestic duties mentioned here, is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example (Ti1 3:4-5). The Jews teach, a priest should be neither unmarried nor childless, lest he be unmerciful [BENGEL]. So in the synagogue, "no one shall offer up prayer in public, unless he be married" [in Colbo, ch. 65; VITRINGA, Synagogue and Temple].
vigilant--literally, "sober"; ever on the watch, as sober men alone can be; keenly alive, so as to foresee what ought to be done (Th1 5:6-8).
sober--sober-minded.
of good behaviour--Greek, "orderly." "Sober" refers to the inward mind; "orderly," to the outward behavior, tone, look, gait, dress. The new man bears somewhat of a sacred festival character, incompatible with all confusion, disorder, excess, violence, laxity, assumption, harshness, and meanness (Phil 4:8) [BENGEL].
apt to teach-- (Ti2 2:24).
3:33:3: մի՛ թշնամանօղ, մի՛ հարկանօղ, այլ հանդա՛րտ. մի՛ կռուօղ, մի՛ արծաթասէր.
3 ոչ նախատող[12], ոչ բռնացող, այլ՝ հանդարտաբարոյ, ոչ կռուազան, ոչ փողասէր, այլ՝ այնպիսին,[12] 12. Յունարէնը ունի հարբեցող:
3 Ո՛չ գինեմոլ, ո՛չ զարնող, հապա* հանդարտ, ո՛չ կռուող, ո՛չ արծաթասէր,
մի՛ թշնամանող, [10]մի՛ հարկանող, այլ`` հանդարտ. մի՛ կռուող, մի՛ արծաթասէր:

3:3: մի՛ թշնամանօղ, մի՛ հարկանօղ, այլ հանդա՛րտ. մի՛ կռուօղ, մի՛ արծաթասէր.
3 ոչ նախատող[12], ոչ բռնացող, այլ՝ հանդարտաբարոյ, ոչ կռուազան, ոչ փողասէր, այլ՝ այնպիսին,
[12] 12. Յունարէնը ունի հարբեցող:
3 Ո՛չ գինեմոլ, ո՛չ զարնող, հապա* հանդարտ, ո՛չ կռուող, ո՛չ արծաթասէր,
zohrab-1805▾ eastern-1994▾ western am▾
3:33: не пьяница, не бийца, не сварлив, не корыстолюбив, но тих, миролюбив, не сребролюбив,
3:3  μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον,
3:3. μὴ (lest) πάροινον, (to-beside-wine,"μὴ (lest) πλήκτην, (to-a-smiter,"ἀλλὰ (other) ἐπιεικῆ, (to-resembled-upon,"ἄμαχον, (to-un-battled,"ἀφιλάργυρον, (to-un-silver-cared,"
3:3. non vinolentum non percussorem sed modestum non litigiosum non cupidumNot given to wine, no striker, but modest, not quarrelsome, not covetous, but
3. no brawler, no striker; but gentle, not contentious, no lover of money;
Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous:

3: не пьяница, не бийца, не сварлив, не корыстолюбив, но тих, миролюбив, не сребролюбив,
3:3  μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον,
3:3. non vinolentum non percussorem sed modestum non litigiosum non cupidum
Not given to wine, no striker, but modest, not quarrelsome, not covetous, but
3. no brawler, no striker; but gentle, not contentious, no lover of money;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Бийца - человек, который в гневе склонен давать волю своим рукам.
Adam Clarke: Commentary on the Bible - 1831
3:3: An eighth article in his character is, he must not be given to wine; μη παροινον. This word not only signifies one who is inordinately attached to wine, a winebibber or tippler, but also one who is imperious, abusive, insolent, whether through wine or otherwise. Kypke contends for this latter acceptation here. See his proofs and examples.
Ninth - He must be no striker; μη πληκτην, not quarrelsome; not ready to strike a person who may displease him; no persecutor of those who may differ from him; not prone, as one wittily said,
"To prove his doctrine orthodox
By apostolic blows and knocks."
It is said of Bishop Bonner, of infamous memory, that, when examining the poor Protestants whom he termed heretics, when worsted by them in argument he was used to smite them with his fists, and sometimes scourge and whip them. But though he was a most ignorant and consummate savage, yet from such a scripture as this he might have seen the necessity of surrendering his mitre.
Tenth - He must not be greedy of filthy lucre; μη αισχροκερδη, not desirous of base gain; not using base and unjustifiable methods to raise and increase his revenues; not trading or trafficking; for what would be honorable in a secular character, would be base and dishonorable in a bishop. Though such a trait should never appear in the character of a Christian prelate, yet there is much reason to suspect that the words above are not authentic; they are omitted by ADFG, many others, the Syriac, all the Arabic, Coptic, (and Sahidic), Ethiopic, Armenian, later Syriac, (but it appears in the margin), the Vulgate and Itala, and by most of the Greek fathers. Griesbach has left it out of the text, in which it does not appear that it ever had a legitimate place. The word covetous, which we have below, expresses all the meaning of this; and it is not likely that the apostle would insert in the same sentence two words of the same meaning, because they were different in sound. It appears to have been borrowed from Ti1 3:8.
Eleventh - He must be patient; επιεικη, meek, gentle; the opposite to πληκτην, a quarrelsome person, which it immediately follows when the spurious word αισχροκερδη is removed. Where meekness and patience do not reign, gravity cannot exist, and the love of God cannot dwell.
Twelfth - He must not be a brawler; αμαχον, not contentious or litigious, but quiet and peaceable.
Thirteenth - He must not be covetous; αφιλαργυρον, not a lover of money; not desiring the office for the sake of its emoluments. He who loves money will stick at nothing in order to get it. Fair and foul methods are to him alike, provided they may be equally productive. For the sake of reputation he may wish to get all honourably; but if that cannot be, he will not scruple to adopt other methods. A brother heathen gives him this counsel: "Get money if thou canst by fair means; if not, get it by hook and by crook."
Albert Barnes: Notes on the Bible - 1834
3:3: Not given to wine - Margin, "Not ready to quarrel and offer wrong, as one in wine." The Greek word (πάροινος paroinos) occurs in the New Testament only here and in Tit 1:7. It means, properly, "by wine;" i. e., spoken of what takes place "by" or "over" wine, as Rev_elry, drinking songs, etc. Then it denotes, as it does here, one who sits "by" wine; that is, who is in the habit of drinking it. It cannot be inferred, from the use of the word here, that wine was absolutely and entirely prohibited; for the word does not properly express that idea. It means that one who is in the habit of drinking wine, or who is accustomed to sit with those who indulge in it, should not be admitted to the ministry. The way in which the apostle mentions the subject here would lead us fairly to suppose that he did not mean to commend its use in any sense; that he regarded its use as dangerous, and that he would wish the ministers of religion to avoid it altogether. In regard to its use at all, except at the communion or as a medicine, it may be remarked, that a minister will do no injury to himself or others by letting it entirely alone; he may do injury by indulging in it. No man is under any "obligation" of courtesy or Christian duty to use it; thousands of ministers of the gospel have brought ruin on themselves, and disgrace on the ministry, by its use; compare Mat 11:9 note, and Ti1 5:23 note.
No striker - He must be a peaceable, not a quarrelsome man. This is connected with the caution about the use of wine, probably, because that is commonly found to produce a spirit of contention and strife.
Not greedy of filthy lucre - Not contentious or avaricious. Greek, Not desirous of base gain. The desire of this is condemned everywhere in the New Testament; but it is especially the duty of a minister of the gospel to be free from it. He has a right to a support (see the notes on 1 Cor. 9); but there is nothing that more certainly paralyzes the usefulness of a minister of the gospel than the love of money. There is an instinctive feeling in the human bosom that such a man ought to be actuated by a nobler and a purer principle. As avarice, moreover, is the great sin of the world - the sin that sways more hearts, and does more to hinder the progress of the gospel, than all others combined - it is important in the highest degree that the minister of religion should be an example of what men "should" be, and that he, by his whole life, should set his face against that which is the main obstruction to the progress of that gospel which he is appointed to preach.
But patient - Modest, mild, gentle. See the word (Greek) in Phi 4:5; Tit 3:2; Jam 3:17, and Pe1 2:18, where it is rendered "gentle." The word means that the minister of the gospel should be a man of mild and kind demeanor, such as his Master was.
Not a brawler - compare Ti2 2:24. That is, he should not be a man given to contention, or apt to take up a quarrel. The Greek is, literally, "Not disposed to fight."
Not covetous - Greek, "Not a lover of silver;" that is, of money. A man should not be put into the ministry who is characteristically a lover of money. Such a one, no matter what his talents may be, has no proper qualification for the office, and will do more harm than good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: Not given to wine: or, Not ready to quarrel, and offer wrong, as one in wine, Ti1 3:8; Lev 10:9; Isa 5:11, Isa 5:12, Isa 28:1, Isa 28:7, Isa 56:12; Eze 44:21; Mic 2:11; Mat 24:45-51; Luk 12:42-46, Luk 21:34-36; Eph 5:18; Tit 1:7, Tit 2:3
no: Ti2 2:24, Ti2 2:25; Tit 1:7
not greedy: Pro 1:19, Pro 15:27; Isa 56:11; Jde 1:11
filthy: Ti1 3:8; Sa1 8:3; Tit 1:7, Tit 1:11; Pe1 5:2
patient: Ti1 6:11; Ecc 7:8; Th1 5:14; Ti2 2:24; Rev 1:9
a brawler: Tit 3:2; Jam 4:1 *marg.
not covetous: Sa1 2:15-17; Kg2 5:20-27; Jer 6:13, Jer 8:10; Mic 3:5, Mic 3:11; Mal 1:10; Mat 21:13; Joh 10:12, Joh 10:13, Joh 12:5, Joh 12:6; Act 8:18-21, Act 20:33; Rom 16:18; Pe2 2:3, Pe2 2:14, Pe2 2:15; Rev 18:11-13
Geneva 1599
Not (c) given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
(c) A common drinker and one that will often partake of it.
John Gill
Not given to wine,.... One that does not sit at it, or is continually drinking it, and is intemperate in the use of it; otherwise it is lawful for persons in such an office to drink wine, and sometimes absolutely necessary; see Ti1 5:23 it signifies one that is not given to much wine, as in Ti1 3:8 is not addicted to it, or a follower of it; the Syriac version renders it, "who does not transgress over wine", or go beyond due bounds in the use of it, who is not immoderate in it; the Arabic version renders it, "not insolent through wine", as one that is heated with it is fierce and furious, and wrangling and quarrelsome, and often very mischievous and injurious; and this sense is followed by some.
No striker; either with his hands, so the Syriac version, "whose hand is not swift to strike"; not one who is nimble and ready at it, who no sooner is abused or injured, but he lifts up his hands and strikes; is but a word and a blow: or with his tongue; so the Arabic version, "not wounding with his tongue"; being too sharp and severe in the admonitions and reproofs of weak brethren, or fallen believers; and especially, he ought not to use scurrilous, reproachful, and contumelious language to any; see Jer 18:18.
Not greedy of filthy lucre; not covetous of getting money, of amassing wealth and riches together; or desirous of popular applause and glory from men. This clause is not in the Alexandrian copy, nor in five of Beza's manuscripts and other copies, nor is it in the Vulgate Latin version, nor in any of the Oriental versions; it seems to be transcribed from Tit 1:7. And indeed it is unnecessary here; since the same is expressed by the word "covetous", at the end of the verse, and makes that a tautology; and moreover, by leaving out this clause, the opposition appears more manifest, between "no striker" and what follows,
but patient; one who patiently bears all reproaches and injuries, puts up with affronts, and gives up what is his right and due, rather than contend, quarrel, and strike; who is patient towards all men, and does not bear hard on those that have offended, but is moderate and mild, and gentle in his censures, reproofs, and admonitions:
not a brawler; not a quarrelsome litigious person, given to fighting, either with the fist or sword, or any other weapon:
not covetous; or a lover of money in an immoderate way, greedy of worldly substance and riches, and insatiable in his desires after them; niggardly, sordid, and illiberal; acting a mercenary part; seeking his own things, and not the things of Christ; his gain from his quarter, and not the good of souls; and withholding from himself, from his family, and the poor, what ought to be enjoyed by them. Whereas, on the other hand, he ought to be generous and liberal, hospitable and charitable, and ready to communicate on all occasions, according to his abilities.
Robert Jamieson, A. R. Fausset and David Brown
Not given to wine--The Greek includes besides this, not indulging in the brawling, violent conduct towards others, which proceeds from being given to wine. The opposite of "patient" or (Greek) "forbearing," reasonable to others (see on Phil 4:5).
no striker--with either hand or tongue: not as some teachers pretending a holy zeal (2Cor 11:20), answering to "not a brawler" or fighter (compare 3Kings 22:24; Neh 13:25; Is 58:4; Acts 23:2; Ti2 2:24-25).
not covetous--Greek, "not a lover of money," whether he have much or little (Tit 1:7).
3:43:4: զի իւրում տանն իսկ բարւո՛ք վերակացու լիեա՛լ իցէ. որդեակս ունիցի որ ՚ի հնազանդութեան կայցեն՝ ամենայն պարկեշտութեամբ։
4 որ իր իսկ տանը լաւ վերակացու լինի, ունենայ որդիներ, որոնք հնազանդութեան մէջ լինեն կատարեալ պարկեշտութեամբ
4 Որ իր տանը աղէկ վերակացութիւն ընէ, իր զաւակները հնազանդութեան եւ պարկեշտութեան մէջ պահելու.
զի իւրում տանն իսկ բարւոք վերակացու լիեալ իցէ, որդեակս ունիցի որ ի հնազանդութեան կայցեն ամենայն պարկեշտութեամբ:

3:4: զի իւրում տանն իսկ բարւո՛ք վերակացու լիեա՛լ իցէ. որդեակս ունիցի որ ՚ի հնազանդութեան կայցեն՝ ամենայն պարկեշտութեամբ։
4 որ իր իսկ տանը լաւ վերակացու լինի, ունենայ որդիներ, որոնք հնազանդութեան մէջ լինեն կատարեալ պարկեշտութեամբ
4 Որ իր տանը աղէկ վերակացութիւն ընէ, իր զաւակները հնազանդութեան եւ պարկեշտութեան մէջ պահելու.
zohrab-1805▾ eastern-1994▾ western am▾
3:44: хорошо управляющий домом своим, детей содержащий в послушании со всякою честностью;
3:4  τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·
3:4. τοῦ (of-the-one) ἰδίου (of-private-belonged) οἴκου (of-a-house) καλῶς (unto-seemly) προϊστάμενον , ( to-standing-before ,"τέκνα (to-producees) ἔχοντα (to-holding) ἐν (in) ὑποταγῇ (unto-an-arranging-under) μετὰ (with) πάσης (of-all) σεμνότητος: (of-a-solemness)
3:4. suae domui bene praepositum filios habentem subditos cum omni castitateOne that ruleth well his own house, having his children in subjection with all chastity.
4. one that ruleth well his own house, having children in subjection with all gravity;
One that ruleth well his own house, having his children in subjection with all gravity:

4: хорошо управляющий домом своим, детей содержащий в послушании со всякою честностью;
3:4  τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·
3:4. suae domui bene praepositum filios habentem subditos cum omni castitate
One that ruleth well his own house, having his children in subjection with all chastity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Церковь, по апостолу, есть как бы большая семья, в которой отцом и правителем является епископ. В большой семье труднее управляться, чем в маленькой, и кто не умеет как должно поставить свою семью, тот будет и плохим епископом.

Со всякою честностью. От отца семьи требуется честность (semnothV), т. е. соблюдение своего достоинства.
Adam Clarke: Commentary on the Bible - 1831
3:4: The fourteenth qualification of a Christian bishop is, that he ruleth well his own house; του ιδιου οικου καλως προΐσταμενον, one who properly presides over and governs his own family. One who has the command, of his own house, not by sternness, severity, and tyranny, but with all gravity; governing his household by rule, every one knowing his own place, and each doing his own work, and each work having the proper time assigned for its beginning and end. This is a maxim of common sense; no family can be prosperous that is not under subjection, and no person can govern a family but the head of it, the husband, who is, both by nature and the appointment of God, the head or governor of his own house. See the note on Eph 5:22.
Albert Barnes: Notes on the Bible - 1834
3:4: One that ruleth well his own house - This implies that a minister of the gospel would be, and ought to be, a married man. It is everywhere in the New Testament supposed that he would be a man who could be an example in all the relations of life. The position which he occupies in the church has a strong resemblance to the relation which a father sustains to his household; and a qualification to govern a family well, would be an evidence of a qualification to preside properly in the church. It is probable that, in the early Christian church, ministers were not unfrequently taken from those of mature life, and who were, at the time, at the head of families; and, of course, such would be men who had had an opportunity of showing that they had this qualification for the office. Though, however, this cannot be insisted on now as a "pRev_ious" qualification for the office, yet it is still true that, if he has a family, it is a necessary qualification, and that a man in the ministry "should be" one who governs his own house well. A want of this will always be a hindrance to extensive usefulness.
Having his children in subjection with all gravity - This does not mean that his "children" should evince gravity, whatever may be true on that point; but it refers "to the father." He should be a grave or serious man in his family; a man free from levity of character, and from frivolity and fickleness, in his conversation with his children. It does not mean that he should be severe, stern, morose - which are traits that are often mistaken for gravity, and which are as inconsistent with the proper spirit of a father as frivolity of manner - but that he should be a serious and sober-minded man. He should maintain proper "dignity" (σεμνότης semnotē s); he should maintain self-respect, and his deportment should be such as to inspire others with respect for him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: ruleth: Ti1 3:12; Gen 18:19; Jos 24:15; Psa 101:2-8; Act 10:2; Tit 1:6
with: Phi 4:8 *Gr: Tit 2:2, Tit 2:7
John Gill
One that ruleth well his own house,.... His family, wife, children, and servants; and is not to be understood of his body, and of keeping of that under, and of preserving it chaste and temperate, as appears from what follows:
having his children in subjection with all gravity; keeping a good decorum in his family; obliging his children to observe his orders, and especially the rules of God's word; and not as Eli, who did not use his authority, or lay his commands upon his sons, nor restrain them from evil, or severely reprove them for their sins, but neglected them, and was too mild and gentle with them;
1Sa 2:23 3:13 but like Abraham, who not only taught, but commanded his children and his household, to keep the way of the Lord; Gen 18:19 and so should those act who are in such an office as is here treated of; and should not only rule well in their families, preside over them, go before them, and set an example to them, and keep their children in obedience and subjection; but this should be "with all gravity": not only in the master of the family, but in the children; who as their father is, or should be, should be brought up in, and used to gravity in words and in dress; and in the whole of their deportment and conversation. This may he observed against the Papists, who forbid marriage to the ministers of the Gospel.
John Wesley
Having his children in subjection with all seriousness - For levity undermines all domestic authority; and this direction, by a parity of reason, belongs to all parents.
Robert Jamieson, A. R. Fausset and David Brown
ruleth--Greek, "presiding over."
his own house--children and servants, as contrasted with "the church" (house) of God (Ti1 3:5, Ti1 3:15) which he may be called on to preside over.
having his children--rather as Greek, "having children (who are) in subjection" (Tit 1:6).
gravity--propriety: reverent modesty on the part of the children [ALFORD]. The fact that he has children who are in subjection to him in all gravity, is the recommendation in his favor as one likely to rule well the Church.
3:53:5: Ապա թէ ոք իւրում տանն վերակացու չգիտիցէ լինել, զիա՞րդ եկեղեցւոյ Աստուծոյ խնամակա՛լ լիցի[4914]։ [4914] Ոմանք. Ապա եթէ ոք իւ՛՛... եկեղեցւոյն Աստուծոյ խնա՛՛։
5 (իսկ եթէ մէկն իր տունը կառավարել չիմանայ, հապա ինչպէ՞ս Աստծու եկեղեցուն խնամակալ կը լինի),
5 (Իսկ եթէ մէկը իր տանը վերակացութիւն ընել չգիտնայ, ի՞նչպէս Աստուծոյ եկեղեցիին հոգաբարձու պիտի ըլլայ.)
Ապա եթէ ոք իւրում տանն վերակացու չգիտիցէ լինել, զիա՞րդ եկեղեցւոյ Աստուծոյ խնամակալ լիցի:

3:5: Ապա թէ ոք իւրում տանն վերակացու չգիտիցէ լինել, զիա՞րդ եկեղեցւոյ Աստուծոյ խնամակա՛լ լիցի[4914]։
[4914] Ոմանք. Ապա եթէ ոք իւ՛՛... եկեղեցւոյն Աստուծոյ խնա՛՛։
5 (իսկ եթէ մէկն իր տունը կառավարել չիմանայ, հապա ինչպէ՞ս Աստծու եկեղեցուն խնամակալ կը լինի),
5 (Իսկ եթէ մէկը իր տանը վերակացութիւն ընել չգիտնայ, ի՞նչպէս Աստուծոյ եկեղեցիին հոգաբարձու պիտի ըլլայ.)
zohrab-1805▾ eastern-1994▾ western am▾
3:55: ибо, кто не умеет управлять собственным домом, тот будет ли пещись о Церкви Божией?
3:5  εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;
3:5. (εἰ (if) δέ (moreover) τις (a-one) τοῦ (of-the-one) ἰδίου (of-private-belonged) οἴκου (of-a-house) προστῆναι (to-have-had-stood-before) οὐκ (not) οἶδεν, (it-had-come-to-see,"πῶς (unto-whither) ἐκκλησίας (of-a-calling-out-unto) θεοῦ (of-a-Deity) ἐπιμελήσεται ;) ( it-shall-concern-upon-unto ?"
3:5. si quis autem domui suae praeesse nescit quomodo ecclesiae Dei diligentiam habebitBut if a man know not how to rule his own house, how shall he take care of the church of God?
5. ( but if a man knoweth not how to rule his own house, how shall he take care of the church of God?)
For if a man know not how to rule his own house, how shall he take care of the church of God:

5: ибо, кто не умеет управлять собственным домом, тот будет ли пещись о Церкви Божией?
3:5  εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;
3:5. si quis autem domui suae praeesse nescit quomodo ecclesiae Dei diligentiam habebit
But if a man know not how to rule his own house, how shall he take care of the church of God?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:5: For if a man know not - Method is a matter of great importance in all the affairs of life. It is a true saying, He that does little with his head must do much with his hands; and even then the business is not half done for want of method. Now, he who has a proper method of doing business will show it in every affair of life, even the least. He who has a disorderly family has no government of that family; he probably has none because he has no method, no plan, of presiding. It was natural for the apostle to say, If a man know not how to rule his own house, how shall he take care of the Church of God? Look at a man's domestic arrangements; if they be not good, he should not be trusted with any branch of government, whether ecclesiastical or civil.
Albert Barnes: Notes on the Bible - 1834
3:5: For if a man know not how to rule - This is a beautiful and striking argument. A church resembles a family. It is, indeed, larger, and there is a greater variety of dispositions in it than there is in a family. The authority of a minister of the gospel in a church is also less absolute than that of a father. But still there is a striking resemblance. The church is made up of an assemblage of brothers and sisters. They are banded together for the same purposes, and have a common object to aim at. They have common feelings and common needs. They have sympathy, like a family, with each other in their distresses and afflictions. The government of the church also is designed to be "paternal." It should be felt that he who presides over it has the feelings of a father; that he loves all the members of the great family; that he has no prejudices, no partialities, no selfish aims to gratify.
Now, if a man cannot govern his own family well; if he is severe, partial, neglectful, or tyrannical at home, how can he be expected to take charge of the more numerous "household of faith" with proper views and feelings? If, with all the natural and strong ties of affection which bind a father to his own children; if, when they are few comparatively in number, and where his eye is constantly upon them, he is unable to govern them aright, how can he be expected to preside in a proper manner over the larger household where he will be bound with comparatively feebler ties, and where he will be exposed more to the influence of passion, and where he will have a much less constant opportunity of supervision? Confucius, as quoted by Doddridge, has a sentiment strikingly resembling that before us: "It is impossible that he who knows not how to govern and reform his own family, should rightly govern and reform a people." We may remark, also, in this verse, a delicate and beautiful use of words by the apostle to pRev_ent the possibility of misapprehension. While he institutes a comparison between the government of a family and that of the church, he guards against the possibility of its being supposed that he would countenance "arbitrary" authority in the church, even such authority as a father must of necessity employ in his own family. Hence, he uses different words. He speaks of the father as "ruling" over his own family, or "presiding over it" - προστῆναι prostē nai; he describes the minister of religion as "having a tender care for the church" - ἐπιμελὴσεται epimelē setai.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: if: Sa1 2:29, Sa1 2:30, Sa1 3:13
the church: Ti1 3:15; Act 20:28; Eph 1:22, Eph 5:24, Eph 5:32
John Gill
For if a man know not how to rule his own house,.... Which is an affair of less importance, and more easy to be done; not requiring so much resolution, prudence, care, and thought:
how shall he take care of the church of God? preside over it, rule in it, provide for it, and see that everything is in its proper place, and done according to the will of God. The argument is from the lesser to the greater.
Robert Jamieson, A. R. Fausset and David Brown
For--Greek, "But."
the church--rather, "a church" or congregation. How shall he who cannot perform the lesser function, perform the greater and more difficult?
3:63:6: Մի՛ մատաղատունկ, զի մի՛ հպարտացեալ ՚ի դատաստանս Սատանայի անկանիցի։
6 ոչ նորադարձ, որպէսզի, գոռոզանալով, Սատանային վիճակուած դատապարտութեան մէջ չընկնի.
6 Ոչ ալ նորահաւատ ըլլայ, որ չըլլայ թէ հպարտանալով Սատանային դատապարտութեանը մէջ իյնայ։
Մի՛ մատաղատունկ, զի մի՛ հպարտացեալ ի դատաստանս Սատանայի անկանիցի:

3:6: Մի՛ մատաղատունկ, զի մի՛ հպարտացեալ ՚ի դատաստանս Սատանայի անկանիցի։
6 ոչ նորադարձ, որպէսզի, գոռոզանալով, Սատանային վիճակուած դատապարտութեան մէջ չընկնի.
6 Ոչ ալ նորահաւատ ըլլայ, որ չըլլայ թէ հպարտանալով Սատանային դատապարտութեանը մէջ իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: Не [должен быть] из новообращенных, чтобы не возгордился и не подпал осуждению с диаволом.
3:6  μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου.
3:6. μὴ (Lest) νεόφυτον, (to-newly-spawned,"ἵνα (so) μὴ (lest) τυφωθεὶς (having-been-en-vapored) εἰς (into) κρίμα (to-a-separating-to) ἐμπέσῃ (it-might-have-had-fallen-in) τοῦ (of-the-one) διαβόλου. (of-casted-through)
3:6. non neophytum ne in superbia elatus in iudicium incidat diaboliNot a neophyte: lest, being puffed up with pride, he fall into the judgment of the devil.
6. not a novice, lest being puffed up he fall into the condemnation of the devil.
Not a novice, lest being lifted up with pride he fall into the condemnation of the devil:

6: Не [должен быть] из новообращенных, чтобы не возгордился и не подпал осуждению с диаволом.
3:6  μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου.
3:6. non neophytum ne in superbia elatus in iudicium incidat diaboli
Not a neophyte: lest, being puffed up with pride, he fall into the judgment of the devil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Новообращенный христианин, сразу же возведенный в сан епископа, легко может высоко возомнить о себе, впасть в гордость - и вместе с тем подвергнуться от Бога наказанию, какому подвергся некогда возгордившийся сатана (krima - осуждение, приговор судебный). По мнению Воленберга, родит. падеж, t. diabolou (по-русски: с диаволом) нужно понимать как родительный субъекта и все выражение: "и не подпал" нужно передать так: "и чтобы не подпал суду Божию", который Бог повелевает совершить над человеком диаволу, который (суд) похож на те испытания, какие, например, Бог позволил низвести сатане на Иова (Иов I:12; II:6). И епископ, новообращенный и неопытный, легко может подвергнуться искушению и даже преследованию со стороны врага Христовой Церкви - диавола.
Adam Clarke: Commentary on the Bible - 1831
3:6: Fifteenth - It is required that he be not a novice - Νεοφυτον· Not a young plant, not recently ingrafted, that is, one not newly converted to the faith; (old MS. Bible); one who has been of considerable standing in the Christian Church, if he have the preceding qualifications, may be safely trusted with the government of that Church. It is impossible that one who is not long and deeply experienced in the ways of God can guide others in the way of life. Hence presbyters or elders were generally appointed to have the oversight of the rest, and hence presbyter and bishop seem to have been two names for the same office; yet all presbyters or elders certainly were not bishops, because all presbyters had not the qualifications marked above. But the apostle gives another reason: Lest being lifted up with pride he fall into the condemnation of the devil. It is natural for man to think himself of more importance than his fellows when they are intrusted to his government. The apostle's term τυφωθεις, puffed up, inflated, is a metaphor taken from a bladder when filled with air or wind. It is a substance, has a certain size, is light, can be the sport of the wind, but has nothing in it but air. Such is the classical coxcomb; a mere puffball, a disgrace to his function, and despised by every intelligent man. Should we not say to those whom it may concern,
"From such apostles, O ye mitred heads,
Preserve the Church; and lay not careless hands
On skulls that cannot teach, and will not learn."
From these words of the apostle we are led to infer that pride or self-conceit was the cause of the devil's downfall. In Ecclus. 10 there are some excellent sayings concerning pride: "Pride is hurtful before God and man." "Why is earth and ashes proud?" "The beginning of pride is when one departeth from God." "For pride is the beginning of sin; and he that hath it shall pour out abomination." "Pride was not made for Men." See verses 7, 9, 12, 13, and 18, of the above chapter.
Albert Barnes: Notes on the Bible - 1834
3:6: Not a novice - Margin, "one newly come to the faith." The Greek word, which occurs nowhere else in the New Testament, means, properly, that which is "newly planted." Thus it would mean a plant that was not strong, or not fitted to bear the severity of storms; that had not as yet struck its roots deep, and could not resist the fierceness of a cold blast. Then the word comes to mean a new convert; one who has had little opportunity to test his own faith, or to give evidence to others that he would be faithful to the trust committed to him. The word does not refer so much to one who is young "in years," as one who is young "in faith." Still, all the reasons which apply against introducing a very recent convert into the ministry, will apply commonly with equal force against introducing one young in years.
Lest being lifted up with pride - We are not to suppose that this is the only reason against introducing a recent convert into the ministry, but it is a sufficient reason. He would be likely to be elated by being entrusted at once with the highest office in the church, and by the commendations and flattery which he might receive. No condition is wholly proof against this; but he is much less likely to be injured who has had much experience of the depravity of his own heart, and whose mind has been deeply imbued with the spirit of the gospel.
He fall into the condemnation of the devil - That is, the same kind of condemnation which the devil fell into; to wit, condemnation on account of pride. It is here intimated that the cause of the apostasy of Satan was pride - a cause which is as likely to have been the true one as any other. Who can tell but it may have been produced by some new honor which was conferred on him in heaven, and that his virtue was not found sufficient for the untried circumstances in which he was placed? Much of the apostasy from eminent virtue in this world, arises from this cause; and possibly the case of Satan may have been the most signal instance of this kind which has occurred in the universe. The idea of Paul is, that a young convert should not suddenly be raised to an exalted station in the church. Who can doubt the wisdom of this direction? The word rendered "lifted up" (τυφωθὲις tuphō theis), is from a verb which means to smoke, to fume, to surround with smoke; then to "inflate" - as a bladder is with air; and then to be conceited or proud; that is, to be "like" a bladder filled, not with a solid substance, but with air.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: novice: or, one newly come to the faith, Co1 3:1; Heb 5:12, Heb 5:13; Pe1 2:2
lest: Deu 8:14, Deu 17:20; Kg2 14:10; Ch2 26:16, Ch2 32:25; Pro 16:18, Pro 16:19, Pro 18:12; Pro 29:23; Isa 2:12; Co1 4:6-8, Co1 8:1; Co2 12:7; Pe1 5:5
the condemnation: Isa 14:12-14; Luk 10:18; Pe2 2:4; Jde 1:6
Geneva 1599
Not a novice, lest being lifted up with pride he fall into the (d) condemnation of the devil.
(d) Lest by reason that he is advanced to that position, he takes occasion to be proud, which will undo him, and so he fall into the same condemnation that the devil himself has fallen into.
John Gill
Not a novice,.... Or one newly planted, the Arabic version adds, "in the faith"; meaning not a young man, for so was Timothy himself; but a young professor and church member; one that is lately come to the knowledge of the truth, and has just embraced and professed it, and become a member of a church, a new plant there: so the Hebrew word "a plant", is by the Septuagint in Job 14:9 rendered by this very word. The reason why such a person should not be a bishop, elder, or pastor of a church, is,
lest being lifted up with pride; through the dignity of the office he is advanced to, and the high opinion of men he stands in, and the great gifts qualifying him for such a place, he is supposed to have: for pride on account of these is apt to creep in, and swell and elate the minds of young professors especially; so that there is danger
that he fall into the condemnation of the devil; or "of the slanderer", as the word is rendered in Ti1 3:11 and the sense then is, lest he should be censured and condemned by such who are given to calumny and detraction, and are glad of any opportunity to reproach and vilify the ministers of the word: but it is better to understand it of Satan; and then the meaning is, either lest such an one fall under the censure and condemnation of the accuser of the brethren; or rather lest he fall into the same condemnation and punishment the devil is fallen into, their crimes being alike. For it seems from hence, that pride was the first sin of the devil, and the cause of his apostasy from God; being elated with his own knowledge, strength, and dignity; and not being able to bear it, that the human nature should be advanced above that of angels.
John Wesley
Lest being puffed up - With this new honour, or with the applause which frequently follows it. He fall into the condemnation of the devil - The same into which the devil fell.
Robert Jamieson, A. R. Fausset and David Brown
not a novice--one just converted. This proves the Church of Ephesus was established now for some time. The absence of this rule in the Epistle to Titus, accords with the recent planting of the Church at Crete. Greek, "neophyte," literally, "a young plant"; luxuriantly verdant (Rom 6:5; Rom 11:17; 1Cor 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--Greek, literally, "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 (Ti1 6:4; Ti2 3:4).
condemnation of the devil--into the same condemnation as Satan fell into (Ti1 3:7; Ti2 2:26). Pride was the cause of Satan's condemnation (Job 38:15; Is 14:12-15; Jn 12:31; Jn 16:11; 2Pet 2:4; Jude 1:6). It cannot mean condemnation or accusation on the part of the devil. The devil may bring a reproach on men (Ti1 3:7), but he cannot bring them into condemnation, for he does not judge, but is judged [BENGEL].
3:73:7: Այլ պա՛րտ է նմա վկայութիւն բարի եւ յարտաքնո՛ցն ունել. զի մի՛ ՚ի նախատինս անկանիցի՝ եւ յորոգայթս Սատանայի[4915]։ [4915] Ոմանք. Զի մի՛ ՚ի նախատանս եւ յորոգայթ Սատանայի անկանիցի։
7 այլ նա պէտք է ունենայ բարի վկայութիւն նաե՛ւ դրսեցիներից, որպէսզի չլինի թէ ընկնի նախատինքի տակ եւ Սատանայի որոգայթների մէջ:
7 Հապա պէտք է եկեղեցիէն դուրս եղողներէն ալ բարի վկայութիւն բերէ, որ չըլլայ թէ նախատինքի մէջ ու Սատանային որոգայթին մէջ իյնայ։
Այլ պարտ է նմա վկայութիւն բարի եւ յարտաքնոցն ունել. զի մի՛ ի նախատինս անկանիցի եւ յորոգայթս Սատանայի:

3:7: Այլ պա՛րտ է նմա վկայութիւն բարի եւ յարտաքնո՛ցն ունել. զի մի՛ ՚ի նախատինս անկանիցի՝ եւ յորոգայթս Սատանայի[4915]։
[4915] Ոմանք. Զի մի՛ ՚ի նախատանս եւ յորոգայթ Սատանայի անկանիցի։
7 այլ նա պէտք է ունենայ բարի վկայութիւն նաե՛ւ դրսեցիներից, որպէսզի չլինի թէ ընկնի նախատինքի տակ եւ Սատանայի որոգայթների մէջ:
7 Հապա պէտք է եկեղեցիէն դուրս եղողներէն ալ բարի վկայութիւն բերէ, որ չըլլայ թէ նախատինքի մէջ ու Սատանային որոգայթին մէջ իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:77: Надлежит ему также иметь доброе свидетельство от внешних, чтобы не впасть в нарекание и сеть диавольскую.
3:7  δεῖ δὲ καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου.
3:7. δεῖ (It-bindeth) δὲ (moreover) καὶ (and) μαρτυρίαν (to-a-witnessing-unto) καλὴν (to-seemly) ἔχειν (to-hold) ἀπὸ (off) τῶν (of-the-ones) ἔξωθεν, (out-unto-which-from,"ἵνα (so) μὴ (lest) εἰς (into) ὀνειδισμὸν (to-a-reproaching-of) ἐμπέσῃ (it-might-have-had-fallen-in) καὶ (and) παγίδα (to-a-trap) τοῦ (of-the-one) διαβόλου. (of-casted-through)
3:7. oportet autem illum et testimonium habere bonum ab his qui foris sunt ut non in obprobrium incidat et laqueum diaboliMoreover, he must have a good testimony of them who are without: lest he fall into reproach and the snare of the devil.
7. Moreover he must have good testimony from them that are without; lest he fall into reproach and the snare of the devil.
Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil:

7: Надлежит ему также иметь доброе свидетельство от внешних, чтобы не впасть в нарекание и сеть диавольскую.
3:7  δεῖ δὲ καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου.
3:7. oportet autem illum et testimonium habere bonum ab his qui foris sunt ut non in obprobrium incidat et laqueum diaboli
Moreover, he must have a good testimony of them who are without: lest he fall into reproach and the snare of the devil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Не только христиане должны видеть в своем епископе безупречного человека, но и язычники (внешнее). Иначе епископ подвергнется нареканию со стороны неверующих, а это поставит его в тяжелое положение, лишит его необходимого самообладания и опять даст возможность диаволу уловить его в свои сети, т. е. побудить к каким-нибудь неправильным действиям, в результате чего явится его полное падение.
Adam Clarke: Commentary on the Bible - 1831
3:7: The sixteenth requisite is, that he should have a good report of them which are without - That he should be one who had not been previously a profligate, or scandalous in his life. Such a person, when converted, may be a worthy private member of religious society; but I believe God rarely calls such to the work of the ministry, and never to the episcopate. Them that are without are the Jews, Gentiles, and the unconverted of all kinds. For the meaning of this term see the note on Col 4:5.
Lest he fall into reproach - For his former scandalous life.
And the snare of the devil - Snares and temptations, such as he fell in and fell by before. This is called the snare of the devil; for, as he well knows the constitution of such persons, and what is most likely to prevail, he infers that what was effectual before to their transgressing may be so still; therefore on all suitable occasions he tempts them to their old sins. Backsliders in general fall by those sins to which they were addicted previously to their conversion. Former inveterate habits will revive in him who does not continue to deny himself, and watch unto prayer.
The snare of the devil. - Some would translate παγιδα του διαβολου, the snare of the accuser; and they give the same meaning to the word in Ti1 3:6, because it is evident that διαβολους has that meaning, Ti1 3:11, and our translators render it slanderers. Now, though διαβολος signifies an accuser, yet I do not see that it can, with any propriety, be restrained to this meaning in the texts in question, and especially as the word is emphatically applied to Satan himself; for he who, in Rev 12:10, is called the accuser of the brethren, is, in Rev 12:9, called the great dragon, the old serpent, the Devil, διαβολος, and Satan.
Albert Barnes: Notes on the Bible - 1834
3:7: Moreover he must have a good report of them which are without - Who are without the church; that is, of those who are not Christians. This includes, of course, "all" classes of those who are not Christians - pagans, infidels, Jews, moral people, and scoffers. The idea is, that he must have a fair reputation with them for integrity of character. His life must be in their view upright. He must not be addicted to anything which they regard as inconsistent with good morals. His deportment must be such that they shall regard it as not inconsistent with his profession. He must be true and just and honest in his dealings with his fellow-men, and so live that they cannot say that he has wronged them. He must not give occasion for scandal or reproach in his contact with the other sex, but must be regarded as a man of a pure life and of a holy walk. The "reason" for this injunction is obvious.
It is his business to endeavor to do such people good, and to persuade them to become Christians. "But no minister of the gospel can possibly do such people good, unless they regard him as an upright and honest man." No matter how he preaches or prays; no matter how orthodox, learned, or apparently devout he may be, all his efforts will be in vain unless they regard him as a man of incorruptible integrity. If they hate religion themselves, they insist justly that since he has professed it he shall be governed by its principles; or if they feel its importance, they will not be influenced to embrace it by a man that they regard as hypocritical and impure. Go to a man whom you have defrauded, or who regards you as having done or attempted wrong to any other one, and talk to him about the necessity of religion, and he will instinctively say that he does not "want" a religion which will not make its professor true, honest, and pure. It is impossible, therefore, for a minister to over-estimate the importance of having a fair character in the view of the world, and no man should be introduced into the ministry, or sustained in it, who has not a fair reputation; compare Col 4:5 note; Th1 4:12 note.
Lest he fall into reproach - That is, in such a way as to bring dishonor on the ministerial character. His life will be such as to give people occasion to reproach the cause of religion.
And the snare of the devil - The snare which the devil lays to entrap and ruin the ministers of the gospel and all good people. The snare to which reference is here made, is that of "blasting the character and influence of the minister of the gospel." The idea is, that Satan lays this snare so to entangle him as to secure this object, and the means which he uses is the vigilance and suspicion of those who are out of the church. If there is anything of this kind in the life of a minister which they can make use of, they will be ready to do it. Hence, the necessity on his part of an upright and blameless life. Satan is constantly aiming at this thing; the world is watching for it, and if the minister has any "propensity" which is not in entire accordance with honesty, Satan will take advantage of it and lead him into the snare.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: a good: Ti1 5:24, Ti1 5:25; Sa1 2:24; Act 6:3, Act 10:22, Act 22:12; Jo3 1:12
them: Co1 5:12; Col 4:5; Th1 4:12
lest: Ti1 5:14; Co1 10:32; Co2 6:3, Co2 8:21; Th1 5:22; Tit 2:5, Tit 2:8; Pe1 4:14-16
the snare: Ti1 6:9; Ti2 2:26
John Gill
Moreover, he must have a good report of them which are without, That is, "without the church", as the Arabic version reads; for wicked men, though they dislike the principles and profession of godly ministers, and despise their office, yet cannot but speak well of their becoming life and conversation. And this part of their character is necessary to invite persons to hear them, and to recommend their ministry to them, as well as for the reasons that follow:
lest he fall into reproach; into the reproach of men; not only of the world, but of professors of religion; who may be apt to upbraid him with his past sins; especially such that may fall under his censures, admonitions, and reproofs, which hereby will become in a great measure useless and ineffectual:
and the snare of the devil; lest Satan should take encouragement from hence to tempt him to other and greater sins; or lest finding himself slighted and despised by the people of God, because of his former sins, he should break out into anger and revenge against them; or into despondency and despair in himself; or should be negligent of his duty, and timorous of exhorting and reproving others, lest they should retort upon him, and reproach him with his former crimes. The Jews have a regard to the wisdom, prudence, gravity, and manners, of a man they appoint as a minister of a congregation. Their rule is this (z):
"they do not appoint a messenger or minister of a congregation, but he who is the greatest in the congregation for wisdom and works; and if he is an elderly man, it is the better; and they take care that the messenger or minister of the congregation be a man whose voice is pleasant, and he is used to read: but he whose beard is not full grown, though he is a very considerable man, he may not be a minister of the congregation, because of the honour of the congregation.''
(z) Maimon. Hilchot Tephilla, c. 8. sect. 11.
John Wesley
He ought also to have a good report - To have had a fair character in time past. From them that are without - That are not Christians. Lest he fall into reproach - By their rehearsing his former life, which might discourage and prove a snare to him.
Robert Jamieson, A. R. Fausset and David Brown
a good report--Greek, "testimony." So Paul was influenced by the good report given of Timothy to choose him as his companion (Acts 16:2).
of them which are without--from the as yet unconverted Gentiles around (1Cor 5:12; Col 4:5; Th1 4:12), that they may be the more readily won to the Gospel (1Pet 2:12), and that the name of Christ may be glorified. Not even the former life of a bishop should be open to reproach [BENGEL].
reproach and the snare of the devil--reproach of men (Ti1 5:14) proving the occasion of his falling into the snare of the devil (Ti1 6:9; Mt 22:15; Ti2 2:26). The reproach continually surrounding him for former sins might lead him into the snare of becoming as bad as his reputation. Despair of recovering reputation might, in a weak moment, lead some into recklessness of living (Jer 18:12). The reason why only moral qualities of a general kind are specified is, he presupposes in candidates for a bishopric the special gifts of the Spirit (Ti1 4:14) and true faith, which he desires to be evidenced outwardly; also he requires qualifications in a bishop not so indispensable in others.
3:83:8: Նոյնպէս եւ զսարկաւագունս պարկեշտս. մի՛ երկբանս, մի՛ գինեսէրս, մի՛ զաւշաքաղս.
8 Նմանապէս եւ սարկաւագները թող լինեն պարկեշտ, ոչ երկդիմի խօսող, ոչ գինեսէր, ոչ շահամոլ,
8 Նոյնպէս ալ սարկաւագները ըլլան ծանրաբարոյ, ո՛չ երկլեզու, ո՛չ գինեսէր, ո՛չ անարգ շահախնդրութեան ետեւէ եղող.
Նոյնպէս եւ զսարկաւագունս պարկեշտս. մի՛ երկբանս, մի՛ գինեսէրս, մի՛ զօշաքաղս:

3:8: Նոյնպէս եւ զսարկաւագունս պարկեշտս. մի՛ երկբանս, մի՛ գինեսէրս, մի՛ զաւշաքաղս.
8 Նմանապէս եւ սարկաւագները թող լինեն պարկեշտ, ոչ երկդիմի խօսող, ոչ գինեսէր, ոչ շահամոլ,
8 Նոյնպէս ալ սարկաւագները ըլլան ծանրաբարոյ, ո՛չ երկլեզու, ո՛չ գինեսէր, ո՛չ անարգ շահախնդրութեան ետեւէ եղող.
zohrab-1805▾ eastern-1994▾ western am▾
3:88: Диаконы также [должны быть] честны, не двоязычны, не пристрастны к вину, не корыстолюбивы,
3:8  διακόνους ὡσαύτως σεμνούς, μὴ διλόγους, μὴ οἴνῳ πολλῶ προσέχοντας, μὴ αἰσχροκερδεῖς,
3:8. Διακόνους (To-raisers-through) ὡσαύτως (as-unto-it) σεμνούς , ( to-solemn ,"μὴ (lest) διλόγους , ( to-double-fortheed ,"μὴ (lest) οἴνῳ (unto-a-wine) πολλῷ (unto-much) προσέχοντας , ( to-holding-toward ,"μὴ (lest) αἰσχροκερδεῖς , ( to-en-shamedly-gained ,"
3:8. diaconos similiter pudicos non bilingues non multo vino deditos non turpe lucrum sectantesDeacons in like manner: chaste, not double tongued, not given to much wine, not greedy of filthy lucre:
8. Deacons in like manner grave, not doubletongued, not given to much wine, not greedy of filthy lucre;
Likewise [must] the deacons [be] grave, not doubletongued, not given to much wine, not greedy of filthy lucre:

8: Диаконы также [должны быть] честны, не двоязычны, не пристрастны к вину, не корыстолюбивы,
3:8  διακόνους ὡσαύτως σεμνούς, μὴ διλόγους, μὴ οἴνῳ πολλῶ προσέχοντας, μὴ αἰσχροκερδεῖς,
3:8. diaconos similiter pudicos non bilingues non multo vino deditos non turpe lucrum sectantes
Deacons in like manner: chaste, not double tongued, not given to much wine, not greedy of filthy lucre:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: После епископов апостол переходит к диаконам (о них см. Деян VI:1: и сл. ; Флп. I:1). Как лица, имеющие иерархическую степень, диаконы должны вести себя достойно своего сана. Они должны остерегаться того же, чего остерегаются и епископы, - апостол не считает нужным снова говорить об этом - но, кроме этого, они должны иметь непременно особые свойства, необходимые в их служении.

Честны - (semnouV), т. е. должны держать себя с достоинством.

Не двоязычны, т. е. не должны говорить то так, то иначе об одном и том же деле, к чему они легко могли побуждаться необходимостью входить в постоянные сношения с нуждающимися в помощи от Церкви.

Не пристрастны к вину. Диаконам приходилось постоянно иметь в своих руках запасы вина для вечерей любви.

Некорыстолюбивы. Диаконы имели в своем заведовании денежные суммы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Qualifications of Deacons.A. D. 64.
8 Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; 9 Holding the mystery of the faith in a pure conscience. 10 And let these also first be proved; then let them use the office of a deacon, being found blameless. 11 Even so must their wives be grave, not slanderers, sober, faithful in all things. 12 Let the deacons be the husbands of one wife, ruling their children and their own houses well. 13 For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

We have here the character of deacons: these had the care of the temporal concerns of the church, that is, the maintenance of the ministers and provision for the poor: they served tables, while the ministers or bishops gave themselves only to the ministry of the word and prayer, Acts vi. 2, 4. Of the institution of this office, with that which gave occasion to it, you have an account in Acts vi. 1-7. Now it was requisite that deacons should have a good character, because they were assistants to the ministers, appeared and acted publicly, and had a great trust reposed in them. They must be grave. Gravity becomes all Christians, but especially those who are in the office in the church. Not doubled-tongued; that will say one thing to one and another thing to another, according as their interests leads them: a double tongue comes from a double heart; flatterers and slanderers are double-tongued. Not given to much wine; for this is a great disparagement to any man, especially to a Christian, and one in office, unfits men for business, opens the door to many temptations. Not greedy of filthy lucre; this would especially be bad in the deacons, who were entrusted with the church's money, and, if they were covetous and greedy of filthy lucre, would be tempted to embezzle it, and convert that to their own use which was intended for the public service. Holding the mystery of faith in a pure conscience, v. 9. Note, The mystery of faith is best held in a pure conscience. The practical love of truth is the most powerful preservative from error and delusion. If we keep a pure conscience (take heed of every thing that debauches conscience, and draws us away from God), this will preserve in our souls the mystery of faith. Let these also first be proved, v. 10. It is not fit that the public trusts should be lodged in the hands of any, till they have been first proved, and found fit for the business they are to be entrusted with; the soundness of their judgments, their zeal for Christ, and the blamelessness of their conversation, must be proved. Their wives likewise must have a good character (v. 11); they must be of a grave behaviour, not slanderers, tale-bearers, carrying stories to make mischief and sow discord; they must be sober and faithful in all things, not given to any excess, but trusty in all that is committed to them. All who are related to ministers must double their care to walk as becomes the gospel of Christ, lest, if they in any thing walk disorderly, the ministry be blamed. As he said before of the bishops or ministers, so here of the deacons, they must be the husband of one wife, such as had not put away their wives, upon dislike, and married others; they must rule their children and their own houses well; the families of deacons should be examples to other families. And the reason why the deacons must be thus qualified is (v. 13) because, though the office of a deacon be of an inferior degree, yet it is a step towards the higher degree; and those who had served tables well the church might see cause afterwards to discharge from that service, and prefer to serve in preaching the word and in prayer. Or it may be meant of the good reputation that a man would gain by his fidelity in this office: they will purchase to themselves great boldness in the faith that is in Christ Jesus. Observe, 1. In the primitive church there were but two orders of ministers or officers, bishops and deacons, Phil. i. 1. After-ages have invented the rest. The office of the bishop, presbyter, pastor, or minister, was confined to prayer and to the ministry of the word; and the office of the deacon was confined to, or at least principally conversant about, serving tables. Clemens Romanus, in his epistle to the Christian (cap. 42, 44), speaks very fully and plainly to this effect, that the apostles, foreknowing, by our Lord Jesus Christ, that there would arise in the Christian church a controversy about the name episcopacy, appointed the forementioned orders, bishops and deacons. 2. The scripture-deacon's main employment was to serve tables, and not to preach or baptize. It is true, indeed, that Philip did preach and baptize in Samaria (Acts viii.), but you read that he was an evangelist (Acts xxi. 8), and he might preach and baptize, and perform any other part of the ministerial office, under that character; but still the design of the deacon's office was to mind the temporal concerns of the church, such as the salaries of the ministers and providing for the poor. 3. Several qualifications were very necessary, even for these inferior officers: The deacons must be grave, &c. 4. Some trial should be made of persons' qualifications before they are admitted into office in the church, or have any trust committed to them: Let these also first be proved. 5. Integrity and uprightness in an inferior office are the way to be preferred to a higher station in the church: They purchase to themselves a good degree. 6. This will also give a man great boldness in the faith, whereas a want of integrity and uprightness will make a man timorous, and ready to tremble at his own shadow. The wicked fleeth when no man pursueth, but the righteous are bold as a lion, Prov. xxviii. 1.
Adam Clarke: Commentary on the Bible - 1831
3:8: Likewise must the deacons - The term deacon, διακονος, simply signifies a regular or stated servant: from δια, through or emphatic, and κονεω, to minister or serve. See it explained in the note on Mat 20:26. As nearly the same qualifications were required in the deacons as in the bishops, the reader may consult what is said on the preceding verses.
Grave - Of a sedate and dignified carriage and conduct.
Not double-tongued - Speaking one thing to one person, and another thing to another, on the same subject. This is hypocrisy and deceit. This word might also be translated liars.
Not given to much wine - Neither a drunkard, tippler, nor what is called a jovial companion. All this would be inconsistent with gravity.
Not greedy of filthy lucre - See on Ti1 3:3 (note).
Albert Barnes: Notes on the Bible - 1834
3:8: Likewise must the deacons - On the meaning of the word "deacons," see the notes on Phi 1:1. On their appointment, see the notes, Act 6:1. The word here evidently denotes those who had charge of the temporal affairs of the church, the poor, etc. No qualifications are mentioned, implying that they were to be preachers of the gospel. In most respects, except in regard to preaching, their qualifications were to be the same as those of the "bishops."
Be grave - Serious, sober-minded men. In Act 6:3, it is said that they should be men "of honest report." On the meaning of the word "grave," see the notes on Ti1 3:4. They should be men who by their serious deportment will inspire respect.
Not double-tongued - The word here used δίλογος dilogos - does not occur elsewhere in the New Testament. It means, properly, uttering the same thing twice (from δίς dis and λέγω legō), and then deceitful, or speaking one thing and meaning another. They should be men who can be relied on for the exact truth of what they say, and for the exact fulfillment of their promises.
Not given to much wine - see Ti1 3:3. The word "much" is added here to what is said Ti1 3:2 of the qualification of a bishop. It is not affirmed that it would be proper for the deacon, anymore than the bishop, to indulge in the use of wine in small quantities, but it "is" affirmed that a man who is much given to the use of wine ought not, on any consideration, to be a deacon. It may be remarked here, that this qualification was everywhere regarded as necessary for a minister of religion. Even the pagan priests, on entering a temple, did not drink wine. "Bloomfield." The use of wine, and of strong drinks of all kinds, was absolutely prohibited to the Jewish ministers of every rank when they were about to engage in the service of God; Lev 10:9. Why should it then be anymore proper for a Christian minister to drink wine than for a Jewish or a pagan priest? Shall a minister of the gospel be less holy than they? Shall he have a feebler sense of the purity of his vocation? Shall he be less careful lest he expose himself to the possibility of conducting the services of religion in an irRev_erent and silly manner? Shall he venture to approach the altar of God under the influence of intoxicating drinks, when a sense of propriety restrained the pagan priest, and a solemn statue of Yahweh restrained the Jewish priest from doing it?
Not greedy of filthy lucre - notes, Ti1 3:3. The special reason why this qualification was important in the deacon was, that he would be entrusted with the funds of the church, and might be tempted to appropriate them to his own use instead of the charitable purposes for which they were designed; see this illustrated in the case of Judas, Joh 12:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: the deacons: Act 6:3-6; Phi 1:1
be: Ti1 3:4
doubletongued: Psa 5:9, Psa 12:2, Psa 50:19, Psa 52:2; Rom 3:13; Jam 3:10
not given: Ti1 3:3; Lev 10:9; Eze 44:21
Geneva 1599
(3) Likewise [must] the (e) deacons [be] grave, not doubletongued, not given to much wine, not greedy of filthy lucre;
(3) Likewise the deacons must first be proved, that there may be a good trial of their honesty, truth, sobriety, mind void of covetousness, that they are well instructed in the doctrine of faith, and to be short, of their good conscience and integrity.
(e) These are those that had to look after the poor.
John Gill
Likewise must the deacons be grave,.... The apostle proceeds to give the qualifications, and so the rules for choosing another sort of officers in the church, deacons; whose work and business is, not to preach the Gospel, and administer ordinances; but to take care of the secular affairs of the church, and particularly to serve tables; to provide the bread and wine for the Lord's table, to attend at it, and distribute the elements from the minister to the people, to collect for it, defray the charges of it, and divide what remains among the poor; and they are to take care of the minister's table, that he is provided for in a comfortable way, and to stir up the members to their duty in this respect; and to take care of the poor's table, and distribute what the church collects for them, with simplicity and cheerfulness; and are to be helps to the pastor, in observing the walk of members, in composing differences between them, in visiting the sick and poor, and in preparing matters for church meetings. Their characters are, that they be "grave"; in their speech, gesture, and dress; honest, and of good report among men; and chaste in their words and actions; all which may be signified by the word here used; and the latter may be rather hinted at, because of Nicholas, one of the first deacons, who was charged with uncleanness:
not doubletongued; whose hearts and tongues do not agree together; and who, being a sort of middle persons between the pastor and the members of the church, say one thing to one, and another to the other; which to do is of bad consequence: or who speak well to the poor when they apply to them, and promise them to do them all the service they can, and when it comes to the upshot speak against them:
not given to much wine; which impairs the health, stupefies the mind, and so renders unfit for any such office, as well as wastes the temporal estate; and may lead them to embezzle and consume the church's stock:
not greedy of filthy lucre; for such would withhold from the poor that which is meet for them, and make use of money in their hands, to their own advantage.
John Wesley
Likewise the deacons must he serious - Men of a grave, decent, venerable behaviour. But where are presbyters? Were this order essentially distinct from that of bishops, could the apostle have passed it over in silence? Not desirous of filthy gain - With what abhorrence does he everywhere speak of this! All that is gained (above food and raiment) by ministering in holy things is filthy gain indeed; far more filthy than what is honestly gained by raking kennels, or emptying common sewers.
Robert Jamieson, A. R. Fausset and David Brown
The deacons were chosen by the voice of the people. CYPRIAN [Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, Ti1 4:6; Philem 1:13; and John Mark, Acts 13:5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the "chazzan" covered and uncovered the ark in the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communion table. (See CHRYSOSTOM [19], Homily on Acts; THEOPHYLACT on Luke 19; and BALSAMAN on Canon 22, Council of Laodicea). The appointing of "the seven" in Acts 6:1-7 is perhaps not meant to describe the first appointment of the deacons of the Church. At least the chazzan previously suggested the similar order of deacons.
double-tongued--literally, "of double speech"; saying one thing to this person, and another to that person [THEODORET]. The extensive personal intercourse that deacons would have with the members of the Church might prove a temptation to such a fault. Others explain it, "Saying one thing, thinking another" (Prov 20:19; Gal 2:13). I prefer the former.
not greedy of filthy lucre--All gain is filthy (literally, "base") which is set before a man as a by-end in his work for God [ALFORD] (1Pet 5:2). The deacon's office of collecting and distributing alms would render this a necessary qualification.
3:93:9: այլ ունիցին զխորհուրդս հաւատոցն սո՛ւրբ մտօք[4916]։ [4916] Ոմանք. Զխորհուրդ հաւա՛՛։
9 այլ թող պահեն հաւատի խորհուրդը մաքուր խղճով:
9 Հապա հաւատքին խորհուրդը պահեն մաքուր խղճմտանքով։
այլ ունիցին զխորհուրդ հաւատոցն սուրբ մտօք:

3:9: այլ ունիցին զխորհուրդս հաւատոցն սո՛ւրբ մտօք[4916]։
[4916] Ոմանք. Զխորհուրդ հաւա՛՛։
9 այլ թող պահեն հաւատի խորհուրդը մաքուր խղճով:
9 Հապա հաւատքին խորհուրդը պահեն մաքուր խղճմտանքով։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: хранящие таинство веры в чистой совести.
3:9  ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει.
3:9. ἔχοντας ( to-holding ) τὸ (to-the-one) μυστήριον (to-a-flexerlet) τῆς (of-the-one) πίστεως (of-a-trust) ἐν (in) καθαρᾷ (unto-cleansed) συνειδήσει. (unto-a-seeing-together)
3:9. habentes mysterium fidei in conscientia puraHolding the mystery of faith in a pure conscience.
9. holding the mystery of the faith in a pure conscience.
Holding the mystery of the faith in a pure conscience:

9: хранящие таинство веры в чистой совести.
3:9  ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει.
3:9. habentes mysterium fidei in conscientia pura
Holding the mystery of faith in a pure conscience.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Совесть диаконов должна быть чистою - это вывод из сказанного в 8-м стихе, - чтобы ее состояние было соответственно истинной вере, которая по существу своему есть тайна, т. е. нечто чудесное, не понятное для простого ума, чуждого христианству. Апостол хочет сказать, что только чистая совесть человека и сообразная с нею жизнь дают посторонним некоторое представление о том великом неоцененном сокровище - вере, которое таится в глубине христианской души.
Adam Clarke: Commentary on the Bible - 1831
3:9: Holding the mystery of the faith - Instead of της πιστεως, the faith, one MS. (the readings of which are found in the margin of a copy of Mill's Greek text in the Bodleian library, and which is marked 61 in Griesbach) reads αναστασεως, of the resurrection. This reading, like many others in this MS., is found nowhere else; and is worthy of little regard, but as expressing what appeared to the writer to be the apostle's meaning. One of the greatest mysteries of the faith was undoubtedly the resurrection of the dead; and this was held in a pure conscience when the person so exercised himself as to have a conscience void of offense towards God and towards men. See Act 24:16. What has been since called Antinomianism, that is, making void the moral law, by a pretended faith in the righteousness of Christ, is that which the apostle has here particularly in view.
Albert Barnes: Notes on the Bible - 1834
3:9: Holding the mystery of the faith - On the word "mystery," see notes on Co1 2:7. It means that which had been concealed, or hidden, but which was now Rev_ealed. The word "faith" here, is synonymous with "the gospel;" and the sense is, that he should hold firmly the great doctrines of the Christian religion which had been so long concealed from people, but which were now Rev_ealed. The reason is obvious. Though not a preacher, yet his influence and example would be great, and a man who held material error ought not to be in office.
In a pure conscience - A mere orthodox faith was not all that was necessary, for it was possible that a man might be professedly firm in the belief of the truths of Revelation, and yet be corrupt at heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: Holding: Ti1 1:5, Ti1 1:19
the mystery: Ti1 3:16; Jo2 1:9, Jo2 1:10
Geneva 1599
Holding the (f) mystery of the faith in a pure conscience.
(f) The doctrine of the Gospel, which is indeed a mystery: for flesh and blood do not reveal it.
John Gill
Holding the mystery of the faith,.... The doctrine of the Gospel, called the "faith", because it contains things to be believed; proposes Christ the object of faith; is the means by which faith comes, and is unprofitable without it: it is called "the mystery", because it is of divine revelation, and could have never been discovered by human reason; and now it is revealed, the modus of many things contained in it remains a mystery; several of the doctrines of it are mysterious ones, particularly the doctrine of the Trinity; and which the ancient Jews call by this very name, (a) , "the mystery of faith"; the incarnation of the Son of God, the union of the saints to Christ, and their communion with him, and the resurrection of the dead, with others. Now this mysterious doctrine of faith is to be held by deacons; they are to profess it, and to hold fast the profession of it and that
in a pure conscience; with a conscience sprinkled by the blood of Christ; with a conscience void of offence both towards God and man; with a suitable life and conversation; a conversation becoming the Gospel of Christ, and by which it is adorned: and this part of their character is necessary, that such may be able to instruct and establish those who are weak in the faith, and oppose and refute the erroneous, and also recommend the Gospel by their own example; otherwise should their principles or practices be bad, their influence on others might be very pernicious and fatal.
(a) Zohar in Gen. fol. 12. 4. & 13. 1, 2. & in Exod. fol. 66. 3.
John Wesley
Holding fast the faith in a pure conscience - Steadfast in faith, holy in heart and life.
Robert Jamieson, A. R. Fausset and David Brown
the mystery of the faith--holding the faith, which to the natural man remains a mystery, but which has been revealed by the Spirit to them (Rom 16:25; 1Cor 2:7-10), in a pure conscience (Ti1 1:5, Ti1 1:19). ("Pure," that is, in which nothing base or foreign is intermixed [TITTMANN]). Though deacons were not ordinarily called on to preach (Stephen and Philip are not exceptions to this, since it was as evangelists, rather than as deacons, they preached), yet as being office-bearers in the Church, and having much intercourse with all the members, they especially needed to have this characteristic, which every Christian ought to have.
3:103:10: Ինքեանք նախ փորձեսցին, եւ ապա ՚ի պաշտօնն մատիցեն, զի անարա՛տք իցեն[4917]։ [4917] Ոմանք. Փորձիցին... ՚ի պաշտօն մա՛՛։
10 Նախ իրենք թող փորձի ենթարկուեն եւ եթէ անմեղադրելի գտնուեն, ապա պաշտօն կատարեն:
10 Եւ ասոնք ալ առաջ թող փորձուին ու ետքը՝ եթէ անմեղադրելի գտնուին, սարկաւագութեան պաշտօնը կատարեն։
Ինքեանք նախ փորձեսցին, եւ ապա ի պաշտօնն մատիցեն, զի անարատք իցեն:

3:10: Ինքեանք նախ փորձեսցին, եւ ապա ՚ի պաշտօնն մատիցեն, զի անարա՛տք իցեն[4917]։
[4917] Ոմանք. Փորձիցին... ՚ի պաշտօն մա՛՛։
10 Նախ իրենք թող փորձի ենթարկուեն եւ եթէ անմեղադրելի գտնուեն, ապա պաշտօն կատարեն:
10 Եւ ասոնք ալ առաջ թող փորձուին ու ետքը՝ եթէ անմեղադրելի գտնուին, սարկաւագութեան պաշտօնը կատարեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: И таких надобно прежде испытывать, потом, если беспорочны, [допускать] до служения.
3:10  καὶ οὖτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες.
3:10. καὶ (And) οὗτοι (the-ones-these) δὲ (moreover) δοκιμαζέσθωσαν (they-should-be-assessed-to) πρῶτον, (to-most-before) εἶτα (if-to-the-ones) διακονείτωσαν (they-should-raise-through-unto) ἀνέγκλητοι ( un-callable-in ) ὄντες . ( being )
3:10. et hii autem probentur primum et sic ministrent nullum crimen habentesAnd let these also first be proved: and so let them minister, having no crime.
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; then let them use the office of a deacon, being [found] blameless:

10: И таких надобно прежде испытывать, потом, если беспорочны, [допускать] до служения.
3:10  καὶ οὖτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες.
3:10. et hii autem probentur primum et sic ministrent nullum crimen habentes
And let these also first be proved: and so let them minister, having no crime.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: По-видимому, в апостольское время производилось церковною общиною и ее представителями-епископами тщательное исследование относительно лиц, предназначаемых на диаконское служение.
Adam Clarke: Commentary on the Bible - 1831
3:10: Let these - be proved - Let them not be young converts, or persons lately brought to the knowledge of the truth. This is the same in spirit with what is required of the bishops, Ti1 3:6.
Let no man be put into an office in the Church till he has given full proof of his sincerity and steadiness, by having been for a considerable time a consistent private member of the Church.
Being found blameless - Ανεγκλητοι οντες· Being irreproachable; persons against whom no evil can be proved. The same as in Ti1 3:2, though a different word is used. See the note on Ti1 3:2.
Albert Barnes: Notes on the Bible - 1834
3:10: And let these also first be proved - That is, tried or tested in regard to the things which were the proper qualifications for the office. This does not mean that they were to be employed as "preachers," but that they were to undergo a proper trial in regard to their fitness for the office which they were to fill. They were not to be put into it without any opportunity of knowing what they were. It should be ascertained that they were grave, serious, temperate, trustworthy men; men who were sound in the faith, and who would not dishonor the office. It is not said here that there should be a "formal" trial, as if they were candidates for this office; but the meaning is, that they should have had an opportunity of making their character known, and should have gained such respect for their piety, and their other qualifications, that there would be reason to believe that they would perform the functions of the office well. Thus, in Act 6:3, when deacons were first appointed, the church was directed to "look out seven men of honest report," who might be appointed to the office.
Then let them use the office of a deacon - Let them be appointed to this office, and fulfil its duties.
Being found blameless - If nothing can be alleged against their character see the notes on Ti1 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: let these: Ti1 3:6, Ti1 5:22; Jo1 4:1
use: Ti1 3:13; Act 6:1, Act 6:2
being: Ti1 3:2; Co1 1:8; Col 1:22; Tit 1:6, Tit 1:7
John Gill
And let these also first be proved,.... Not that they should be tried in any part of the deacon's office, to see how capable they are of performing it; but their internal and external characters are to be looked into and examined, and if they appear, to be right, then they are to be approved of, chosen and called unto, and invested with the office:
then let them use the office of a deacon; let them be employed and minister in the several parts and branches of that office:
being found blameless; not without sin, but free from any gross and enormous one; not before God, but in the sight of men; See Gill on Ti1 3:2.
John Wesley
Let these he proved first - Let a trial be made how they believe. Then let them minister - Let them be fixed in that office.
Robert Jamieson, A. R. Fausset and David Brown
"And moreover," &c. [ALFORD].
be proved--not by a period of probation, but by a searching inquiry, conducted by Timothy, the ordaining president (Ti1 5:22), whether they be "blameless"; then when found so, "let them act as deacons."
blameless--Greek, "unexceptionable"; as the result of public investigation unaccused [TITTMANN].
3:113:11: Նոյնպէս եւ կանայք նոցա պարկե՛շտք. մի՛ չարախօսք, հե՛զք՝ հաւատարի՛մք յամենայնի։
11 Նոյնպէս եւ նրանց կանայք թող լինեն պարկեշտ, ոչ չարախօս, հեզ, հաւատարիմ ամէն ինչում:
11 Նոյնպէս ալ անոնց կիները ծանրաբարոյ ըլլան, ո՛չ չարախօս, հապա զգաստ, ամէն բանի մէջ հաւատարիմ։
Նոյնպէս եւ կանայք նոցա պարկեշտք. մի՛ չարախօսք, [11]հեզք, հաւատարիմք յամենայնի:

3:11: Նոյնպէս եւ կանայք նոցա պարկե՛շտք. մի՛ չարախօսք, հե՛զք՝ հաւատարի՛մք յամենայնի։
11 Նոյնպէս եւ նրանց կանայք թող լինեն պարկեշտ, ոչ չարախօս, հեզ, հաւատարիմ ամէն ինչում:
11 Նոյնպէս ալ անոնց կիները ծանրաբարոյ ըլլան, ո՛չ չարախօս, հապա զգաստ, ամէն բանի մէջ հաւատարիմ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: Равно и жены [их должны быть] честны, не клеветницы, трезвы, верны во всем.
3:11  γυναῖκας ὡσαύτως σεμνάς, μὴ διαβόλους, νηφαλίους, πιστὰς ἐν πᾶσιν.
3:11. γυναῖκας (To-women) ὡσαύτως (as-unto-it) σεμνάς , ( to-solemn ,"μὴ (lest) διαβόλους , ( to-casted-through ," νηφαλίους , ( to-sobered-belonged ," πιστὰς ( to-trusted ) ἐν (in) πᾶσιν . ( unto-all )
3:11. mulieres similiter pudicas non detrahentes sobrias fideles in omnibusThe women in like manner: chaste, not slanderers, but sober, faithful in all things.
11. Women in like manner grave, not slanderers, temperate, faithful in all things.
Even so [must their] wives [be] grave, not slanderers, sober, faithful in all things:

11: Равно и жены [их должны быть] честны, не клеветницы, трезвы, верны во всем.
3:11  γυναῖκας ὡσαύτως σεμνάς, μὴ διαβόλους, νηφαλίους, πιστὰς ἐν πᾶσιν.
3:11. mulieres similiter pudicas non detrahentes sobrias fideles in omnibus
The women in like manner: chaste, not slanderers, but sober, faithful in all things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Равно и жены (прибавление "их" - лишнее против текста). Здесь естественнее всего видеть диаконисс, а не жен диаконов, потому что было бы странно, если бы апостол выставлял известные требования только относительно жен диаконов и умолчал о требованиях, каким должны удовлетворять супруги епископов и пресвитеров. Степень диакониссы - не иерархическая. Диаконисса просто являлась помощницей пресвитера или епископа, хотя, правда, получала особое торжественное посвящение на это служение. Первое упоминание о диакониссе находим в Рим (XVI:1), но там ей дано название диакон (diakonon) термин "диаконисса" стал употребляться в позднейшее время - примерно около 4-го века.

Не клеветницы. Женщинам по преимуществу свойственна страсть к пересудам и сплетням. Диакониссы должны воздерживаться от этого.
Adam Clarke: Commentary on the Bible - 1831
3:11: Even so must their wives be grave - I believe the apostle does not mean here the wives either of the bishops or deacons in particular, but the Christian women in general. The original is simply: Γυναικας ὡσαυτως σεμνας· Let the women likewise be grave. Whatever is spoken here becomes women in general; but if the apostle had those termed deaconesses in his eye, which is quite possible, the words are peculiarly suitable to them. That there was such an order in the apostolic and primitive Church, and that they were appointed to their office by the imposition of hands, has already been noticed on Rom 16:1 (note). Possibly, therefore, the apostle may have had this order of deaconesses in view, to whom it was as necessary to give counsels and cautions as to the deacons themselves; and to prescribe their qualifications, lest improper persons should insinuate themselves into that office.
Not slanderers - Μη διαβολους· Literally, not devils. See on Ti1 3:7 (note) This may be properly enough translated slanderers, backbiters, tale-bearers, etc., for all these are of their father, the devil, and his lusts they will do. Let all such, with the vast tribe of calumniators and dealers in scandal, remember that the apostle ranks them all with malicious, fallen spirits; a consideration which one would suppose might be sufficient to deter them from their injurious and abominable conduct.
Sober - See on Ti1 3:2 (note)
Faithful in all things - The deaconesses had much to do among the poor, and especially among poor women, in dispensing the bounty of the Church. They were not only faithfully to expend all they had got, and for the purpose for which they got it; but they must do this with impartiality, showing no respect of persons, the degree of distress being the only rule by which the distribution was to be regulated.
Albert Barnes: Notes on the Bible - 1834
3:11: Even so must their wives be grave - Chrysostom, Theophylact, Grotius, Bloomfield, and many others, suppose that by the word "wives," here, (γυνᾶικας gunaikas), the apostle means "deaconesses." Clarke supposes that it refers to women in general. The reason assigned for supposing that it does not refer to the wives of deacons, as such, is, that nothing is said of the qualifications of the wives of bishops - a matter of as much importance as that of the character of the wife of a deacon; and that it cannot be supposed that the apostle would specify the one without some allusion to the other. But that the common interpretation, which makes it refer to the wives of deacons, as such, is to be adhered to, seems to me to be clear. Because:
(1) it is the obvious and natural interpretation.
(2) the word here used - "wives" - is never used of itself to denote deaconesses.
(3) if the apostle had meant deaconesses, it would have been easy to express it without ambiguity; compare notes, Rom 16:1.
(4) what is here mentioned is important, whether the same thing is mentioned of bishops or not.
(5) in the qualifications of bishops, the apostle had made a statement respecting his family, which made any specification about the particular members of the family unnecessary. He was to be one who presided in a proper manner over his own house, or who had a well-regulated family; Ti1 3:4-5. By a comparison of this passage, also, with Tit 2:3-4, which bears a strong resemblance to this, it would seem that it was supposed that the deacons would be taken from those who were advanced in life, and that their wives would have some superintendence over the younger females of the church. It was, therefore, especially important that they should be persons whose influence would be known to be decidedly favorable to piety. No one can doubt that the character of a woman may be such, that it is not desirable that her husband should be an officer in the church. A bad woman ought not to be entrusted with any additional power or influence.
Grave - notes, Ti1 3:4.
Not slanderers - compare Tit 2:3, "Not false accusers." The Greek word is διαβόλους diabolous - "devils." It is used here in its original and proper sense, to denote a "calumniator," "slanderer," or "accuser." It occurs in the same sense in Ti2 3:3, and Tit 2:3. Elsewhere in the New Testament, it is uniformly rendered "devil" (compare notes, Mat 4:1), and is given to Satan, the prince of the fallen angels Mat 9:34, by way of eminence, as "the accuser;" compare Job 1:6-11 notes, and Rev 12:10 note. Here it means that they should not be women who were in the habit of calumniating others, or aspersing their character. Mingling as they would with the church, and having an opportunity to claim acquaintance with many, it would be in their power, if they chose, to do great injury to the character of others.
Sober - notes, Ti1 3:2.
Faithful in all things - To their husbands, to their families, to the church, to the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: their: Lev 21:7, Lev 21:13-15; Eze 44:22; Luk 1:5-6; Tit 2:3
be: Ti1 3:4
not: Psa 15:3, Psa 50:20, Psa 101:5; Pro 10:18, Pro 25:13; Jer 9:4; Mat 4:1; Joh 6:70; Ti2 3:3; Tit 2:3 *Gr: Rev 12:9, Rev 12:10
sober: Ti1 3:2; Th1 5:6-8; Ti2 4:5; Tit 3:2 *Gr: Pe1 5:8
faithful: Ti1 1:12, Ti1 6:2
Geneva 1599
(4) Even so [must their] wives [be] grave, not slanderers, sober, faithful in all things.
(4) Regard must also be had for the pastor's and deacon's wives.
John Gill
Even so must their wives be grave,.... Some instead of "wives" read "women", and understand them of deaconesses, such as were in the primitive churches; whose business it was to visit the poor and sick sisters of the church, and take care of things belonging to them; but it is better to interpret the words of the wives of the deacons, who must be as their husbands, "grave" in speech, gesture, and dress, of an honest report, a good behaviour, and chaste conversation; which will reflect honour and credit to their husbands:
not slanderers; or accusers, and so act like devils, as the word is sometimes rendered; for should they act such a part, and accuse either the poor, or any of the members of the church wrongfully, or on any trifling occasion, as persons addicted to this vice are wont to do, it would be of bad consequence: and they also should be
sober, temperate, not given to wine; excessive drinking is very scandalous in the female sex; and is the rather mentioned here, because women in the eastern countries were too frequently addicted to it:
faithful in all things; as in the marriage bed, so with whatsoever else they are intrusted with in the family, and civil concerns of their husbands; and this is the rather observed, because the wives of deacons may be sometimes intrusted with the church's stock in their husband's absence, to impart to the poor.
John Wesley
Faithful in all things - Both to God, their husbands, and the poor.
Robert Jamieson, A. R. Fausset and David Brown
their wives--rather, "the women," that is, the deaconesses. For there is no reason that special rules should be laid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of "their" (not in the Greek). Also the Greek for "even so" (the same as for "likewise," Ti1 3:8, and "in like manner," Ti1 2:9), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as Phœbe was at Cenchrea (Rom 16:1, "servant," Greek, "deaconess"), yet no mention is made of them in this Epistle if not here; whereas, supposing them to be meant here, the third chapter embraces in due proportion all the persons in the service of the Church. Naturally after specifying the qualifications of the deacon, Paul passes to those of the kindred office, the deaconess. "Grave" occurs in the case of both. "Not slanderers" here, answers to "not double-tongued" in the deacons; so "not false accusers" (Tit 2:3). "Sober" here answers to "not given to much wine," in the case of the deacons (Ti1 3:8). Thus it appears he requires the same qualifications in female deacons as in deacons, only with such modifications as the difference of sex suggested. PLINY, in his celebrated letter to Trajan, calls them "female ministers."
faithful in all things--of life as well as faith. Trustworthy in respect to the alms committed to them and their other functions, answering to "not greedy of filthy lucre," Ti1 3:8, in the case of the deacons.
3:123:12: Սարկաւագ լինի՛ցին միո՛յ կնոջ արք. որոց որդւոց իւրեանց բարւոք վերակացու լիեալ իցեն, եւ տանց իւրեանց[4918]. [4918] Ոմանք. Սարկաւագք լինիցին։ Ուր Ոսկան. Սարկաւագունք լի՛՛... որք որդւոց իւրեանց։ Յօրինակին պակասէր. Արք, որոց որդւոց իւ՛՛։
12 Սարկաւագները թող մէ՛կ կնոջ մարդ լինեն, իրենց որդիներին եւ իրենց տները լաւ կառավարեն,
12 Սարկաւագները թող մէկ կնոջ այր ըլլան եւ իրենց զաւակներուն ու իրենց տանը աղէկ վերակացութիւն թող ընեն
Սարկաւագք լինիցին միոյ կնոջ արք, որոց որդւոց իւրեանց բարւոք վերակացու լիեալ իցեն եւ տանց իւրեանց:

3:12: Սարկաւագ լինի՛ցին միո՛յ կնոջ արք. որոց որդւոց իւրեանց բարւոք վերակացու լիեալ իցեն, եւ տանց իւրեանց[4918].
[4918] Ոմանք. Սարկաւագք լինիցին։ Ուր Ոսկան. Սարկաւագունք լի՛՛... որք որդւոց իւրեանց։ Յօրինակին պակասէր. Արք, որոց որդւոց իւ՛՛։
12 Սարկաւագները թող մէ՛կ կնոջ մարդ լինեն, իրենց որդիներին եւ իրենց տները լաւ կառավարեն,
12 Սարկաւագները թող մէկ կնոջ այր ըլլան եւ իրենց զաւակներուն ու իրենց տանը աղէկ վերակացութիւն թող ընեն
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Диакон должен быть муж одной жены, хорошо управляющий детьми и домом своим.
3:12  διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες, τέκνων καλῶς προϊστάμενοι καὶ τῶν ἰδίων οἴκων·
3:12. διάκονοι (Raisers-through) ἔστωσαν (they-should-be) μιᾶς (of-one) γυναικὸς (of-a-woman) ἄνδρες, (men,"τέκνων (of-producees) καλῶς (unto-seemly) προϊστάμενοι ( standing-before ) καὶ (and) τῶν (of-the-ones) ἰδίων ( of-private-belonged ) οἴκων: (of-houses)
3:12. diacones sint unius uxoris viri qui filiis suis bene praesunt et suis domibusLet deacons be the husbands of one wife: who rule well their children and their own houses.
12. Let deacons be husbands of one wife, ruling children and their own houses well.
Let the deacons be the husbands of one wife, ruling their children and their own houses well:

12: Диакон должен быть муж одной жены, хорошо управляющий детьми и домом своим.
3:12  διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες, τέκνων καλῶς προϊστάμενοι καὶ τῶν ἰδίων οἴκων·
3:12. diacones sint unius uxoris viri qui filiis suis bene praesunt et suis domibus
Let deacons be the husbands of one wife: who rule well their children and their own houses.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: См. ст. 2: и 4.
Adam Clarke: Commentary on the Bible - 1831
3:12: Let the deacons be the husbands of one wife - This is the same that is required of the bishops. See on Ti1 3:2 (note) Ti1 3:4 (note), and Ti1 3:5 (note).
Albert Barnes: Notes on the Bible - 1834
3:12: Let the deacons be the husbands of one wife - notes, Ti1 3:2.
Ruling their children and their own houses well - notes, Ti1 3:4-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: Ti1 3:2, Ti1 3:4, Ti1 3:5
Geneva 1599
(5) Let the deacons be the husbands of one wife, ruling their children and their own houses well.
(5) They that have than one wife, at one time, must neither by called to be ministers, nor to be deacons.
John Gill
Let the deacons be the husbands of one wife,.... See Gill on Ti1 3:2.
ruling their children and their own houses well. These qualifications are the same with those of the bishop or elder; See Gill on Ti1 3:4.
Robert Jamieson, A. R. Fausset and David Brown
husbands of one wife--(See on Ti1 3:2).
ruling their children--There is no article in the Greek, "ruling children"; implying that he regarded the having children to rule as a qualification (Ti1 3:4; Tit 1:6).
their own houses--as distinguished from "the Church of God" (see on Ti1 3:5). In the case of the deacons, as in that of the bishops, he mentions the first condition of receiving office, rather than the special qualifications for its discharge. The practical side of Christianity is the one most dwelt on in the Pastoral Epistles, in opposition to the heretical teachers; moreover, as the miraculous gifts began to be withdrawn, the safest criterion of efficiency would be the previous moral character of the candidate, the disposition and talent for the office being presupposed. So in Acts 6:3, a similar criterion was applied, "Look ye out among you seven men of honest report." Less stress is laid on personal dignity in the case of the deacon than in that of the bishop (compare Notes, see on Ti1 3:2-3).
3:133:13: զի որ բարւոքն պաշտիցեն, աշտիճա՛ն բարի անձանց իւրեանց շահին, եւ բազո՛ւմ համարձակութիւն ՚ի հաւատսն՝ որ ՚ի Քրիստոս Յիսուս։ վջ
13 որովհետեւ այն սարկաւագները, որ լաւ են ծառայում, իրենց համար շահում են բարի աստիճան եւ մեծ համարձակութիւն կ’ունենան ի Քրիստոս Յիսուս իրենց ունեցած հաւատի մէջ:
13 Քանզի անոնք որ սարկաւագութեան պաշտօնը աղէկ կը կատարեն, բարի աստիճան մը կը շահին ու Քրիստոս Յիսուսին վրայ եղած հաւատքին մէջ՝ շատ համարձակութիւն։
զի որ բարւոքն պաշտիցեն` աստիճան բարի անձանց իւրեանց շահին, եւ բազում համարձակութիւն ի հաւատսն որ ի Քրիստոս Յիսուս:

3:13: զի որ բարւոքն պաշտիցեն, աշտիճա՛ն բարի անձանց իւրեանց շահին, եւ բազո՛ւմ համարձակութիւն ՚ի հաւատսն՝ որ ՚ի Քրիստոս Յիսուս։ վջ
13 որովհետեւ այն սարկաւագները, որ լաւ են ծառայում, իրենց համար շահում են բարի աստիճան եւ մեծ համարձակութիւն կ’ունենան ի Քրիստոս Յիսուս իրենց ունեցած հաւատի մէջ:
13 Քանզի անոնք որ սարկաւագութեան պաշտօնը աղէկ կը կատարեն, բարի աստիճան մը կը շահին ու Քրիստոս Յիսուսին վրայ եղած հաւատքին մէջ՝ շատ համարձակութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Ибо хорошо служившие приготовляют себе высшую степень и великое дерзновение в вере во Христа Иисуса.
3:13  οἱ γὰρ καλῶς διακονήσαντες βαθμὸν ἑαυτοῖς καλὸν περιποιοῦνται καὶ πολλὴν παρρησίαν ἐν πίστει τῇ ἐν χριστῶ ἰησοῦ.
3:13. οἱ (the-ones) γὰρ (therefore) καλῶς (unto-seemly) διακονήσαντες ( having-raised-through-unto ,"βαθμὸν (to-a-stepping-of) ἑαυτοῖς (unto-selves) καλὸν (to-seemly) περιποιοῦνται ( they-do-about-unto ) καὶ (and) πολλὴν (to-much) παρρησίαν (to-an-all-uttering-unto) ἐν (in) πίστει (unto-a-trust) τῇ (unto-the-one) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ. (unto-an-Iesous)
3:13. qui enim bene ministraverint gradum sibi bonum adquirent et multam fiduciam in fide quae est in Christo IesuFor they that have ministered well shall purchase to themselves a good degree and much confidence in the faith which is in Christ Jesus.
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.
For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus:

13: Ибо хорошо служившие приготовляют себе высшую степень и великое дерзновение в вере во Христа Иисуса.
3:13  οἱ γὰρ καλῶς διακονήσαντες βαθμὸν ἑαυτοῖς καλὸν περιποιοῦνται καὶ πολλὴν παρρησίαν ἐν πίστει τῇ ἐν χριστῶ ἰησοῦ.
3:13. qui enim bene ministraverint gradum sibi bonum adquirent et multam fiduciam in fide quae est in Christo Iesu
For they that have ministered well shall purchase to themselves a good degree and much confidence in the faith which is in Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Некоторые под словом "степень" (baqmon) понимают положение человека в обществе и переводят: "диакон, хорошо отправляя свою должность, достигает всеобщего уважения". Но такое толкование слишком далеко от прямого смысла выражения "степень добрая". Естественнее толкование некоторых св. отцов, которые выражение "степень добрая" считают техническим термином для обозначения степени епископства. И в самом деле, это выражение напоминает собою выражение первого стиха: "если кто епископства желает, доброго дела желает".

И великое дерзновение в вере во Христа Иисуса, т. е. и внутренне они становятся удовлетворенными, чувствуют особую духовную радость, какую дает сознание верного исполнения возложенного на них Христом служения.
Adam Clarke: Commentary on the Bible - 1831
3:13: That have used the office of a deacon well - They who, having been tried or proved, Ti1 3:10, have shown by their steadiness, activity, and zeal, that they might be raised to a higher office, are here said to have purchased to themselves a good degree, βαθμον καλον· for, instead of having to administer to the bodies and bodily wants of the poor, the faithful deacons were raised to minister in holy things; and, instead of ministering the bread that perisheth, they were raised to the presbyterate or episcopate, to minister the bread of life to immortal souls. And hence the apostle adds; And great boldness in the faith; πολλην παρῥησιαν, great liberty of speech; i.e. in teaching the doctrines of Christianity, and in expounding the Scriptures, and preaching. It seems to have been a practice dictated by common sense, that the most grave and steady of the believers should be employed as deacons; the most experienced and zealous of the deacons should be raised to the rank of elders; and the most able and pious of the elders be consecrated bishops. As to a bishop of bishops, that age did not know such. The pope of Rome was the first who took this title. The same office, but not with the same powers nor abuse, is found in the patriarch of the Greek Church, and the archbishop of the Protestant Church. As the deacon had many private members under his care, so the presbyter or elder had several deacons under his care; the bishop, several presbyters; and the archbishop, several bishops. But I speak now more of the modern than of the ancient Church. The distinction in some of these offices is not so apparent in ancient times; and some of the offices themselves are modern, or comparatively so. But deacon, presbyter, and bishop, existed in the apostolic Church, and may therefore be considered of Divine origin.
Albert Barnes: Notes on the Bible - 1834
3:13: For they that have used the office of a deacon well - Margin, "ministered." The Greek word is the same as deacon, meaning ministering, or serving in this office. The sense would be well expressed by the phrase, "deaconizing well." The "word" implies nothing as to the exact nature of the office.
Purchase to themselves - Procure for themselves; see this word explained in the notes on Act 20:28.
A good degree - The word here used (βαθμός bathmos) occurs nowhere else in the New Testament. It means, properly, "a step," as of a stair; and the fair meaning is that of going up higher, or taking an additional step of dignity, honor, or standing. So far as the "word" is concerned, it may mean either an advance in office, in dignity, in respectability, or in influence. It cannot certainly be inferred that the apostle referred to a higher grade of "office;" for all that the word essentially conveys is, that, by exercising this office well, a deacon would secure additional respectability and influence in the church. Still, it is possible that those who had performed the duties of this office well were appointed to be preachers. They may have shown so much piety, prudence, good sense, and ability to preside over the church, that it was judged proper that they should be advanced to the office of bishops or pastors of the churches. Such a course would not be unnatural. This is, however, far from teaching that the office of a deacon is a subordinate office, "with a view" to an ascent to a higher grade.
And great boldness in the faith - The word here rendered "boldness" properly refers to boldness "in speaking;" see it explained in the Act 4:13 note; Co2 3:12 note; Phi 1:20 note. But the word is commonly used to denote boldness of any kind - openness, frankness, confidence, assurance; Joh 8:13, Joh 8:26; Mar 8:32; Co2 7:4. As it is here connected with "faith" - "boldness in the faith" - it means, evidently, not so much public speaking, as a manly and independent exercise of faith in Christ. The sense is, that by the faithful performance of the duties of the office of a deacon, and by the kind of experience which a man would have in that office, he would establish a character of firmness in the faith, which would show that he was a decided Christian. This passage, therefore, cannot be fairly used to prove that the deacon was "a preacher," or that he belonged to a grade of ministerial office from which he was regularly to rise to that of a presbyter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: they: Mat 25:21; Luk 16:10-12, Luk 19:17
used: or, ministered, Mat 20:28; Rom 12:7, Rom 12:8; Co1 16:15; Heb 6:10; Pe1 4:10, Pe1 4:11
degree: Act 21:35 *Gr.
great: Act 6:5, Act 6:8, Act 6:15, Act 7:1-53; Phi 1:14; Th1 2:2; Ti2 2:1
Geneva 1599
For they that have used the office of a deacon well purchase to themselves a good (g) degree, and (h) great boldness in the faith which is in Christ Jesus.
(g) Honour and estimation.
(h) Bold and assured confidence without fear.
John Gill
For they that have used the office of a deacon well,.... With diligence and faithfulness, with simplicity and cheerfulness; taking good care of the minister and poor, and of the discipline of God's house:
purchase to themselves a good degree; not an higher office, as that of presbytery or episcopacy, which is a sense calculated to serve a hierarchy; nor a degree in glory and happiness hereafter; but rather an increase of gifts and grace; or a degree of respect and honour in the church: or the sense is, they possess and enjoy, which is the meaning of the word rendered "purchase", a very honourable office in the church; and which is so to them, they using it well, and discharging it in an honourable manner; unless the apostle should design what the Jews called , "a degree of faith": (b) but that is expressed in the next clause:
and great boldness in the faith, which is in Christ Jesus: either in the exercise of the grace of faith at the throne of grace; or in asserting the doctrine of faith before men; and in reproving either for error or immorality: all which may be boldly done by those who use this office well.
(b) Zohar in Exod. fol. 36. 3.
John Wesley
They purchase a good degree - Or step, toward some higher office. And much boldness - From the testimony of a good conscience.
Robert Jamieson, A. R. Fausset and David Brown
purchase to themselves a good degree--literally, "are acquiring . . . a . . . step." Understood by many as "a higher step," that is, promotion to the higher office of presbyter. But ambition of rising seems hardly the motive to faithfulness which the apostle would urge; besides, it would require the comparative, "a better degree." Then the past aorist participle, "they that used the office of deacon well," implies that the present verb, "are acquiring to themselves boldness," is the result of the completed action of using the diaconate well. Also, Paul would not probably hold out to every deacon the prospect of promotion to the presbytery in reward of his service. The idea of moving upwards in Church offices was as yet unknown (compare Rom 12:7, &c.; 1Cor 12:4-11). Moreover, there seems little connection between reference to a higher Church rank and the words "great boldness." Therefore, what those who have faithfully discharged the diaconate acquire for themselves is "a good standing-place" [ALFORD] (a well-grounded hope of salvation) against the day of judgment, Ti1 6:19; 1Cor 3:13-14 (the figurative meaning of "degree" or "step," being the degree of worth which one has obtained in the eye of God [WIESINGER]); and boldness (resting on that standing-place"), as well for preaching and admonishing others now (Eph 6:19; a firm standing forth for the truth against error), as also especially in relation to God their coming Judge, before whom they may be boldly confident (Acts 24:16; 1Jn 2:28; 1Jn 3:21; 1Jn 4:17; Heb 4:16).
in the faith--rather as Greek, "in faith," that is, boldness resting on their own faith.
which is in Christ Jesus--resting in Christ Jesus.
3:143:14: Զայս գրեմ առ քեզ, զի ակնունիմ՝ ՚ի մօտո՛յ գալ.
14 Քեզ գրում եմ այս բանը, որովհետեւ յոյս ունեմ, որ շուտով կը գամ:
14 Այս բաները կը գրեմ քեզի, թէեւ կը յուսամ մօտերս քեզի գալ,
Զայս գրեմ առ քեզ, զի ակն ունիմ ի մօտոյ գալ:

3:14: Զայս գրեմ առ քեզ, զի ակնունիմ՝ ՚ի մօտո՛յ գալ.
14 Քեզ գրում եմ այս բանը, որովհետեւ յոյս ունեմ, որ շուտով կը գամ:
14 Այս բաները կը գրեմ քեզի, թէեւ կը յուսամ մօտերս քեզի գալ,
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Сие пишу тебе, надеясь вскоре придти к тебе,
3:14  ταῦτά σοι γράφω, ἐλπίζων ἐλθεῖν πρὸς σὲ ἐν τάχει·
3:14. Ταῦτά (To-the-ones-these) σοι (unto-thee) γράφω, (I-scribe) ἐλπίζων (expecting-to) ἐλθεῖν (to-have-had-came) [πρὸς "[toward) σὲ] (to-THEE]"ἐν (in) τάχει, (unto-a-quickness,"
3:14. haec tibi scribo sperans venire ad te citoThese things I write to thee, hoping that I shall come to thee shortly.
14. These things write I unto thee, hoping to come unto thee shortly;
These things write I unto thee, hoping to come unto thee shortly:

14: Сие пишу тебе, надеясь вскоре придти к тебе,
3:14  ταῦτά σοι γράφω, ἐλπίζων ἐλθεῖν πρὸς σὲ ἐν τάχει·
3:14. haec tibi scribo sperans venire ad te cito
These things I write to thee, hoping that I shall come to thee shortly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Мысль вставочная. Апостол, опасаясь, чтобы Тимофей не подумал, что апостол пишет ему ввиду того, что сам уже не надеется увидаться с ним в Ефесе, говорит, что он придет к Тимофею и даже может быть скорее, чем тот ожидает (tacion - по-русски неточно: вскоре).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Mystery of Godliness.A. D. 64.
14 These things write I unto thee, hoping to come unto thee shortly: 15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. 16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

He concludes the chapter with a particular direction to Timothy. He hoped shortly to come to him, to give him further directions and assistance in his work, and to see that Christianity was well planted, and took root well, at Ephesus; he therefore wrote the more briefly to him. But he wrote lest he should tarry long, that Timothy might know how to behave himself in the house of God, how to conduct himself as became an evangelist, and the apostle's substitute. Observe,

I. Those who are employed in the house of God must see to it that they behave themselves well, lest they bring reproach upon the house of God, and that worthy name by which they are called. Ministers ought to behave themselves well, and to look not only to their praying and preaching, but to their behaviour: their office binds them to their good behaviour, for any behaviour will not do in this case. Timothy must know how to behave himself, not only in the particular church where he was now appointed to reside for some time, but being an evangelist, and the apostle's substitute, he must learn how to behave himself in other churches, where he should in like manner be appointed to reside for some time; and therefore it is not the church of Ephesus, but the catholic church, which is here called the house of God, which is the church of the living God. Observe here, 1. God is the living God; he is the fountain of life, he is life in himself, and he gives life, breath, and all things to his creatures; in him we live, and move, and have our being, Acts xvii. 25, 28. 2. The church is the house of God, he dwells there; the Lord has chosen Zion, to dwell there. "This is my rest, here will I dwell, for I have chosen it;" there may we see God's power and glory, Ps. lxiii. 2.

II. It is the great support of the church that it is the church of the living God, the true God in opposition to false gods, dumb and dead idols.

1. As the church of God, it is the pillar and ground of truth; that is, either, (1.) The church itself is the pillar and ground of truth. Not that the authority of the scriptures depends upon that of the church, as the papists pretend, for truth is the pillar and ground of the church; but the church holds forth the scripture and the doctrine of Christ, as the pillar to which a proclamation is affixed holds forth the proclamation. Even to the principalities and powers in heavenly places is made known by the church the manifold wisdom of God, Eph. iii. 10. (2.) Others understand it of Timothy. He, not he himself only, but he as an evangelist, he and other faithful ministers, are the pillars and ground of truth; it is their business to maintain, hold up, and publish, the truths of Christ in the church. It is said of the apostles that they seemed to be pillars, Gal. ii. 9. [1.] Let us be diligent and impartial in our own enquiries after truth; let us buy the truth at any rate, and not think much of any pains to discover it. [2.] Let us be careful to keep and preserve it. "Buy the truth, and sell it not (Prov. xxiii. 23), do not part with it on any consideration." [3.] Let us take care to publish it, and to transmit it safe and uncorrupted unto posterity. [4.] When the church ceases to be the pillar and ground of truth, we may and ought to forsake her; for our regard to truth should be greater than our regard to the church; we are no longer obliged to continue in the church than she continues to be the pillar and ground of truth.

2. But what is the truth which the churches and ministers are the pillars and grounds of? He tells us (v. 16) that without controversy great is the mystery of godliness. The learned Camero joins this with what goes before, and then it runs thus: "The pillar and ground of the truth, and without controversy great is the mystery of godliness." He supposes this mystery to be the pillar, &c. Observe,

(1.) Christianity is a mystery, a mystery that could not have been found out by reason or the light of nature, and which cannot be comprehended by reason, because it is above reason, though not contrary thereto. It is a mystery, not of philosophy or speculation; but of godliness, designed to promote godliness; and herein it exceeds all the mysteries of the Gentiles. It is also a revealed mystery, not shut up and sealed; and it does not cease to be a mystery because now in part revealed. But,

(2.) What is the mystery of godliness? It is Christ; and here are six things concerning Christ, which make up the mystery of godliness. [1.] That he is God manifest in the flesh: God was manifest in the flesh. This proves that he is God, the eternal Word, that was made flesh and was manifest in the flesh. When God was to be manifested to man he was pleased to manifest himself in the incarnation of his own Son: The Word was made flesh, John i. 14. [2.] He is justified in the Spirit. Whereas he was reproached as a sinner, and put to death as a malefactor, he was raised again by the Spirit, and so was justified from all the calumnies with which he was loaded. He was made sin for us, and was delivered for our offences; but, being raised again, he was justified in the Spirit; that is, it was made to appear that his sacrifice was accepted, and so he rose again for our justification, as he was delivered for our offences, Rom. iv. 25. He was put to death in the flesh, but quickened by the Spirit, 1 Pet. iii. 18. [3.] He was seen of angels. They worshipped him (Heb. i. 6); they attended his incarnation, his temptation, his agony, his death, his resurrection, his ascension; this is much to his honour, and shows what a mighty interest he had in the upper world, that angels ministered to him, for he is the Lord of angels. [4.] He is preached unto the Gentiles. This is a great part of the mystery of godliness, that Christ was offered to the Gentiles a Redeemer and Saviour; that whereas, before, salvation was of the Jews, the partition-wall was now taken down, and the Gentiles were taken in. I have set thee to be a light of the Gentiles, Acts xiii. 47. [5.] That he was believed on in the world, so that he was not preached in vain. Many of the Gentiles welcomed the gospel which the Jews rejected. Who would have thought that the world, which lay in wickedness, would believe in the Son of God, would take him to be their Saviour who was himself crucified at Jerusalem? But, notwithstanding all the prejudices they laboured under, he was believed on, &c. [6.] He was received up into glory, in his ascension. This indeed was before he was believed on in the world; but it is put last, because it was the crown of his exaltation, and because it is not only his ascension that is meant, but his sitting at the right hand of God, where he ever lives, making intercession, and has all power, both in heaven and earth, and because, in the apostasy of which he treats in the following chapter, his remaining in heaven would be denied by those who pretend to bring him down on their altars in the consecrated wafers. Observe, First, He who was manifest in flesh was God, really and truly God, God by nature, and not only so by office, for this makes it to be a mystery. Secondly, God was manifest in flesh, real flesh. Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same, Heb. ii. 14. And, what is more amazing, he was manifest in the flesh after all flesh had corrupted his way, though he himself was holy from the womb. Thirdly, Godliness is a mystery in all its parts and branches, from the beginning to the end, from Christ's incarnation to his ascension. Fourthly, It being a great mystery, we should rather humbly adore it, and piously believe it, than curiously pry into it, or be too positive in our explications of it and determinations about it, further than the holy scriptures have revealed it to us.
Adam Clarke: Commentary on the Bible - 1831
3:14: These things write I - That is: I write only these things; because I hope to come unto thee shortly.
Albert Barnes: Notes on the Bible - 1834
3:14: These things write I unto thee, hoping to come unto thee shortly - That is, he hoped to come there to give instructions personally, or to finish, himself, the work which he had commenced in Ephesus, and which had been interrupted by his being driven so unexpectedly away. This verse proves that the apostle Paul did not regard Timothy as the permanent diocesan bishop of Ephesus. Would any Episcopal bishop write this to another bishop? If Timothy were the permanent prelate of Ephesus, would Paul have intimated that he expected soon to come and take the work of completing the arrangements there into his own hands? In regard to his expectation of going soon to Ephesus, see the notes on Ti1 1:3; compare the Introduction to the Epistle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: hoping: Ti1 4:13; Co1 11:34, Co1 16:5-7; Co2 1:15-17; Th1 2:18; Plm 1:22; Heb 13:23; Jo2 1:12; Jo3 1:14
Geneva 1599
(6) These things write I unto thee, hoping to come unto thee shortly:
(6) Paul purposing to add many particular things pertaining to the daily office of a pastor, speaks first a word or two concerning his coming to Timothy, that he should be so much the more careful, lest at his coming he might be reproved of negligence.
John Gill
These things write I unto thee,.... Concerning the offices of bishops and deacons, their several qualifications, and the rules of judging of persons fit for such service:
hoping to come unto thee shortly; at Ephesus. He could not tell whether he could come or not, and therefore makes no promise, but hoped he should; and since it was uncertain, he thought fit to write the above things for his instruction and use.
Robert Jamieson, A. R. Fausset and David Brown
write I . . . hoping--that is, "though I hope to come unto thee shortly" (Ti1 4:13). As his hope was not very confident (Ti1 3:15), he provides for Timothy's lengthened superintendence by giving him the preceding rules to guide him. He now proceeds to give more general instructions to him as an evangelist, having a "gift" committed to him (Ti1 4:14).
shortly--Greek, "sooner," namely, than is presupposed in the preceding directions given to him. See my Introduction on this verse. This verse best suits the theory that this First Epistle was not written after Paul's visit and departure from Ephesus (Acts 19:1-20:38) when he had resolved to winter at Corinth after passing the summer in Macedonia (1Cor 16:6), but after his first imprisonment at Rome (Acts 28:17-31); probably at Corinth, where he might have some thoughts of going on to Epirus before returning to Ephesus [BIRKS].
3:153:15: ապա թէ յամեցից, զի գիտասցե՛ս թէ որպէս պարտ իցէ քեզ ՚ի տան Աստուծոյ շրջել. որ է եկեղեցի՛ Աստուծոյ կենդանւոյ, սիւն եւ հաստատութի՛ւն ճշմարտութեան[4919]։ [4919] Ոմանք. Ապա եթէ յա՛՛... թէ որպէս պարտ է քեզ։
15 Իսկ եթէ ուշանամ, դու կ’իմանաս, թէ ինչպէս պէտք է վարուես Աստծու տան մէջ, որ կենդանի Աստծու եկեղեցին է՝ սիւն եւ հաստատութիւն ճշմարտութեան:
15 Որպէս զի եթէ ուշանամ՝ գիտնաս թէ ի՛նչպէս պէտք է Աստուծոյ տանը մէջ պտըտիս, որ կենդանի Աստուծոյ եկեղեցին է, ճշմարտութեան սիւնը ու հաստատութիւնը։
ապա թէ յամեցից, զի գիտասցես թէ ո՛րպէս պարտ իցէ քեզ ի տան Աստուծոյ շրջել, որ է եկեղեցի Աստուծոյ կենդանւոյ, սիւն եւ հաստատութիւն ճշմարտութեան:

3:15: ապա թէ յամեցից, զի գիտասցե՛ս թէ որպէս պարտ իցէ քեզ ՚ի տան Աստուծոյ շրջել. որ է եկեղեցի՛ Աստուծոյ կենդանւոյ, սիւն եւ հաստատութի՛ւն ճշմարտութեան[4919]։
[4919] Ոմանք. Ապա եթէ յա՛՛... թէ որպէս պարտ է քեզ։
15 Իսկ եթէ ուշանամ, դու կ’իմանաս, թէ ինչպէս պէտք է վարուես Աստծու տան մէջ, որ կենդանի Աստծու եկեղեցին է՝ սիւն եւ հաստատութիւն ճշմարտութեան:
15 Որպէս զի եթէ ուշանամ՝ գիտնաս թէ ի՛նչպէս պէտք է Աստուծոյ տանը մէջ պտըտիս, որ կենդանի Աստուծոյ եկեղեցին է, ճշմարտութեան սիւնը ու հաստատութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: чтобы, если замедлю, ты знал, как должно поступать в доме Божием, который есть Церковь Бога живаго, столп и утверждение истины.
3:15  ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας.
3:15. ἐὰν (if-ever) δὲ (moreover) βραδύνω, (I-might-delay,"ἵνα (so) εἰδῇς (thou-might-have-had-come-to-see) πῶς (unto-whither) δεῖ (it-bindeth) ἐν (in) οἴκῳ (unto-a-house) θεοῦ (of-a-Deity) ἀναστρέφεσθαι, (to-be-beturned-up,"ἥτις (which-a-one) ἐστὶν (it-be) ἐκκλησία (a-calling-out-unto) θεοῦ (of-a-Deity) ζῶντος, (of-lifing-unto,"στύλος (a-pillar) καὶ (and) ἑδραίωμα (a-seat-belonging-to) τῆς (of-the-one) ἀληθείας: (of-an-un-secluding-of)
3:15. si autem tardavero ut scias quomodo oporteat te in domo Dei conversari quae est ecclesia Dei vivi columna et firmamentum veritatisBut if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth
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.
But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth:

15: чтобы, если замедлю, ты знал, как должно поступать в доме Божием, который есть Церковь Бога живаго, столп и утверждение истины.
3:15  ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας.
3:15. si autem tardavero ut scias quomodo oporteat te in domo Dei conversari quae est ecclesia Dei vivi columna et firmamentum veritatis
But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Но апостол может и замедлить своим прибытием в Ефес. Поэтому он теперь письменно хочет дать Тимофею указания, как ему держать себя в доме Божием или в церкви.

Который есть Церковь - правильнее: община или общество (ekklhsia q.), принадлежащее живому Богу. Бог назван здесь "живым" в противоположность мертвым идолам, которых чтили азиатские общины, и как дающий Своим почитателям жизнь. Это должен иметь в виду Тимофей и всякий другой предстоятель церкви при прохождении своего служения.

Столп и утверждение истины. Эти слова составляют приложение к предыдущему выражению и выражают собою одну и ту же идею, именно ту, что Церковь, как собрание верующих, представляет собою твердый фундамент для евангельской истины: падет Церковь - исчезнет и евангельская истина (чего, однако, по слову Христа, Мф. XVI:18, никогда не случится). Отсюда должно быть ясно для Тимофея, как ему нужно заботиться о поддержании порядков в Церкви.
Adam Clarke: Commentary on the Bible - 1831
3:15: But if I tarry long - That is: Not withstanding I hope to come to thee shortly, and therefore do not feel the necessity of writing at large; yet, lest I should be delayed, I write what I judge necessary to direct thy conduct in the Church of God.
The house of God - This is spoken in allusion to the ancient tabernacle; which was God's house, and in which the symbol of the Divine Majesty dwelt. So the Christian Church is God's house, and every believer is a habitation of God through the Spirit.
The Church of the living God - The assembly in which God lives and works; each member of which is a living stone, all of whom, properly united among themselves, grow up unto a holy temple in the Lord.
The pillar and ground of the truth - Never was there a greater variety of opinions on any portion of the sacred Scripture than has been on this and the following verse. Commentators and critics have given senses and meanings till there is no meaning to be seen. It would be almost impossible, after reading all that has been said on this passage, for any man to make up his own mind. To what, or to whom, does the pillar and ground of the truth refer?
1. Some say to Timothy, who is called the pillar, etc., because left there to support and defend the truth of God against false doctrines and false teachers; and is so called for the same reason that Peter, James, and John, are said to be pillars, i.e. supporters of the truth of God. Gal 2:9.
2. Others suppose that the pillar and ground of the truth is spoken of God; and that ὁς εστι, who is, should be supplied as referring immediately to Θεος, God, just before. By this mode of interpretation the passage will read thus: That thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, Who Is (ὁς εστι) the pillar and ground of the truth. How God may be fitly termed the pillar and ground of truth, requires no explanation.
3. Others think that the words should be understood of the Church of the living God; and in this case the feminine relative ἡτις εστι, which is, must be repeated immediately after εκκλησια, the Church. The house of God is the Church of the living God; Which (Church) Is the pillar and ground of the truth. That is: The full revelation of God's truth is in the Christian Church. The great doctrines of that Church are the truth without error, metaphor, or figure. Formerly the truth was but partially revealed, much of it being shadowed with types, ceremonies, and comparatively dark prophecies; but now all is plain, and the full revelation given; and the foundation on which this truth rests are the grand facts detailed in the Gospel, especially those which concern the incarnation, miracles, passion, death, and resurrection of Christ, and the mission of the Holy Spirit.
4. Lastly, others refer the whole to το της ευσεβειας μυστηριον, the mystery of godliness; and translate the clause thus: The mystery of godliness is the pillar and ground of the truth; and, without controversy, a great thing. This gives a very good sense, but it is not much favored by the arrangement of the words in the original.
Albert Barnes: Notes on the Bible - 1834
3:15: But if I tarry long - Paul appears to have been uncertain how long circumstances would require him to be absent. He expected to return, but it was possible that his hope of returning soon would be disappointed.
That thou mayest know how thou oughtest to behave thyself - That is, that he might have just views about settling the affairs of the church.
In the house of God - This does not mean in a place of public worship, nor does it refer to propriety of deportment there. It refers rather to the church as a body of believers, and to converse with them. The church is called the "house of God," because it is that in which he dwells. Formerly, his unique residence was in the temple at Jerusalem; now that the temple is destroyed, it is the church of Christ, among his people.
Which is the church of the living God - This seems to have been added to impress the mind of Timothy with the solemn nature of the duty which he was to perform. What he did pertained to the honor and welfare of the church of the living God, and hence he should feet the importance of a correct deportment, and of a right administration of its affairs.
The pillar and ground of the truth - There has been no little diversity of opinion among critics whether this phrase is to be taken in connection with the preceding, meaning that "the church" is the pillar and ground of the truth; or whether it is to be taken in connection with what follows, meaning that the principal support of the truth was the doctrine there referred to - that God was manifest in the flesh. Bloomfield remarks on this: "It is surprising that any who have any knowledge or experience in Greek literature could tolerate so harsh a construction as that which arises from the latter method." The more natural interpretation certainly is, to refer it to the former; and this is supported by the consideration that it would then fall in with the object of the apostle. His design here seems to be, to impress Timothy with a deep sense of the importance of correct conduct in relation to the church; of the responsibility of those who presided over it; and of the necessity of care and caution in the selection of proper officers.
To do this, he reminded him that the truth of God - that Rev_ealed truth which he had given to save the world - was entrusted to the church; that it was designed to preserve it pure, to defend it, and to transmit it to future times; and that, therefore, every one to whom the administration of the affairs of the church was entrusted, should engage in this duty with a deep conviction of his responsibility. On the construction of the passage, Bloomfield Rosenmuller, and Clarke, may be consulted. The word "pillar" means a column, such as that by which a building is supported, and then any firm prop or support; Gal 2:9; Rev 3:12. If it refers to the church here, it means that that is the support of the truth, as a pillar is of a building. It sustains it amidst the war of elements, the natural tendency to fall, and the assaults which may be made on it, and preserves it when it would otherwise tumble into ruin.
Thus it is with the church. It is entrusted with the business of maintaining the truth, of defending it from the assaults of error, and of transmitting it to future times. The truth is, in fact, upheld in the world by the church. The people of the world feel no interest in defending it, and it is to the church of Christ that it is owing that it is preserved and transmitted from age to age. The word rendered "ground" - ἑδραίωμα hedraiō ma - means, properly, a basis, or foundation. The figure here is evidently taken from architecture, as the use of the word pillar is. The proper meaning of the one expression would be, that truth is supported by the church. as an edifice is by a pillar; of the other, that the truth rests "on" the church, as a house does on its foundation. It is that which makes it fixed, stable, permanent; that on which it securely stands amidst storms and tempests; that which renders it firm when systems of error are swept away as a house that is built on the sand; compare notes on Mat 7:24-27.
The meaning then is, that the stability of the truth on earth is dependent on the church. It is owing to the fact that the church is itself founded on a rock, that the gates of hell cannot pRev_ail against it, that no storms of persecution can overthrow it, that the truth is preserved from age to age. Other systems of religion are swept away; other opinions change; other forms of doctrine vanish; but the knowledge of the great system of redemption is preserved on earth unshaken, because the church is preserved, and because its foundations cannot be moved. This does not refer, I suppose, to creeds and confessions, or to the decisions of synods and councils; but to the living spirit of truth and piety "in" the church itself. As certainly as the church continues to live, so certain it will be that the truth of God will be perpetuated among people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: know: Ti1 3:2; Deu 31:23; Kg1 2:2, Kg1 2:4; Ch1 22:13, Ch1 28:9-21; Act 1:2
the house: Eph 2:21, Eph 2:22; Ti2 2:20; Heb 3:2-6; Pe1 2:5
the church: Ti1 3:5
the living: Ti1 4:10, Ti1 6:16; Deu 5:26; Jos 3:10; Sa1 17:26, Sa1 17:36; Kg2 19:4; Psa 42:2, Psa 84:2; Jer 10:10, Jer 23:36; Dan 6:26; Hos 1:10; Mat 16:16; Joh 6:69; Act 14:15; Rom 9:26; Co2 3:3, Co2 6:16; Th1 1:9; Heb 3:12, Heb 9:14, Heb 12:22; Rev 7:2
the pillar: Jer 1:18; Mat 16:18, Mat 16:19, Mat 18:18; Rom 3:2; Gal 2:9
ground: or, stay
the truth: Ti1 3:16; Joh 1:17, Joh 14:6, Joh 18:37; Co2 6:7; Gal 3:1; Eph 4:21; Col 1:5
Geneva 1599
But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the (7) house of God, which is the church of the living God, the (i) pillar and ground of the truth.
(7) The pastor always has to consider how he carries out his duties in the house of the living God, in which the treasure of the truth is kept.
(i) That is, with regard to man: for the Church rested upon that cornerstone, Christ, and is the preserver of the truth, but not the mother.
John Gill
But if I tarry long,.... Or should long delay coming, defer it longer than may be expected; let it be observed that these things are written,
that thou mayest know how thou oughtest to behave thyself in the house of God; that is, the church of God, as it is afterwards explained; called a house, in allusion either to an edifice, it being a spiritual house built of lively stories, or true believers, upon the foundation Jesus Christ, and who also is the door into it; the pillars of it are the ministers of the Gospel; and the windows are the ordinances, and which also are the entertainment in it: or else to a family, as this is sometimes called the household of God, and of faith; the family named of Christ, of which he is the master; and in which are fathers, young men and children; in which ministers are stewards; and which is regulated by good and wholesome laws: and it is called the house of God, because as an edifice, it is of his building and repairing, and in which he dwells; and as a family, is what he provides for. Now the above things were written to Timothy, that he might know bow to order and manage things in this house and family; what became him to do himself, in the character he was; and what persons to direct in the choice of to be officers in it. And of this house it is said,
which is the church of the living God; in opposition to, and distinction from the houses and temples of idols, which are inanimate and senseless creatures; whereas the true God is the living God, has life in himself, essentially, originally, and independently, and is the author and giver of life to others. It is added,
the pillar and ground of the truth; which holds forth the truth to be seen and read of all, as pillars that bear inscriptions; and which supports and maintains truth, as every true church of Christ does so long as it remains so; though truth is the pillar and ground of the church; for if once truth is gone, a church is no more so: rather therefore Timothy himself is here designed; and the sense is, that what was written to him was with this view, that he might the better know how to conduct himself in the church of God, as a pillar and ground of truth, to hold it forth and to secure it: ministers of the Gospel are called pillars, Gal 2:9 and that with greater propriety than the church itself, which is before called an house: though it may be best of all to understand it of Christ as incarnate, the great mystery of godliness; who as he is the ground and foundation of the church, and all believers, so he is the foundation of all true doctrine; and particularly the doctrine of his person, as truly God and truly man, is the pillar and ground which supports all other truths, and without which they fall to the ground: and so this clause may be read in connection with the following words, thus; "the pillar and ground of the truth, and without controversy, is the great mystery of godliness, &c". And this way of speaking is used by the Jews, both of persons and things; so Zebulun is said (c) to be , "the pillar of the law"; and it is said (d) of
"the great sanhedrim in Jerusalem, they are the root of the oral law; and they are , "the pillars of doctrine"; and from them go forth the statutes and judgments unto Israel;''
and the same is said of things as of persons. Maimonides says (e),
"the foundation of foundations and the pillar of wisdom, is to know that there is a first Being, that gives being to all beings;''
and R. Sangari, another of their writers, says, (f).
"there are two things which are , "the pillars of the law"; the one is, that the law is from God; the other is, that it is received with a faithful (or sincere) heart, from the congregation:''
to which may be added, that it is said (g) that
"the mystery of faith is "amwyqw arqe, "the root and ground" of the world";''
all which may serve to illustrate this passage.
(c) Tzeror Hammor, fol. 152. 1. (d) Maimon. Hilchot Memarim, c. 1. sect. 1. (e) Hilchot Yesode Hattora, c. 1. sect. 1. (f) Cosri, par. 3. sect. 23. fol. 159. 2. (g) Zohar in Gen. fol. 124. 1.
John Wesley
That thou mayest know how to behave - This is the scope of the epistle. In the house of God - Who is the master of the family. Which is - As if he had said, By the house of God, I mean the church.
Robert Jamieson, A. R. Fausset and David Brown
But if I tarry long--before coming to thee.
that--that is, I write (Ti1 3:14) "that thou mayest know," &c.
behave thyself--in directing the Church at Ephesus (Ti1 4:11).
the house of God--the Church (Heb 3:2, Heb 3:5-6; Heb 10:21; 1Pet 4:17; 1Cor 3:16, "the temple of God"; Eph 2:22).
which is--that is, inasmuch as it is.
the church--"the congregation." The fact that the sphere of thy functions is "the congregation of the living God" (who is the ever living Master of the house, Ti2 2:19-21), is the strongest motive to faithfulness in this behavior as president of a department of the house." The living God forms a striking contrast to the lifeless idol, Diana of Ephesus (Th1 1:9). He is the fountain of "truth," and the foundation of our "trust" (Ti1 4:10). Labor directed to a particular Church is service to the one great house of God, of which each particular Church is a part, and each Christian a lively stone (1Pet 2:5).
the pillar and ground of the truth--evidently predicated of the Church, not of "the mystery of godliness" (an interpretation not started till the sixteenth century; so BENGEL); for after two weighty predicates, "pillar and ground," and these substantives, the third, a much weaker one, and that an adjective, "confessedly," or "without controversy great," would not come. "Pillar" is so used metaphorically of the three apostles on whom principally the Jewish Christian Church depended (Gal 2:9; compare Rev_ 3:12). The Church is "the pillar of the truth," as the continued existence (historically) of the truth rests on it; for it supports and preserves the word of truth. He who is of the truth belongs by the very fact to the Church. Christ is the alone ground of the truth in the highest sense (1Cor 3:11). The apostles are foundations in a secondary sense (Eph 2:20; Rev_ 21:14). The Church rests on the truth as it is in Christ; not the truth on the Church. But the truth as it is in itself is to be distinguished from the truth as it is acknowledged in the world. In the former sense it needs no pillar, but supports itself; in the latter sense, it needs the Church as its pillar, that is, its supporter and preserver [BAUMGARTEN]. The importance of Timothy's commission is set forth by reminding him of the excellence of "the house" in which he serves; and this in opposition to the coming heresies which Paul presciently forewarns him of immediately after (Ti1 4:1). The Church is to be the stay of the truth and its conserver for the world, and God's instrument for securing its continuance on earth, in opposition to those heresies (Mt 16:18; Mt 28:20). The apostle does not recognize a Church which has not the truth, or has it only in part. Rome falsely claims the promise for herself. But it is not historical descent that constitutes a Church, but this only, to those heresies (Mt 16:18; Mt 28:20). The apostle does not recognize a Church which has not the intermediate; the "ground," or "basement" (similar to "foundation," Ti2 2:19), the final support of the building [ALFORD]. It is no objection that, having called the Church before "the house of God," he now calls it the "pillar"; for the literal word "Church" immediately precedes the new metaphors: so the Church, or congregation of believers, which before was regarded as the habitation of God, is now, from a different point of view, regarded as the pillar upholding the truth.
3:163:16: Եւ յայտնի իսկ մե՛ծ է խորհուրդն աստուածպաշտութեան. որ երեւեցա՛ւ մարմնով, արդարացա՛ւ Հոգւով, յայտնեցա՛ւ հրեշտակաց, քարոզեցա՛ւ ՚ի հեթանոսս, հաւատարի՛մ եղեւ յաշխարհի, եւ վերացա՛ւ փառօք[4920]։[4920] Ոմանք. Խորհուրդ աստուածպաշտութեանն։
16 Եւ յայտնապէս մեծ է աստուածապաշտութեան խորհուրդը, որ յայտնուեց մարմնով, արդարացաւ Հոգով, երեւաց հրեշտակներին, քարոզուեց հեթանոսների մէջ, հաւատալի եղաւ աշխարհում եւ երկինք վերացաւ փառքով:
16 Յայտնապէս մեծ է աստուածպաշտութեան խորհուրդը. Աստուած մարմնով յայտնուեցաւ, Հոգիով արդարացաւ, հրեշտակներուն երեւցաւ, հեթանոսներուն մէջ քարոզուեցաւ, աշխարհէն ընդունուեցաւ ու փառքով համբարձաւ։
Եւ յայտնի իսկ մեծ է խորհուրդն աստուածպաշտութեան, [12]որ երեւեցաւ մարմնով, արդարացաւ Հոգւով, յայտնեցաւ հրեշտակաց, քարոզեցաւ ի հեթանոսս, հաւատարիմ եղեւ յաշխարհի եւ վերացաւ փառօք:

3:16: Եւ յայտնի իսկ մե՛ծ է խորհուրդն աստուածպաշտութեան. որ երեւեցա՛ւ մարմնով, արդարացա՛ւ Հոգւով, յայտնեցա՛ւ հրեշտակաց, քարոզեցա՛ւ ՚ի հեթանոսս, հաւատարի՛մ եղեւ յաշխարհի, եւ վերացա՛ւ փառօք[4920]։
[4920] Ոմանք. Խորհուրդ աստուածպաշտութեանն։
16 Եւ յայտնապէս մեծ է աստուածապաշտութեան խորհուրդը, որ յայտնուեց մարմնով, արդարացաւ Հոգով, երեւաց հրեշտակներին, քարոզուեց հեթանոսների մէջ, հաւատալի եղաւ աշխարհում եւ երկինք վերացաւ փառքով:
16 Յայտնապէս մեծ է աստուածպաշտութեան խորհուրդը. Աստուած մարմնով յայտնուեցաւ, Հոգիով արդարացաւ, հրեշտակներուն երեւցաւ, հեթանոսներուն մէջ քարոզուեցաւ, աշխարհէն ընդունուեցաւ ու փառքով համբարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: И беспрекословно--великая благочестия тайна: Бог явился во плоти, оправдал Себя в Духе, показал Себя Ангелам, проповедан в народах, принят верою в мире, вознесся во славе.
3:16  καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήμφθη ἐν δόξῃ.
3:16. καὶ (and) ὁμολογουμένως (unto-being-along-fortheed) μέγα (great) ἐστὶν (it-be) τὸ (the-one) τῆς (of-the-one) εὐσεβείας (of-a-goodly-revering-of) μυστήριον: (a-flexerlet,"Ὃς (which) ἐφανερώθη (it-was-en-manifested) ἐν (in) σαρκί, (unto-a-flesh,"ἐδικαιώθη (it-was-en-course-belonged) ἐν (in) πνεύματι, (unto-a-currenting-to,"ὤφθη (it-was-beheld) ἀγγέλοις, (unto-messengers,"ἐκηρύχθη (it-was-heralded) ἐν (in) ἔθνεσιν, (unto-nations,"ἐπιστεύθη (it-was-trusted-of) ἐν (in) κόσμῳ, (unto-a-configuration,"ἀνελήμφθη (it-was-taken-up) ἐν (in) δόξῃ. (unto-a-recognition)
3:16. et manifeste magnum est pietatis sacramentum quod manifestatum est in carne iustificatum est in spiritu apparuit angelis praedicatum est gentibus creditum est in mundo adsumptum est in gloriaAnd evidently great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit, appeared unto angels, hath been preached unto the Gentiles, is believed in the world, is taken up in glory.
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.
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory:

16: И беспрекословно--великая благочестия тайна: Бог явился во плоти, оправдал Себя в Духе, показал Себя Ангелам, проповедан в народах, принят верою в мире, вознесся во славе.
3:16  καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήμφθη ἐν δόξῃ.
3:16. et manifeste magnum est pietatis sacramentum quod manifestatum est in carne iustificatum est in spiritu apparuit angelis praedicatum est gentibus creditum est in mundo adsumptum est in gloria
And evidently great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit, appeared unto angels, hath been preached unto the Gentiles, is believed in the world, is taken up in glory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Чтобы еще более внедрить в душу своего ученика благоговейную заботливость о поддержании в порядке всего церковного строя, апостол напоминает Тимофею о той важнейшей истине, которая сохраняется в Церкви: о воплощении Бога и совершении воплотившимся Сыном Божиим спасения людей. В этой истине - говорит апостол - несомненно заключается великая тайна христианского благочестия, таинственная и высочайшая основа всей благочестивой христианской жизни (ср. Ин. III:33; V:23).

