Only here and Titus 1:7. The verb παροινεῖν to behave ill at wine, to treat with drunken violence, is found in Xenophon, Aeschines, Aristophanes, and Aristotle. Once in lxx, Isaiah 41:12. Rev. renders brawler, which is not definite enough. Better, quarrelsome over wine. See Aristoph. Acharn. 981: παροίνιος ἀνὴρ ἔφυ which Frere renders "behaved in such a beastly way." Cicero, ad Att. x. 10, uses παροινικῶς equals insolently.

Striker (πλήκτην)

Only here and Titus 1:7. Some soften down the meaning into a pugnacious or combative person. In any case, it is a peculiar state of things which calls out such admonitions to Bishops.

Not greedy of filthy lucre

Omit.

Patient (ἐπιεικῆ)

Better, forbearing. The word occurs Philippians 4:5, and ἐπιεικία forbearance in 2 Corinthians 10:1, where it is associated with πραΰ̀της meekness. From εἰκός reasonable. Hence, not unduly rigorous; not making a determined stand for one's just due. In 1 Peter 2:18; James 3:17, it is associated with ἀγαθὸς kindly, and εὐπειθής easy to be entreated. It occurs in lxx.

Not a brawler (ἄμαχον)

Better, not contentious.

Not covetous (ἀφιλάργυρον)

Only here and Hebrews 13:5. olxx, oClass. Φιλάργυρος money-loving, Luke 16:14; 2 Timothy 3:2. Rend. not a money-lover. The word for covetous is πλεονέκτης. For the distinction see on Romans 1:29.

This admonition is cited by some writers in support of the view that the original ἐπίσκοπος was simply a financial officer. It is assumed that it was prompted by the special temptations which attached to the financial function. Admitting that the episcopal function may have included the financial interests of the church, it could not have been confined to these. It can hardly be supposed that, in associations distinctively moral and religious, one who bore the title of overseer should have been concerned only with the material side of church life.

Mostly in the Pastorals, but also in Romans 12:8; 1 Thessalonians 5:12. The participle means placed in front. Here in a general sense, but in 1 Thessalonians 1:5 of church authorities, but only functionally, not as a title of specially appointed officers. It is characteristic of the loose and unsettled ecclesiastical nomenclature of the apostolic age.

Having in subjection (ἔχοντα ἐν ὑποταγῇ)

The phrase is unique in N.T. Ὑποταγή subjection is a Pauline word: see 2 Corinthians 9:13; Galatians 2:5. olxx.

Only here and Luke 10:34.

N.T.o. From νέος new and φυτόν a plant. Comp. 1 Corinthians 3:6, 1 Corinthians 3:7; Matthew 15:13. Hence, a new convert, a neophyte. Comp. in lxx Job 14:9; Psalm 127:3; Psalm 143:12; Isaiah 5:7. Chrysostom explains it as newly catechised (νεοκατήχητος); but a neophyte differed from a catechumen in having received baptism. Better the ancient Greek interpreters, newly baptized (νεοβάπτιστος). After the ceremony of baptism the neophytes wore white garments for eight days, from Easter eve until the Sunday after Easter, which was called Dominica in albis, the Sunday in white. The Egyptian archives of Berlin give νεόφυτος a Fayum papyrus of the second century A. D., of newly-planted palm trees. Comp. lxx, Psalm 127:3 : "Thy sons as νεόφυτα ἐλαιῶν plants of olives."

Being lifted up with pride (τυφωθεὶς)

Only in the Pastorals. See 1 Timothy 6:4; 2 Timothy 3:4. The verb means primarily to make a smoke: hence, metaphorically, to blind with pride or conceit. Neither A.V. nor Rev. puffed up, preserves the radical sense, which is the sense here intended - a beclouded and stupid state of mind as the result of pride.

Fall into condemnation (εἰς κρίμα ἐμπέσῃ)

Κρίμα in N.T. usually means judgment. The word for condemnation is κατάκριμα. See especially Romans 5:16, where the two are sharply distinguished. Comp. Matthew 7:2; Acts 24:25; Romans 2:2; Romans 5:18; 1 Corinthians 6:7. However, κρίμα occasionally shades off into the meaning condemnation, as Romans 3:8; James 3:1. See on go to law, 1 Corinthians 6:7, and see on 1 Corinthians 11:29. Κρίμα is a Pauline word; but the phrase ἐμπιπτεῖν εἰς κρίμα to fall into judgment is found only here.

