Chapter 3

2 How bishops, and deacons, and their wives should be qualified, 14 and to what end Saint Paul wrote to Timothy of these things. 15 Of the church, and the blessed truth therein taught and professed.

1. True. Gr. pistos, “faithful,” “worthy of trust.” Some commentators believe the first phrase of ch. 3 should be considered the concluding statement concerning the subordinacy of women as set forth in ch. 2. However, it may be applied to either what precedes or what follows, because both comments are worth careful consideration.

Bishop. Or, “overseer” (see on Acts 11:30; 20:28). In apostolic times the office of “bishop” was the same as that of elder. For the historical development of the episcopate see Vol. VI, pp. 26, 38.

Good. Gr. kalos, “excellent,” “commendable.”

2. Must. Gr. dei, “it is necessary,” that is, by very nature of the case. A Christian leader must exemplify the principles of his profession if he would convince others of the worthiness of his message. A stream flows no higher than its source, and a congregation will not usually rise higher than its leadership.

Blameless. Or, “irreproachable,” “not open to censure.” With respect to the following list of moral prerequisites the leader of a church should not be open to censure. He must prove his moral fitness.

One wife. This phrase has been variously explained as meaning that (1) all ministers should be married; (2) polygamy and concubinage are strictly forbidden to ministers; (3) a divorced person should not serve as a bishop, and (4) ministers are not to remarry if widowed.

Against the first explanation it is urged it is urged that there may be difficulty in harmonizing this with Paul’s statement encouraging men to live as he lived, that is, without a wife (see on 1 Cor. 7:7, 8). However, those who defend the first explanation point out that when Paul’s statements regarding marriage are viewed in their context, it was the “present distress” that led him to urge caution (see on 1 Cor. 7:26, 28). Paul does not belittle the divine order of the home, which God instituted in Eden. The companionship of husband and wife is one of His ordained means for the proper spiritual development of both, as Paul himself declares (see on Eph. 5:22–33; 1 Tim. 4:3; Heb. 13:4). Doubtless Paul includes this in his counsel regarding bishops because a married man would be more adequately prepared to understand many of the problems arising among the families of the church. Certainly Paul here condemns the mandatory celibacy of the clergy. That much is undebatably clear.

The second explanation may reflect part of Paul’s thinking, because he always condemned sexual promiscuity. In a day when polygamy was socially acceptable in the East and concubinage among the Greeks and Romans, Christians were to stand undefiled as an example of a better way of life. If church members should fail in this regard, there may be censure and forgiveness; but if a church leader fails to exemplify the highest moral standard, he thereby forfeits his position of leadership. Paul may be stressing the danger of appointing as bishop, or elder, any man who has an irregular moral record.

Those who favor the third explanation point out that, even as the Jews recognized the most trivial grounds for divorce (see on Matt. 5:32), some of the early Christians were excusing divorce for causes other than adultery (see on Matt. 19:8, 9). A bishop divorced for any reason would be handicapped as a spiritual leader.

Through the centuries considerable support has been given to the fourth explanation. Those inclining to it favor the translation “married only once.” Against this view it is urged that the Greek does not necessarily imply that a bishop cannot be married more than once, but merely says that he is to be “husband of one wife,” that is, that he may not have two or more wives at one time. It is also pointed out that nowhere in Scripture is remarriage after the death of a first spouse condemned, nor is it considered detrimental to spiritual leadership. Finally, those who oppose this view note that advocates of celibacy and other ascetic practices of an extreme nature are the strongest supporters of the view.

One fact is clear, the bishop is to have an untarnished record of marital fidelity, which would serve as a worthy pattern for his flock.

Vigilant. Gr. neµphalios, “abstainer from wine,” “sober.” In classical usage neµphaleos is used to describe a wineless meal or libation presented to a heathen god.

Sober. Gr. soµphroµn, “prudent,” “sound-minded,” “self-controlled.” Such leaders are always needed in the church, to ward off fanaticism and to lead out in times of grave emergency.

Good behaviour. Gr. kosmios, “orderly” (see on ch. 2:9).

Given to hospitality. See on Rom. 12:13. The bishop should be noted for his unselfish consideration for Christian travelers.

