1 Timothy 3:2
Verse
Context
Qualifications for Overseers
1This is a trustworthy saying: If anyone aspires to be an overseer, he desires a noble task. 2An overseer, then, must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach,3not dependent on wine, not violent but gentle, peaceable, and free of the love of money.
Sermons
A.W. Tozer
Art Katz
David Pawson
Dwight Pentecost
John Piper
Erlo StegenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
A bishop then must be blameless - Our term bishop comes from the Anglo-Saxon, which is a mere corruption of the Greek επισκοπος, and the Latin episcopus; the former being compounded of επι, over, and σκεπτομαι, to look or inspect, signifies one who has the inspection or oversight of a place, persons, or business; what we commonly term a superintendent. The New Testament writers have borrowed the term from the Septuagint, it being the word by which they translate the פקיד pakid of the Hebrew text, which signifies a visiter, one that personally inspects the people or business over which he presides. It is given by St. Paul to the elders at Ephesus, who had the oversight of Christ's flock, Act 20:28; and to such like persons in other places, Phi 1:1; Ti1 3:2, the place in question; and Tit 1:7. Let us consider the qualifications of a Christian bishop, and then we shall soon discover who is fit for the office. First - is Christian bishop must be blameless; ανεπιληπτον, a person against whom no evil can be proved; one who is everywhere invulnerable; for the word is a metaphor, taken from the case of an expert and skillful pugilist, who so defends every part of his body that it is impossible for his antagonist to give one hit. So this Christian bishop is one that has so conducted himself, as to put it out of the reach of any person to prove that he is either unsound in a single article of the Christian faith, or deficient in the fulfillment of any duty incumbent on a Christian. He must be irreprehensible; for how can he reprove that in others which they can reprove in him? Second - must be the husband of one wife. He should be a married man, but he should be no polygamist; and have only one wife, i.e. one at a time. It does not mean that, if he has been married, and his wife die, he should never marry another. Some have most foolishly spiritualized this, and say, that by one wife the Church is intended! This silly quibbling needs no refutation. The apostle's meaning appears to be this: that he should not be a man who has divorced his wife and married another; nor one that has two wives at a time. It does not appear to have been any part of the apostle's design to prohibit second marriages, of which some have made such a serious business. But it is natural for some men to tithe mint and cummin in religion, while they neglect the weightier matters of the law. Third - must be vigilant; νηφαλεον, from νη, not and πιω, to drink. Watchful; for as one who drinks is apt to sleep, so he who abstains from it is more likely to keep awake, and attend to his work and charge. A bishop has to watch over the Church, and watch for it; and this will require all his care and circumspection. Instead of νηφαλεον, many MSS. read νηφαλιον· this may be the better orthography, but makes no alteration in the sense. Fourth - must be sober; σωφρονα, prudent or, according to the etymology of the word, from σως, sound, and φρην, mind, a man of a sound mind; having a good understanding, and the complete government of all his passions. A bishop should be a man of learning, of an extensive and well cultivated mind, dispassionate, prudent, and sedate. Fifth - must be of good behavior; κοσμιον, orderly, decent, grave, and correct in the whole of his appearance, carriage, and conduct. The preceding term, σωφρονα, refers to the mind; this latter, κοσμιον, to the external manners. A clownish, rude, or boorish man should never have the rule of the Church of God; the sour, the sullen, and the boisterous should never be invested with a dignity which they would most infallibly disgrace. Sixth - must be given to hospitality; φιλοξενον, literally, a lover of strangers; one who is ready to receive into his house and relieve every necessitous stranger. Hospitality, in those primitive times, was a great and necessary virtue; then there were few inns, or places of public entertainment; to those who were noted for benevolence the necessitous stranger had recourse. A Christian bishop, professing love to God and all mankind, preaching a religion, one half of the morality of which was included in, Thou shalt love thy neighbor as thyself, would naturally be sought to by those who were in distress and destitute of friends. To enable them to entertain such, the Church over which they presided must have furnished them with the means. Such a bishop as St. Paul, who was often obliged to labor with his hands for his own support, could have little to give away. But there is a considerable difference between an apostolical bishop and an ecclesiastical bishop: the one was generally itinerant, the other comparatively local; the former had neither house nor home, the latter had both; the apostolical bishop had charge of the Church of Christ universally, the ecclesiastical bishop of the Churches in a particular district. Such should be addicted to hospitality, or works of charity; especially in these modern times, in which, besides the spiritualities, they possess the temporalities, of the Church. Seventh - should be apt to teach; διδακτικον, one capable of teaching; not only wise himself, but ready to communicate his wisdom to others. One whose delight is, to instruct the ignorant and those who are out of the way. He must be a preacher; an able, zealous, fervent, and assiduous preacher. He is no bishop who has health and strength, and yet seldom or never preaches; i.e. if he can preach - if he have the necessary gifts for the office. In former times bishops wrote much and preached much; and their labors were greatly owned of God. No Church since the apostle's days has been more honored in this way than the British Church. And although bishops are here, as elsewhere, appointed by the state, yet we cannot help adoring the good providence of God, that, taken as a body, they have been an honor to their function; and that, since the reformation of religion in these lands, the bishops have in general been men of great learning and probity, and the ablest advocates of the Christian system, both as to its authenticity, and the purity and excellence of its doctrines and morality. Chaucer's character of the Clerke of Oxenford is a good paraphrase on St. Paul's character of a primitive bishop: - Of studie tookin he moste cure and hede, Nought oo word spak he more than there was nede, And that was selde in forme and and reverence, And short, and quick, and full of high sentence; Sowning in moral vertue was speche, And gladly wolde he lerne, and gladly teache.