Of the devil (τοῦ διαβόλου)

See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10 Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7 the genitive διαβόλου is clearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Jde 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil.

Comp. Acts 6:3. Not only does καλός occur in the Pastorals nearly twice as many times as in Paul, but the usage is different. Out of 16 instances in Paul, there is but one in which καλός is not used substantively (Romans 7:16), while in the Pastorals it is, almost without exception, used adjectively. Μαρτυρίαν, better testimony. Comp. Titus 1:13. Not in Paul, who uses μαρτύριον.

Of them which are without (ἀπὸ τῶν ἔξωθεν)

Ἔξωθεν only once in Paul (2 Corinthians 7:6), and οἱ ἔξωθεν nowhere in Paul, and only here in Pastorals. Paul's phrase is ὁ ἔξω: see 1 Corinthians 5:12, 1 Corinthians 5:13; 2 Corinthians 4:16; 1 Thessalonians 4:12.

Reproach (ὀνειδισμὸν)

By Paul in Romans 15:3 : only here in Pastorals: three times in Hebrews.

Snare (παγίδα)

Comp. 1 Timothy 6:9; 2 Timothy 2:26. In Paul, Romans 11:9, see note. Both reproach and snare govern διαβόλου.

The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of Philippians 1:1, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad 1 Corinthians 42. xliv.) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in Acts 6:1-6. The terms διάκονος and διακονία are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Διακονία is used of the service of the apostles, Acts 1:25; Acts 6:4. Διάκονος is used of Paul and Apollos (1 Corinthians 3:5); of Christ (Galatians 2:17; Romans 15:8); of the civil ruler (Romans 13:4); of ministers of Satan (2 Corinthians 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word διάκονος does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders.

In like manner (ὡσαύτως)

Rare in Paul (Romans 8:26; 1 Corinthians 11:25). Frequent in Pastorals.

Grave (σεμνούς)

In Paul only Philippians 4:8. See on σεμνότης gravity, 1 Timothy 2:2.

Double-tongued (διλόγους)

N.T.o. olxx, oClass. Saying one thing and meaning another, and making different representations to different people about the same thing.

Given to much wine (οἴνῳ πολλῷ προσέχοντας)

See on 1 Timothy 1:4. Total abstinence is not enjoined, even on a deacon. Comp. 1 Timothy 5:23.

Greedy of filthy lucre (αἰσχροκερδεῖς)

N.T.o. olxx. The adverb αἰσχροκερδῶς in a base, gain - greedy way, 1 Peter 5:2. From αἰσχρός disgraceful and κέρδος gain. Comp. Hdt. i.:187: εἰ μὴ ἄπληστός τε ἔας χρημάτων καὶ αἰσχροκερδής if thou hadst not been insatiable of wealth and ready to procure it by disgraceful means. Aristoph. Peace, 622, alludes to two vices of the Spartans, ὄντες αἰσχροκερδεῖς καὶ διειρωνόξενοι sordidly greedy of gain, and treacherous under the mask of hospitality. Similarly Eurip. Androm. 451. Comp. turpilucricupidus, Plaut. Trin. 1, 2, 63.

The phrase N.T.o. In the Gospels only, mystery or mysteries of the kingdom of God or of heaven. In Paul, mystery or mysteries of God, of his will, of Christ, of the gospel, of iniquity, the mystery kept secret or hidden away. Several times without qualification, the mystery or mysteries. See on 2 Thessalonians 2:7. The mystery of the faith is the subject - matter of the faith; the truth which is its basis, which was kept hidden from the world until revealed at the appointed time, and which is a secret to ordinary eyes, but is made known by divine revelation. Comp. Romans 16:25; Ephesians 3:9; Colossians 1:26; 1 Corinthians 2:7. For the faith see on Galatians 1:23, and comp. Introduction to these Epistles, VI.

