1 Timothy 3 commentary

If a man desired the pastoral office, and from love to Christ, and the souls of men, was ready to deny himself, and undergo hardships by devoting himself to that service, he sought to be employed in a good work, and his desire should be approved, provided he was qualified for the office. A minister must give as little occasion for blame as can be, lest he bring reproach upon his office. He must be sober, temperate, moderate in all his actions, and in the use of all creature-comforts. Sobriety and watchfulness are put together in Scripture, they assist one the other. The families of ministers ought to be examples of good to all other families. We should take heed of pride; it is a sin that turned angels into devils. He must be of good repute among his neighbours, and under no reproach from his former life. To encourage all faithful ministers, we have Christ's gracious word of promise, Lo, I am with you alway, even unto the end of the world, Mt 28:20. And he will fit his ministers for their work, and carry them through difficulties with comfort, and reward their faithfulness.

The deacons were at first appointed to distribute the charity of the church, and to manage its concerns, yet pastors and evangelists were among them. The deacons had a great trust reposed in them. They must be grave, serious, prudent men. It is not fit that public trusts should be lodged in the hands of any, till they are found fit for the business with which they are to be trusted. All who are related to ministers, must take great care to walk as becomes the gospel of Christ.

The church is the house of God; he dwells there. The church holds forth the Scripture and the doctrine of Christ, as a pillar holds forth a proclamation. When a church ceases to be the pillar and ground of truth, we may and ought to forsake her; for our regard to truth should be first and greatest. The mystery of godliness is Christ. He is God, who was made flesh, and was manifest in the flesh. God was pleased to manifest himself to man, by his own Son taking the nature of man. Though reproached as a sinner, and put to death as a malefactor, Christ was raised again by the Spirit, and so was justified from all the false charges with which he was loaded. Angels ministered to him, for he is the Lord of angels. The Gentiles welcomed the gospel which the Jews rejected. Let us remember that God was manifest in the flesh, to take away our sins, to redeem us from all iniquity, and to purify unto himself a peculiar people, zealous of good works. These doctrines must be shown forth by the fruits of the Spirit in our lives.

CHAPTER 3

1 Timothy 3:1-7

1. This is a true saying, If a man desire the office of a bishop, he desireth a good work.

1. Certus sermo, si quis episcopatum appetit, praeclarum opus desiderat.

2. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

2. Oportet ergo Episcopum irreprehensibilem esse, unius uxoris maritum, sobrium, temperantem, compositum, (vel, honestum,) hospitalem, aptum ad docendum.

3. Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

3. Non vinolentum, (vel, ferocem,) non percussorem, non turpiter lucri cupidum, sed aequum, alienum a pugnis, alienum ab avaritia.

4. One that ruleth well his own house, having his children in subjection with all gravity;

4. Qui domui suae bene praesit, qui filios habeat in subjectione, cum omni reverentia.

5. (For if a man know not how to rule his own house, how shall he take care of the church of God?)

5. Quodsi quis propriae domui praeesse non novit, ecclesiam Dei quomodo curabit?

6. Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.

6. Non novicium, ne inflatus in condemnationem incidat diaboli.

7. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

7. Oportet autem illum et bonum testimonium habere ab extraneis, ne in probum incidat et laqueum diaboli.

1 It is a true saying Chrysostom thinks, that this is the conclusion of the preceding doctrine. But I do not approve of the opinion; for Paul commonly makes use of this form of expression as a prelude to what he is about to introduce, Besides, in the former discourse there was no need of so strong an affirmation; but what he is now about to say, is somewhat more weighty. Let these words, therefore, be received as a preface intended to point out the importance of the subject; for Paul now begins a new discourse about ordaining pastors, and appointing the government of the Church.

If any one desireth the office of a bishop “Ou, Si aucun a affection d’estre evesque.” — “Or, If any one hath a desire to be a bishop.” Having forbidden women to teach, he now takes occasion to speak of the office of a bishop. First, that it may be more clearly seen that it was not without reason that he refused to allow women to undertake so arduous a work; secondly, that it might not be thought that, by excluding women only, he admitted all men indiscriminately; and, thirdly, because it was highly proper that Timothy and others should be reminded what conscientious watchfulness ought to be used in the election of bishops. Thus the context, in my opinion, is as if Paul had said, that so far are women from being fit for undertaking so excellent an office, that not even men ought to be admitted into it without distinction.

He desireth an excellent work The Apostle affirms that this is no inconsiderable work, such as any man might venture to undertake. When he says that it is καλός, I have no doubt that he alludes to the ancient Greek proverb, often quoted by Plato, δύσκολα τὰ καλά, which means that “those things which are excellent, are also arduous and difficult;” and thus he unites difficulty with excellence, or rather he argues thus, that it does not belong to every person to discharge the office of a bishop, because it is a thing of great value.

I think that Paul’s meaning is now sufficiently clear; though none of the commentators, so far as I perceive, have understood it. The general meaning is, that a selection ought to be made in admitting bishops, because it is a laborious and difficult charge; and that they who aim at it should carefully consider with themselves, whether or not they were able to bear so heavy a burden. Ignorance is always rash; and a mature knowledge of things makes a man modest. How comes it that they who have neither ability nor wisdom often aspire so confidently to hold the reins of government, but because they rush forward with their eyes shut? On this subject Quintilian remarked, that the ignorant speak boldly, while the greatest orators tremble.

For the purpose of restraining such rashness in desiring the office of a bishop, Paul states, first, that this is not an indolent rank, but a work; and next, that it is not any kind of work, but excellent, and therefore toilsome and full of difficulty, as it actually is. It is no light matter to be a representative of the Son of God, in discharging an office of such magnitude, the object of which is to erect and extend the kingdom of God, to procure the salvation of souls which the Lord himself hath purchased with his own blood, and to govern the Church, which is God’s inheritance. But it is not my intention at present to make a sermon, and Paul will again glance at this subject in the next chapter.

Here a question arises: “Is it lawful, in any way, to desire the office of a bishop?” On the one hand, it appears to be highly improper for any one to anticipate, by his wish, the calling of God, and yet Paul, while he censures a rash desire, seems to permit it to be desired with prudence and modesty. I reply, if ambition is condemned in other matters, much more severely ought it to be condemned in “the office of a bishop.” But Paul speaks of a godly desire, by which holy men wish to employ that knowledge of doctrine which they possess for the edification of the Church. For, if it were altogether unlawful to desire the office of a teacher, why should they who spend all their youth in reading the Holy Scriptures prepare themselves by learning? What are the theological schools but nurseries of pastors?

Accordingly, they who have been thus instructed not only may lawfully devote themselves and their labors to God by a voluntary offering, but even ought to do so, and that too, before they have been admitted unto the office; provided that, nevertheless, they do not thrust themselves forward, and do not, even by their own wish, make themselves bishops, but are only ready to discharge the office, if their labors shall be required. And if it turn out that, according to the lawful order; they are not called, let them know that such was the will of God, and let them not take it in that others have been preferred to them. But they who, without any selfish motive, shall have no other wish than to serve God and the Church, will be affected in this manner; and, at the same time, will have such modesty that they will not be at all envious, if others be preferred to them as being more worthy.

If any one object, that the government of the Church is a matter of so great difficulty, that it ought rather to strike terror into the minds of persons of sound judgment than to excite them to desire it. I reply, that the desire of great men does not rest on confidence of their own industry or virtue, but on the assistance of

“God, from whom is our sufficiency,”

as Paul says elsewhere. (2 Corinthians 3:5.) At the same time, it is necessary to observe what it is that Paul calls “the office of a bishop;” and so much the more, because the ancients were led away, by the custom of their times, from the true meaning; for, while Paul includes generally all pastors, they understand a bishop to be one who was elected out of each college to preside over his brethren. Let us remember, therefore, that this word is of the same import as if he had called them ministers, or pastors, or presbyters. “Let us know that the Holy Spirit, speaking of those who are ordained ministers of the word of God, and who are elected to govern the Church, calls them Pastors. And why? Because God wishes us to be a flock of sheep, to be guided by him, hearing his voice, following his guidance, and living peaceably. Since, therefore the Church is compared to a flock, they who have the charge of guiding the Church by the word of God are called Pastors. And next, the word Pastor means Elder not by age, but by of office: as, at all times, they who govern have been called Elders, even among heathen nations. Now the Holy Spirit has retained this metaphor, giving the name Elder to those who are chosen to proclaim the word of God. He likewise calls them Bishops, that is persons who watch over the flock to show that it is not a rank unaccompanied by active exertion, when a man is called to that office, and that he must not make an idol of it, but must know that he is sent to obtain the salvation of souls, and must be employed, and watch, and labor, for that purpose. We see then the reason of these words; and since the Holy Spirit hath given them to us, we must retain them, provided that they be applied to a good and holy use.” — Fr. Ser.

CHAPTER 3

1Ti 3:1-16. Rules as to Bishops (Overseers) AND Deacons. The Church, and the Gospel Mystery Now Revealed to It, Are the End of All Such Rules.

1. Translate 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 (1Co 16:15). This is utterly distinct from ambitious desires after office in the Church. (Jas 3:1).

bishop--overseer: as yet identical with "presbyter" (Ac 20:17, 28; Tit 1:5-7).

good work--literally, "honorable work." Not the honor associated with it, but the work, is the prominent thought (Ac 15:38; Php 2:30; compare 2Ti 4:5). He who aims at the office must remember the high qualifications needed for the due discharge of its functions.

2. The existence of Church organization and presbyters at Ephesus is presupposed (1Ti 5:17, 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" (Ac 4:8; 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 1Ti 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, Lu 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 (1Ti 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 (1Th 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 (Php 4:8) [Bengel].

apt to teach--(2Ti 2:24).

3. 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 Php 4:5).

no striker--with either hand or tongue: not as some teachers pretending a holy zeal (2Co 11:20), answering to "not a brawler" or fighter (compare 1Ki 22:24; Ne 13:25; Is 58:4; Ac 23:2; 2Ti 2:24, 25).

not covetous--Greek, "not a lover of money," whether he have much or little (Tit 1:7).

4. ruleth--Greek, "presiding over."

his own house--children and servants, as contrasted with "the church" (house) of God (1Ti 3:5, 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.

5. 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?

6. 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 (Ro 6:5; 11:17; 1Co 3:6). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast Ac 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 (1Ti 6:4; 2Ti 3:4).

condemnation of the devil--into the same condemnation as Satan fell into (1Ti 3:7; 2Ti 2:26). Pride was the cause of Satan's condemnation (Job 38:15; Is 14:12-15; Joh 12:31; 16:11; 2Pe 2:4; Jude 6). It cannot mean condemnation or accusation on the part of the devil. The devil may bring a reproach on men (1Ti 3:7), but he cannot bring them into condemnation, for he does not judge, but is judged [Bengel].

7. a good report--Greek, "testimony." So Paul was influenced by the good report given of Timothy to choose him as his companion (Ac 16:2).

of them which are without--from the as yet unconverted Gentiles around (1Co 5:12; Col 4:5; 1Th 4:12), that they may be the more readily won to the Gospel (1Pe 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 (1Ti 5:14) proving the occasion of his falling into the snare of the devil (1Ti 6:9; Mt 22:15; 2Ti 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 (Jr 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 (1Ti 4:14) and true faith, which he desires to be evidenced outwardly; also he requires qualifications in a bishop not so indispensable in others.

8. 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, 1Ti 4:6; Phm 13; and John Mark, Ac 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 Ac 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" (Pr 20:19; Ga 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] (1Pe 5:2). The deacon's office of collecting and distributing alms would render this a necessary qualification.

9. 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 (Ro 16:25; 1Co 2:7-10), in a pure conscience (1Ti 1:5, 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.

10. "And moreover," &c. [Alford].

be proved--not by a period of probation, but by a searching inquiry, conducted by Timothy, the ordaining president (1Ti 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].

11. 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," 1Ti 3:8, and "in like manner," 1Ti 2:9), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as Phoebe was at Cenchrea (Ro 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 (1Ti 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," 1Ti 3:8, in the case of the deacons.

12. husbands of one wife--(See on 1Ti 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 (1Ti 3:4; Tit 1:6).

their own houses--as distinguished from "the Church of God" (see on 1Ti 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 Ac 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 1Ti 3:2,3).

13. 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 Ro 12:7, &c.; 1Co 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, 1Ti 6:19; 1Co 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 (Ep 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 (Ac 24:16; 1Jo 2:28; 3:21; 4:17; He 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.