Jamieson-Fausset-Brown Bible Commentary
The existence of Church organization and presbyters at Ephesus is presupposed (Ti1 5:17, Ti1 5:19). The institution of Church widows (1Ti. 5:3-25) accords with this. The directions here to Timothy, the president or apostolic delegate, are as to filling up vacancies among the bishops and deacons, or adding to their number. New churches in the neighborhood also would require presbyters and deacons. Episcopacy was adopted in apostolic times as the most expedient form of government, being most nearly in accordance with Jewish institutions, and so offering the less obstruction through Jewish prejudices to the progress of Christianity. The synagogue was governed by presbyters, "elders" (Act 4:8; Act 24:1), called also bishops or overseers. Three among them presided as "rulers of the synagogue," answering to "bishops" in the modern sense [LIGHTFOOT, Hebrew and Talmudic Exercitations], and one among them took the lead. AMBROSE (in The Duties of the Clergy [2.13], as also BINGHAM [Ecclesiastical Antiquities, 2.11]) says, "They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops." "Presbyter" refers to the rank; "bishop," to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops in the modern sense more recently exercised. blameless--"unexceptionable"; giving no just handle for blame. husband of one wife--confuting the celibacy of Rome's priesthood. Though the Jews practiced polygamy, yet as he is writing as to a Gentile Church, and as polygamy was never allowed among even laymen in the Church, the ancient interpretation that the prohibition here is against polygamy in a candidate bishop is not correct. It must, therefore, mean that, though laymen might lawfully marry again, candidates for the episcopate or presbytery were better to have been married only once. As in Ti1 5:9, "wife of one man," implies a woman married but once; so "husband of one wife" here must mean the same. The feeling which prevailed among the Gentiles, as well as the Jews (compare as to Anna, Luk 2:36-37), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul's prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on the repute in which the candidate for orders is held among those over whom he is to preside (Tit 1:16). The Council of Laodicea and the apostolic canons discountenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being lawful, the undesirableness of it holds good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor; for he who is himself bound to discharge the domestic duties mentioned here, is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example (Ti1 3:4-5). The Jews teach, a priest should be neither unmarried nor childless, lest he be unmerciful [BENGEL]. So in the synagogue, "no one shall offer up prayer in public, unless he be married" [in Colbo, ch. 65; VITRINGA, Synagogue and Temple]. vigilant--literally, "sober"; ever on the watch, as sober men alone can be; keenly alive, so as to foresee what ought to be done (Th1 5:6-8). sober--sober-minded. of good behaviour--Greek, "orderly." "Sober" refers to the inward mind; "orderly," to the outward behavior, tone, look, gait, dress. The new man bears somewhat of a sacred festival character, incompatible with all confusion, disorder, excess, violence, laxity, assumption, harshness, and meanness (Phi 4:8) [BENGEL]. apt to teach-- (Ti2 2:24).
John Gill Bible Commentary
A bishop then must be blameless,.... Or "an elder", as the Syriac version renders it; not that it can be expected that such an one should be entirely free from sin, or be blameless in the sight of God; but that he should be one, who is so before men, and has not been guilty of any notorious and flagitious crime; and particularly, is not chargeable with the vices hereafter mentioned or hinted at. So the priests under the law were to be without blemish, even in their bodies, Lev 21:17 to which the apostle may here allude. The husband of one wife; which is not to be understood in a mystical and allegorical sense of his being the pastor of one church, since the apostle afterwards speaks of his house and children, that are to be ruled and kept in good order by him, in distinction from the church of God; but in a literal sense of his conjugal estate; though this rule does not make it necessary that he should have a wife; or that he should not marry, or not have married a second wife, after the death of the first; only if he marries or is married, that he should have but one wife at a time; so that this rule excludes all such persons from being elders, or pastors, or overseers of churches, that were "polygamists"; who had more wives than one at a time, or had divorced their wives, and not for adultery, and had married others. Now polygamy and divorces had very much obtained among the Jews; nor could the believing Jews be easily and at once brought off of them. And though they were not lawful nor to be allowed of in any; yet they were especially unbecoming and scandalous in officers of churches. So the high priest among the Jews, even when polygamy was in use, might not marry, or have two wives, at once; if he did, he could not minister in his office until he divorced one of them (u). For it is written, Lev 21:13, "he shall take a wife", , "one, and not two" (w). And the same that is said of the high priest, is said of all other priests; see Eze 44:22, likewise the Egyptian priests might not marry more wives than one, though others might have as many as they pleased (x): and so the Flamines among the Romans (y). An elder or pastor must also be one that is vigilant; or wakeful and