In a pure conscience (ἐν καθαρᾷ συνειδήσει)

Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of "faith" in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). "Holding the mystery of the faith in a pure conscience" is a significant association of faith with ethics. As Weiss puts it: "It is as if the pure conscience were the vessel in which the mystery of the faith is preserved." The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17.

As well as the Bishops. No mention is made of a proving of the Bishops, but this may be fairly assumed. Comp. not a novice, 1 Timothy 3:6.

Be proved (δοκιμαζέσθωσαν)

Common in Paul; only here in Pastorals. See on 1 Peter 1:7. Not implying a formal examination, but a reference to the general judgment of the Christian community as to whether they fulfil the conditions detailed in 1 Timothy 3:8. Comp. 1 Timothy 5:22; 2 Timothy 2:2.

Let them use the office of a deacon (διακονείτωσαν)

Much better, let them serve as deacons. In this sense only in the Pastorals. Comp. 1 Timothy 3:13. The verb is very common in N.T.

Being blameless (ἀνέγκλητοι ὄντες)

Rather, unaccused: if no charge be preferred against them. In Paul, 1 Corinthians 1:8; Colossians 1:22. Comp. Titus 1:6, Titus 1:7. It is a judicial term. The participle ὄντες signifies provided they are.

Probably correct, although some find a reference to an official class of women - deaconesses (so Ellicott, Holtzmann, Alford). But the injunction is thrown incidentally into the admonition concerning Deacons, which is resumed at 1 Timothy 3:12; and if an official class were intended we should expect something more specific than γυναῖκας women or wives without the article. A Deacon whose wife is wanting in the qualities required in him, is not to be chosen. She would sustain an active relation to his office, and by her ministries would increase his efficiency, and by frivolity, slander, or intemperance, would bring him and his office into disrepute.

Only here, Luke 17:33, and Acts 20:28 on which see note. Purchase is unfortunate from the point of modern usage; but it is employed in its original sense of to win, acquire, without any idea of a bargain. So Bacon, Ess. iv. 14: "There is no man doth a wrong for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like." And Shakespeare:

"Then, as my gift and thine own acquisition

Worthily purchased, take my daughter."

Temp iv. 1, 14

Rend. acquire or obtain for themselves.

A good degree (βαθμὸν καλὸν)

Βαθμός, N.T.o. Primarily, a step. In lxx, 1 Samuel 5:5; Sir. 6:36, a threshold: 2 Kings 20:9, a degree on the dial. In ecclesiastical writers, order, grade, rank: see, for instance, Eusebius, H. E. vii. 15. Also degree of relationship or affinity. Here the word apparently means a position of trust and influence in the church; possibly a promotion from the diaconate to the episcopate. Others (as De Wette, Ellicott, Pfleiderer) refer it to a high grade in the future life, which Holtzmann sarcastically describes as a ladder-round in heaven (eine Staffel im Himmel). John the Scholar, known as Climacus, a monk of the latter half of the sixth century, and Abbot of the Sinai Convent, wrote a mystical work entitled Κλίμαξ τοῦ Παραδείσου the Ladder of Paradise. The ladder, according to him, had thirty rounds.

Boldness (παρρησίαν)

Primarily, free and bold speaking; speaking out every word (πᾶν, ῥῆμα). Its dominant idea is boldness, confidence, as opposed to fear, ambiguity, or reserve. The idea of publicity is sometimes attached to it, but as secondary. Only here in the Pastorals: several times in Paul, as 2 Corinthians 3:12; 2 Corinthians 7:4; Philippians 1:20. The phrase πολλή παρρησία much boldness is also Pauline. An assured position and blameless reputation in the church, with a pure conscience, would assure boldness of speech and of attitude in the Christian community and elsewhere.

In faith

Connect with boldness only. It designates the boldness as distinctively Christian, founded on faith in Christ

The adverbial phrase once in Paul, Romans 16:20 : only here in Pastorals. Several times in Luke and Acts, and twice in Revelation.

Only here and 2 Peter 3:9.