14. write I ... hoping--that is, "though I hope to come unto thee shortly" (1Ti 4:13). As his hope was not very confident (1Ti 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 (1Ti 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 (Ac 19:1-20:38) when he had resolved to winter at Corinth after passing the summer in Macedonia (1Co 16:6), but after his first imprisonment at Rome (Ac 28:17-31); probably at Corinth, where he might have some thoughts of going on to Epirus before returning to Ephesus [Birks].

15. But if I tarry long--before coming to thee.

that--that is, I write (1Ti 3:14) "that thou mayest know," &c.

behave thyself--in directing the Church at Ephesus (1Ti 4:11).

the house of God--the Church (He 3:2, 5, 6; 10:21; 1Pe 4:17; 1Co 3:16, "the temple of God"; Ep 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, 2Ti 2:19, 20, 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 (1Th 1:9). He is the fountain of "truth," and the foundation of our "trust" (1Ti 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 (1Pe 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 (Ga 2:9; compare Re 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 (1Co 3:11). The apostles are foundations in a secondary sense (Ep 2:20; Re 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 (1Ti 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; 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; 28:20). The apostle does not recognize a Church which has not the intermediate; the "ground," or "basement" (similar to "foundation," 2Ti 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.

16. And--following up 1Ti 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]. (Joh 1:14; Php 2:7; 1Jo 1:2; 4:2). Christ, in all His aspects, is Himself "the mystery of godliness." He who before was hidden "with God" was made manifest (Joh 1:1, 14; Ro 16:25, 26; Col 1:26; 2Ti 1:10; Tit 2:11; 3:4; 1Jo 3:5, 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 (1Ti 2:10). In opposition to the ungodliness or impiety inseparable from error (departure from the faith: "doctrines of devils," "profane fables," 1Ti 4:1, 7; compare 1Ti 6:3). To the victims of such error, the "mystery of piety" (that is, Christ Himself) remains a mystery unrevealed (1Ti 4:2). It is accessible only to "piety" (1Ti 3:9): in relation to the pious it is termed a "mystery," though revealed (1Co 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 (Ep 3:18, 19); compare Ep 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 Ep 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; Joh 16:10; Ac 22:14; Ro 4:25; 6:7, 10; He 9:28; 1Pe 3:18; 4:1 1Jo 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 Ro 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; Lu 7:35; Ro 3:4). His manifestation "in the flesh" exposed him to misapprehension, as though he were nothing more (Joh 6:41; 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; Joh 7:46), His works (Joh 2:11; 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 (Ac 13:33; Ro 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; Ro 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] (Ep 3:8, 10; 1Pe 1:12; compare Col 1:16, 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" (Ep 2:17).

believed on in the world--which lieth in wickedness (1Jo 2:15; 5:19). Opposed to "glory" (Joh 3:16, 17). This followed upon His being "preached" (Ro 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 (Mr 16:19; Lu 24:51; Ac 1:11). His reception in heaven answers to His reception on earth by being "believed on."

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.

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; 1Tim 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.

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 1Tim 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."

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.

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.

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.

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 1Tim 3:6, because it is evident that διαβολους has that meaning, 1Tim 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.

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 1Tim 3:3 (note).

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.

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, 1Tim 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 1Tim 3:2, though a different word is used. See the note on 1Tim 3:2.

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 1Tim 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 1Tim 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.

Let the deacons be the husbands of one wife - This is the same that is required of the bishops. See on 1Tim 3:2 (note) 1Tim 3:4 (note), and 1Tim 3:5 (note).

That have used the office of a deacon well - They who, having been tried or proved, 1Tim 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.

These things write I - That is: I write only these things; because I hope to come unto thee shortly.

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.

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, 1Pet 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 1Tim 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?

He desireth a good work - An excellent, but laborious, employment.

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.

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.

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.

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.

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.

Holding fast the faith in a pure conscience - Steadfast in faith, holy in heart and life.

Let these he proved first - Let a trial be made how they believe. Then let them minister - Let them be fixed in that office.

Faithful in all things - Both to God, their husbands, and the poor.

They purchase a good degree - Or step, toward some higher office. And much boldness - From the testimony of a good conscience.

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.

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.

1 THis is a true saying , If a man desireth the office of a bishop , he desireth a good work .

[non-Latin text not transcribed], a faithful saying, that which none can dispute, of which none ought to doubt.

If a man desires any office, to which belongs an oversight of the Church of God. The Greek word [non-Latin text not transcribed] signifies in the general any oversight of others; here the following discourse restrains it to an oversight of persons, and affairs in the Church. The Apostle by this phrase determines this employment lawful, and under due circumstances to be desired, and saith of it, that he who desireth it, desireth [non-Latin text not transcribed]

a good work, a noble imployment, it is a work, the office of the Ministry in the Church, is and ought to be a work. The Titles of Gospel Ministers are not meer Titles of honour, and of all works or employments, the Ministry is the most noble employment. We (saith the Apostle) are stewards of the mysteries of God, Ministers of Christ, 1 Cor. 4.1. Embassadors for Christ, in Christs stead, 2 Cor. 5.20. Gods Angels or Messengers to Churches, Rev. 2.1. It being so good, so great and noble an employment, it is no wonder that God hath restrained women the weaker and more ignoble Sex from invading it, for all men are not fit for it, but onely such as are hereafter described.

Marginal references: Acts 20.28.

2 A bishop then must be blameless , the husband of one wife , vigilant , sober , of good behaviour , given to hospitality , apt to teach .

Whoever hath the office of oversight in the Church of God, must be

such a person as none can truly blame for any notorious or conspicuous errours in his life.

None, who at the same time hath more Wives than one, (as many of the Iews had, nor was Polygamy only common amongst the Iewes, but amongst the other Eastern Nations) but this was contrary to the institution of Marriage. Some interpret this of successive Marriage, as if it were a scandalous thing for a Minister to marry a second time, but for this they have no pretence from Holy Writ, or reason, or the practice and custom of Nations. Many persons lose their first Wives so soon after Marriage, that were not second Marriages lawful, all the ends of Marriage must be frustrate as to them. The Apostle commanding Ministers to be the Husbands but of one Wife, doth not oblige them to marry, if God hath given them the gift of continency, but it establisheth the lawfulness of their marrying against the Doctrine of Devils in this particular, which the Church of Rome teacheth.

The word here Translated vigilant signifieth also sober, but for that [non-Latin text not transcribed] is after used, He must be one that watcheth his flock, and is attentive to his work; one that will neither be long absent from his flock, nor yet sluggish while he is with them.

One that is prudent, modest, temperate, that can govern his affectio[illegible: 1 letter]s and passions.

A man of a comely, decent behaviour, [non-Latin text not transcribed] no proud super[illegible: 1 letter]ilious man, that despiseth others, nor morose man, who cannot accommodate himself to others.

One that loveth strangers, that is, who is ready to express his love to strangers (especially such as for the truth have left their Country) by all courteous offices.

One that is able to instruct others, and who hath a facility or aptness to it, neither an ignorant, nor yet a lazy man.

In the following description, there is the compleat character of an Evangelical Bishop, with respect to the vertues wherewith he must be adorned, and the vices from which he must b[illegible: 1 letter] exempt, and as to the conduct of his person, and the government of his Family, and his carriage to the Church, and to those that are without.

Marginal references: [illegible: 1 word] 1.6. &c.; [illegible: 1 paragraph]; 2 Tim. 2.24.

3 Not given to wine , no striker , not greedy of filthy lucre , but patient , not a brauler , not covetous .

The word signifieth a common tippler, whether he drinks to the loss of his reason or no, a Wine-bibber, that makes bibbing at a Tavern his Trade, no sitter at Wine.

No quarreller that cannot keep his fists off him that provoketh him▪

One that abhors all filthy and dishonest gain, any kind of way.

[non-Latin text not transcribed] a fair equal man, who will not exact the rigour of what he might, a patient, gentle, courteous man, so far from contention, that he will rather part with what is his right.

[non-Latin text not transcribed], One that will not fight, whether it be with his hand or tongue.

One that doth not love Silver, that is, not with an immoderate, sinful love, so as to get it any way.

Marginal references: [illegible: 1 span] ready [illegible: 1 word], and [illegible: 1 word], as [illegible: 1 span].; 1 Tim. 5.2.; [illegible: 1 span] 2.24.

4 One that ruleth well his own house , having his children in subjection with all gravity .

If he be one to whom God hath given a Family, one who hath given an experiment of his Conversation and Ability, to take care of a Church, by the care that he hath taken of his Family, and his ruling in that lesser Society.

One that hath not let his children behave themselves rudely, and indecently, and rebelliously, but kept them in order by a grave demeanour towards them.

5 For if a man know not how to rule his own house , how shall he take care of the church of God .

For if a man hath a Family, and hath shewed that he neither hath wit nor honesty enough to govern that little Society, which hath his constant presence with it.

With what reason can any one presume, that he should be fit to be trusted with the care of the Church of God, which is a larger Society, with all the Members of which, he is not so constantly present, and over whom he hath not such a coercive power, and as to whom a far greater care must be taken.

6 Not a novice , lest being lifted up with pride y, he fall into the condemnation of the devil .

Not a young plant, that is, one that is newly made a Member of the Church of Christ, such persons are apt to swell in the opinion of their newly acquired knowledge, state or dignity.

And being so lif[illegible: 1 letter]ed up, they will be in danger of such a punishment, as the Devil for his pride met with, or to be guilty of some ill or indecent behaviour, which may give the Devil occasion to accuse them. Others here interpret [non-Latin text not transcribed] more appellatively, and understand by it a man that is an accuser, making the sence this,—and fall into the judgment, cens[illegible: 1 letter]re, or condemnation of men, accusing them for such behavi[illegible: 1 letter]ur.

Marginal references: [illegible: 1 paragraph]

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 Apostle wo[illegible: 2 letters]d have Ministers men of good reputation, amongst such as were without the pale of the Church (for that is the meaning of that terme, which are without, vide 1 Cor. 5.12. 1 Thess. 4.12.) others might be admitted as Members of the Church, but not as rulers in it, because the glory of God was much concerned in the reputation of such persons, they were as lights set upon an hill.

Lest men reproach such persons for their former infamous life, and so prejudice others against the Doctrine they bring.

And the snare, either of some accuser, or of the Devil, who hath this name from his accusing of the brethren, or lest he fall into some temptation, to revenge, hatred, undue anger, or to be cowardly in the discharge of his duty, lest he should by faithfulness provoke others to reproach him for his former course of life.

8 Likewise must the deacons be grave , not double-tongued , not given to much wine , not greedy of filthy lucre .

The terme Deacon signifies the same with one that ministreth, and is applicable to any, that have any service in the Church. But it is also a terme peculiar to the office of those who serve Tables, that is, took care of the poor, for which purpose these Officers were first instituted, Acts 6.3. and thus the terme is taken, Rom. 12.7, 8. Phil. 1.1. and so it here must be interpreted, being distinctly mentioned from the other Officers, whose qualifications were before expressed▪ nor is it required of these officers that they should be [non-Latin text not transcribed], apt to teach. Indeed both Stephen and Philip did preach, but the latter was an Evangelist, and it was a time of persecution, when even the more private brethren went every where preaching the Gospel. Of these officers, he requires that they should be persons, not of light aery tempers, but serious and composed, men of a modest seemly carriage.

Not excessive talkers, or men that regarded not what they said, but talked any thing according to the place, or company they were in, or with.

Not too much attending Taverns, and places where Wine was sold, or drank.

Not greedy of gain, any sordid base way.

9 Holding the mystery of the faith , in a pure conscience .

Not ignorant or inconstant persons, but such as were acquainted with the mysteries of the Gospel, and believed them, and [illegible: 1 letter]eld to them.

And men of an Holy Life.

Marginal references: chap. 1.19.

10 And let these also first be proved , then let them use the office of a deacon, being found blameless .

The higher officers ought to be proved, (as well as these of a lower order) as by examination or conference; so (which possibly is here more intended) by an observation of their Lives and Conversation▪ for some time before they were admitted into this employment.

Then being found blameless, they were to be admitted into this employment.

11 Even so must their wives be grave , not slanderers , sober , faithful in all things p.

Must their is not in the Greek, but supplyed by our interpreters, and as some think ill, judging that he speaks here not of Deacons Wives, but of Deaconesses, of such women as had the Deacons office, conferred on them, such a one was Phaebe, Rom. 16.1. but it may be understood of either, both ought to be not light, aery, tatling persons, but composed, serious, grave people.

Not Devils, (so it is in the Greek) that is, persons given to railing and accusing others.

Sober, see the sense of that word, verse 2. who have approved themselves every way honest, and such persons as may be trusted.