watchful, who is diligent in his business, and attends to his care and charge; is watchful over himself, his words, and actions; and watches for the souls of men, to do them all the good he can; and is sober in body, is temperate, and uses moderation in eating and drinking; and in mind, is modest, humble, and prudent; and so the Vulgate Latin Version renders the word "prudent": and the Ethiopic version, "a wise man", one of a sound judgment, a good understanding, and prudent conduct; is not wise above what is written, but thinks soberly of himself, as he ought. The Syriac and Arabic versions render it, "chaste", as free from intemperance, so from uncleanness: and of good behaviour: neat and decent in his apparel; modest in his whole deportment and conduct, and affable and courteous to all; beautiful in his life and conversation, being adorned with every thing that is graceful and comely: given to hospitality: to the love of strangers, and to the entertainment of them; and especially the saints and fellow ministers, who are exiled, or are travelling for the sake of spreading the Gospel, or upon some lawful and laudable account. These he is to assist by his advice and counsel, and with the necessaries of life, according to his abilities. Abraham and Lot are noted instances of this virtue. Apt to teach; who has a considerable store of knowledge; is capable of interpreting the Scripture to the edification of others; is able to explain, lay open, and illustrate the truths of the Gospel, and defend them, and refute error; and who is not only able, but ready and willing, to communicate to others what he knows; and who likewise has utterance of speech, the gift of elocution and can convey his ideas of things in plain and easy language, in apt and acceptable words; for otherwise it signifies not what a man knows, unless he has a faculty of communicating it to others, to their understanding and advantage. (u) Maimon. lssurc Bia, c. 7. sect. 13. & Cele Hamikdash. c. 5. sect. 10. (w) T. Bab. Yebamot, fol. 59. 1. (x) Diodor. Sicul. l. 1. p. 51. vide Tertull. de monogamia, c. 17. & Exhort. castitat. c. 13. (y) Alex. ab. Alex. Genial Dier. l. 6. c. 12.
Tyndale Open Study Notes
3:2 whose life is above reproach: This is the most general prerequisite for a community leader and public representative (see 3:7, 10; 5:7; 6:14; Titus 1:6-7; 2:8). • must be faithful to his wife (or must have only one wife, or must be married only once; literally must be the husband of one wife; also in 1 Tim 3:12): This assumes but does not require a married male. It mainly addresses purity and faithfulness in the marriage relationship, something that could not be taken for granted in the surrounding culture; it probably does not prohibit remarriage after the death of a spouse (see 5:9), nor does it address the issue of polygamy. See also 3:12; Titus 1:6; cp. 1 Tim 5:9. • enjoy having guests in his home (literally be hospitable): Hospitality was an important duty and a respected virtue in the ancient world. Any traveling Christian would seek out and probably stay with fellow believers (see 2 Jn 1:10-11; 3 John). In addition, first-century churches often met in private homes (see Col 4:15; Phlm 1:2).
1 Timothy 3:2
Qualifications for Overseers
1This is a trustworthy saying: If anyone aspires to be an overseer, he desires a noble task. 2An overseer, then, must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach,3not dependent on wine, not violent but gentle, peaceable, and free of the love of money.
- Scripture
- Sermons
- Commentary
How to Identify a False Cult
By A.W. Tozer4.0K28:54False CultPSA 145:17MAT 16:18ROM 14:111CO 15:291TI 3:2HEB 9:271PE 3:19In this sermon, the preacher discusses the concept of judgment and the role of Jesus in preaching to those who have died. He emphasizes that God treats every human being as an intelligent being and never violates their intelligence. The preacher also delves into the difficulty of understanding certain passages in the Bible, using the example of baptism and the resurrection of Christ. He concludes by highlighting the importance of seeking knowledge and not being content with ignorance.
Ger-18 the Kingdom of God
By Art Katz1.8K1:06:24Kingdom Of GodPRO 10:19MAT 6:331CO 14:11TI 3:2JAS 1:191PE 4:10REV 2:17In this sermon, the speaker begins by expressing gratitude for the warm reception he always receives from the audience. He acknowledges that he may have already shared everything he has in previous sermons, but feels compelled to repeat certain teachings as they may not have been fully understood or received. The speaker then poses the question of what is the key to the kingdom, emphasizing that sacrificial living, intensive relationships, and unsparing correction are essential. He urges the audience to take the kingdom of God seriously and reevaluate their purpose and intentions, particularly in relation to the Jewish people. The speaker also cautions against excessive talking and encourages the use of fewer, more meaningful words.
Divorce and Remarriage
By David Pawson1.7K1:44:00MAT 5:32LUK 16:18ROM 7:21CO 7:101TI 3:2
This sermon addresses the sensitive topic of divorce and remarriage from a biblical perspective. It emphasizes the importance of understanding and applying the teachings of Jesus on this matter, highlighting the principles of sin, forgiveness, repentance, and discipline. The sermon urges pastors and believers to prioritize seeking the truth of God's Word over following traditions or seeking precedents, emphasizing the need for repentance and obedience to God's instructions in difficult situations.