Thou oughtest to behave thyself (δεῖ ἀναστρέφεσθαι)

The verb ἀναστρέφεσθαι only here in Pastorals. In Paul, 2 Corinthians 1:12; Ephesians 2:3. The reference is not to Timothy's conduct as the A.V. implies but rather to the instructions which he is to give to church members. Rend. how men ought to behave. See on conversation, 1 Peter 1:15.

House of God (οἴκῳ θεοῦ)

An O.T. phrase, used of the temple. More frequently, house of the Lord (κυρίου); see 1 Kings 3:1; 1 Kings 6:1; 1 Chronicles 22:2, 1 Chronicles 22:11; 1 Chronicles 29:2, etc. Applied to the church only here. Paul has οἰκείους τῆς πίστεως Hebrews householders of the faith (Galatians 6:10), and οἰκεῖοι τοῦ θεοῦ householders of God (Ephesians 2:19), signifying members of the church. Christians are called ναὸς θεοῦ sanctuary of God (1 Corinthians 3:16, 1 Corinthians 3:17; 2 Corinthians 6:16); and the apostles are οἰκονόμοι household stewards (1 Corinthians 4:1). So of a Bishop (Titus 1:7). See also Hebrews 3:6.

Church (ἐκκλησία)

See on 1 Thessalonians 1:1.

Pillar and ground of the truth (στύλος καὶ ἑδραίωμα τῆς ἀληθείας)

Στύλος pillar, in Paul only Galatians 2:9. In Revelation 3:12; Revelation 10:1. Ἑδραίωμα stay, prop, better than ground. N.T.o. olxx, oClass. The kindred adjective ἑδαῖος firm, stable, 1 Corinthians 7:37; 1 Corinthians 15:58; Colossians 1:23. These words are in apposition with church. The idea is that the church is the pillar, and, as such, the prop or support of the truth. It is quite beside the mark to press the architectural metaphor into detail. By giving to ἑδραίωμα the sense of stay or prop, the use of the two words for the same general idea is readily explained. The church is the pillar of the truth, and the function of the pillar is to support.

Lit. confessedly. N.T.o.

The mystery of godliness (τὸ τῆς εὐσεβείας μυστήριον)

(a) The connection of thought is with the truth (1 Timothy 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26, Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety equals mystery of the faith (1 Timothy 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great (μέγα) means important, weighty, as Ephesians 5:32.

God (Θεὸς)

But the correct reading is ὃς who. The antecedent of this relative is not mystery, as if Christ were styled "the mystery," but the relative refers to Christ as an antecedent; and the abruptness of its introduction may be explained by the fact that it and the words which follow were probably taken from an ancient credal hymn. In the earlier Christian ages it was not unusual to employ verse or rhythm for theological teaching or statement. The heretics propounded their peculiar doctrines in psalms. Clement of Alexandria wrote a hymn in honor of Christ for the use of catechumens, and Arius embodied his heresy in his Thalia, which was sung in the streets and taverns of Alexandria. The Muratorian Canon was probably composed in verse. In the last quarter of the fourth century, there are two metrical lists of Scripture by Amphilochius and Gregory Nazianzen.

Was manifest (ἐφανερώθη)

More correctly, was manifested. The verb is used John 1:2; Hebrews 9:26; 1 Peter 1:20; 1 John 3:5, 1 John 3:8, of the historical manifestation of Christ; and of the future coming of Christ in Colossians 3:4; 1 Peter 5:4; 1 John 3:2.

In the flesh (ἐν σαρκί)

Comp. John 1:14; 1 John 4:2; 2 John 1:7; Romans 1:3; Romans 8:3; Romans 9:5. Σάρξ flesh only here in Pastorals.

Justified in the Spirit (ἐδικαιώθη ἐν πνεύματι)

The verb δικαιοῦν, so familiar in Paul's writings, is found in the Pastorals only here and Titus 3:7. Its application to Christ as the subject of justification does not appear in Paul. Its meaning here is vindicated, indorsed, as Matthew 11:19; Luke 10:29. Concerning the whole phrase it is to be said: (a) That the two clauses, manifested in the flesh, justified in the Spirit, exhibit a contrast between two aspects of the life of Christ (b) That ἐν in must have the same meaning in both clauses (c) That meaning is not instrumental, by, nor purely modal, expressing the kind and manner of Christ's justification, but rather local with a shade of modality. It expresses in each case a peculiar condition which accompanied the justification; a sphere of life in which it was exhibited and which gave character to it. In the one condition or sphere (the flesh) he was hated, persecuted, and murdered. In the other (the Spirit) he was triumphantly vindicated. See further the additional note at the end of this chapter.

