1 Timothy 3 · Robertson's Word Pictures
1Faithful is the saying (pistos o logos). Here the phrase points to the preceding words (not like 1:15) and should close the preceding paragraph.
If a man seeketh (e tis oregeta). Condition of first class, assumed as true. Present middle indicative of orego, old verb to reach out after something, governing the genitive. In N.T. only here, 6:10; Heb 11:16 .
The office of a bishop (episkopes). Genitive case after oregeta. Late and rare word outside of LXX and N.T. (in a Lycaonian inscription). From episkopeo and means "over-seership" as in Ac 1:20 .
2The bishop (ton episkopon). The overseer. Old word, in LXX, and inscriptions and papyri. Deissmann (Bible Studies, pp. 230f.) has shown it is applied to communal officials in Rhodes. See Ac 20:28 for its use for the elders (presbyters) in verse 17. So also in Tit 1:5,7 . See Php 1:1 . The word does not in the N.T. have the monarchical sense found in Ignatius of a bishop over elders.
Without reproach (anepilempton). Accusative case of general reference with de and eina. Old and common verbal (a privative and epilambano, not to be taken hold of), irreproachable. In N.T. only here, 5:7; 6:14 .
Of one wife (mias gunaikos). One at a time, clearly.
Temperate (nephalion). Old adjective. In N.T. only here, verse 11; Tit 2:2 . But see nepho, to be sober in 1Th 5:6,8 .
Soberminded (sophrona). Another old adjective (from saos or sos, sound, phren, mind) in N.T. only here, Tit 1:8; 2:2,5 .
Orderly (kosmion). See on 2:9. Seemly, decent conduct.
Given to hospitality (philoxenon). Old word (see philoxenia in Ro 12:13 ), from philos and xenos, in N.T. only here, Tit 1:8; 1Pe 4:9 .
Apt to teach (didaktikon). Late form for old didaskalikos, one qualified to teach. In Philo and N.T. only (1Ti 3:2; 2Ti 2:24 ).
3No brawler (me paroinon). Later word for the earlier paroinios, one who sits long at (beside, para) his wine. In N.T. only here and Tit 1:3 .
No striker (me plekten). Late word from plesso, to strike. In N.T. only here and Tit 1:3 .
Gentle (epieike). See on Php 4:5 for this interesting word.
Not contentious (amachon). Old word (from a privative and mache), not a fighter. In N.T. only here and Tit 3:2 .
No lover of money (aphilarguron). Late word (a privative and compound phil-arguros) in inscriptions and papyri (Nageli; also Deissmann, Light, etc., pp. 85f.). In N.T. only here and Heb 13:5 .
4Ruling (proistamenon). Present middle participle of proistem, old word to place before and (intransitive as here) to stand before. See 1Th 5:12; Ro 12:8 .
In subjection (en upotage). See verse 11.
5If a man knoweth not (e tis ouk oiden). Condition of first class, assumed as true.
How to rule (prostena). Second aorist active infinitive of same verb proistem and with oiden means "know how to rule," not "know that he rules."
How (pos). Rhetorical question expecting negative answer.
Shall he take care of (epimeleseta). Future middle of epimeleoma, old compound (ep, direction of care towards) verb, in LXX, in N.T. only here and Lu 10:34f .
The church of God (ekklesias theou). Anarthrous as in verse 15, elsewhere with article (1Co 10:32; 15:9; 2Co 1:1; Ga 1:13 ). The local church described as belonging to God. No one in N.T. but Paul (Ac 20:28 ) so describes the church. This verse is a parenthesis in the characteristics of the bishop.
6Not a novice (me neophuton). Our "neophyte." Vernacular word from Aristophanes on, in LXX, and in papyri in the original sense of "newly-planted" (neos, phuo). Only here in N.T.
Lest (ina me). "That not."
Being puffed up (tuphotheis). First aorist passive participle of tuphoo, old word (from tuphos, smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; 6:4; 2Ti 3:4 .
He fall into (empese eis). Second aorist active subjunctive with ina me, negative purpose, of empipto, old verb, to fall into. Note both en and eis as in Mt 12:11; Lu 10:36 .