"Как самое сильное свидетельство любви Божией к человеку, она возбуждает в нас любовь к Богу, а любовь есть основание всякого благочестия" (Полянский с. 414).

Далее апостол изображает все главные события в историческом проявлении этой тайны: "Бог явился во плоти, оправдал Себя в Духе. ...". Прежде всего нужно установить правильное чтение этого места. Во многих древних рукописях и у некоторых святых отцов и учителей Церкви вместо выражения QeoV (Бог) стоит выражение oV = который, а в иных даже o - средний род от местоимения oV. Поэтому новейшие толкователи в большинстве стоят за чтение: "который явился во плоти" и ставят это предложение в отношение или к выражению "тайна", или к выражению "дом Божий" (последнее защищает Полянский). Но мы держимся чтения таких уважаемых отцов, каковы Златоуст, Феодорит, Иоанн Дамаскин и др., которые все здесь читают: "Бог явился...". Притом, если даже мы согласимся и с чтением древних рукописей, читающих: "Который явился...", то все же должны, по необходимости, выражение "который" относить к подразумеваемому существительному, потому что все попытки отнести это местоимение к другим предыдущим выражениям представляются крайне неудачными (это нужно сказать и о чрезвычайно неестественном толковании, какое предлагает Полянский). Итак, здесь речь идет о Боговоплощении. Бог явился во плоти, т. е. принял человеческое естество.

Оправдал Себя в Духе, т. е. подтвердил то, что Он есть истинный Бог, - хотя и принявший человеческое естество, - посредством Духа Святого, Которого Он послал верующим и Которым Он и Сам в течение Своей земной жизни совершал различные чудеса (Мф. XII:28).

Показал Себя Ангелам - по Своем вознесении на небо, когда Его встретили Ангелы и покорились Ему (Евр. I:6; 1Пет. III:22).

Проповедан в народах - конечно, после вознесения и сошествия на верующих Духа Святого.

Принять верою в мире - апостол пророчески созерцает, что будет еще со временем.