12 Let the deacons be the husbands of one wife, ruling their children, and their own houses well .

See the sense of these words, verse 2.4. being the qualifications also of a Bishop.

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 .

A good degree of honour, so that none hath reason to decline, or to despise that office. This seems rather to be the sense, then what pleaseth some better, viz. That they purchase to themselves an higher degree in the Ministry of the Church, for though it be very probably true, and but rational, that the Primitive Church did out of their Deacons, chuse their higher officers for the Church, yet neither was this done universally as to all persons, chosen into those higher employments, nor as to all those that used the office of a Deacon well, there doubtless, being many who had done so, who yet were not [non-Latin text not transcribed] fitted with an ability sufficient to be preachers, without which fittingness the Primitive Church would not chuse any to such employment.

By the well performance also of the office of a Deacon, many obtained a great liberty, or freedom of speech, [non-Latin text not transcribed], as to the Doctrine of the Faith of Christ, For by the exercise of the Deacons office, they had much converse both with the Pastors and Members of the Church, which converse did not only improve their knowledge in the Doctrine of Faith, but took off that excessive bashfulness which possesseth many till they come to be fully acquainted with the thing of which, and the persons before which they are to speak, which we see by dayly experience. Or, the Apostle intends that courage that arises from a good conscience. Those that are careless and unfaithful in the discharge of their Duty, guilt makes them timerous, but the good and faithful Servant of God enjoys that liberty and courage which Fa[illegible: 1 letter]th in the Lord Jesus gives, and without fear discharges all the parts of his Office.

Marginal references: see Matth. 25.21.; Or, ministred.

14 These things I write unto thee, hoping to come unto thee shortly.

I being now in Macedonia, or at Athens, or some parts thereabouts have wrote to thee whom I left at Ephesus these precepts about the Officers of Churches, not being sure I shall, but hoping my self soon to come to Ephesus unto thee, which yet he did not, as we read, for he met Timothy at Troas, Acts 20.5.

15 But if I tarry long , that thou mightest know how thou oughtest to behave thy self in the house of God, which is the church of the living God , the pillar and ground of the truth .

I do not know, how God will dispose of me, though I hope shortly to see thee, and therefore I have written to direct thee how in the mean time thou shouldest carry thy self in the affairs of the Church, which I have committed to thee, which is a matter of great moment; for the

people which constitute the Church of him who is not like the Gods of the Heathens, a dead man consecrated, and made a God, nor a being without Life like their Images, but one who hath life in himself, and from himself, is the house of God, a people in, and amongst whom he dwelleth, and amongst whom he is Worshipped, and of whom he hath a great care, and for which he hath a great love, Christ having dyed for it, That he might sanctifie and cleanse it with the washing of Water by the Word, Eph. 5.26. and which (as a man doth by his house) he is dayly inlarging, beautifying, and adorning with the Graces of his Holy Spirit, That (as there) ver. 27. he might present it to himself a glorious Church without spot or wrinkle, or any such thing, but that it should be holy, and without blemish.

Which Church is the pillar and ground of truth, [non-Latin text not transcribed], we want a good English word whereby to translate the latter of the two words in the Greek, which possibly hath advantaged the great contests about the sense of this Text. It comes from [non-Latin text not transcribed], which signifi[illegible: 1 letter]th a star and a thing to support, and a Seat, the place (say some) in which the Idol was set in the Pagan Temples, Thence this word [non-Latin text not transcribed] is translated, The underpropper, the Establisher, any firm basis upon which a thing standeth, or leaneth, so that it is much of the same significancy with the former word which we rightly translate a pillar, the two things signifying in use the same thing▪ that which underproppeth and holdeth up another thing, as the pillars do the building, and the basis of the image or Statue, doth the Statue. Pillars also were of ancient use to fasten upon them any publick Edicts which Princes or Courts would have published, and exposed to the view of all, hence the Church is called, The Pillar, and basis, or seal of Truth, because by it the Truths of God are publ[illegible: 1 letter]sht, supported, and defended, and in it they are only to be found as in their proper seat and place; for the Oracles [illegible: 1 word] M[illegible: 1 letter]steries of God are committed, and in it they are exposed to the n[illegible: 1 letter]tice and knowledge of all, as publick Edicts are upon pillars. But neither that saving Truth, nor the Faith which we give to it, is establisht upon the Authority of the Church, (as the Romanists vainly pretend,) but upon the Authority of God the Au[illegible: 1 letter]hor of it. The Church discovers and recommends the Tru[illegible: 1 letter]h▪ but the Testimony it gives is not the foundation of its credibility. The universal Church, (of which the Church of Eph[illegible: 1 letter]s[illegible: 1 letter]s, over which Timothy had a charge, was a Genuine part) is in the sense before exprest, the Pillar and Supporter, or Seat of Truth.

Marginal references: Or, stay.

16 And without controversie great is the mystery of godliness , God was manifest in the flesh , justifyed in the Spirit : seen of angels , preached unto the Gentiles ▪ believed on in the world , received up into glory .

The various use of the Particle [non-Latin text not transcribed] in the Greek, which we translate and, maketh it doubtful what is the force of it here, whether it relates to the Truth mentioned in the latter part of the former verse, or shews another reason why Timothy should have a care how he behaved himself in the house of God: If to the former, it is exegetical, and opens what he meant by truth, viz. The Mystery of Godliness, by which he means the Gospel which is the Doctrine of Godliness, being that which [illegible: 1 letter]eacheth how aright to Worship God, and walk before him, this he first calls, then proves to be a mystery, a great mystery. The word is derived from the Heathens who had mysteries of their Superstition, and Idolatrous Religion. A mystery signifies a thing Sacred and Secret. The Heathens also had their greater and lesser Gods, and their greater and lesser mysteries. Paul calls the Gospel, the Doctrine of Godliness, a great mystery, and says it is confessedly so, or such without controversie, then he proveth it b[illegible: 1 letter] telling us what it is, and giving us the sum of it.

It t[illegible: 1 letter]acheth us that he who was truly God, God over all, blessed for ever (as the Apostle saith) was manifested in the flesh, Ioh. 1.1. The word was made [illegible: 1 letter]lesh, how an infinite Nature could be personally united to a finite Nature, so as to make one person, is a mystery, and a great mystery, and this God thus manifested in the flesh was

justified in the Spirit. Either by his Divine Nature (which is here as some think called the Spirit) by vertue of which he in the flesh wrought many miraculous operations, and when he was buried, he rose again from the dead, by which he was justified, that is undoubtedly proved to be the Son of God. Or by the Holy Spirit of God (the third person in the Holy Trinity) by whom he was conceived in the Womb of the Virgin, Luk. 1.35.

Seen of Angels, who declared his conception, L[illegible: 1 letter]k. 1.32, 33. Sang and glorified God when he was born, Luk. 2.10, 11. ministred to him when he was tempted, Matth. 4.11. who comforted him in his passion, declared his Resurrection, Matth. 28. and attended his Ascension, Acts 1.10.

Christs being preached to the Gentiles, was also a mystery, so great, that Peter would not believe it to be the Will of God, till he was confirmed in it by a Vision, Act. 10. This some think is spoken with some reference to the Gentile Superstition, who also, (as was said before) had their greater and lesser mysteries, and to the former would admit no strangers.

That Christ should upon the ministry of a few Fisher-men, and the report the World had received of what Christ did in Iudea, be received and imbraced by the World as their Saviour, was as great a mystery as any other, especially considering that the Doctrine of Christ was as incomprehensible by Humane reason, as ingrateful to the propensions, and inclinations of Humane Nature:

The Resurrection of Christ is not mentioned, because necessarily supposed to his ascension, which he mentioneth as the last thing whereby Christ was declared to be God manifested in the flesh.

Marginal references: Joh. 1.14. 1 Joh. 1.2.; Gr. manifes[illegible: 1 letter]ed.; Rom. 1.4. 1 Pet. 3.18.; Eph. 3.5, 6.; Luk. 24 51.

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.

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.

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.

CHAP. III. Verſe. 1. If a man deſire]

AS no woman, ſo neither may every man deſire the office of a Miniſter, but ſuch only as are gifted and fitted for ſuch a ſervice.

He deſireth a good work] But a hard work. The Miniſtery is not in idle mans occupation, but a fore labour, Onus ipſis [illegible: 1 letter]tiam[illegible: 1 letter] angelis tremendum, ſaith Chryſoſtome, a burden too heavy for an Angels ſhoulders, a pains nothing ſhort of that of a travelling woman, ſaith Melancthon, after Paul, Gal 4.19. There were that read this text thus, Quicu[illegible: 1 letter] que deſiderat Epiſcopatum bonum, opes deſiderant. But this was a foul miſtake at beſt.

Verſe 2. A Biſhop then muſt be blameleſſe] That is, Every faithfull Paſtour muſt be ſuch as againſt whom no juſt exception can be laid, no groſſe faule objected. In volu[illegible: 1 letter]ry fallings and unavoidable infirmities have a pardon of courſe, both with God, and all good men.

The husband of one wife] ſc. At once. The Aegyptian Prieſts were forbidden alſo polygamy.

Vigilant] Pale and wan with watching. [non-Latin text not transcribed], Homer. [non-Latin text not transcribed]. A publike perſon ſhould not ſleep a whole night together.

Sober] That can contain his paſſions, [non-Latin text not transcribed]. B[illegible: 1 letter]ne moratum. Huron ad Dam▪ ſum. and keep a mean.

Of good behaviour] Compoſitus, modeſtus. Neat and hand. ſome in his out ward habit, venerable in all his behaviour.

Given to hoſpitality] Quie quid habent Clerici, pauperum eſt: The Miniſters cheſt is the poor mans box.

Apt to teach] Not able only, as Dr Tailour Martyr, who preached not only every Lords day and holy day, but whenſoever elſe he could get the people together.Act. and Mon. fol. 1381. Praedicationis officium ſuſcipit,Greg Paſtor. quiſquis ad ſacerdotium accedit, ſaith Gregory. He's no Miniſter that's no preacher.

Verſe 3. [non-Latin text not transcribed]. Not given to wine] No Ale-ſtake, tavern-haunter, that ſits cloſe at it, till the wine inflame him.

No ſtriker] Either with tongue or hand. Such as were Timotheus Herulus, anno 457. Pope Julius 3. who caſt away his keyes, and girt on his ſword. Biſhop Bonner, who uſually bu[illegible: 1 letter] fetted the poor Martyrs brought before him, pulling off their beards, &c.

Not greedy of filthy lucre] So as to get by unjuſt arts, and ſinfull practices, as the Pope by allowing the Srews in Rome, and elſwhere. See Fiſcus Papalis by Craſhaw.

But patient] Eaſily parting with his own right for peace-ſake, [non-Latin text not transcribed]. as Abraham did, as no covetous man will do.

No brawler] Or, Wrangler, quarrelſome, like a cock of the game, that is ſtill bloudy with the bloud of others, and of himſelf.

Not covetous] Not a lover of ſilver; [non-Latin text not transcribed]. and that (Euclio-like) fits abrood upon his heaps of evil gotten goods, and will part with nothing.

Verſe 4. One that ruleth well] [non-Latin text not transcribed], A good prieſt in his own family, which he daily perfumes with Evangelicall ſacrifices, till his houſe, as the houſe of David, be as God, as the angel of the Lord before them, Zach. 12.8.

Having his children in ſubjection] Yet Pope Pelagius forbids a Biſhop to have either wiſe or children:Diſtinct 61. Ca[illegible: 1 letter]tnenſis. whereof this wiſe reaſon is given, becauſe children are argumentum ambulans ſuper terram. A walking argument of their fathers incontinency. Os durum!

Verſe 5. For if a man know not how] A very cogent argument from the leſſe to the greater: uſed alſo by our Saviour, Luk. 16.11, 12. Eli was juſtly taxed, and Auguſtus heavily upbraided with their domeſticall diſorders, as therefore unfit for government.

Verſe 6. Not a novice] Rude and proud, [non-Latin text not transcribed]. A young plant. a young ſchollar or newly-converted: but well experimented, and ſufficiently commended by men of worth. He that offered to run a race, was led about by the Crier, Chryſuſt Hom. 21 ad pop. Antioch. to ſee what any one preſent could object againſt him, ere he was ſuffered to run, as Chryſoſtome reporteth. So it ſhould be here.

Verſe 7. A good report of them, &c.] For a workman that needeth not to be aſhamed: ſuch a one as may muzzle the black mouth of any Campian, that ſhall ſay, as he doth of our Church, Miniſtris corum nihil vilius: This is moſt true of Popiſh greaſie hedge Prieſts. See the Note on v. 6.