The condemnation of the devil (krima tou diabolou). See Ro 3:8 for krima. Best to take tou diabolou as objective genitive, though subjective in verse 7, "the condemnation passed on or received by the devil" (not just "the slanderer," any slanderer).
7From them that are without (apo ton exothen). "From the outside (of the church) ones." Paul's care for the witness of outsiders is seen in 1Th 4:12; 1Co 10:32; Col 4:5 . There are, of course, two sides to this matter.
Reproach (oneidismon). Late word from oneidizo. See Ro 15:3 .
The snare of the devil (pagida tou diabolou). Here subjective genitive, snare set by the devil. Pagis, old word from pegnum, to make fast. So a snare for birds (Lu 21:35 ), any sudden trap (Ro 11:9 ), of sin (1Ti 6:9 ), of the devil (1Ti 3:7; 2Ti 2:26 ). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit verse 6, money 6:9, women, ambition).
8Deacons (diakonous). Accusative case of general reference like the preceding with de eina understood. Technical sense of the word here as in Php 1:1 which see (two classes of church officers, bishops or elders, deacons).
Grave (semnous). See Php 4:8 . Repeated in verse 11; Tit 2:2 .
Not double-tongued (me dilogous). Rare word (dis, lego) saying same thing twice. Xenophon has dilogeo and dilogia. In Pollux, but LXX has diglossos (double-tongued, Latin bilinguis). Only here in N.T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan's Parson "Mr. Two-Tongues."
Not given to much wine (me oino pollo prosechontas). "Not holding the mind (ton noun understood as usual with prosecho, 1Ti 1:4 ) on much wine" (oino, dative case). That attitude leads to over-indulgence.
Not greedy of filthy lucre (me aischrokerdeis). Old word from aischros (Eph 5:12 ) and kerdos (Php 1:21 ). "Making small gains in mean ways" (Parry). Not genuine in verse 3. In N.T. only here and Tit 1:7 (of bishops).
9The mystery of the faith (to musterion tes pisteos). "The inner secret of the faith," the revelation given in Christ. See for musterion in Paul (2Th 2:7; 1Co 2:7; Ro 16:25; Col 1:26; Eph 3:9 ).
In a pure conscience (en kathara suneidese). See 1:19. "The casket in which the jewel is to be kept" (Lock).
10First be proved (dokimazesthosan proton). Present passive imperative third plural of dokimazo, old and common verb, to test as metals, etc. (1Th 2:4 , and often in Paul). How the proposed deacons are to be "first" tested before approved Paul does not say. See Php 1:10 for the two senses (test, approve) of the word.
Let them serve as deacons (diakoneitosan). Present active imperative of diakoneo (same root as diakonos), common verb, to minister, here "to serve as deacons." Cf. diakonein in Ac 6:2 . See also verse 13.
If they be blameless (anenkleto ontes). "Being blameless" (conditional participle, ontes). See 1Co 1:8; Col 1:22 for anenkletos.
11Women (gunaikas). Accusative with de eina understood (osautos, likewise) as in verse 8. Apparently "women as deacons" (Ro 16:1 about Phoebe) and not women in general or just "wives of deacons." See Pliny (Ep. X. 97) ministrae.
Not slanderers (me diabolous). Original meaning of diabolos (from diaballo, Lu 16:1 ), the devil being the chief slanderer (Eph 6:11 ). "She-devils" in reality (Tit 2:3 ). "While men are more prone to be dilogous, double-tongued, women are more prone than men to be slanderers" (White).
Faithful in all things (pistas en pasin). Perhaps as almoners (Ellicott) the deaconesses had special temptations.
12Of one wife (mias gunaikos). At a time as in verse 2.
Ruling well (proistameno kalos). As in 4.
13Gain to themselves (eautois peripoiounta). Present middle indicative of peripoieo, old verb, to make besides (per, around, over), to lay by. Reflexive (indirect) middle with reflexive pronoun (eautois) repeated as often happens in the Koine. In N.T. only here, Lu 17:33; Ac 20:28 (Paul also, quoting Isa 43:21 ).
A good standing (bathmon kalon). Late word from baino, in LXX for steps at a door (1Sa 5:5 ). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here.
Much boldness (pollen parresian). A Pauline phrase (2Co 3:12; 7:4; Php 1:20 ).