Вознесся во славе. О вознесении Христа, этом последнем славном событии из земной жизни Христа, апостол говорит в самом конце своего гимна (весь стих представляет собою, действительно, христианский гимн во славу Христа) потому, что славное вознесение было наглядным доказательством совершившегося искупления людей. Достаточно было свидетелям этого события напомнить о нем, чтобы в их сердцах пробудилась радостная уверенность в том, что Христос есть воистину Спаситель мира и что на Нем можно основать всю свою жизнь.
Adam Clarke: Commentary on the Bible - 1831
3:16: And, without controversy - Και ὁμολογουμενες· And confessedly, by general consent, it is a thing which no man can or ought to dispute; any phrase of this kind expresses the meaning of the original.
God was manifest in the flesh - If we take in the whole of the 14th, 15th, and 16th verses, we may make a consistent translation in the following manner, and the whole paragraph will stand thus: Hoping to see thee shortly; but should I tarry long, these things I now write unto thee, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God. The mystery of godliness, which is the pillar and ground of the truth, is, without controversy, a great thing. And then he proceeds to show what this mystery of godliness is, which he sums up in the six following particulars:
1. God was manifest in the flesh;
2. Justified in the Spirit;
3. Seen of angels;
4. Preached unto the Gentiles;
5. Believed on in the world;
6. Received up into glory.
Though all this makes a very plain and consistent sense, yet we are perplexed by various readings on the first clause, Θεος εφανερωθη εν σαρκι, God was manifest in the flesh; for instead of Θεος, God, several MSS., versions, and fathers, have ὁς or ὁ, who or which. And this is generally referred to the word mystery; Great is the mystery of godliness, Which was manifest in the flesh.
The insertion of, Θεος for ὁς, or ὁς for Θεος, may be easily accounted for. In ancient times the Greek was all written in capitals, for the common Greek character is comparatively of modern date. In these early times words of frequent recurrence were written contractedly, thus: for πατηρ, πρ; Θεος, θς; Κυριος, κς· Ιησους, ιης, etc. This is very frequent in the oldest MSS., and is continually recurring in the Codex Bexae, and Codex Alexandrinus. If, therefore, the middle stroke of the Θ, in ΘΣ, happened to be faint, or obliterated, and the dash above not very apparent, both of which I have observed in ancient MSS., then ΘΣ, the contraction for Θεος, God, might be mistaken for ΟΣ, which or who; and vice versa. This appears to have been the case in the Codex Alexandrinus, in this passage. To me there is ample reason to believe that the Codex Alexandrinus originally read ΘΣ, God, in this place; but the stroke becoming faint by length of time and injudicious handling, of which the MS. in this place has had a large proportion, some person has supplied the place, most reprehensibly, with a thick black line. This has destroyed the evidence of this MS., as now it can neither be quoted pro or con, though it is very likely that the person who supplied the ink line, did it from a conscientious conviction that ΘΣ was the original reading of this MS. I examined this MS. about thirty years ago, and this was the conviction that rested then on my mind. I have seen the MS. several times since, and have not changed my opinion. The enemies of the Deity of Christ have been at as much pains to destroy the evidence afforded by the common reading in support of this doctrine as if this text were the only one by which it can be supported; they must be aware that Joh 1:1, and Joh 1:14, proclaim the same truth; and that in those verses there is no authority to doubt the genuineness of the reading. We read, therefore, God was manifested in the flesh, and I cannot see what good sense can be taken out of, the Gospel was manifested in the flesh; or, the mystery of godliness was manifested in the flesh. After seriously considering this subject in every point of light, I hold with the reading in the commonly received text.
Justified in the Spirit - By the miracles which were wrought by the apostle in and through the name of Jesus; as well as by his resurrection from the dead, through the energy of the Holy Ghost, by which he was proved to be the Son of God with power. Christ was, justified from all the calumnies of the Jews, who crucified him as an impostor. All these miracles, being wrought by the power of God, were a full proof of his innocence; for, had he not been what he professed to be, God would not have borne such a decisive testimony to his Messiahship.
Seen of angels - By αγγελοι here, some understand not those celestial or infernal beings commonly called angels, but apostles and other persons who became messengers, to carry far and wide and attest the truth of his resurrection from the dead. If, however, we take the word seen, in its Jewish acceptation, for made known, we may here retain the term angels in its common acceptation; for it is certain that previously to our Lord's ascension to heaven, these holy beings could have little knowledge of the necessity, reasons, and economy of human salvation; nor of the nature of Christ as God and man. St. Peter informs us that the angels desire to look into these things, Pe1 1:12. And St. Paul says the same thing, Eph 3:9, Eph 3:10, when speaking of the revelation of the Gospel plan of salvation, which he calls the mystery, which From the Beginning of the World had been Hid in God; and which was now published, that unto the Principalities and Powers in heavenly places might be Made Known, by the Church, the manifold wisdom of God. Even those angelic beings have got an accession to their blessedness, by an increase of knowledge in the things which concern Jesus Christ, and the whole scheme of human salvation, through his incarnation, passion, death, resurrection, ascension, and glorification.
Preached unto the Gentiles - This was one grand part of the mystery which had been hidden in God, that the Gentiles should be made fellow heirs with the Jews, and be admitted into the kingdom of God. To the Gentiles, therefore, he was proclaimed as having pulled down the middle wall of partition between them and the Jews; that, through him, God had granted unto them repentance unto life; and that they also might have redemption in his blood, the forgiveness of sins.
Believed on in the world - Was received by mankind as the promised Messiah, the Anointed of God, and the only Savior of fallen man. This is a most striking part of the mystery of godliness, that one who was crucified as a malefactor, and whose kingdom is not of this world, and whose doctrines are opposed to all the sinful propensities of the human heart, should, wherever his Gospel is preached, be acknowledged as the only Savior of sinners, and the Judge of quick and dead! But some would restrict the meaning to the Jews, whose economy is often denominated עולם הזה olam hazzeh, this world, and which words both our Lord and the apostles often use in the same sense. Notwithstanding their prejudices, many even of the Jews believed on him; and a great company of the priests themselves, who were his crucifiers, became obedient to the faith. Act 6:7. This was an additional proof of Christ's innocence.
Received up into glory - Even that human nature which he took of the Virgin Mary was raised, not only from the grave, but taken up into glory, and this in the most visible and palpable manner. This is a part of the mystery of godliness which, while we have every reasonable evidence to believe, we have not powers to comprehend. His reception into glory is of the utmost consequence to the Christian faith; as, in consequence, Jesus Christ in his human nature ever appears before the throne as our sacrifice and as our Mediator.
1. The directions given in this chapter concerning bishops and deacons should be carefully weighed by every branch of the Christian Church. Not only the offices which are of Divine appointment, such as bishop, presbyter, and deacon, should be most religiously preserved in the Church; but, that they may have their full effect, the persons exercising them should be such as the apostle prescribes. Religion will surely suffer, when religious order is either contemned or neglected; and even the words of God will be treated with contempt, if ministered by unholy persons. Let order, therefore, be duly observed; and let those who fill these orders be not only wholly irreprehensible in their conduct, but also able ministers of the new covenant. A wicked man can neither have, nor communicate, authority to dispense heavenly mysteries; and a fool, or a blockhead, can never teach others the way of salvation. The highest abilities are not too great for a preacher of the Gospel; nor is it possible that he can have too much human learning. But all is nothing unless he can bring the grace and Spirit of God into all his ministrations; and these will never accompany him unless he live in the spirit of prayer and humility, fearing and loving God, and hating covetousness.
2. It is well known that almost every Church supposes itself to be The true Church; and some consider themselves the only Church, and deny salvation to all who are not of their communion. To such a Church the two last verses in this chapter have been confidently self-applied, as being the pillar and ground of the truth - the possessor and dispenser of all the mysteries of God. But, supposing that the words in Ti1 3:15 are spoken of the Church, it is the Christian Church, as defined under article the third above, that must be meant; and we may see from this the vanity of applying the words to any particular Church, as if it had all the truth without error, and none else could pretend either to truth or ecclesiastical authority. The Christian Church is a widely different thing; it is the whole system of Christianity as laid down in the New Testament; it is built on the great foundation of prophets and apostles, Jesus Christ himself being the chief corner stone. It is composed of all who hold the doctrines of Christianity; who acknowledge Jesus as their Teacher, Redeemer, and only Advocate; of all who love God with all their heart, soul, mind, and strength, and their neighbor as themselves; or who are labouring after this conformity to the mind and command of their Creator. It is not known by any particular name; it is not distinguished by any particular form in its mode of worship; it is not exclusively here or there. It is the house of God - it is where God's Spirit dwells, where his precepts are obeyed, and where pure, unadulterated love to God and man prevails. It is not in the creed or religious confessions of any denomination of Christians; for, as all who hold the truth and live a holy life, acknowledging Jesus alone as the head of the Church and Savior of the world, are members of his mystical body; (and such may be found in all sects and parties); so the Church of Christ may be said to be everywhere, and to be confined nowhere; i.e. in whatever place Christianity is credited and acknowledged. The wicked of all sorts, no matter what their profession may be, and all persecutors of religious people, who differ from them, are without the pale of this Church. Essentially must their spirit and conduct be changed, before the living Head of this spiritual building can acknowledge them as members of the heavenly family.
This text, therefore, will never apply to the Romish Church, till that Church be, both in doctrine and discipline, what the Christian Church should be. When it is the established religion of any country it gives no toleration to those who differ from it; and in Protestant countries its cry for toleration and secular authority is loud and long. I wish its partisans the full and free exercise of their religion, even to its superstitions and nonsense; but how can they expect toleration who give none? The Protestant Church tolerates it fully; it persecutes the Protestants to bonds and death when it has power; which then is the true Church of Christ?
Albert Barnes: Notes on the Bible - 1834
3:16: And, without controversy - Undeniably, certainly. The object of the apostle is to say that the truth which he was about to state admitted of no dispute.
Great is the mystery - On the meaning of the word "mystery," see the notes on Co1 2:7. The word means that which had been hidden or concealed. The meaning here is not that the proposition which he affirms was mysterious in the sense that it was unintelligible, or impossible to be understood; but that the doctrine respecting the incarnation and the work of the Messiah, which had been so long "kept hidden" from the world, was a subject of the deepest importance. This passage, therefore, should not be used to prove that there is anything unintelligible, or anything that surpasses human comprehension, in that doctrine, whatever may be the truth on that point; but that the doctrine which he now proceeds to state, and which had been so long concealed from mankind, was of the utmost consequence.
Of godliness - The word "godliness" means, properly, piety, Rev_erence, or religiousness. It is used here, however, for the gospel scheme, to wit, that which the apostle proceeds to state. This "mystery," which had "been hidden from ages and from generations, and which was now manifest" Col 1:26, was the great doctrine on which depended "religion" everywhere, or was that which constituted the Christian scheme.
God - Probably there is no passage in the New Testament which has excited so much discussion among critics as this, and none in reference to which it is so difficult to determine the true reading. It is the only one, it is believed, in which the microscope has been employed to determine the lines of the letters used in a manuscript; and, after all that has been done to ascertain the exact truth in regard to it, still the question remains undecided. It is not the object of these notes to enter into the examination of questions of this nature. A full investigation may be found in Wetstein. The question which has excited so much controversy is, whether the original Greek word was Θεὸς Theos, "God," or whether it was ὅς hos, "who," or ὁ ho, "which." The controversy has turned, to a considerable degree, on the reading in the "Codex Alexandrinus;" and a remark or two on the method in which the manuscripts in the New Testament were written, will show the true nature of the controversy.
Greek manuscripts were formerly written entirely in capital letters, and without breaks or intervals between the words, and without accents; see a full description of the methods of writing the New Testament, in an article by Prof. Stuart in Dr. Robinson's Biblotheca Sacra, No. 2, pp. 254ff The small, cursive Greek letters which are now used, were not commonly employed in transcribing the New Testament, if at all, until the ninth or tenth centuries. It was a common thing to abridge or contract words in the manuscript. Thus, πρ would be used for πατερ pater, "father;" κς for κυριος kurios, "Lord;" Θς for Θεος Theos, "God," etc. The words thus contracted were designated by a faint line or dash over them. In this place, therefore, if the original uncials (capitals) were Θ C, standing for Θεὸς Theos, "God," and the line in the Θ, and the faint line over it, were obliterated from any cause, it would easily be mistaken for OC - ὅς hos - "who."
To ascertain which of these is the true reading, has been the great question; and it is with reference to this that the microscope has been resorted to in the examination of the Alexandrian manuscript. It is now generally admitted that the faint line "over" the word has been added by some later hand, though not improbably by one who found that the line was nearly obliterated, and who meant merely to restore it. Whether the letter O was originally written with a line within it, making the reading "God," it is now said to be impossible to determine, in consequence of the manuscript at this place having become so much worn by frequent examination. The Vulgate and the Syriac read it: "who," or "which." The Vulgate is, "Great is the sacrament of piety which was manifested in the flesh." The Syriac, "Great is the mystery of godliness, that he was manifested in the flesh." The "probability" in regard to the correct reading here, as it seems to me, is, that the word, as originally written, was Θεός Theos - "God." At the same time, however, the evidence is not so clear that it can be properly used in an argument. But the passage is not "necessary" to prove the doctrine which is affirmed, on the supposition that that is the correct reading. The same truth is abundantly taught elsewhere; compare Mat 1:23; Joh 1:14.
Was manifest - Margin, "Manifested." The meaning is, "appeared" in the flesh.
In the flesh - In human nature; see this explained in the notes on Rom 1:3. The expression here looks as though the true reading of the much-disputed word was "God." It could not have been, it would seem evident, ὁ ho, "which," referring to "mystery;" for how could a mystery "be manifested in the flesh?" Nor could it it be ὅς hos, "who," unless that should refer to one who was more than a man; for how absurd would it be to say that "a man was manifested, or appeared in the flesh!" How else could a man appear? The phrase here means that God appeared in human form, or with human nature; and this is declared to be the "great" truth so long concealed from human view, but now Rev_ealed as constituting the fundamental doctrine of the gospel. The expressions which follow in this verse refer to God "as" thus manifested in the flesh; to the Saviour as he appeared on earth, regarded as a divine and human being. It was the fact that he thus appeared and sustained this character, which made the things which are immediately specified so remarkable, and so worthy of attention.
Justified in the Spirit - That is, the incarnate person above referred to; the Redeemer, regarded as God and man. The word "Spirit," here, it is evident, refers to the Holy Spirit, because:
(1) it is not possible to attach any intelligible idea to the phrase, "he was justified by his own spirit, or soul;"
(2) as the Holy Spirit performed so important a part in the work of Christ, it is natural to suppose there would be some allusion here to him; and,
(3) as the "angels" are mentioned here as having been with him, and as the Holy Spirit is often mentioned in connection with him, it is natural to suppose that there would be some allusion to Him here. The word "justified," here, is not used in the sense in which it is when applied to Christians, but in its more common signification. It means to "vindicate," and the sense is, that he was shown to be the Son of God by the agency of the Holy Spirit; he was thus vindicated from the charges alleged against him. The Holy Spirit furnished the evidence that he was the Son of God, or "justified" his claims. Thus he descended on him at his baptism, Mat 3:16; he was sent to convince the world of sin because it did not believe on him, Joh 16:8-9; the Saviour cast out devils by him, Mat 12:28; the Spirit was given to him without measure, Joh 3:34, and the Spirit was sent down in accordance with his promise, to convert the hearts of people; Act 2:33. All the manifestations of God to him; all the power of working miracles by his agency; all the influences imparted to the man Christ Jesus, endowing him with such wisdom as man never had before, may be regarded as an attestation of the Holy Spirit to the divine mission of the Lord Jesus, and of course as a vindication from all the charges against him. In like manner, the descent of the Holy Spirit on the day of Pentecost, and his agency in the conversion of every sinner, prove the same thing, and furnish the grand argument in vindication of the Redeemer that he was sent from God. To this the apostle refers as a part of the glorious truth of the Christian scheme now Rev_ealed - the "mystery of religion;" as a portion of the amazing records, the memory of which the church was to preserve as connected with the redemption of the world.
Seen of angels - They were attendants on his ministry, and came to him in times of distress, peril, and want; compare Luk 2:9-13; Luk 22:43; Luk 24:4; Heb 1:6; Mat 4:11. They felt an interest in him and his work, and they gladly came to him in his sorrows and troubles. The design of the apostle is to give an impressive view of the grandeur and glory of that work which attracted the attention of the heavenly hosts, and which drew them from the skies that they might proclaim his advent, sustain him in his temptations, witness his crucifixion, and watch over him in the tomb. The work of Christ, though despised by people, excited the deepest interest in heaven; compare notes on Pe1 1:12.
Preached unto the Gentiles - This is placed by the apostle among the "great" things which constituted the "mystery" of religion. The meaning is, that it was a glorious truth that salvation might be, and should be, proclaimed to all mankind, and that this was a part of the important truths made known in the gospel. Elsewhere this is called, by way of eminence, "the mystery of the gospel;" that is, the grand truth which had not been known until the coming of the Saviour; see the Eph 6:19 note; Col 1:26-27; Col 4:3 notes. Before his coming, a wall of partition had divided the Jewish and Gentile world. The Jews regarded the rest of mankind as excluded from the covenant mercies of God, and it was one of the principal stumblingblocks in their way, in regard to the gospel, that it proclaimed that all the race was on a level, that that middle wall of partition was broken down, and that salvation might now be published to all people; compare Act 22:21; Eph 2:14-15; Rom 3:22; Rom 10:11-20.
The Jew had no special advantage for salvation by being a Jew; the Gentile was not excluded from the hope of salvation. The plan of redemption was adapted "to man" as such - without regard to his complexion, country, customs, or laws. The blood of Christ was shed for all, and wheRev_er a human being could be found, salvation might be freely offered him. This "is" a glorious truth; and taken in all its bearings, and in reference to the views which then pRev_ailed, and which have always more or less pRev_ailed about the distinctions made among people by caste and rank, there is scarcely anymore glorious truth connected with the Christian Revelation, or one which will exert a wider influence in promoting the welfare of man. It is a great privilege to be permitted to proclaim that all people, in one respect - and that the most important - are on a level; that they are all equally the objects of the divine compassion; that Christ died for one as really as for another; that birth, wealth, elevated rank, or beauty of complexion, contribute nothing to the salvation of one man; and that poverty, a darker skin, slavery, or a meaner rank, do nothing to exclude another from the favor of his Maker.
Believed on in the world - This also is mentioned among the "great" things which constitute the mystery of Rev_ealed religion. But why is this regarded as so remarkable as to be mentioned thus? In point of importance, how can it be mentioned in connection with the fact that God was manifest in the flesh; that he was vindicated by the Holy Spirit; that he was an object of intense interest to angelic hosts, and that his coming had broken down the walls which had separated the world, and placed them now on a level? I answer, perhaps the following circumstances may have induced the apostle to place this among the remarkable things evincing the greatness of this truth:
(1) The strong "improbability" arising from the greatness of the "mystery," that the doctrines respecting the incarnate Deity would be believed. Such is the incomprehensible nature of many of the truths connected with the incarnation; so strange does it seem that God would become incarnate; so amazing that he should appear in human flesh and blood, and that the incarnate Son of God should die, that it might be regarded as a wonderful thing that such a doctrine had in fact obtained credence in the world. But it was a glorious truth that all the natural improbabilities in the case had been overcome, and that people had accredited the announcement.
(2) the strong improbability that his message would be believed, arising from the "wickedness of the human heart." Man, in all his history, had shown a strong reluctance to believe any message from God, or any truth whatever Rev_ealed by him. The Jews had rejected his prophets and put them to death mat 23; Acts 7; and had at last put his own Son - their Messiah - to death. Man everywhere had shown his strong inclination to unbelief. There is in the human soul no elementary principle or germ of faith in God. Every man is an unbeliever by nature - an infidel first; a Christian afterward; an infidel as he comes into the world; a believer only as he is made so by grace. The apostle, therefore, regarded it as a glorious fact that the message respecting the Saviour "had been" believed in the world. It overcame such a strong and universal reluctance to confide in God, that it showed that there was more than human power in operation to overcome this reluctance.
(3) the extent to which this had been done may have been a reason why he thought it worthy of the place which he gives it here. It had been embraced, not by a few, but by thousands in all lands where the gospel had been published; and it was proof of the truth of the doctrine, and of the great power of God, that such high mysteries as those relating to redemption, and so much opposed to the natural feelings of the human heart, should have been embraced by so many. The same thing occurs now. The gospel makes its way against the native incredulity of the world, and every new convert is an additional demonstration that it is from God, and a new illustration of the greatness of this mystery.
Received up into glory - To heaven; compare Joh 17:5; see the notes on Act 1:9. This is mentioned as among the "great" or remarkable things pertaining to "godliness," or the Christian Revelation, because it was an event which had not elsewhere occurred, and was the crowning grandeur of the work of Christ. It was an event that was fitted to excite the deepest interest in heaven itself. No event of more importance has ever occurred in the universe, of which we have any knowledge, than the re-ascension of the triumphant Son of God to glory after having accomplished the redemption of a world.
In view of the instructions of this chapter, we may make the following remarks.
1. The word "bishop" in the New Testament never means what is now commonly understood by it - "a Prelate." It does not denote here, or anywhere else in the Now Testament, one who has charge over a "diocese" composed of a certain district of country, embracing a number of churches with their clergy.
2. There are not "three orders" of clergy in the New Testament. The apostle Paul in this chapter expressly designates the characteristics of those who should have charge of the church, but mentions only two, "bishops" and "deacons." The former are ministers of the word, having charge of the spiritual interests of the church; the other are deacons, of whom there is no evidence that they were appointed to preach. There is no "third" order. There is no allusion to anyone who was to be "superior" to the "bishops" and "deacons." As the apostle Paul was expressly giving instructions in regard to the organization of the church, such an omission is unaccountable if he supposed there was to be an order of "prelates" in the church. Why is there no allusion to them? Why is there no mention of their qualifications? If Timothy was himself a prelate, was he to have nothing to do in transmitting the office to others? Were there no special qualifications required in such an order of people which it would be proper to mention? Would it not be "respectful," at least, in Paul to have made some allusion to such an office, if Timothy himself held it?
3. There is only one order of preachers in the church. The qualifications of that order are specified with great minuteness and particularity, as well as beauty; Ti1 3:2-7. No man really needs to know more of the qualifications for this office than could be learned from a prayerful study of this passage.
4. A man who enters the ministry "ought" to have high qualifications; Ti1 3:2-7. No man "ought," under any pretence, to be put into the ministry who has not the qualifications here specified. Nothing is gained in any department of human labor, by appointing incompetent persons to fill it. A farmer gains nothing by employing a man on his farm who has no proper qualifications for his business; a carpenter, a shoemaker, or a blacksmith, gains nothing by employing a man who knows nothing about his trade; and a neighborhood gains nothing by employing a man as a teacher of a school who has no qualifications to teach, or who has a bad character. Such a man would do more mischief on a farm, or in a workshop, or in a school, than all the good which he could do would compensate. And so it is in the ministry. The true object is not to increase the "number" of ministers, it is to increase the number of those who are "qualified" for their work, and if a man has not the qualifications laid down by the inspired apostle, he had better seek some other calling.
5. The church is the guardian of the truth; Ti1 3:15. It is appointed to preserve it pure, and to transmit it to future ages. The world is dependent on it for any just views of truth. The church has the power, and is entrusted with the duty, of preserving on earth a just knowledge of God and of eternal things; of the way of salvation; of the requirements of pure morality: to keep up the knowledge of that truth which tends to elevate society and to save man. It is entrusted with the Bible, to preserve uncorrupted, and to transmit to distant ages and lands. It is bound to maintain and assert the truth in its creeds and confessions of faith. And it is to preserve the truth by the holy lives of its members, and to show in their walk what is the appropriate influence of truth on the soul. Whatever religious truth there is now on the earth, has been thus preserved and transmitted, and it still devolves on the church to bear the truth of God on to future times, and to diffuse it abroad to distant lands.
6. The closing verse of this chapter Ti1 3:16 gives us a most elevated view of the plan of salvation. and of its grandeur and glory. It would be difficult, if not impossible, to condense more interesting and sublime thought into so narrow a compass as this. The great mystery of the incarnation; the interest of angelic beings in the events of redemption; the effect of the gospel on the pagan world; the tendency of the Christian religion to break down every barrier among people, and to place all the race on a level; its power in overcoming the unbelief of mankind; and the re-ascension of the Son of God to heaven, present a series of most wonderful facts to our contemplation. These things are found in no other system of religion, and these are worthy of the profound attention of every human being. The manifestation of God in the flesh! What a thought! It was worthy of the deepest interest among the angels, and it "claims" the attention of people, for it was for human beings and not for angels that he thus appeared in human form; compare notes on Pe1 1:12.
7. How strange it is that "man" feels no more interest in these things! God was manifest in the flesh for his salvation, but he does not regard it Angels looked upon it with wonder: but man, for whom he came, feels little interest in his advent or his work! The Christian religion has broken down the barrier among nations, and has proclaimed that all people may be saved; yet the mass of people look on this with entire unconcern. The Redeemer ascended to heaven, having finished his great work; but how little interest do the mass of mankind feel in this! He will come again to judge the world; but the race moves on, regardless of this truth; unalarmed at the prospect of meeting him; feeling no interest in the assurance that he "has" come and died for sinners, and no apprehension in view of the fact that he will come again, and that they must stand at his bar. All heaven was moved with his first advent, and will be with his second; but the earth regards it with unconcern. Angelic beings look upon this with the deepest anxiety, though they have no personal interest in it; man, though all his great interests are concentrated on it, regards it as a fable, disbelieves it all, and treats it with contempt and scorn. Such is the difference between heaven and earth - angels and human beings!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: without: Heb 7:7
the mystery: Ti1 3:9; Mat 13:11; Rom 16:25; Co1 2:7; Eph 1:9, Eph 3:3-9, Eph 6:19; Col 2:2; Th2 2:7; Rev 17:5, Rev 17:7
God: Isa 7:14, Isa 9:6; Jer 23:5, Jer 23:6; Mic 5:2; Mat 1:23; Joh 1:1, Joh 1:2, Joh 1:14; Act 20:28; Rom 8:3, Rom 9:5; Co1 15:47; Gal 4:4; Phi 2:6-8; Col 1:16-18; Heb 1:3; Heb 2:9-13; Jo1 1:2; Rev 1:17, Rev 1:18
manifest: Gr. manifested, Jo1 3:5
justified: Isa 50:5-7; Mat 3:16; Joh 1:32, Joh 1:33, Joh 15:26, Joh 16:8, Joh 16:9; Act 2:32-36; Rom 1:3, Rom 1:4; Pe1 3:18; Jo1 5:6-8
seen: Psa 68:17, Psa 68:18; Mat 4:11, Mat 28:2; Mar 1:13, Mar 16:5; Luk 2:10-14, Luk 22:43, Luk 24:4; Joh 20:12; Act 1:10, Act 1:11; Eph 3:10; Pe1 1:12
preached: Luk 2:32; Act 10:34, Act 13:46-48; Rom 10:12, Rom 10:18; Gal 2:8; Eph 3:5-8; Col 1:27
believed: Act 14:27; Col 1:6, Col 1:23; Rev 7:9
received: Mar 16:19; Luk 24:51; Joh 6:62, Joh 13:3, Joh 16:28, Joh 17:5; Act 1:1-9, Act 1:19; Eph 4:8-10; Heb 1:3, Heb 8:1, Heb 12:2; Pe1 3:22
Geneva 1599
(8) And without controversy great is the mystery of godliness: God was manifest in the flesh, (k) justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
(8) There is nothing more excellent than this truth, of which the Church is the keeper and preserver here among men, the ministry of the word being appointed to that end and purpose: for it teaches us the greatest matters that may be thought, that is, that God has become visible in the person of Christ by taking our nature upon him, whose majesty, even though in such great weakness, was manifested in many ways, in so much that the sight of it pierced the very angels. And to conclude, he being preached to the Gentiles was received by them, and is now placed above in unspeakable glory.
(k) The power of the Godhead showed itself so marvellously in the weak flesh of Christ, that even though he was a weak man, yet all the world knows he was and is God.
John Gill
And without controversy great is the mystery of godliness,.... What follows is so, the incarnation of Christ, his birth of a virgin, the union of the two natures, divine and human, in his person; this is a mystery, which though revealed, and so to be believed, is not to be discerned nor accounted for, nor the modus of it to be comprehended by reason: and it is a great one, next, if not equal, to the doctrine of a trinity of persons in the divine essence; and is a mystery of godliness, which tends to encourage internal and external religion, powerful and practical godliness in all the parts and branches of it; and is so beyond all dispute and doubt.
God was manifest in the flesh; not God essentially considered, or Deity in the abstract, but personally; and not the first nor the third Person; for of neither of them can this or the following things be said; but the second Person, the Word, or Son of God; see 1Jn 3:8 who existed as a divine Person, and as a distinct one from the Father and Spirit, before his incarnation; and which is a proof of his true and proper deity: the Son of God in his divine nature is equally invisible as the Father, but became manifest by the assumption of human nature in a corporeal way, so as to be seen, heard, and felt: and by "flesh" is meant, not that part of the body only, which bears that name, nor the whole body only, but the whole human nature, consisting of a true body and a reasonable soul; so called, partly to denote the frailty of it, and to show that it was not a person, but a nature, Christ assumed; and the clause is added, not so much to distinguish this manifestation of Christ from a spiritual manifestation of him to his people, as in distinction from all other manifestations of him in the Old Testament, in an human form for a time, and in the cloud, both in the tabernacle and temple. This clause is a very apt and full interpretation of the word "Moriah", the name of the mount in which Jehovah would manifest himself, and be seen, Gen 22:2.
Justified in the Spirit; either by the Spirit of God, making his human nature pure and holy, and preserving it from original sin and taint; and by descending on him at his baptism, thereby testifying that he was the Son of God; and by the miracles wrought by his power, which proved Jesus to be the Messiah against those that rejected him; and by his coming down upon the apostles at Pentecost; and who in their ministry vindicated him from all the aspersions cast upon him: or else it is to be understood of the divine nature of Christ, in distinction from his flesh or human nature; in the one he was manifest and put to death for the sins of his people, which were put upon him, and bore by him; and by the other he was quickened and declared to be the Son of God; and being raised from the dead, he was justified and acquitted from all the sins of his people, and they were justified in him; he having made full satisfaction to justice for them.
Seen of angels; meaning not ministers of the Gospel, and pastors of churches, who are sometimes so called; but the blessed spirits, the inhabitants of heaven: by these he was seen at his birth, who then descended and sung praise to God on that account; and in the wilderness, after he had been tempted by Satan, when they ministered unto him; and in the garden upon his agony and sweat there, when one appeared and strengthened him; and at his resurrection from the dead, who rolled away the stone from the sepulchre, and told the women he was risen from the dead; as also at his ascension to heaven, when they attended him thither in triumph; and now in heaven, where they wait upon him, and worship him, and are ministering spirits, sent forth by him to do his pleasure; and he is seen by them the ministry of the Gospel; into the truths of which they look with pleasure, and gaze upon with unutterable delight and admiration; especially those which respect the person and offices of Christ. Some copies read, "seen of men", but that is implied in the first clause:
preached unto the Gentiles; the worst of men, and that by the express orders of Christ himself; and which was foretold in the prophecies of the Old Testament, and yet was a mystery, hid from ages and generations past:
believed on in the world; among the Jews, and in the nations of the world, so that he was preached with success; and faith in Christ is the end of preaching; though this is not of a man's self, but is the gift of God, and the operation of his power: and it was a marvellous thing, considering the reproach and ignominy Christ lay under, through the scandal of the cross, that he should be believed on as he was. This can be ascribed to nothing else but to the power of God, which went along with the ministry of the word.
Received up into glory; he was raised from the dead, and had a glory put upon his risen body; he ascended in a glorious manner to heaven, in a cloud, and in chariots of angels, and was received there with a welcome by his Father; and is set down at his right hand, and crowned with glory and honour, and glorified with the glory he had with him before the world was.
John Wesley
The mystery of godliness - Afterwards specified in six articles, which sum up the whole economy of Christ upon earth. Is the pillar and ground - The foundation and support of all the truth taught in his church. God was manifest in the flesh - In the form of a servant, the fashion of a man, for three and thirty years. Justified by the Spirit - Publicly "declared to be the Son of God," by his resurrection from the dead. Seen - Chiefly after his resurrection. By angels - Both good and bad. Preached among the gentiles - This elegantly follows. The angels were the least, the gentiles the farthest, removed from him; and the foundation both of this preaching and of their faith was laid before his assumption. Was believed on in the world - Opposed to heaven, into which he was taken up. The first point is, He was manifested in the flesh; the last, He was taken up into glory.
Robert Jamieson, A. R. Fausset and David Brown
And--following up Ti1 3:15 : The pillar of the truth is the Church in which thou art required to minister; "AND (that thou mayest know how grand is that truth which the Church so upholds) confessedly (so the Greek for 'without controversy') great is the mystery of godliness: (namely), HE WHO (so the oldest manuscripts and versions read for 'God') was manifested in (the) flesh (He who) was justified in the Spirit," &c. There is set before us the whole dignity of Christ's person. If He were not essentially superhuman (Tit 2:13), how could the apostle emphatically declare that He was manifested in (the) flesh? [TREGELLES, Printed Text of the Greek New Testament]. (Jn 1:14; Phil 2:7; 1Jn 1:2; 1Jn 4:2). Christ, in all His aspects, is Himself "the mystery of godliness." He who before was hidden "with God" was made manifest (Jn 1:1, Jn 1:14; Rom 16:25-26; Col 1:26; Ti2 1:10; Tit 2:11; Tit 3:4; 1Jn 3:5, 1Jn 3:8). "Confessedly," that is, by the universal confession of the members of "the Church," which is in this respect the "pillar" or upholder "of the truth."
the mystery--the divine scheme embodied in CHRIST (Col 1:27), once hidden from, but now revealed to, us who believe.
of godliness--rather, "piety"; a different Greek, expresses godliness (Ti1 2:10). In opposition to the ungodliness or impiety inseparable from error (departure from the faith: "doctrines of devils," "profane fables," Ti1 4:1, Ti1 4:7; compare Ti1 6:3). To the victims of such error, the "mystery of piety" (that is, Christ Himself) remains a mystery unrevealed (Ti1 4:2). It is accessible only to "piety" (Ti1 3:9): in relation to the pious it is termed a "mystery," though revealed (1Cor 2:7-14), to imply the excellence of Him who is the surpassing essential subject of it, and who is Himself "wonderful" (Is 9:6), surpassing knowledge (Eph 3:18-19); compare Eph 5:32. The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Church and was generally accepted, to which Paul alludes in the words "confessedly great is the mystery," &c. (to wit), "He who was manifested," &c. Such hymns were then used (compare Eph 5:19; Col 3:16). PLINY [1.10, Epistle, 97], "They are wont on a fixed day before dawn to meet and sing a hymn in alternate responses to Christ, as being God"; and EUSEBIUS [Ecclesiastical History, 5.28]. The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the ideas antithetically related, are characteristics of a Christian hymn. The clauses stand in parallelism; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new pair of clauses: flesh and spirit, angels and Gentiles, world and glory; and there is a correspondence between the first and the last clause: "manifested in the flesh, received up into glory" [WIESINGER].
justified--that is, approved to be righteous [ALFORD]. Christ, while "in the flesh," seemed to be just such a one as men in the flesh, and in fact bore their sins; but by having died to sin, and having risen again, He gained for Himself and His people justifying righteousness (Is 50:8; Jn 16:10; Acts 22:14; Rom 4:25; Rom 6:7, Rom 6:10; Heb 9:28; 1Pet 3:18; 1Pet 4:1 1Jn 2:1) [BENGEL]; or rather, as the antithesis to "was manifest in the flesh" requires, He was justified in the Spirit at the same time that He was manifest in the flesh, that is, He was vindicated as divine "in His Spirit," that is, in His higher nature; in contrast to "in the flesh," His visible human nature. This contrasted opposition requires "in the Spirit" to be thus explained: not "by the Spirit," as ALFORD explains it. So Rom 1:3-4, "Made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So "justified" is used to mean vindicated in one's true character (Mt 11:19; Lk 7:35; Rom 3:4). His manifestation "in the flesh" exposed him to misapprehension, as though he were nothing more (Jn 6:41; Jn 7:27). His justification, or vindication, in respect to His Spirit or higher being, was effected by ALL that manifested that higher being, His words (Mt 7:29; Jn 7:46), His works (Jn 2:11; Jn 3:2), by His Father's testimony at His baptism (Mt 3:17), and at the transfiguration (Mt 17:5), and especially by His resurrection (Acts 13:33; Rom 1:4), though not by this exclusively, as BENGEL limits it.
seen of angels--answering to "preached unto the Gentiles" (or rather "among the nations"; including the Jews), on the other hand (Mt 28:19; Rom 16:25-26). "Angels saw the Son of God with us, not having seen Him before" [CHRYSOSTOM].' "not even they had seen His divine nature, which is not visible to any creature, but they saw Him incarnate" [THEODORET] (Eph 3:8, Eph 3:10; 1Pet 1:12; compare Col 1:16, Col 1:20). What angels came to know by seeing, the nations learned by preaching. He is a new message to the one class as well as to the other; in the wondrous union in His person of things most opposite, namely, heaven and earth, lies "the mystery" [WIESINGER]. If the English Version, "Gentiles," be retained, the antithesis will be between the angels who are so near the Son of God, the Lord of "angels," and the Gentiles who were so utterly "afar off" (Eph 2:17).
believed on in the world--which lieth in wickedness (1Jn 2:15; 1Jn 5:19). Opposed to "glory" (Jn 3:16-17). This followed upon His being "preached" (Rom 10:14).
received up into glory--Greek, "in glory." However, English Version may be retained thus, "Received up (so as now to be) in glory," that is, into glory (Mk 16:19; Lk 24:51; Acts 1:11). His reception in heaven answers to His reception on earth by being "believed on."