Glory of Christ's Priesthood Contrasted With the Immorality of the Rc Priesthood
By Richard Bennett1.5K1:03:091TI 3:2TIT 1:6HEB 8:1HEB 9:26HEB 10:12HEB 10:14HEB 13:4In this sermon, the speaker discusses the corruption and issues within American seminaries and the Catholic Church. They highlight the prevalence of doctrinal error, liturgical abuse, and misconduct among seminarians. The speaker emphasizes the importance of recognizing the glory of Christ's priesthood and the need to reach out to Catholic priests and believers. They also emphasize the significance of Christ's one sacrifice, which is mentioned multiple times in the Bible, to emphasize the perfection of his priesthood.
(Gifts) the Gift of Help
By Dwight Pentecost1.4K34:11GiftsMAT 20:26ACT 9:36ROM 12:71TH 3:21TI 3:21TI 5:9JAS 1:27In this sermon, the speaker emphasizes the importance of recognizing and meeting the needs of others. He shares a personal experience of visiting a pastor's home where he felt burdened and unacknowledged. The speaker highlights the gift of hospitality and how it can contribute to the unity and functioning of the body of Christ. He also mentions a student who showed kindness by checking on him and reminds listeners that every member of the body is important and necessary. The sermon draws from the analogy of the human body in 1 Corinthians 12 to emphasize the interconnectedness and interdependence of believers.
Biblical Eldership - Lesson 4
By John Piper1.1K1:10:58MAT 6:331TI 3:21TI 3:4In this sermon, Pastor John Piper discusses the function of elders in the New Testament, specifically focusing on governing and teaching. He emphasizes the importance of pursuing and caring for the sheep who may be drifting away or facing various challenges in their lives. Piper acknowledges that there may not be clear-cut answers on how to implement the shepherding ministry, but emphasizes the need to try and put structures in place. He also highlights the responsibilities of elders, which include governing and teaching, and references 1 Timothy 5:17 as a biblical basis for elders who rule well.
Take Up Your Cross Daily
By Erlo Stegen96649:18MAT 16:24LUK 9:23ROM 6:23GAL 2:20PHP 3:181TI 3:2REV 3:20In this sermon, the preacher emphasizes the power of the cross in dealing with sin in our lives. He shares a story of a minister who had a life-changing encounter with God while crying out for forgiveness. The minister realized the weight of his sins and pleaded with God to deal with sin in his life. The preacher highlights the importance of carrying the cross daily and allowing it to continually work in our lives. He encourages believers to have a fresh and vibrant spiritual life, comparing it to the enticing smell of freshly baked bread that attracts people.
Building Broken Walls
By Bakht Singh9371:05:02Restoration1TI 3:2In this sermon, the speaker discusses the importance of staying focused on the work of God and not being distracted by the enemy. The speaker references the story of Nehemiah and how he refused to come down from building the wall despite the attempts of his enemies to distract him. The speaker emphasizes the need for believers to be watchful and abide by the word of God. They also highlight the qualities of a good leader in the church, as described in 1 Timothy 3, and the importance of holding onto the mystery of faith. The sermon concludes with a prayer for God's guidance and protection.
Servant Overseer
By Erlo Stegen7761:09:54MAT 7:15ACT 20:28ACT 20:301TI 3:21TI 3:12In this sermon, the speaker uses a story to illustrate the importance of staying focused on the goal and not being distracted. The story involves a young man who wants to marry the king's daughter but must complete a challenging course. Along the way, he is tempted by a golden shoe that is visible from afar. He becomes obsessed with it and spends time examining it, causing him to run out of time and fail the course. The speaker emphasizes the need for believers to keep watch over themselves and the church, being aware of the distractions and distortions of truth that can arise.
We Can Overcome Satan
By Zac Poonen6461:04:25MAL 2:16MAT 5:27ROM 13:6EPH 4:31TI 2:91TI 3:2JAS 4:71JN 4:4
This sermon addresses the importance of maintaining high spiritual standards without falling into legalism. It emphasizes the need to hate sin, repent sincerely, and strive for Christ-likeness in all aspects of life. The sermon also discusses the church's stance on divorce and remarriage, highlighting the biblical standards and the need for forgiveness and restoration in affected families.
Evangelism and the Layman #2
By Ernest C. Reisinger2111:10:32EvangelismPRO 11:30PRO 14:25ROM 9:161TI 3:21TI 3:122TI 2:22TI 2:24In this sermon, the speaker discusses the importance of directing people to the Bible rather than diverting them from it. He had a plan to talk about evangelism, focusing on the man of evangelism, the message of evangelism, and the methods and motives of evangelism. However, he only got halfway through his plan and feels pressured to finish the message. The speaker emphasizes the need to understand that people are different and have different levels of understanding, and that evangelism should involve teaching and instructing rather than simply making decisions. The sermon also highlights the importance of appealing to a person's mind and emotions in order for them to truly embrace and receive the message.