Apt to teach. Gr. didaktikos, “skilled in teaching.” The minister of God must be both willing to be taught and also qualified to instruct others in the truths of God’s Word, following the example of the great Teacher.

3. Not given to wine. Or, “not a drunkard,” “not addicted to wine.” The elders were not to give any ground for the charge that they were drunkards or pleasure seekers (cf. on v. 8; ch. 5:23). They, above all others in the church, were to be models of sobriety.

No striker. That is, one who is not pugnacious and quarrelsome. A conciliatory, peacemaking disposition is a prime qualification of every church leader.

Not greedy of filthy lucre. Textual evidence favors (cf. p. 10) the omission of these words.

Patient. Gr. epieikeµs, “gentle,” “reasonable” (see on James 3:17).

Not a brawler. Or, “not a fighter,” a conciliator.

Not covetous. Literally, “not a lover of silver.” The experience of Judas Iscariot and Simon the sorcerer reveals the danger and injury that come to the ministry of the church through the love of money (see John 12:1–6; Acts 8:14–23).

4. Ruleth. Gr. preй¬steµmi “to superintend,” “to preside over.” If a man fails in a smaller task, he is incapable of succeeding in the larger task of superintending the many families that compose a congregation or group of churches (see v. 5).

House. Gr. oikos, “house,” and by extension, “family,” “household.”

Children in subjection. The minister’s children must show by their obedient behavior and serious attitude that they respect their father. The sons of Eli, the high priest, present a tragic example of a father’s misguided love and his failure to control his family (see on 1 Sam. 2:12, 27).

Gravity. Gr. semnoteµs (see on ch. 2:2).

Novice. Literally, “newly planted.” The Scriptures say nothing regarding a specific minimum age for ministerial candidates, but require only that they be spiritually mature.

Being lifted up. Or, “being puffed up,” “being conceited.” Conceit blurs the judgment.

Condemnation of the devil. This phrase may be understood to mean (1) that the “novice” will receive the same condemnation, or judgment, accorded the devil when pride precipitated his rebellion in heaven (see on Eze. 28:12–17); or (2) the condemnation that the devil himself, as “the accuser of our brethren” (see Rev. 12:10; Job 1:6; 2:4, 5), will bring against the “novice” who becomes wrapped in conceit. Against this latter view it is urged that nowhere is judgment a function of the devil. Judgment is God’s task, and the judgment accorded the devil in heaven (Rev. 12:7–9) will also be awarded those who allow pride to control their thinking.

7. Must. See on v. 2.

Good report. The reputation of the bishop in the community must be of the highest character, one that merits the full respect and confidence of those not connected with the church (see on 2 Cor. 6:3). Christianity would have little appeal if its leaders were as lacking in integrity as men outside the church too often are.

Reproach. That is, the harsh criticisms and revilings of both church members and unbelievers. When the minister’s influence is blighted by the critical judgment of the community, discouragement and despair almost certainly ensue, which will further depreciate his usefulness.

Devil. See on Matt. 4:1. A minister who has lost the respect of church members and those without has fallen into at least one “snare of the devil,” and will continue to do so unless a decided change of heart occurs.

8. Likewise. Even as the office of bishop, or minister, has certain requisites, so also has the office of deacon.

Deacons. See on Mark 9:35. For a discussion of the function and historical development of the deaconate see Vol. VI, pp. 25, 26.

Grave. Gr. semnos, “worthy of honor,” “dignified.” For the related noun see on ch. 2:2.

Not doubletongued. That is, does not say one thing to one person and the contrary to someone else. Every church officer should be a peacemaker, not a scandal-bearer or troublemaker. It may have been this word that prompted John Bunyan to name one of the characters in Pilgrim’s Progress “Mr. Two-tongues.”

Wine. Gr. oinos, “wine,” whether new or fermented. Some hold that Paul here speaks of unfermented wine—grape juice—because for him to speak otherwise would place him in conflict with his declaration against defiling the body (see on 1 Cor. 6:19; 10:31), and contrary to the general teaching of the Bible regarding intoxicating drink (see on Prov. 20:1; 23:29–32; John 2:9). Others hold that Paul here permits a temperate use of ordinary wine. They declare that if he were speaking of grape juice he would not need to warn the deacons against drinking “much” of it, and would have no valid basis for forbidding the elders to drink it at all. The passage is admittedly difficult. See on Deut. 14:26; cf. on 1 Tim. 5:23.