In the faith which is in Christ Jesus (en piste te en Christo Iesou). Pauline phrase again (Ac 26:18; Ga 3:26; Col 1:4; Eph 1:15; 2Ti 1:13; 3:15 ).
14Shortly (en tache). Old idiom (locative case of tachos, quickness, speed). See Ro 16:20 . A pseudonymous writer would hardly have put in this phrase. Paul's hopes were not to be realized, but he did not know that.
15But if I tarry long (ean de braduno). Condition of third class with ean and the present active subjunctive of braduno, old verb, to be slow (usually intransitive), from bradus (slow, dull, Lu 24:25 ), in N.T. only here and 2 Peter 3:9 .
That thou mayest know (ina eideis). Final clause with ina and second perfect active subjunctive of oida, to know.
How men ought (pos de). "How it is necessary for thee" (supply se more naturally than tina, any one). Indirect question.
To behave themselves (anastrephestha). Present middle (direct) infinitive of anastrepho, old verb, to turn up and down. See 2Co 1:12; Eph 2:3 .
In the house of God (en oiko theou). Probably here "household of God," that is "the family of God" rather than "the house (or temple) of God." Christians as yet had no separate houses of worship and oikos commonly means "household." Christians are the naos (sanctuary) of God (1Co 3:16f.; 2Co 6:16 ), and Paul calls them oikeio tou theou (Eph 2:19 ) "members of God's family." It is conduct as members of God's family (oikos) that Paul has in mind.
Which (etis). "Which very house of God," agreeing (feminine) with the predicate word ekklesia (church).
The church of the living God (ekklesia theou zontos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in verse 5.
The pillar and ground of the truth (stulos ka edraioma tes aletheias). Paul changes the metaphor again as he often does. Those words are in apposition to ekklesia and oikos. On stulos, old word for pillar, see Ga 2:9; Re 3:12 (only other N.T. examples). Hedraioma, late and rare word (from edraioo, to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See Co 1:23; 2Ti 2:19 for similar idea. See also Mt 16:18f .
16Without controversy (omologoumenos). Old adverb from the participle omologoumenos from omologeo. Here only in N.T. "Confessedly."
Great (mega). See Eph 5:32 . "A great mystery."
The mystery of godliness (to tes eusebeias musterion). See verse 9 "the mystery of the faith," and 2:2 for eusebeia. Here the phrase explains "a pillar and stay of the truth" (verse 15). See in particular Co 1:27 . "The revealed secret of true religion, the mystery of Christianity, the Person of Christ" (Lock).
He who (os). The correct text, not theos (God) the reading of the Textus Receptus (Syrian text) nor o (neuter relative, agreeing with musterion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Eph 5:14 ) in six strophes. That is probably correct. At any rate os (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom os refers, is the mystery (Col 1:27; 2:2 ).
Was manifested (ephanerothe). First aorist passive indicative of phaneroo, to manifest. Here used to describe the incarnation (en sark) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Ro 16:26; Col 1:26 ) as well as of the second coming (Col 3:4 ).
Justified in the spirit (edikaiothe en pneumat). First aorist passive indicative of dikaioo, to declare righteous, to vindicate. Christ was vindicated in his own spirit (Heb 9:14 ) before men by overcoming death and rising from the dead (Ro 1:3f. ).
Seen of angels (ophthe angelois). First aorist passive indicative of orao, to see, with either the instrumental or the dative case of angels (angelois). The words were probably suggested by the appearance of Jesus (ophthe, the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See Php 2:10; 1Pe 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels" here to be "messengers" (the women).
Preached among the nations (ekeruchthe en ethnesin). First aorist passive indicative of kerusso, to proclaim. The word ethnos may mean "all creation" (Col 1:23 ) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Eph 3:1,8 ). Cf. 2:7.
Believed on in the world (episteuthe en kosmo). First aorist indicative passive again of pisteuo, to believe (2Th 1:10 ). Cf. 1:15; 2Co 5:19 .
Received up in glory (anelemphthe en doxe). First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Ro 8:29f . This time the verb is analambano, the verb used of the ascension (Ac 1:11,22 , which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ.
1 Timothy 4