Marriage of Clergy
By J.H. Newman0MAT 19:11MRK 7:7ACT 15:281CO 7:25COL 2:201TI 3:2J.H. Newman preaches about the lack of command by God's law for Bishops, Priests, and Deacons to vow the estate of single life or abstain from marriage. The observance of clerical celibacy is based on the Church's rule or vow, not on God's law. The English Church allows clergy to marry at their discretion, recognizing the wisdom in granting them this choice. The Church has the authority to alter ecclesiastical decrees and orders for just cause, as exemplified by Christ and the Apostles in changing certain practices. Newman emphasizes the importance of not being bound to man-made orders or decrees in religion, but having the authority to change them when necessary.
Be My Guest
By John Bjorlie0JOB 31:32MAT 10:40LUK 14:12ROM 12:131TI 3:2HEB 13:21PE 4:9John Bjorlie preaches on the importance of hospitality as a crucial element in building Christian community, promoting close, brotherly love, and combating superficial relationships. He emphasizes the biblical teaching on hospitality and challenges believers to consider how they can serve one another better. The sermon highlights the perils and joys of hospitality, encouraging believers to be wise as serpents and harmless as doves in their interactions. Through the study of 'The Hospitality Commands,' believers are urged to move from knowing the doctrine to actively practicing hospitality as a form of obedience to God.
1 Peter 5:3
By John Gill0Humility in ServiceChurch LeadershipMAT 20:261CO 11:1PHP 3:171TH 5:121TI 3:22TI 2:24TIT 2:7HEB 13:17JAS 3:11PE 5:3John Gill emphasizes the role of church leaders as examples rather than tyrants, urging them not to dominate over God's heritage but to lead with humility and integrity. He explains that while elders are to be respected and obeyed in their rightful duties, they must not impose their authority in a domineering manner or dictate the faith of the congregation. Instead, they should model the teachings of Christ through their actions and character, serving as patterns of good works and embodying the virtues of charity, faith, and purity. The sermon highlights the importance of pastoral leadership that reflects Christ's love and guidance.
How the World Got Wrong on Baptism
By John R. Rice0MAT 26:26JHN 3:5ACT 8:38ACT 9:18ACT 16:33ROM 6:4EPH 5:26COL 2:121TI 3:2TIT 1:6TIT 3:5REV 17:5John R. Rice delivers a sermon focusing on Revelation 17:5, interpreting the evil woman as a representation of Roman Catholicism, highlighting the false doctrines, heresies, and religious abominations that have come into Christianity through this institution. Rice discusses how Roman Catholics officially changed practices like baptism to sprinkling, claiming the authority of the church over the Word of God. He provides historical evidence of the shift from baptism by immersion to sprinkling within Roman Catholicism, Anglicanism, and other denominations, emphasizing the departure from the Bible's teachings. Rice urges listeners to study the Bible diligently, encouraging a return to the scriptural practice of baptism by immersion.
In the Constituting of an Abbess
By St. Benedict of Nursia0PRO 11:31TI 3:2TIT 1:71PE 5:2St. Benedict of Nursia emphasizes the importance of selecting a worthy leader for the role of Abbess, highlighting the need for the community to choose someone based on merit of life and wisdom of doctrine, rather than personal preferences. He warns against the dangers of allowing a leader who condones vices, urging the community to act with zeal for God and integrity in selecting a suitable steward for the house of God.
God Repays
By C.H. Spurgeon0LUK 1:6ROM 16:191CO 1:8EPH 5:27PHP 2:151TH 5:231TI 3:21TI 5:7TIT 1:6HEB 7:26The preacher discusses the concept of disputing, emphasizing the negative impact of complaining and arguing within the body of Christ, which can lead to disruption and arrogance. By focusing on humility and avoiding disputes, believers can demonstrate blameless conduct and innocent character, shining as lights in a dark and perverse world. The sermon highlights the importance of maintaining a positive testimony through joyful living and refraining from murmuring and contentious behavior.
Proposals for Reform I
By Martin Luther0MAT 19:11ROM 13:4GAL 5:11TI 3:21PE 2:13Martin Luther proposes radical reforms within the Church, addressing issues such as the abuse of power by the pope, corruption in the Roman practices, and the need for the clergy to be allowed to marry. He challenges the authority of the pope, criticizes the celibacy requirement for priests, and advocates for the freedom to marry. Luther emphasizes the importance of adhering to God's commandments over man-made laws and traditions, calling for a return to the teachings of the Apostles and a focus on faith and good works rather than external rules and customs.
Spiritual Food for a Hungry World
By Billy Sunday01TI 3:21TI 5:72TI 4:7REV 1:7The preacher emphasizes the importance of living a life without reproach, being above criticism, inviolable, unassailable, and irreprehensible. This involves conducting oneself in a manner that cannot be faulted or blamed, demonstrating a higher morality that is free from fault. The sermon highlights the need to rely on the Spirit of Christ for the desire and power to live without reproach, as seen in the examples of overseers in 1 Timothy. The imminent return of Christ serves as a strong incentive for holy living and faithful obedience to God's commands, motivating believers to keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ.