Not greedy of filthy lucre. Or, “not eager for dishonorable gain.” The Christian should always be above taking advantage of anyone, even though he may not be guilty of breaking any specific law in so doing. Furthermore, he does not use the privilege of his office to do favors for indirect personal gain. Money is not his chief goal in life.

9. Mystery. For the significance of Paul’s usage of “mystery” see on Rom. 11:25.

Faith. Literally, “the faith,” that is, the whole body of Christian teaching. The deacon is to be not only a well-informed Bible student but also one who reflects the principles of the Bible.

Pure conscience. See ch. 1:5. Instead of the failings noted in ch. 3:8, the deacon will exemplify the principles of the Christian faith in his daily life. Before God and man the faithful deacon will stand unashamed, with a conscience void of intentional wrongdoing.

10. Proved. Or, “tested.” The fitness of any prospective deacon must not be taken for granted. Paul urges the safe procedure of first investigating all phases of a man’s life before installing him in the responsible office of a deacon, even though this office is lesser in rank than that of the bishop (see vs. 2–7). Paul here specifically condemns the proposal sometimes made—that assignment to church office be made as an encouragement to those who have been careless, or weak in the faith, in the hope that such recognition may stimulate zeal and piety.

11. Wives. Gr. gunaikes, “women,” or “wives.” It is impossible to determine conclusively whether Paul is speaking of deaconesses or of deacons’ wives.

Grave. See on v. 8.

Slanderers. Gr. diaboloi, see on Matt. 4:1.

Sober. Gr. neµphalioi, “abstainers from wine” (see on v. 2).

Faithful. That is, always trustworthy in matters committed to them. Perhaps this is a reference to trustworthiness in dispensing charity to the needy.

12. One wife. See on v. 2.

Children. See on v. 4. The same high standard of a well-ordered home life that applies to a bishop applies also to a deacon. A religion that does not work in the home is not worth much.

13. Used the office of a deacon. Gr. diakoneoµ, “to serve” (see on Acts 6:1). The entire phrase reads literally, “they who served,” or “they who ministered.” Paul now summarizes vs. 1–12 and presents an incentive for all to serve faithfully in their appointed offices—bishops, elders, deacons, and deaconesses. Even though by this time the term diakonos, “deacon,” was beginning to assume its more specific, technical meaning, it was still employed to describe all who served the church in any capacity. Paul, though an apostle, frequently described himself (see 1 Cor. 3:5; 2 Cor. 3:6; 6:4; 11:23; Eph. 3:7; Col. 1:23) and Timothy, pastor of the Ephesus church (see 1 Tim. 4:6), as diakonoi (plural of diakonos).

Purchase. Gr. peripoieoµ “to gain,” “to preserve” (see on Eph. 1:14). Faithful service results in an increased capacity to serve even more faithfully in the future.

Degree. Gr. bathmos, “step,” “threshold,” that is, rank, status, or standing among people. Growing efficiency in church work is evidence of deepening fellowship with God, and results in increased respect in the community. Paul does not represent the performance of church duties as a means of securing personal salvation, or work faithfully done on earth as earning one a more exalted status in eternity.

Boldness. Gr. parreµsia, “fearless confidence,” “cheerful courage” (see on Acts 4:13). Paul frequently uses parreµsia to describe the confidence all church members should have in the success of the gospel plan and in their own personal achievements through a vital connection with Christ by faith (see Eph. 3:12; Phil. 1:20; Heb. 3:6; 4:16; 10:19, 35). When a church officer is united with Christ, no problem, whether personal or professional, should cause him to become discouraged. Doing well each assigned task will result in serenity and confidence, and prepare a man to meet more difficult problems in the future.

The faith. That is, the Christian faith, which finds its center in Christ.

14. Hoping to come. So far as we know, this desire was never realized.

15. Behave. Gr. anastrephoµ, “to conduct oneself.” Paul instructs Timothy with respect to the administration of the local church, and particularly concerning the high moral conduct required of all leaders. When Timothy faced the frequent and varied problems common to all congregations, he would find in Paul’s letter a ready source book policy and procedure.