Seen of angels (ὤφθη ἀγγέλοις)

Better, appeared unto or showed himself to, as Matthew 17:3; Luke 1:11; Acts 7:2; Hebrews 9:28. The same verb is used of the appearance of the risen Christ to different persons or parties (1 Corinthians 15:5-8). The reference of the words cannot be determined with certainty. They seem to imply some great, majestic occasion, rather than the angelic manifestations during Jesus' earthly life. Besides, on these occasions, the angels appeared to him, not he to them. The reference is probably to his appearance in the heavenly world after his ascension, when the glorified Christ, having been triumphantly vindicated in his messianic work and trial, presented himself to the heavenly hosts. Comp. Philippians 2:10; Ephesians 3:10, and, in the latter passage, note the connection with; "the mystery," 1 Timothy 3:9.

continued...

Better but, since there is a contrast with the preceding confession of the norm of faith.

Expressly (ῥητῶς)

N.T.o. olxx. In express words.

In the latter times (ἐν ὑστέροις καιροῖς)

The phrase only here. For καιρός particular season or juncture, see on Matthew 12:1; see on Acts 1:7. Not the same as ἐν ἐσχάταις in the last days, 2 Timothy 3:1, which denotes the period closing the present aeon, and immediately preceding the parousia; while this signifies merely a time that is future to the writer. There is not the intense sense of the nearness of Christ's coming which characterises Paul. The writer does not think of his present as "the latter days."

Some (τινες)

Not, as 1 Timothy 1:3, the heretical teachers, but those whom they mislead.

Shall depart from the faith (ἀποστήσονται τῆς πίστεως)

The phrase only here. The verb in Paul only 2 Corinthians 12:8. Quite frequent in Luke and Acts. The kindred noun τασία (Acts 21:21; 2 Thessalonians 2:3) is almost literally transcribed in our apostasy.

Seducing (πλάνοις)

Primarily, wandering, roving. Ὁ πλάνος a vagabond, hence deceiver or seducer. See 2 John 1:7, and comp. ὁ πλανῶν the deceiver, used of Satan, Revelation 12:9; Revelation 20:10; τὸ πνεῦμα τῆς πλάνης the spirit of error, 1 John 4:6. Once in Paul, 2 Corinthians 6:8, and in lxx, Job 19:4; Jeremiah 23:32. Evil spirits animating the false teachers are meant.

Doctrines of devils (διδασκαλίαις δαιμονίων)

Better, teachings of demons. Comp. James 3:15. Διδασκαλία teaching often in Pastorals. A few times in Paul. See on 1 Timothy 1:10. Δαιμόνιον demon only here in Pastorals. Very frequent in Luke: in Paul only 1 Corinthians 10:20, 1 Corinthians 10:21. Teachings proceeding from or inspired by demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular form of false teaching is alluded to.

Wrong. Rend., through the hypocrisy of men that speak lies. Ὑποκρίσις hypocrisy once in Paul, Galatians 2:13, see note. See also on Matthew 23:13. The phrase ἐν ὑποκρίσει only here. Ψευδολόγος speaking lies, N.T.o. olxx. Rare in Class.

Having their conscience seared with a hot iron (ἐν ὑποκρίσει ψευδολόγων)

Better, branded in their own conscience. With a hot iron is superfluous. The verb N.T.o. olxx, oClass. The metaphor is from the practice of branding slaves or criminals, the latter on the brow. These deceivers are not acting under delusion, but deliberately, and against their conscience. They wear the form of godliness, and contradict their profession by their crooked conduct (2 Timothy 3:5). The brand is not on their brow, but on their conscience. Comp. Titus 1:15; Titus 3:11.