Novatianists
By William Cathcart01CO 5:112CO 6:17EPH 5:111TI 3:21PE 1:15William Cathcart preaches about Novatian, the founder of the Novatians, who was a philosopher before his conversion and became a strong advocate for maintaining purity in the churches. Novatian resisted the forgiveness of apostates by the church, leading to his condemnation by Cornelius and the Roman bishops. The Novatians, also known as Kathari or Puritans, emphasized purity of church membership and excluded those who had committed deadly sins or sacrificed to idols. Despite persecution, the Novatians spread widely and influenced many Christians with their strong stance on discipline and consecration to God.
Contending Biblically 3
By Anton Bosch0PSA 127:1PRO 3:5JHN 19:11GAL 5:23GAL 6:1EPH 6:121TH 2:71TI 3:22TI 2:23TIT 3:1Anton Bosch emphasizes the importance of following the clear command in 2 Timothy 2:23-26 to avoid disputes, be gentle to all, and be patient when correcting others' doctrine. He highlights the need for humility, meekness, and the ability to teach when dealing with those in error, stressing that only God can grant repentance and lead individuals to acknowledge the truth. Bosch cautions against pride, arrogance, and a critical spirit, urging believers to approach correction with compassion, mercy, and a heart of brokenness.
Praising the Saints in Corinth
By Clement of Rome0PRO 31:101CO 1:21TI 3:2TIT 2:41PE 5:5Clement of Rome addresses the Church of God in Corinth, expressing regret for the delay in responding to their concerns due to recent calamities. He commends the Corinthians for their faith, virtue, godliness, hospitality, and knowledge, highlighting their obedience to God's commandments and respect for their leaders. Clement praises the Corinthians for their sober-mindedness, serious demeanor, and emphasis on living with blameless consciences and discretion.
A Different Man in the Pulpit
By A.W. Tozer0IntegrityAuthenticity in MinistryPRO 10:9MAT 5:162CO 8:21EPH 4:1PHP 2:15COL 3:231TH 2:101TI 3:2JAS 1:221PE 5:2A.W. Tozer emphasizes the importance of integrity in the life of a pastor, arguing that a true servant of God should not change his character or demeanor when entering the pulpit. He warns against the hypocrisy of being a different person in ministry than in everyday life, advocating for a consistent spirit of reverence and authenticity. Tozer calls for pastors to embody the same values and behaviors in all aspects of their lives, ensuring that their public ministry reflects their private character.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
A bishop then must be blameless - Our term bishop comes from the Anglo-Saxon, which is a mere corruption of the Greek επισκοπος, and the Latin episcopus; the former being compounded of επι, over, and σκεπτομαι, to look or inspect, signifies one who has the inspection or oversight of a place, persons, or business; what we commonly term a superintendent. The New Testament writers have borrowed the term from the Septuagint, it being the word by which they translate the פקיד pakid of the Hebrew text, which signifies a visiter, one that personally inspects the people or business over which he presides. It is given by St. Paul to the elders at Ephesus, who had the oversight of Christ's flock, Act 20:28; and to such like persons in other places, Phi 1:1; Ti1 3:2, the place in question; and Tit 1:7. Let us consider the qualifications of a Christian bishop, and then we shall soon discover who is fit for the office. First - is Christian bishop must be blameless; ανεπιληπτον, a person against whom no evil can be proved; one who is everywhere invulnerable; for the word is a metaphor, taken from the case of an expert and skillful pugilist, who so defends every part of his body that it is impossible for his antagonist to give one hit. So this Christian bishop is one that has so conducted himself, as to put it out of the reach of any person to prove that he is either unsound in a single article of the Christian faith, or deficient in the fulfillment of any duty incumbent on a Christian. He must be irreprehensible; for how can he reprove that in others which they can reprove in him? Second - must be the husband of one wife. He should be a married man, but he should be no polygamist; and have only one wife, i.e. one at a time. It does not mean that, if he has been married, and his wife die, he should never marry another. Some have most foolishly spiritualized this, and say, that by one wife the Church is intended! This silly quibbling needs no refutation. The apostle's meaning appears to be this: that he should not be a man who has divorced his wife and married another; nor one that has two wives at a time. It does not appear to have been any part of the apostle's design to prohibit second marriages, of which some have made such a serious business. But it is natural for some men to tithe mint and cummin in religion, while they neglect the weightier matters of the law. Third - must be vigilant; νηφαλεον, from νη, not and πιω, to drink. Watchful; for as one who drinks is apt to sleep, so he who abstains from it is more likely to keep awake, and attend to his work and charge. A bishop has to watch over the Church, and watch for it; and this will require all his care and circumspection. Instead of νηφαλεον, many MSS. read νηφαλιον· this may be the better orthography, but makes no alteration in the sense. Fourth - must be sober; σωφρονα, prudent or, according to the etymology of the word, from σως, sound, and φρην, mind, a man of a sound mind; having a good understanding, and the complete government of all his passions. A bishop should be a man of learning, of an extensive and well cultivated mind, dispassionate, prudent, and sedate. Fifth - must be of good behavior; κοσμιον, orderly, decent, grave, and correct in the whole of his appearance, carriage, and conduct. The preceding term, σωφρονα, refers to the mind; this latter, κοσμιον, to the external manners. A clownish, rude, or boorish man should never have the rule of the Church of God; the sour, the sullen, and the boisterous should never be invested with a dignity which they would most infallibly disgrace. Sixth - must be given to