Verſe 8. Not double-tongued] [non-Latin text not transcribed] —Tyr[illegible: 1 letter]oſ que bi. lingues. Virg. That can turn their tales, and tune their fiddles to the baſe of the times, ſaying as the company ſaies, being as the planet Mercury, good in conjunction with good, and bad with bad.

Verſe 9. Holding the mystery] See the Note on 1 Tim. 1.19.

Verſe 10. Being found blameleſſe] The world will look round about them, and expect (though unjuſtly) an Angelicall perfection.

Verſe 11. Muſt their wives be grave] As themſelves muſt very 6. Gravity is ſuch an Elixar, as by contraction (if there be any diſpoſition of goodneſſe in the ſame mettall) it will render it of the property. So that Deacons wives cannot be otherwiſe then grave and gracious, having ſuch husbands as is above deſcribed.

Verſe 12. Huſbands of one wife, &c.] See the Notes on Verſe 2. and 4.

Verſe 13. A good degree] Or a fair ſtep to a higher order, i. e. to a Biſhoprike or Presbyterſhip.

And great boldneſſe in the ſaith] The peace of a good conſcience, and the plerophory of faith. This thoſe that are faithfull in the Miniſtery ſhall be ſure of; the former preferment they may poſſibly fail of.

Verſe 14. Hoping to come unto thee] And to be an eye-witneſſe of thy diligence, whereof I doubt not, joying in the mean while, and beholding your order, and the ſtedfaſtnes of your ſaith in Chriſt, Col. 2 5.

Verſe 15. In the houſe of God] See here the dignity of the Church, and the duty of Miniſters, which is to be faithfull as ſtewards in all Gods houſe. But what mean the Papiſts ſo to cry up the Church even above the Scriptures (as the Councel of Baſil did by their Cardinal Cuſanus in anſwer to the Huſſites) nay above Chriſt himſelf, as Hoſius and others. Can they mean honeſtly (quoth that Martyr)A [illegible: 2 letters]and Mon. fol. 1478. that make ſo much of the wife, and ſo little of the husband [illegible: 1 letter] Baſtard children are all for their mother, and are called by her name, &c.

Verſe 16. And without controverſie] Learned Cameron beginneth this verſe at thoſe words before, The pillar and ground of truth, and confeſſedly great is that mystery of godlineſſe, God manifeſted in the fleſh, C[illegible: 1 letter]mer, de eccl. p. 278. &c. It being a uſuall form of ſpeech among the Jews (as he proveth out of Maimonides) to preface theſe very words, The pillar and ground of truth, to any ſpeciall doctrine touching religion.

God manifested] Out of the boſome of his father, out of the womb of his mother, out of the types of the law, &c.

This is a true saying. Gr., "Faithful is the word"--the very phrase which is used in 1Timm 1:15. 1Timm 1:15. The idea here is, that it was worthy of credence; it was not to be doubted.

If a man desire. Implying that there would be those who would wish to be put into the ministry. The Lord, undoubtedly, by his Spirit, often excites an earnest and irrepressible desire to preach the gospel--a desire so strong, that he in whom it exists can be satisfied in no other calling. In such a case, it should be regarded as one evidence of a call to this work. The apostle, however, by the statements which follow, intimates that wherever this desire exists, it is of the utmost importance to have just views of the nature of the office, and that there should be other qualifications for the ministry than a mere desire to preach the gospel. He proceeds, therefore, to state those qualifications; and no one who "desires" the office of the ministry should conclude that he is called to it, unless these qualifications substantially are found in him. The word rendered desire here, (ορεγω,) 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-- επισκοπης. The word επισκοπη--episcoe--whence the word Episcopal is derived--occurs but four times in the New Testament. It is translated visitation in Lk 19:44, and 1Pet 2:12; bishoprick, Acts 1:20; and, in this place, office of a bishop. The verb from which it is derived, (επισκοπεω) occurs but twice. In Heb 12:15, it is rendered looking diligently; and in 1Pet 5:2, taking the oversight. The noun rendered bishop, occurs in Acts 20:28; Php 1:1, 1Timm 3:2, Tit 1:7, 1Pet 2:25. The verb means, properly, to look upon, behold; to inspect, to look after, see to, take care of; and the noun denotes the office of overseeing, inspecting, or looking to. It is used to denote the care of the sick, Xeno. Oec. 15, 9; comp. Passow; and is of so general a character, that it may denote any office of overseeing, or attending to. There is nothing in the word itself which would limit it to any class or grade of the ministry; and it is, in fact, applied to nearly all the officers of the church in the New Testament, and, indeed, to Christians who did not sustain any office. Thus it is applied

(a) to believers in general, directing them to "look diligently, lest any one should fail of the grace of God," Heb 12:15;

(b) to the elders of the church at Ephesus, "over the which the Holy Ghost hath made you overseers," Acts 20:28;

(c) to the elders or presbyters of the church in 1Pet 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," Php 1:1;

(e.) to Judas, the apostate, Acts 1:20; and

(f.) to the great Head of the church, the Lord Jesus Christ, 1Pet 2:25, "the Shepherd and Bishop of your souls." From this use of the term it follows,

(1.) That the word is never used to designate the peculiarity of the apostolic office, or so as to have any special applicability to the apostles. Indeed, the term bishop is never applied to any of them in the New Testament; nor is the word in any of its forms ever used with reference to them, except in the single case of Judas, Acts 1:20.

(2.) It is never employed in the New Testament to designate an order of men superior to presbyters, regarded as having any other functions than presbyters, or being in any sense "successors" to the apostles. It is so used now by the advocates of prelacy; but this is a use wholly unknown to the New Testament. It is so undeniable that the name is never given in the New Testament to those who are now called "bishops" that even Episcopalians concede it. Thus, Dr. Onderdonk (Tract on Episcopacy, p. 12) says, "ALL that we read in the New Testament concerning 'bishops' is to be regarded as pertaining to the 'middle grade;' that is, to those who are now regarded as 'priests.'" This is not strictly correct, as is clear from the remarks above respecting what is called the 'middle grade;' but it is strictly correct so far as it affirms that it is never applied to prelates.

(3.) It is used in the New Testament to denote ministers of the gospel who had the care or oversight of the churches, without any regard to grade or rank.

(4.) It has now, as used by Episcopalians, a sense which is wholly unauthorized by the New Testament, and which, indeed, is entirely at variance with the usage there. To apply the term to a pretended superior Order of clergy, as designating their peculiar office, is wholly to depart from the use of the word as it occurs in the Bible.

(5.) As it is never used in the Scriptures with reference to prelates, it should be used with reference to the pastors, or other officers of the church; and to be a pastor or overseer of the flock of Christ, should be regarded as being a scriptural bishop.

He desireth a good work. An honourable office; an office which it is right for a man to desire. There are some stations in life which ought never to be desired; it is proper for any one to desire the office of a bishop who has the proper qualifications. Comp. Rom 11:13.

(a) "bishop" Php 1:1

A bishop. A minister of religion, according to the foregoing remarks, who has the charge or oversight of any Christian church. The reference here is doubtless to one who had the government of the church intrusted to him, 1Timm 3:4,5, and who was also a preacher of the gospel.

Must be blameless. This is a different word (ανεπιληπτος) from that rendered blameless in Lk 1:6, Php 2:15, 3:6, (αμεμπτος) Compare Lk 1:6; Php 3:6.

The word here used does not mean that, as a necessary qualification for office, a bishop should be perfect; but that he should be a man against whom no charge of immorality, or of holding false doctrine, is alleged. His conduct should be irreprehensible or irreproachable. Undoubtedly it means that if any charge could be brought against him implying moral obliquity, he is not fit for the office, he should be a man of irreproachable character for truth, honesty, chastity, and general uprightness.

The husband of one wife. This need not be understood as requiring that a bishop should be a married man, as Vigilantias, a presbyter in the church at Barcelona in the fourth century, supposed, however desirable, in general, it may be that a minister of the gospel should be married. But, while this interpretation is manifestly to be excluded as false, there has been much difference of opinion on the question whether the passage means that a minister should not have more than one wife at the same time, or whether it prohibits the marriage of a second wife after the death of the first. On this question the Notes of Bloomfield, Doddridge, and Macknight, may be consulted. That the former is the correct opinion, seems to me to be evident from the following considerations:

(1.) It is the most obvious meaning of the language, and it would doubtless be thus understood by those to whom it was addressed. At a time when polygamy was not uncommon, to say that a man should "have but one wife" would be naturally understood as prohibiting polygamy.

(2.) The marriage of a second wife, after the death of the first, is nowhere spoken of in the Scriptures as wrong. The marriage of a widow to a second husband is expressly declared to be proper, 1Cor 7:39; and it is not unfair to infer from that permission that it is equally lawful and proper for a man to marry the second time. But if it is lawful for any man, it is right for a minister of the gospel. No reason can be assigned against such marriages in his case, which would not be equally valid in any other. Marriage is as honourable for a minister of the gospel as for any other man, (comp. 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 practised, and was not regarded as unlawful. Yet one design of the gospel was to restore the marriage relation to its primitive condition; and though it might not have seemed absolutely necessary to require of every man who came into the church to divorce his wives, if he had more than one, yet, in order to fix a brand on this irregular practice, it might have been deemed desirable to require of the ministers of the gospel that they should have but one wife. Thus the practice of polygamy would gradually come to be regarded as dishonourable and improper, and the example and influence of the ministry would tend to introduce correct views in regard to the nature of this relation. One thing is clear from this passage, that the views of the Papists in regard to the celibacy of the clergy are directly at variance with the Bible. The declaration of Paul in Heb 13:4, is, that "marriage is honourable in all;" and here it is implied that it was proper that a minister should be married. If it were not, why did not Paul prohibit it altogether! Instead of saying that it was improper that a bishop should have more than one wife, why did he not say that it was improper that he should be married at all! Would not a Romanist say so now?

Vigilant. This word νηφαλεος occurs only here and in 1Timm 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 guard against sin in any form.

Sober. σωφρονα. Properly, a man of a sound mind; one who follows sound reason, and who is not under the control of passion. The idea is, that he should have his desires and passions well regulated. Perhaps the word prudent would come nearer to the meaning of the apostle than any single word which we have.

Of good behaviour. Marg., modest. Coverdale renders it, mannerly. The most correct rendering, according to the modern use of language, would be, that he should be a gentleman. He should not be slovenly in his appearance, or rough and boorish in his manners. He should not do violence to the usages of refined intercourse, nor be unfit to appear respectably in the most refined circles of society. Inattention to personal neatness, and to the rules which regulate refined intercourse, is indicative neither of talent, learning, nor religion; and though they are occasionally--not often--connected with talent, learning, and religion, yet they are never the fruit of either, and are always a disgrace to those who exhibit such incivility and boorishness, for such men ought to know better. A minister of the gospel should be a finished gentleman in his manners, and there is no excuse for him if he is not. His religion, if he has any, is adapted to make him such. He has usually received such an education as ought to make him such, and in all cases ought to have had such a training. He is admitted into the best society, and has an opportunity of becoming familiar with the laws of refined intercourse. He should be an example and a pattern in all that goes to promote the welfare of mankind, and there are few things so easily acquired that are fitted to do this, as refinement and gentility of manners. No man can do good, on the whole, or in the "long run," by disregarding the rules of refined intercourse; and, other things being equal, the refined, courteous, polite gentleman in the ministry, will always do more good than he who neglects the rules of good-breeding.

Given to hospitality. This is often enjoined on all Christians as a duty of religion. For the reasons of this, and the nature of the duty, Rom 12:3, Heb 13:2. It was a special duty of the ministers of religion, as they were to be examples of every Christian virtue.

Apt to teach. Gr., Didactic; that is, capable of instructing, or qualified for the office of a teacher of religion. As the principal business of a preacher of the gospel is to teach, or to communicate to his fellowmen the knowledge of the truth, the necessity of this qualification is obvious. No one should be allowed to enter the ministry who is not qualified to impart instruction to others on the doctrines and duties of religion; and no one should feel that he ought to continue in the ministry, who has not industry, and self-denial, and the love of study enough to lead him constantly to endeavour to increase in knowledge, that he may be qualified to teach others. A man who would teach a people, must himself keep in advance of them on the subjects on which he would instruct them.

