1 Timothy 3:9 Kommentar

In this chapter our apostle treats of church-officers. He specifies, I. The qualifications of a person to be admitted to the office of a bishop (Ti1 3:1-7). II. The qualifications of deacons (Ti1 3:8-10), and of their wives (Ti1 3:11), again of the deacons (Ti1 3:12, Ti1 3:13). III. The reasons of his writing to Timothy, whereupon he speaks of the church and the foundation-truth professed therein (Ti1 3:14 to the end).

INTRODUCTION TO 1 TIMOTHY 3 In this chapter the apostle treats of the qualifications of officers of churches, bishops and deacons, and of their wives; and points at the principal reason of writing this epistle to Timothy: and first, he commends the office of a bishop, as a good and desirable one; and asserts it to be such in the strongest manner, Ti1 3:1 and then follow the qualifications for it, some of which are of the economical or domestic kind, and regard him as an husband and parent, and the head of the family; others of a moral nature, and relate to sobriety, hospitality, temperance, patience, and liberality; and others of the ecclesiastical sort, as aptness to teach, and that he should not be a novice in religion; and in general, that he should be a man of a blameless life, and of good report in the world, Ti1 3:2, next an account is given of the qualifications of deacons; some which concern their moral character; others their soundness in the faith; and others their domestic affairs, and their conduct in their families; about which they should be first examined, before they were put into their office; the characters of their wives are also given; and for their encouragement in the faithful performance of their office, it is observed, that they hereby obtain a good degree of honour and boldness in the faith of Christ, Ti1 3:8. And the end of the apostle's writing this epistle, and particularly of giving Timothy this account of the qualifications of the officers of the church of God, is, that he might know whom to appoint over it, and how to conduct himself in it; which he commends from its being the house of God, the church of the living God, and the pillar and ground of truth, Ti1 3:14. Of which truth he gives a summary, in several particulars of it, which open the great mystery of godliness, Ti1 3:16.

Holding the mystery of the faith,.... The doctrine of the Gospel, called the "faith", because it contains things to be believed; proposes Christ the object of faith; is the means by which faith comes, and is unprofitable without it: it is called "the mystery", because it is of divine revelation, and could have never been discovered by human reason; and now it is revealed, the modus of many things contained in it remains a mystery; several of the doctrines of it are mysterious ones, particularly the doctrine of the Trinity; and which the ancient Jews call by this very name, (a) , "the mystery of faith"; the incarnation of the Son of God, the union of the saints to Christ, and their communion with him, and the resurrection of the dead, with others. Now this mysterious doctrine of faith is to be held by deacons; they are to profess it, and to hold fast the profession of it and that in a pure conscience; with a conscience sprinkled by the blood of Christ; with a conscience void of offence both towards God and man; with a suitable life and conversation; a conversation becoming the Gospel of Christ, and by which it is adorned: and this part of their character is necessary, that such may be able to instruct and establish those who are weak in the faith, and oppose and refute the erroneous, and also recommend the Gospel by their own example; otherwise should their principles or practices be bad, their influence on others might be very pernicious and fatal. (a) Zohar in Gen. fol. 12. 4. & 13. 1, 2. & in Exod. fol. 66. 3.

Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers.

And here he requires, though in other words, that he be "not a novice," where he says, "Let these also first be proved," where the conjunction "also" is added, as connecting this with what had been said before of Bishops, for nothing intervenes between. And there is the same reason for the "not a novice" in that case. For would it not be absurd, that when a newly purchased slave is not entrusted with anything in a house, till he has by long trial given proofs of his character, yet that one should enter into the Church of God from a state of heathenism, and be at once placed in a station of preeminence?

The mystery of faith is the passion of Christ, out of which comes the redeeming process by which our salvation is won. “The clear conscience” refers to the fact that the person who knows this mystery purely is not confounded by the spectacle of Christ’s humiliation, or, it means that this mystery should be preached straightforwardly, piety not requiring anything beyond the statement itself.

The mystery of faith referred to by the apostle here is the teaching about Christ, which he is about to expound in what follows.

Deacons likewise must be honorable, not double-tongued, not given to much wine, not greedy for dishonest gain, holding the mystery of the faith with a pure conscience. For what reason did Paul pass over the elders [πρεσβυτέρους]? Because he mingled them with the bishops themselves. For what he said about the bishops, he also applies to the elders: since they too are similarly priests, and have been entrusted with the duty of teaching. not double-tongued. That is, deceitful and traitorous. not given to much wine. Paul did not say: "Do not get drunk" (for this was very common), but rather, "Do not drink excessively." For even if, he says, they do not get drunk, yet the tone of the heart slackens. with a pure conscience. He demands faith and life.

That is, with the keeping of the right dogma, having also a blameless life. For a pure conscience comes with a blameless life.

But in regard to performing he says, holding the mystery of faith in a pure conscience: first, he instructs them in regard to the faith; second, in regard to purity of conscience. Hence he says, the mystery of faith, and not faith, i.e., have not only the faith, but an understanding of that which is hidden under faith. For a mystery is something hidden: because ministers should know not only those matters about the faith which are known to the people, but also its mysteries, because they are obliged to instruct others: being ready always to satisfy everyone who asks you a reason of that hope which is in you (1 Pet 3:15). Also a pure conscience, because an impure one makes one err in matters of faith: the end of the precept is charity from a pure heart and a good conscience and an unfeigned faith (1 Tim 1:5).

Concerning bishops, their qualifications and work, Ti1 3:1-7. Of deacons, and how they should be proved, Ti1 3:8-10. Of their wives and children, and how they should be governed, Ti1 3:11-13. How Timothy should behave himself in the Church, Ti1 3:14, Ti1 3:15. The great mystery of godliness, Ti1 3:16.

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.

RULES AS TO BISHOPS (OVERSEERS) AND DEACONS. THE CHURCH, AND THE GOSPEL MYSTERY NOW REVEALED TO IT, ARE THE END OF ALL SUCH RULES. (1Ti. 3:1-16) Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work." desire--literally, "stretch one's self forward to grasp"; "aim at": a distinct Greek verb from that for "desireth." What one does voluntarily is more esteemed than what he does when asked (Co1 16:15). This is utterly distinct from ambitious desires after office in the Church. (Jam 3:1). bishop--overseer: as yet identical with "presbyter" (Act 20:17, Act 20:28; Tit 1:5-7). good work--literally, "honorable work." Not the honor associated with it, but the work, is the prominent thought (Act 15:38; Phi 2:30; compare Ti2 4:5). He who aims at the office must remember the high qualifications needed for the due discharge of its functions.

the mystery of the faith--holding the faith, which to the natural man remains a mystery, but which has been revealed by the Spirit to them (Rom 16:25; Co1 2:7-10), in a pure conscience (Ti1 1:5, Ti1 1:19). ("Pure," that is, in which nothing base or foreign is intermixed [TITTMANN]). Though deacons were not ordinarily called on to preach (Stephen and Philip are not exceptions to this, since it was as evangelists, rather than as deacons, they preached), yet as being office-bearers in the Church, and having much intercourse with all the members, they especially needed to have this characteristic, which every Christian ought to have.