House. Or, “family” (see on Eph. 2:19; 1 Tim. 3:4). In a day when Christians did not own church buildings (see p. 18) the thought that God was nevertheless in their midst, both personally and collectively, was profoundly reassuring. A building cannot reflect a “living God,” but a converted Christian can. Thus, God’s church is primarily the spiritual union of all its converted membership, whether worshiping in the same room or separated by great distances.

Living God. Worshiping a “living God” requires a living faith, one that recognizes God’s purposes at work from day to day. Only as Christians live enthusiastically for the extension of the gospel program can they be dwelling places for the living God.

Pillar. See Gal. 2:9. Genuine Christians are God’s witnesses to the power of His grace and to the wisdom of His purposes. When they fail to cooperate fully with the divine plan to restore in man the image of God, the day of the restoration of this earth is inevitably delayed (see COL 69). Unless God’s power and purposes are worked out in the lives of His professed people Satan’s charges will be vindicated (see on Job 1:9 PP 42). Hence, Paul urges church members to reflect in their lives the principle of truth they profess.

Ground. Gr. edraioµma, “a prop which makes stable,” “a support,” “a buttress.” The church of redeemed men and women, actively engaged in the program of restoring in man “the image of his Maker” (see Ed 15), is a prime exhibit of the supreme sufficiency of the “truth.” It is not enough merely to assent to the principles of truth; they must be fully reflected in the life (see on John 8:32).

16. Without controversy. Literally, “by common consent.” Many commentators believe this verse refers to a well-known hymm of the earth church.

Mystery. See 1 Tim. 3:9; see on Rom. 11:25. “The mystery of godliness” (1 Tim. 3:15) is the basis for every hope and the source of all comfort.

Godliness. See on ch. 2:2. The triumph of God’s grace over the forces of evil in a man’s life will always be cause for wonder and gratitude.

God. Textual evidence favors (cf. p. 10) the reading “he who.” The reference is clearly to Jesus, in and through whom the divine secret has been revealed.

Manifest. See on John 1:14.

In the flesh. Jesus Christ, though possessing “all the fulness of the Godhead bodily” (see on Col. 2:9), divested Himself of His heavenly prerogatives (see on Phil. 2:5–8) and lived in the sphere of men, even to the possession of a human body (see on 1 Tim. 2:5). For a discussion of Christ’s human nature see Vol. V, p. 917.

Justified. Gr. dikaiooµ, “to be declared righteous.” For a discussion of Christ as the “Just One” see on Acts 7:52. Christ was declared righteous because He was sinless (see on John 8:46). Men are declared righteous when they seek His imputed righteousness (see on Rom. 4:25).

In the Spirit. Or, “in spirit,” that is, with respect to spiritual things. The Saviour faced life with a spirit of complete dedication to the will of God, and it was this attitude that kept Him from sin. Christ came to be man’s substitute, and it was His record as a human being that proved God altogether just in His requirements and in His judgements.

See on angels. That is, every phase of Christ’s earthly life, from birth to resurrection and ascension, was viewed by the angels. They were witnesses to His perfection of character and utter selflessness (see Matt. 4:11; Luke 2:9–15; 22:43; Heb. 1:6).

Gentiles. That is, the nations, to whom the Lord Himself had commanded the apostles to go (see Matt. 28:18–20; Acts 1:8).

Believed. Paul here chronologically traces the success of Christ’s mission from the incarnation to His favorable reception in the hearts of sincere men. Paul thus attests the rapid progress of the gospel into all the known world (see on Col. 1:23).

Received up. Gr. analambanoµ. The same word is used in the ascension narrative (Mark 16:19; Acts 1:2, 11, 22).

Into glory. Literally, “in glory,” that is, the reception that welcomed Jesus when He ascended to heaven was glorious.

Ellen G. White comments

2 CSW 103

4 EW 97, 100; 1T 119, 139, 216, 235; 5T 618

7 4T 38

15 COL 54; SR 366

16 COL 134; CT 262; DA 24; FE 179, 444; GW 251; MYP 190; PK 597; SC 12; 2T 215; 5T 746; 6T 59; 7T 29; 8T 326