(b) "bishop" Tit 1:6 (1) "good behaviour" "modest"

Not given to wine. Marg., "Not ready to quarrel and offer wrong, as one in wine." The Greek work (παροινος) 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 revelry, drinking songs, etc. Then it denotes, as it does here, one who sits by wine; that is, who is in the habit of drinking it. It cannot be inferred, from the use of the word here, that wine was absolutely and entirely prohibited; for the word does not properly express that idea. It means that one who is in the habit of drinking wine, or who is accustomed to sit with those who indulge in it, should not be admitted to the ministry. The way in which the apostle mentions the subject here would lead us fairly to suppose that he did not mean to commend its use in any sense; that he regarded its use as dangerous, and that he would wish the ministers of religion to avoid it altogether. In regard to its use at all, except at the communion or as a medicine, it may be remarked, that a minister will do no injury to himself or others by letting it entirely alone; he may do injury by indulging in it. No man is under any obligation of courtesy or Christian duty to use it; thousands of ministers of the gospel have brought ruin on themselves, and disgrace on the ministry, by its use. Mt 11:19, 1Timm 5:23.

No striker, he must be a peaceable, not a quarrelsome man. This is connected with the caution about the use of wine, probably, because that is commonly found to produce a spirit of contention and strife.

Not greedy of filthy lucre. Not contentious or avaricious. Gr., Not desirous of base gain. The desire of this is condemned everywhere in the New Testament; but it is especially the duty of a minister of the gospel to be free from it. He has a right to a support, 1Cor 9:1; and following, but there is nothing that more certainly paralyzes the usefulness of a minister of the gospel than the love of money. There is an instinctive feeling in the human bosom that such a man ought to be actuated by a nobler and a purer principle. As avarice, moreover, is the great sin of the world--the sin that sways more hearts, and does more to hinder the progress of the gospel, than all others combined--it is important in the highest degree that the minister of religion should be an example of what men should be, and that he, by his whole life, should set his face against that which is the main obstruction to the progress of that gospel which he is appointed to preach.

But patient. Modest, mild, gentle. See the word (Gr.) in Php 4:5, Tit 3:2, Jas 3:17, 1Pet 2:18, where it is rendered gentle. The word means that the minister of the gospel should be a man of mild and kind demeanour, such as his Master was.

Not a brawler. Comp. 2Ti 2:24. That is, he should not be a man given to contention, or apt to take up a quarrel. The Greek is, literally, Not disposed to fight.

Not covetous, Gr., Not a lover of silver; that is, of money. A man should not be put into the ministry who is characteristically a lover of money. Such a one, no matter what his talents may be, has no proper qualification for the office, and will do more harm than good.

(1) "Not given to wine" "not ready to quarrel and offer wrong, as one on wine"

(a) "not a brawler" 2Ti 2:24

One that ruleth well his own house. This implies that a minister of the gospel would be, and ought to be, a married man. It is everywhere in the New Testament supposed that he would be a man who could be an example in all the relations of life. The position which he occupies in the church has a strong resemblance to the relation which a father sustains to his household; and a qualification to govern a family well, would be an evidence of a qualification to preside properly in the church. It is probable that, in the early Christian church, ministers were not unfrequently taken from those of mature life, and who were, at the time, at the head of families; and, of course, such would be men who had had an opportunity of showing that they had this qualification for the office. Though, however, this cannot be insisted on now as a previous qualification for the office, yet it is still true that, if he has a family, it is a necessary qualification, and that a man in the ministry should be one who governs his own house well. A want of this will always be a hinderance to extensive usefulness.

Having his children in subjection with all gravity. This does not mean that his children should evince gravity, whatever may be true on that point; but it refers to the father, he should be a grave or serious man in his family; a man free from levity of character, and from frivolity and fickleness, in his intercourse with his children. It does not mean that he should be severe, stern, morose--which are traits that are often mistaken for gravity, and which are as inconsistent with the proper spirit of a father as frivolity of manner --but that he should be a serious and sober-minded man. He should maintain proper dignity, (σεμνοτης;) he should maintain self-respect, and his deportment should be such as to inspire others with respect for him.

(a) "ruleth well" Ps 101:2

For if a man know not how to rule. This is a beautiful and striking argument. A church resembles a family. It is, indeed, larger, and there is a greater variety of dispositions in it than there is in a family. The authority of a minister of the gospel in a church is also less absolute than that of a father. But still there is a striking resemblance. The church is made up of an assemblage of brothers and sisters. They are banded together for the same purposes, and have a common object to aim at. They have common feelings and common wants. They have sympathy, like a family, with each other in their distresses and afflictions. The government of the church also is designed to be paternal. It should be felt that he who presides over it, has the feelings of a father; that he loves all the members of the great family; that he has no prejudices, no partialities, no selfish aims to gratify. Now, if a man cannot govern his own family well; if he is severe, partial, neglectful, or tyrannical at home, how can he be expected to take charge of the more numerous "household of faith" with proper views and feelings? If, with all the natural and strong ties of affection, which bind a father to his own children; if, when they are few comparatively in number, and where his eye is constantly upon them, he is unable to govern them aright, how can he be expected to preside in a proper manner over the larger household, where he will be bound with comparatively feebler ties, and where he will be exposed more to the influence of passion, and where he will have a much less constant opportunity of supervision? Confucius, as quoted by Doddridge, has a sentiment strikingly resembling that before us: "It is impossible, that he who knows not how to govern and reform his own family, should rightly govern and reform a people." We may remark, also, in this verse, a delicate and beautiful use of words by the apostle, to prevent the possibility of misapprehension. While he institutes a comparison between the government of a family and that of the church, he guards against the possibility of its being supposed that he would countenance arbitrary authority in the church, even such authority as a father must of necessity employ in his own family. Hence he uses different words, he speaks of the father as 'ruling' over his own family, or presiding over it --προστηναι; he describes the minister of religion as having a tender care for the church --επιμελησεται.

Not a novice. Marg., one newly come to the faith. The Greek word, which occurs nowhere else in the New Testament, means, properly, that which is newly planted. Thus it would mean a plant that was not strong, or not fitted to bear the severity of storms; that had not as yet struck its roots deep, and could not resist the fierceness of a cold blast. Then the word comes to mean a new convert; one who has had little opportunity to test his own faith, or to give evidence to others that he would be faithful to the trust committed to him. The word does not refer so much to one who is young in years, as one who is young in faith. Still, all the reasons which apply against introducing a very recent convert into the ministry, will apply commonly with equal force against introducing one young in years.

Lest being lifted up with pride. We are not to suppose that this is the only reason against introducing a recent convert into the ministry, but it is a sufficient reason. He would be likely to be elated by being intrusted at once with the highest office in the church, and by the commendations and flattery which he might there receive. No condition is wholly proof against this; but he is much less likely to be injured who has had much experience of the depravity of his own heart, and whose mind has been deeply imbued with the spirit of the gospel.

He fall into the condemnation of the devil. That is, the same kind of condemnation which the devil fell into; to wit, condemnation on account of pride. It is here intimated, that the cause of the apostasy of Satan was Pride--a cause which is as likely to have been the true one as any other. Who can tell but it may have been produced by some new honour which was conferred on him in heaven, and that his virtue was not found sufficient for the untried circumstances in which he was placed? Much of the apostasy from eminent virtue in this world, arises from this cause; and possibly the case of Satan may have been the most signal instance of this kind which has occurred in the universe. The idea of Paul is, that a young convert should not suddenly be raised to an exalted station in the church. Who can doubt the wisdom of this direction? The word rendered lifted up, (τυφωθεις,) is from a verb which means, to smoke, to fume, to surround with smoke; then to inflate--as a bladder is with air; and then to be conceited or proud; that is, to be like a bladder filled, not with a solid substance, but with air.

(1) "novice" "one newly come to the faith" (b) "pride" Prov 16:18 (c) "devil" Jude 1:6

Moreover he must have a good report of them which are without. Who are without the church; that is, of those who are not Christians. This includes, of course, all classes of those who are not Christians--heathens, infidels, Jews, moral men, and scoffers. The idea is, that he must have a fair reputation with them for integrity of character. His life must be in their view upright must not be addicted to anything which they regard as inconsistent with good morals. His deportment must be such that they shall regard it as not inconsistent with his profession. He must be true, and just, and honest in his dealings with his fellow-men, and so live that they cannot say that he has wronged them. lie must not give occasion for scandal or reproach in his intercourse with the other sex, but must be regarded as a man of a pure life and of a holy walk. The reason for this injunction is too obvious. It is his business to endeavour to do such men good, and to persuade them to become Christians. But no minister of the gospel can possibly do such men good, unless they regard him as an upright and honest man. No matter how he preaches or prays; no matter how orthodox, learned, or apparently devout he may be, all his efforts will be in vain unless they regard him as a man of incorruptible integrity. If they hate religion themselves, they insist justly that since he has professed it, he shall be governed by its principles; or if they feel its importance, they will not be influenced to embrace it by a man that they regard as hypocritical and impure. Go to a man whom you have defrauded, or who regards you as having done or attempted wrong to any other one, and talk to him about the necessity of religion, and he will instinctively say, that he does not want a religion which will not make its professor true, honest, and pure. It is impossible, therefore, for a minister to over-estimate the importance of having a fair character in the view of the world, and no man should be introduced into the ministry, or sustained in it, who has not a fair reputation. Col 4:5; 1Thes 4:12.

Lest he fall into reproach. That is, in such a way as to bring dishonour on the ministerial character. His life will be such as to give men occasion to reproach the cause of religion.

And the snare of the devil. The snare which the devil lays to entrap and ruin the ministers of the gospel and all good men. The snare to which reference is here made, is that of blasting the character and influence of the minister of the gospel. The idea is, that Satan lays this snare so to entangle him as to secure this object, and the means which he uses is the vigilance and suspicion of those who are out of the church. If there is anything of this kind in the life of a minister which they can make use of, they will be ready to do it. Hence the necessity, on his part, of an upright and blameless life. Satan is constantly aiming at this thing; the world is watching for it; and if the minister has any propensity which is not in entire accordance with honesty, Satan will take advantage of it, and lead him into the snare.

(d) "them which are without" Acts 22:12, 1Thes 4:12 (e) "snare or the devil" 1Timm 6:9, 2Ti 2:26

Likewise must the deacons. On the meaning of the word deacons, Php 1:1. On their appointment, Acts 6:1. The word here evidently denotes those who had charge of the temporal affairs of the church, the poor, etc. No qualifications are mentioned, implying that they were to be preachers of the gospel. In most respects, except in regard to preaching, their qualifications were to be the same as those of the bishops.

Be grave. Serious, sober-minded men. In Acts 6:3, it is said that they should be men of honest report. On the meaning of the word grave, 1Thes 3:4. They should be men, who, by their serious deportment, will inspire respect.

Not double-tongued. The word here used --διλογος does not occur elsewhere in the New Testament. It means, properly, uttering the same thing twice, (from δις and λεγω,) and then deceitful, or speaking one thing and meaning another. They should be men who can be relied on for tile exact truth of what they say, and for the exact fulfilment of their promises.

Not given to much wine. 1Thes 3:3. The word much is added here to what is said (1Timm 3:8) of the qualification of a bishop. It is not affirmed that it would be proper for the deacon, any more than the bishop, to indulge in the use of wine in small quantities, but it is affirmed that a man who is much given to the use of wine, ought not, on any consideration, to be a deacon. It may be remarked here, that this qualification was everywhere regarded as necessary for a minister of religion. Even the heathen priests, on entering a temple, did not drink wine.--Bloomfield. The use of wine, and of strong drinks of all kinds, was absolutely prohibited to the Jewish ministers of every rank, when they were about to engage in the service of God, Lev 10:9. Why should it, then, be any more proper for a Christian minister to drink wine, than for a Jewish or a heathen priest! Shall a minister of the gospel be less holy than they? Shall he have a feebler sense of the purity of his vocation? Shall he be less careful lest he expose himself to the possibility of conducting the services of religion in an irreverent and silly manner? Shall he venture to approach the altar of God under the influence of intoxicating drinks, when a sense of propriety restrained the heathen priest, and a solemn statute of Jehovah restrained the Jewish priest from doing it?

Not greedy of filthy lucre. 1Timm 3:3. The special reason why this qualification was important in the deacon was, that he would be intrusted with the funds of the church, and might be tempted to appropriate them to his own use, instead of the charitable purposes for which they were designed. See this illustrated in the case of Judas, Jn 12:6.

(a) "be grave" Acts 6:3 (b) "not given" 1Timm 3:3, Lev 10:9

Holding the mystery of the faith. On the word mystery, 1Cor 2:7. It means that which had been concealed, or hidden, but which was now revealed. The word faith, here, is synonymous with the gospel; and the sense is, that he should hold firmly the great doctrines of the Christian religion, which had been so long. concealed from men, but which were now revealed. The reason is obvious. Though not a preacher, yet his influence and example would be great, and a man who held material error, ought not to be in the office.