hospitality; φιλοξενον, literally, a lover of strangers; one who is ready to receive into his house and relieve every necessitous stranger. Hospitality, in those primitive times, was a great and necessary virtue; then there were few inns, or places of public entertainment; to those who were noted for benevolence the necessitous stranger had recourse. A Christian bishop, professing love to God and all mankind, preaching a religion, one half of the morality of which was included in, Thou shalt love thy neighbor as thyself, would naturally be sought to by those who were in distress and destitute of friends. To enable them to entertain such, the Church over which they presided must have furnished them with the means. Such a bishop as St. Paul, who was often obliged to labor with his hands for his own support, could have little to give away. But there is a considerable difference between an apostolical bishop and an ecclesiastical bishop: the one was generally itinerant, the other comparatively local; the former had neither house nor home, the latter had both; the apostolical bishop had charge of the Church of Christ universally, the ecclesiastical bishop of the Churches in a particular district. Such should be addicted to hospitality, or works of charity; especially in these modern times, in which, besides the spiritualities, they possess the temporalities, of the Church. Seventh - should be apt to teach; διδακτικον, one capable of teaching; not only wise himself, but ready to communicate his wisdom to others. One whose delight is, to instruct the ignorant and those who are out of the way. He must be a preacher; an able, zealous, fervent, and assiduous preacher. He is no bishop who has health and strength, and yet seldom or never preaches; i.e. if he can preach - if he have the necessary gifts for the office. In former times bishops wrote much and preached much; and their labors were greatly owned of God. No Church since the apostle's days has been more honored in this way than the British Church. And although bishops are here, as elsewhere, appointed by the state, yet we cannot help adoring the good providence of God, that, taken as a body, they have been an honor to their function; and that, since the reformation of religion in these lands, the bishops have in general been men of great learning and probity, and the ablest advocates of the Christian system, both as to its authenticity, and the purity and excellence of its doctrines and morality. Chaucer's character of the Clerke of Oxenford is a good paraphrase on St. Paul's character of a primitive bishop: - Of studie tookin he moste cure and hede, Nought oo word spak he more than there was nede, And that was selde in forme and and reverence, And short, and quick, and full of high sentence; Sowning in moral vertue was speche, And gladly wolde he lerne, and gladly teache.
Jamieson-Fausset-Brown Bible Commentary
The existence of Church organization and presbyters at Ephesus is presupposed (Ti1 5:17, Ti1 5:19). The institution of Church widows (1Ti. 5:3-25) accords with this. The directions here to Timothy, the president or apostolic delegate, are as to filling up vacancies among the bishops and deacons, or adding to their number. New churches in the neighborhood also would require presbyters and deacons. Episcopacy was adopted in apostolic times as the most expedient form of government, being most nearly in accordance with Jewish institutions, and so offering the less obstruction through Jewish prejudices to the progress of Christianity. The synagogue was governed by presbyters, "elders" (Act 4:8; Act 24:1), called also bishops or overseers. Three among them presided as "rulers of the synagogue," answering to "bishops" in the modern sense [LIGHTFOOT, Hebrew and Talmudic Exercitations], and one among them took the lead. AMBROSE (in The Duties of the Clergy [2.13], as also BINGHAM [Ecclesiastical Antiquities, 2.11]) says, "They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops." "Presbyter" refers to the rank; "bishop," to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops in the modern sense more recently exercised. blameless--"unexceptionable"; giving no just handle for blame. husband of one wife--confuting the celibacy of Rome's priesthood. Though the Jews practiced polygamy, yet as he is writing as to a Gentile Church, and as polygamy was never allowed among even laymen in the Church, the ancient interpretation that the prohibition here is against polygamy in a candidate bishop is not correct. It must, therefore, mean that, though laymen might lawfully marry again, candidates for the episcopate or presbytery were better to have been married only once. As in Ti1 5:9, "wife of one man," implies a woman married but once; so "husband of one wife" here must mean the same. The feeling which prevailed among the Gentiles, as well as the Jews (compare as to Anna, Luk 2:36-37), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul's prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on the repute in which the candidate for orders is held among those over whom he is to preside (Tit 1:16). The Council of Laodicea and the apostolic canons discountenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being lawful, the undesirableness of it holds good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor; for he who is himself bound to discharge the domestic duties mentioned here, is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example (Ti1 3:4-5). The Jews teach, a priest should be neither unmarried nor childless, lest he be unmerciful [BENGEL]. So in the synagogue, "no one shall offer up prayer in public, unless he be married" [in Colbo, ch. 65; VITRINGA, Synagogue and Temple]. vigilant--literally, "sober"; ever on the watch, as sober men alone can be; keenly alive, so as to foresee what ought to be done (Th1 5:6-8). sober--sober-minded. of good behaviour--Greek, "orderly." "Sober" refers to the inward mind; "orderly," to the outward behavior, tone, look, gait, dress. The new man bears somewhat of a sacred festival character, incompatible with all confusion, disorder, excess, violence, laxity, assumption, harshness, and meanness (Phi 4:8) [BENGEL]. apt to teach-- (Ti2 2:24).