In a pure conscience. A mere orthodox faith was not all that was necessary, for it was possible that a man might be professedly firm in the belief of the truths of revelation, and yet be corrupt at heart.

(c) "the mystery" Eph 1:9 (d) "of the faith" 1Timm 3:16

And let these also be first proved. That is, tried or tested in regard to the things which were the proper qualifications for the office. This does not mean that they were to be employed as preachers, but that they were to undergo a proper trial in regard to their fitness for the office which they were to fill. They were not to be put into it without any opportunity of knowing what they were. It should be ascertained that they were grave, serious, temperate, trustworthy men; men who were sound in the faith, and who would not dishonour the office. It is not said here, that there should be a formal trial, as if they were candidates for this office; but the meaning is, that they should have had an opportunity of making their character known, and should have gained such respect for their piety, and their other qualifications, that there would be reason to believe that they would perform the functions of the office well. Thus, in Acts 6:3, when deacons were first appointed, the church was directed to "look out seven men of honest report," who might be appointed to the office.

Then let them use the office of a deacon. Let them be appointed to this office, and fulfil its duties.

Being found blameless. If nothing can be alleged against their character. 1Timm 3:2.

Even so must their wives be grave. Chrysostom, Theophylact, Grotius, Bloomfield, and many others, suppose that by the word wives, here, γυναικας, the apostle means deaconesses. Clarke supposes that it refers to women in general. The reason assigned for supposing that it does not refer to the wives of deacons, as such, is, that nothing is said of the qualifications of the wives of bishops --a matter of as much importance as that of the character of the wife of a deacon; and that it cannot be supposed that the apostle would specify the one, without some allusion to the other. But that the common interpretation, which makes it refer to the wives of deacons, as such, is to be adhered to, seems to me to be clear. For,

(1,) it is the obvious and natural interpretation.

(2.) The word here used--wives--is never used of itself to denote deaconesses.

(3.) If the apostle had meant deaconesses, it would have been easy to express it without ambiguity. Comp. 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, 1Timm 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 favourable to piety. No one can doubt that the character of a woman may be such, that it is not desirable that her husband should be an officer in the church. A bad woman ought not to be intrusted with any additional power or influence.

Grave. 1Timm 3:4.

Not slanderers. Comp. Tit 2:3, "Not false accusers." The Greek word is διαβολους--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 2Ti 3:3, Tit 2:3. Elsewhere in the New Testament, it is uniformly rendered devil, Mt 4:1; and is given to Satan, the prince of the fallen angels, (Mt 9:34,) by way of eminence, as the accuser. Comp. Job 1:6, and following; Rev 12:10. Here it means that they should not be women who were in the habit of calumniating others, or aspersing their character. Mingling as they would with the church, and having an opportunity to claim acquaintance with many, it would be in their power, if they chose, to do great injury to the character Of others.

Sober. 1Timm 3:2.

Faithful in all things. To their husbands, to their families, to the church, to the Saviour.

(e) "wives be grave" Tit 2:3

Let the deacons be the husbands of one wife. 1Timm 3:2.

Ruling their children and their own houses well. 1Timm 3:4; 1Timm 3:5.

For they that have used the office of a deacon well. Marg., ministered. The Greek word is the same as deacon, meaning ministering, or serving in this office. The sense would be well expressed by the phrase, deaconizing well. The word implies nothing as to the exact nature of the office.

Purchase to themselves. Procure for themselves. See this word explained Acts 20:28.

A good degree. The word here used βαθμος occurs nowhere else in the New Testament. It means, properly, a step, as of a stair; and the fair meaning is that of going up higher, or taking an additional step of dignity, honour, or standing. So far as the word is concerned, it may mean either an advance in officer in dignity, in respectability, or in influence. It cannot certainly be inferred that the apostle referred to a higher grade of office; for all that the word essentially conveys is, that, by exercising this office well, a deacon would secure additional respectability and influence in the church. Still, it is possible that those who had performed the duties of this office well were appointed to be preachers. They may have shown so much piety, prudence, good sense, and ability to preside over the church, that it was judged proper that they should be advanced to the office of bishops or pastors of the churches. Such a course would not be unnatural. This is, however, far from teaching that the office of a deacon is a subordinate office, with a view to an ascent to a higher grade.

And great boldness in the faith. The word here rendered boldness properly refers to boldness in speaking. See it explained in the Acts 4:13; 2Cor 3:12; Php 1:20. But the word is commonly used to denote boldness of any kind--openness, frankness, confidence, assurance. Jn 7:13,26, Mk 8:32, 2Cor 7:4. As it is here connected with faith--"boldness in the faith"--it means, evidently, not so much public speaking, as a manly and independent exercise of faith in Christ. The sense is, that by the faithful performance of the duties of the office of a deacon, and by the kind of experience which a man would have in that office, he would establish a character of firmness in the faith, which would show that he was a decided Christian. This passage, therefore, cannot be fairly used to prove that the deacon was a preacher, or that he belonged to a grade of ministerial office from which he was regularly to rise to that of a presbyter.

(1) "used" "ministered" (b) "well" Mt 25:21 (+) "purchase" "acquire" (++) "degree" "an honourable rank" (c) "faith" 2Ti 2:1

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, 1Timm 1:3. Comp. the Introduction to the Epistle.

But if I tarry long. Paul appears to have been uncertain how long circumstances would require him to be absent. He expected to return, but it was possible that his hope of returning soon would be disappointed.

That thou mayest know how thou oughtest to behave thyself. That is, that he might have just views about settling the affairs of the church.

In the house of God. This does not mean in a place of public worship, nor does it refer to propriety of deportment there. It refers rather to the church as a body of believers, and to intercourse with them. The church is called the "house of God," because it is that in which he dwells. Formerly, his peculiar residence was in the temple at Jerusalem; now that the temple is destroyed, it is in the church of Christ, among his people.

Which is the church of the living God. This seems to have been added to impress the mind of Timothy with the solemn nature of the duty which he was to perform. What he did pertained to the honour and welfare of the church of the living God, and hence he should feel the importance of a correct deportment, and of a right administration of its affairs.

The pillar and ground of the truth. There has been no little diversity of opinion among critics whether this phrase is to be taken in connection with the preceding, meaning that the church is the pillar and ground of the truth; or whether it is to be taken in connection with what follows, meaning that the principal support of the truth was the doctrine there referred to--that God was manifest in the flesh. Bloomfield remarks on this: "It is surprising that any who have any knowledge or experience in Greek literature could tolerate so harsh a construction as that which arises from the latter method." The more natural interpretation certainly is, to refer it to the former; and this is supported by the consideration that it would then fall in with the object of the apostle. His design here seems to be, to impress Timothy with a deep sense of the importance of correct conduct in relation to the church; of the responsibility of those who presided over it; and of the necessity of care and caution in the selection of proper officers. To do this, he reminded him that the truth of God that revealed truth which he had given to save the world--was intrusted to the church; that it was designed to preserve it pure, to defend it, and to transmit it to future times; and that, therefore, every one to whom the administration of the affairs of the church was intrusted, should engage in this duty with a deep conviction of his responsibility. On the construction of the passage, Bloomfield, Rosenmuller, and Clarke, may be consulted. The word "pillar" means a column, such as that by which a building is supported, and then any firm prop or support. 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 intrusted with the business of maintaining the truth, of defending it from the assaults of error, and of transmitting it to future times. The truth is, in fact, upheld in the world by the church. The people of the world feel no interest in defending it, and it is to the church of Christ that it is owing that it is preserved and transmitted from age to age. The word rendered "ground"--εδραιωμα--means properly, a basis, or foundation. The figure here is evidently taken from architecture, as the use of the word pillar is. The proper meaning of the one expression would be, that truth is supported by the church, as an edifice is by a pillar; of the other, that the truth rests on the church, as a house does on its foundation. It is that which makes it fixed, stable, permanent; that on which it securely stands amidst storms and tempests; that which renders it firm when systems of error are swept away as a house that is built on the sand. Comp. Mt 7:24; Mt 7:25-27. The meaning then is, that the stability of the truth on earth is dependent on the church. It is owing to the fact that the church is itself founded on a rock, that the gates of hell cannot prevail against it, that no storms of persecution can overthrow it, that the truth is preserved from age to age. Other systems of religion are swept away; other opinions change; other forms of doctrine vanish; but the knowledge of the great system of redemption is preserved on earth unshaken, because the church is preserved, and because its foundations cannot be moved. This does not refer, I suppose, to creeds and confessions, or to the decisions of synods and councils; but to the living spirit of truth and piety in the church itself. As certainly as the church continues to live, so certain it will be that the truth of God will be perpetuated among men.

(&) "tarry long" "delay" (d) "house of God" 2Ti 2:20 (2) "pillar and ground" "stay"

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, 1Cor 2:7. The word means that which had been hidden or concealed. The meaning here is not that the proposition which he affirms was mysterious, in the sense that it was unintelligible, or impossible to be understood; but that the doctrine respecting the incarnation and the work of the Messiah, which had been so long kept hidden from the world, was a subject of the deepest importance. This passage, therefore, should not be used to prove that there is anything unintelligible, or anything that surpasses human comprehension, in that doctrine, whatever may be the truth on that point; but that the doctrine which he now proceeds to state, and which had been so long concealed from mankind, was of the utmost consequence.

Of godliness. The word godliness means, properly, piety, reverence or religiousness. It is used here, however, for the gospel scheme, to wit, that which the apostle proceeds to state. This "mystery" which had "been hidden from ages and from generations, and which was now manifest," 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 was θεος, God, or whether it was ος, who, or ο, which. The controversy has turned, to a considerable degree, on the reading in the Codex Alexandrinus; and a remark or two on the method in which the manuscripts of the New Testament were written, will show the true nature of the controversy. Greek manuscripts were formerly written entirely in capital letters, and without breaks or intervals between the words, and without accents. See a full description of the methods of writing the New Testament, in an article by Prof. Stuart in Dr. Robinson's Bibliotheca Sacra, No. 2, pp. 254, seq. The small, cursive Greek letters which are now used, were not commonly employed in transcribing the New Testament, if at all, until the ninth or tenth centuries. It was a common thing to abridge or contract words in the manuscript. Thus, πρ would be used for, πατηρ, father; κς for κυριος, Lord; θς for θεος, God, etc. The words thus contracted were designated by a faint line or dash over them. In this place, therefore, if the original were θΧ, standing for θεος, God, and the line in the θ and the faint line over it, were obliterated from any cause, it would be easily mistaken for ος, 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 θεος --God. At the same time, however, the evidence is not so clear that it can be properly used in an argument. But the passage is not necessary to prove the doctrine which is affirmed, on the supposition that that is the correct reading. The same truth is abundantly taught elsewhere. Comp. Mt 1:23, Jn 1:14.

Was manifest. Marg., Manifested. The meaning is, appeared in the flesh.

In the flesh. In human nature. See this explained 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, ο, which, referring to "mystery," for how could a 'mystery'" be manifested in the flesh? Nor could it be ος, who, unless that should refer to one who was more than a man; for how absurd would it be to say that a "a man was manifested, or appeared in the flesh!" How else could a man appear? The phrase here means that God appeared in human form, or with human nature; and this is declared to be the "great" truth so long concealed from human view, but now revealed as constituting the fundamental doctrine of the gospel. The expressions which follow in this verse refer to God as thus manifested in the flesh; to the Saviour as he appeared on earth, regarded as a divine and human Being. It was the fact that he thus appeared and sustained this character, which made the things which are immediately specified so remarkable, and so worthy of attention.

Justified in the Spirit. That is, the incarnate Person above referred to; the Redeemer, regarded as God and man. The word Spirit here, it is evident, refers to the Holy Spirit; for

(1.) it is not possible to attach any intelligible idea to the phrase, "he was justified by his own spirit, or soul,"

(2.) as the Holy Spirit performed so important a part in the work of Christ, it is natural to suppose there would be some allusion here to him; and

(3.) as the "angels" are mentioned here as having been with him, and as the Holy Spirit is often mentioned in connection with him, it is natural to suppose that there would be some allusion to Him here. The word justified, here, is not used in the sense in which it is when applied to Christians, but in its more common signification. It means to indicate, and the sense is, that he was shown to be the Son of God by the agency of the Holy Ghost; he was thus vindicated from the charges alleged against him. The Holy Spirit furnished the evidence that he was the Son of God, or justified his claims. Thus he descended on him at his baptism, Mt 3:16; he was sent To convince the world of sin, because it did not believe on him, Jn 16:8,9; the Saviour cast out devils by him, Mt 12:28; the Spirit was given to him without measure, Jn 3:34; and the Spirit was sent down, in accordance with his promise, to convert the hearts of men, Acts 2:33. All the manifestations of God to him; all the power of working miracles by his agency; all the influences imparted to the man Christ Jesus, endowing him with such a wisdom as man never had before, may be regarded as an attestation of the Holy Ghost to the divine mission of the Lord Jesus, and of course as a vindication from all the charges against him. In like manner, the descent of the Holy Ghost on the day of Pentecost, and his agency in the conversion of every sinner, prove the same thing, and furnish the grand argument in vindication of the Redeemer that he was sent from God. To this the apostle refers as a part of the glorious truth of the Christian scheme now revealed--the "mystery of religion;" as a portion of the amazing records, the memory of which the church was to preserve as connected with the redemption of the world.

Seen of angels. They were attendants on his ministry, and came to him in times of distress, peril, and want. Comp. Lk 2:9-13, 22:43; Lk 24:4, Heb 1:6, Mt 4:11. They felt an interest in him and his work, and they gladly came to him in his sorrows and troubles. The design of the apostle is to give an impressive view of the grandeur and glory of that work which attracted the attention of the heavenly hosts, and which drew them from the skies that they might proclaim his advent, sustain him in his temptations, witness his crucifixion, and watch over him in the tomb. The work of Christ, though despised by men, excited the deepest interest in heaven. Comp. 1Pet 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. Eph 6:19; Col 1:26, Col 1:27; Col 4:3. Before his coming, a wall of partition had divided the Jewish and Gentile world. The Jews regarded the rest of mankind as excluded from the covenant mercies of God, and it was one of the principal stumbling-blocks in their way, in regard to the gospel, that it proclaimed that all the race was on a level, that that middle wall of partition was broken down, and that salvation might now be published to all men. Comp. Acts 22:21, Eph 2:14,15, Rom 3:22, 10:11-20. The Jew had no peculiar advantage for salvation by being a Jew; the Gentile was not excluded from the hope of salvation. The plan of redemption was adapted to man as such--without regard to his complexion, country, customs, or laws. The blood of Christ was shed for all, and wherever a human being could be found salvation might be freely offered him. This is a glorious truth; and, taken in all its bearings, and in reference to the views which then prevailed, and which have always more or less prevailed, about the distinctions made among men by caste and rank, there is scarcely any more glorious truth connected with the Christian revelation, or one which will exert a wider influence in promoting the welfare of man. It is a great privilege to be permitted to proclaim that all men in one respect--and that the most important--are on a level; that they are all equally the objects of the Divine compassion; that Christ died for one as really as for another; that birth, wealth, elevated rank, or beauty of complexion, contribute nothing to the salvation of one man; and that poverty, a darker skin, slavery, or a meaner rank, do nothing to exclude another from the favour of his Maker:

Believed on in the world. This also is mentioned among the "great" things which constitute the mystery of revealed religion. But why is this regarded as so remarkable as to be mentioned thus? In point of importance, how can it be mentioned in connection with the fact that God was manifest in the flesh; that he was vindicated by the Holy Ghost; that he was an object of intense interest to angelic hosts; and that his coming had broken down the walls which had separated the world, and placed them now on a level? I answer, perhaps the following circumstances may have induced the apostle to place this among the remarkable things evincing the greatness of this truth:

(1.) The strong improbability arising from the greatness of the "mystery," that the doctrines respecting the incarnate Deity would be believed. Such is the incomprehensible nature of many of the truths connected with the incarnation; so strange does it seem that God would become incarnate; so amazing that he should appear in human flesh and blood, and that the incarnate Son of God should die, that it might be regarded as a wonderful thing that such a doctrine had in fact obtained credence in the world. But it was a glorious truth that all the natural improbabilities in the case had been overcome, and that men had accredited the announcement.

(2.) The strong improbability that his message would be believed, arising from the wickedness of the human heart. Man, in all his history, had shown a strong reluctance to believe any message from God, or any truth whatever revealed by him. The Jews had rejected his prophets, and put them to death, Mt 23, Acts 7, and had at last put his own Son--their Messiah--to death. Man everywhere had shown his strong inclination to unbelief. There is in the human soul no elementary principle or germ of faith in God. Every man is an unbeliever by nature--an infidel first, a Christian afterwards; an infidel as he comes into the world; a believer only as he is made so by grace. The apostle, therefore, regarded it as a glorious fact that the message respecting the Saviour had been believed in the world. It overcame such a strong and universal reluctance to confide in God, that it showed that there was more than human power in operation to overcome this reluctance.

(3.) The extent to which this had been done may have been a reason why he thought it worthy of the place which he gives it here. It had been embraced, not by a few, but by thousands in all lands where the gospel had been published; and it was proof of the truth of the doctrine, and of the great power of God, that such high mysteries as those relating to redemption, and so much opposed to the natural feelings of the human heart, should have been embraced by so many. The same thing occurs now. The gospel makes its way against the native incredulity of the world, and every new convert is an additional demonstration that it is from God, and a new illustration of the greatness of this mystery.

Received up into glory. To heaven. Comp. Jn 17:5. Acts 1:9. This is mentioned as among the "great," or remarkable things pertaining to "godliness," or the Christian revelation, because it was an event which had not elsewhere occurred, and was the crowning grandeur of the work of Christ. It was an event that was fitted to excite the deepest interest in heaven itself. No event of more importance has ever occurred in the universe, of which we have any knowledge, than the re-ascension of the triumphant Son of God to glory, after having accomplished the redemption of a world.

In view of the instructions of this chapter, we may make the following remarks:--

1. The word bishop in the New Testament never means what is now commonly understood by it--a Prelate. It does not denote here, or anywhere else in the New Testament, one who has charge over a diocese composed of a certain district of country, embracing a number of churches with their clergy.

2. There are not "three orders" of clergy in the New Testament. The apostle Paul, in this chapter, expressly designates the characteristics of those who should have charge of the church, but mentions only two--"bishops" and "deacons." The former are ministers of the word, having charge of the spiritual interests of the church; the other are deacons, of whom there is no evidence that they were appointed to preach.--There is no "third" order. There is no allusion to any one who was to be "superior" to the "bishops" and "deacons." As the apostle Paul was expressly giving instructions in regard to the organization of the church, such an omission is unaccountable if he supposed there was to be an order of "prelates" in the church. Why is there no allusion to them? Why is there no mention of their qualifications? If Timothy was himself a prelate, was he to have nothing to do in transmitting the office to others? Were there no peculiar qualifications required in such an order of men which it would be proper to mention? Would it not be respectful, at least, in Paul to have made some allusion to such an office, if Timothy himself held it?

3. There is only one order of preachers in the church. The qualifications of that order are specified with great minuteness and particularity, as well as beauty, 1Timm 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, 1Timm 3:2-7. No man ought, under any pretence, to be put into the ministry who has not the qualifications here specified. Nothing is gained in any department of human labour, by appointing incompetent persons to fill it. A farmer gains nothing by employing a man on his farm who has no proper qualifications for his business; a carpenter, a shoemaker, or a blacksmith, gains nothing by employing a man who knows nothing about his trade; and a neighbourhood gains nothing by employing a man as a teacher of a school who has no qualifications to teach, or who has a bad character. Such a man would do more mischief on a farm, or in a workshop, or in a school, than all the good which he could do would compensate. And so it is in the ministry. The true object is not to increase the number of ministers, it is to increase the number of those who are qualified for their work, and if a man has not the qualifications laid down by the inspired apostle, he had better seek some other calling.

5. The church is the guardian of the truth, 1Timm 3:15. It is appointed to preserve it pure, and to transmit it to future ages. The world is dependent on it for any just views of truth. The church has the power, and is intrusted with the duty, of preserving on earth a just knowledge of God and of eternal things; of the way of salvation; of the requirements of pure morality:--to keep up the knowledge of that truth which tends to elevate society and to save man. It is intrusted with the Bible, to preserve uncorrupted, and to transmit to distant ages and lands. It is bound to maintain and assert the truth in its creeds and confessions of faith. And it is to preserve the truth by the holy lives of its members, and to show in their walk what is the appropriate influence of truth on the soul. Whatever religious truth there is now on the earth, has been thus preserved and transmitted, and it still devolves on the church to bear the truth of God on to future times and to diffuse it abroad to distant lands.

6. The closing verse of this chapter 1Timm 3:16 gives us a most elevated view of the plan of salvation, and of its grandeur and glory. It would be difficult, if not impossible, to condense more interesting and sublime thought into so narrow a compass as this. The great mystery of the incarnation; the interest of angelic beings in the events of redemption; the effect of the gospel on the heathen world; the tendency of the Christian religion to break down every barrier among men, and to place all the race on a level; its power in overcoming the unbelief of mankind; and the re-ascension of the Son of God to heaven, present a series of most wonderful facts to our contemplation. These things are found in no other system of religion, and these are worthy of the profound attention of every human being. The manifestation of God in the flesh! What a thought! It was worthy of the deepest interest among the angels, and it claims the attention of men, for it was for men and not for angels that he thus appeared in human form. Comp. 1Pet 1:12.

7. How strange it is that man feels no more interest in these things! God was manifest in the flesh for his salvation, but he does not regard it. Angels looked upon it with wonder; but man, for whom he came, feels little interest in his advent or his work? The Christian religion has broken down the barrier among nations, and has proclaimed that all men may be saved; yet the mass of men look on this with entire unconcern. The Redeemer ascended to heaven, having finished his great work; but how little interest do the mass of mankind feel in this! He will come again to judge the world; but the race moves on, regardless of this truth; unalarmed at the prospect of meeting him; feeling no interest in the assurance that he has come and died for sinners, and no apprehension in view of the fact that he will come again, and that they must stand at his bar. All heaven was moved with his first advent, and will be with his second; but the earth regards it with unconcern. Angelic beings look upon this with the deepest anxiety, though they have no personal interest in it: man, though all his great interests are concentrated on it, regards it as a fable, disbelieves it all, and treats it with contempt and scorn. Such is the difference between heaven and earth--angels and men!

(a) "mystery of godliness" 1Cor 2:7 (1) "manifest" "manifested" (b) "flesh" Jn 1:14, 1Jn 1:2 (c) "Spirit" Mt 3:16, Jn 16:8,9, Rom 1:4, 1Pet 3:18, 1Jn 5:6 (d) "seen of angels" Mt 4:11, Lk 2:13, Eph 3:10, 1Pet 1:12 (e) "believed" Acts 13:46,48, Rom 10:12,18 (f) "world" Col 1:6 (g) "into glory" Lk 24:51, Acts 1:9

Observe here, 1. Our apostle acquaints Timothy with the dignity, honour, and excellency of the sacred function: He that desireth the office of a bishop, that is, to rule and teach in the church of God, he desireth a good work, that is, honourable employment.

As if our apostle had said, "Know, O Timothy, that as to the office of a bishop, whoever desireth it, doth desire a very great and excellent work; it is not a bare name, title, dignity, a place of honour and command; but a work, a work of vast importance, labour, and difficulty: take heed therefore whom thou dost admit, and of those that are also admitted into the sacred function, to consider the great weight of that important service, to enterprize it with extraordinary dread and caution, looking upon their office not with aspiring but tremendous thoughts:--for who is sufficient for these things?

Here we have St. Paul's positive character of a bishop, and what he ought to be, who is admitted into that high and honourable office in the church of God: he ought to be

blameless, a person free from scandal, without any just ground of blame: the life of a bishop should shine so bright, that others may not only behold it, but admire it, and guide their lives by the example of it.

The husband of one wife; that is, one at a time; not guilty of the sin of having many wives, or of putting away the wife by divorce, as the Jews frequently did for frivolous causes.

Here note, 1. The apostle's command (that the bishop be the husband of one wife) doth not oblige him to marry, but it establishes the lawfulness of his marriage, if he sees sufficient reason for it.

Nor, 2. Does the apostle here forbid successive marriages, as if when a bishop has married one wife, or more, he might not lawfully marry again; for this he elsewhere allows, 1Cor 7:8.

From this it may not be in a man's power to abstain: many lose their first, and sometimes their second wives, so soon, that were not after-marriages lawful, all the ends of marriage must be frustrate to them; yet may we suppose by these words, and many others, that St. Paul proposes a greater degree of chastity to church governors than to other persons.