John Gill Bible Commentary
A bishop then must be blameless,.... Or "an elder", as the Syriac version renders it; not that it can be expected that such an one should be entirely free from sin, or be blameless in the sight of God; but that he should be one, who is so before men, and has not been guilty of any notorious and flagitious crime; and particularly, is not chargeable with the vices hereafter mentioned or hinted at. So the priests under the law were to be without blemish, even in their bodies, Lev 21:17 to which the apostle may here allude. The husband of one wife; which is not to be understood in a mystical and allegorical sense of his being the pastor of one church, since the apostle afterwards speaks of his house and children, that are to be ruled and kept in good order by him, in distinction from the church of God; but in a literal sense of his conjugal estate; though this rule does not make it necessary that he should have a wife; or that he should not marry, or not have married a second wife, after the death of the first; only if he marries or is married, that he should have but one wife at a time; so that this rule excludes all such persons from being elders, or pastors, or overseers of churches, that were "polygamists"; who had more wives than one at a time, or had divorced their wives, and not for adultery, and had married others. Now polygamy and divorces had very much obtained among the Jews; nor could the believing Jews be easily and at once brought off of them. And though they were not lawful nor to be allowed of in any; yet they were especially unbecoming and scandalous in officers of churches. So the high priest among the Jews, even when polygamy was in use, might not marry, or have two wives, at once; if he did, he could not minister in his office until he divorced one of them (u). For it is written, Lev 21:13, "he shall take a wife", , "one, and not two" (w). And the same that is said of the high priest, is said of all other priests; see Eze 44:22, likewise the Egyptian priests might not marry more wives than one, though others might have as many as they pleased (x): and so the Flamines among the Romans (y). An elder or pastor must also be one that is vigilant; or wakeful and watchful, who is diligent in his business, and attends to his care and charge; is watchful over himself, his words, and actions; and watches for the souls of men, to do them all the good he can; and is sober in body, is temperate, and uses moderation in eating and drinking; and in mind, is modest, humble, and prudent; and so the Vulgate Latin Version renders the word "prudent": and the Ethiopic version, "a wise man", one of a sound judgment, a good understanding, and prudent conduct; is not wise above what is written, but thinks soberly of himself, as he ought. The Syriac and Arabic versions render it, "chaste", as free from intemperance, so from uncleanness: and of good behaviour: neat and decent in his apparel; modest in his whole deportment and conduct, and affable and courteous to all; beautiful in his life and conversation, being adorned with every thing that is graceful and comely: given to hospitality: to the love of strangers, and to the entertainment of them; and especially the saints and fellow ministers, who are exiled, or are travelling for the sake of spreading the Gospel, or upon some lawful and laudable account. These he is to assist by his advice and counsel, and with the necessaries of life, according to his abilities. Abraham and Lot are noted instances of this virtue. Apt to teach; who has a considerable store of knowledge; is capable of interpreting the Scripture to the edification of others; is able to explain, lay open, and illustrate the truths of the Gospel, and defend them, and refute error; and who is not only able, but ready and willing, to communicate to others what he knows; and who likewise has utterance of speech, the gift of elocution and can convey his ideas of things in plain and easy language, in apt and acceptable words; for otherwise it signifies not what a man knows, unless he has a faculty of communicating it to others, to their understanding and advantage. (u) Maimon. lssurc Bia, c. 7. sect. 13. & Cele Hamikdash. c. 5. sect. 10. (w) T. Bab. Yebamot, fol. 59. 1. (x) Diodor. Sicul. l. 1. p. 51. vide Tertull. de monogamia, c. 17. & Exhort. castitat. c. 13. (y) Alex. ab. Alex. Genial Dier. l. 6. c. 12.
Tyndale Open Study Notes
3:2 whose life is above reproach: This is the most general prerequisite for a community leader and public representative (see 3:7, 10; 5:7; 6:14; Titus 1:6-7; 2:8). • must be faithful to his wife (or must have only one wife, or must be married only once; literally must be the husband of one wife; also in 1 Tim 3:12): This assumes but does not require a married male. It mainly addresses purity and faithfulness in the marriage relationship, something that could not be taken for granted in the surrounding culture; it probably does not prohibit remarriage after the death of a spouse (see 5:9), nor does it address the issue of polygamy. See also 3:12; Titus 1:6; cp. 1 Tim 5:9. • enjoy having guests in his home (literally be hospitable): Hospitality was an important duty and a respected virtue in the ancient world. Any traveling Christian would seek out and probably stay with fellow believers (see 2 Jn 1:10-11; 3 John). In addition, first-century churches often met in private homes (see Col 4:15; Phlm 1:2).