Vigilant, very diligent and watchful in the performance of his whole duty, not long absent from his flock, nor negligent when he is among them:

sober, governing his passions and appetites, reducing those rebellious powers under the dominion of reason and religion:

of good behaviour, in his words, in habit and garb, in his deeds and actions, neither proud and supercilious, nor morose and sour, but affable and easy, kind and courteous, of a composed temper and grave behaviour:

given to hospitality, not to sensuality; it is not the keeping of a free table, and open house for all comers, which St. Paul points at; but charity in entertaining strangers, poor Christians that left their country by persecuton, or such as traveled upon their lawful affairs from place to place; the free relieving of such as are necessitous and exposed to want and hardship, is the hospitality pointed at by our apostle:

apt to teach, that is, both knowing and willing, able to teach, and forward to it, having both skill and will, ability and dexterity, for that part of his duty; one that is neither ignorant of his duty, nor negligent in the performance of it.

The negative characater of a bishop now follows, showing what he must not be.

Not given to wine; that is, to much wine, no inordinate lover either of wine or strong drink, no wine-bibber, no sitter at wine in his own house, much less at taverns and public houses:

no striker, either with hands or tongue, no quarreller, that cannot keep his hand from hurting, no word-striker, no striker with the tongue, and passion, and anger; a word, we say, wounds deeper than a sword; the ministers of God may wound the consciences of men with the sword of the Spirit, but they must not wound the reputations of men with their own wrathful spirits; we must use our tongues rather to heal than wound, or if at any time to wound, it must be in order to healing:

not guilty of filthy lucre; no inordinate lover of money, which makes a man base and sordid, both in getting, keeping, and spending:

but patient, meek, and forbearing, not rigidly exacting his due, not acting summo jure, but rather parting with somewhat which in strictness may be his right for peace-sake;

not a brawler, or contentious person, often engaged in law-suits, but of a mild and peaceable disposition;

not covetous, or enslaved to the love of wealth; possess he may the good things of this life, but not be possessed by them.

A bishop being a ruler in the church of God, Timothy is advised to choose such a one to rule in the church that well and wisely governs his own family, having his children in due subjection, and both he and they behaving themselves with becoming gravity; and St. Paul subjoins a reason for this apostolical injunction, arguing from the less to the greater, thus: "The church is a large family, the bishop's house a less; the former requires a greater skill in governing of it than the latter: if then a man cannot rule a less province, how shall he manage a greater? If he cannot keep up his authority with decency and becoming gravity in his own family, how shall such a one be thought fit to be entrusted with the care of the church of God?"

Great are the obligations which lie upon the ministers of God, above all men, to guide and govern their own families, to keep their children in due subjection, and their servants in great order; because their family miscarriages reflect greatly upon their authority and prudence, and the world will pronounce them unfit for rule in the church of God, who cannot govern their own house. If a man know not how to rule his own house, how shall he take care of the church of God?

Learn hence, That he who knows now to rule his own house well, is in a good posture of spirit for public rule; the same wisdom, justice, and holiness for kind, but more extensive, acts in either sphere, and will regularly move in both.

A novice signifies, a young plant; here, a young, raw, unexperienced person; yet not so much young in years as in knowledge; for Timothy himself was very young: not a novice in religion then, not one that is unexperienced in the mysteries of the gospel, undertaking to teach others before he has learnt himself.

And the reason for this injunction is weighty; Lest being puffed up with pride, he fall into the condemnation of the devil; implying, that young, raw, and unexperienced persons, when put into public office, are in very great danger of falling into the sin of pride, the devil's sin, and of exposing themselves to condemnation, the devil's punishment because their knowledge is weaker, and their passions stronger, and their graces feebler, and they want that experience which should consolidate their judgments, and are therefore in great danger of self-exalting; for none so proud and confident as the ignorant and injudicious.

Note here, That when St. Paul says, Lest he fall into the condemnation of the devil, it is as if he had said, "Lest he be condemned for the same sin that the devil was condemned for, which was pride;" not that the devil will condemn him for his pride, for the more proud a man is, the more the devil approves him; nor is it the devil's office to condemn, but to execute; he is the executioner, not the judge; he will not condemn for sin, but he will eternally torment them whom God condemns.

Note here, How needful it is for a minister to be of an untainted reputation; a bishop must be of good report, saith St. Paul; it is necessary for his own salvation that he be good, and for the salvation of others that he be accounted so: great is their sin, then, who go about to blast a minister's reputation, because something of reputation is absolutely necessary to render his ministry successful.

Note farther, He must have a good report of them that are without, that is, without the church, unbelieving Jews or Gentiles, with whom he formerly conversed; lest becoming contemptible, and so not able to perform his duty as he should, he give occasion to the heathen to blaspheme Christianity, and to reproach him for his former course of life.

Note here, 1. That there are but two sorts of fixed church-officers mentioned by St. Paul, bishops and deacons; as the church had its own bishop, so likewise its own deacons: these were at first instituted for the service of the poor; the alms of the church were brought to the altar, the deacons received them, and distributed them among the aged and impotent from house to house; now because they were thus employed, the apostle advised them to beware of those faults that are frequently committed in common conversation, as light and vain discourse, saying one thing to one person, and the contrary to another. Let the deacons be grave, not guilty of levity, but serious and composed, men of a modest and becoming carriage; not double-tongued, nor over-talkative persons, nor saying one thing to one person and the contrary to another, according to the place or company they fell into; not given to much wine, not the thing, but the excess, is forbidden; not greedy of filthy lucre, seeking to get wealth by sordid ways and means.

That is, they must be sound believers, and of an upright life, maintaining truth of doctrine and soundness of faith, by sincerity of heart and integrity of life.

Here Timothy is directed not to put any person suddenly into the office of a deacon, but to first to prove them for some considerable time; and their sufficiency being approved, let them be ordained, and use the office of a deacon.

In the original it runs, Let the women, by which is meant either the deacons' wives, or the deaconesses, who were appointed to take care of the poor women, as the deacons were of the men; understand it of both; these qualifications are very excellent and well becoming of both; they ought to be grave and sober, not light and airy, no slanderers, not devils, says the original; the sense is, not railers, nor false accusers, but diligent and faithful in all business, and trusty in all affairs. It is not enough and sufficient that the ministers of the gospel themselves be of a grave and sober conversation, but their wives also must and ought to take special care that they demean themselves answerably to their place and station, and suitably to the character which their husbands bear; so must their wives be grave.

That is, "Let not any such be admitted deacon who has more wives than one, or that hath injuriously put away one, and married to another; and let them show by the good government of their own children and household, that they are fit to govern the church of God."

Note here, That the higher officers of the church were usually chosen out of the inferior; and accordingly, the qualifications for both offices, namely, that of bishops and deacons, are for the greatest part the same, both in this epistle and in that to Titus.

That is, "Although the deacons be as servants to the bishops, yet such as use that office well, according to the foregoing rules, by so doing do purchase to themselves a good degree above the vulgar, and also have farther hopes of being advanced in the church to higher offices; and when they preach the word (as did Philip and Stephen) they might do it with great boldness, and with expectation of success, living suitably to the qualification of their function, and walking according to the rule of the gospel, which they professed and taught."

As if the apostle had said, "I do hope to come to thee very shortly; but if I tarry long, or be prevented at last, as I am uncertain, I write these things to thee, that thou mayest know how thou oughtest to converse in the house of God, in the church of the living God, in which thou art a pillar and firm buttress of the truth."

Some, by the pillar here, will understand the church, as being the foundation on which the truth is built, and giving it authority; but she is therefore the church of Christ, because she holds the truth, and it is essential to her being to maintain and teach all necessary truths; she holds it forth, and publishes it to the world, sustaining it, and supporting it as a pillar doth the king's proclamation. The truth receives not its authority from the church, but the church receives authority from adhering to the truth.

Others, by the pillar, understand Timothy; and that St. Paul is here exhorting, that according to his office Timothy should be a pillar and buttress of truth in the church.

Hence, Gal 2:9 James, Cephas, and John are said to be pillars there, as is Timothy here; a pillar in the church, signifies a man that is well rooted and grounded, and strong in the faith; this he exhorts Timothy to be.

Observe here, 1. The church's surpassing dignity: she is called the house of God, in which he dwells. God is present in all places, even in hell itself, by the immensity of his being; but the church is his palace, the place of his peculiar residence.

Observe, 2. The ministers of the church's important duty, namely, as pillars to support, maintain, and uphold, the divine truth against all those that seek to corrupt and suppress the same. Be thou, O Timothy in the church of God as the pillar and ground of truth.

Our apostle having exhorted Timothy in the preceding verses to behave himself worthily in the church of God, and as a pillar, supporting, maintaining, and upholding the truths of God, in this verse he reckons up six principal heads of evangelical truth, which are to be asserted and defended by him; ushering them in with this preface, Without controversy, great is the mystery of godliness.

Learn, That our holy faith, our Christian religion, is a mystery, a great mystery, an unquestionable mystery, a mystery of godliness, a mystery hidden in God, Eph 3:2; hidden in Christ, Col 3:3; hidden in the scriptures, Rev 3:18: hidden in and under the types and shadows of the ceremonial law; nay, hidden even in the gospel itself, for we know but in part; and if Christianity be a mystery, then the knowledge of it is the effect of divine revelation and supernatural discovery, not to be known by the light or benefit of nature, but God reveals it to us by his Spirit.

Farther, if it be a mystery, then the dispensation of it is a special favour, an arbitrary and voluntary discovery of it, to whom, when, and how far God himself pleases.

Finally, if it be a mystery, then it is to be apprehended by faith, and not to be fathomed by reason: faith looks at revelation, reason calls for a demonstration; faith embraces like Abraham, what reason laughs at like Sarah.

Without controversy, great is the mystery of godliness. This is St. Paul's magnificent preface, which requires not only the assent, but challenges the obedience and adoration of our faith.

Observe next, The six principal heads of evangelical truth here reckoned up, for Timothy to study, to preach, and to defend.

1. God was manifested in the flesh; that is, the second person in the Godhead appeared in our human flesh and nature. Astonishing mystery! that the Creator of the world should become a creature, lodged in a stable, and cradled in a manger! The infinite Deity and finite flesh met in one person, and yet the Godhead not humanized, nor the humanity deified, but both invisibly conjoined; the human nature was united to the Godhead miraculously, assumed integrally, united inseparably.

2. Justified in or by the Spirit; that is, the Spirit was Christ's witness that he was no imposter or deceiver, but the promised and expected Messias, working all his miracles by the power of the Spirit, raising himself from the dead, and thereby declaring himself to be the Son of God with power, by the Spirit of holiness; and by sending the Spirit, after his ascension into heaven, down upon his disciples here on earth; thus the Spirit justified Christ really and truly to be what to be what he professed himself to be, and sealed his doctrine to the world.

3.Seen of angels; they celebrated his birth, and gave notice of it to the world, ministered to him in the wilderness, succoured him in the garden, were present at his ressurrection, accompanied him in his ascension. Seen of angels. Lord! what a stupendous sight was this; for man to see an angel is wonderful, but for an angel to see God become man was soul-amazing; they sang their Gloris Patri at his birth, they beheld and applauded his happy victory over Satan in the desert. Oh! with what eyes did they look upon his bloody sweat in the garden! With what officiousness did they roll away the stone in the morning of the resurrection! And with what universal triumphs and acclamations did they accompany him to his celestial throne!

4. Preached to the Gentiles; the wall of separation between Jew and Gentile being broken down, Christ was by his commissioned apostles preached to the Gentile world: the Jews were once children, and we dogs; theirs was the bread, ours were the crumbs; but now we are fellow-commoners with them, heirs of the same grace, partakers of the same glory.

5. Believed on in the world; Christ came into the world in so despicable a manner, that he was disregarded by the world, who are allured and taken with outward pomp and outward magnificence: therefore that any should believe on him in the world, is a just wonder, and a mystery of godliness; though Christ be liberally preached, yet he is sparingly received, Who hath believed our report? Isa 53:1 Christ is believed on in the world, but, alas! comparatively but by few. Lord, enlarge the number of thy believers, and confirm that number in believing!

6. Received up into glory, where he sits in his glorified humanity, united in his glorious deity, with all that blood and gore wiped off with which he was besmeared in the day of his passion, and his body shining brighter than ten thousand suns. This body the heavens must contain till the restitution of all things, when he shall come from heaven, as he went into heaven, attended with glorious angels, summon the whole host of saints to meet him in the air, that so they may ever be with their Lord. O! strengthen our faith in this desirable happiness, and set our souls longing for the full fruition and final enjoyment of it. Amen.