{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"1TI","commentaryId":"jamieson-fausset-brown","name":"1 Timothy","commonName":"1 Timothy","introduction":"GENUINENESS.--The ancient Church never doubted of their being canonical and written by Paul. They are in the Peschito Syriac version of the second century. MURATORI'S Fragment on the Canon of Scripture, at the close of the second century, acknowledges them as such. IRENÆUS [Against Heresies, 1; 3.3.3; 4.16.3; 2.14.8; 3.11.1; 1.16.3], quotes Ti1 1:4, Ti1 1:9; Ti1 6:20; Ti2 4:9-11; Tit 3:10. CLEMENT OF ALEXANDRIA [Miscellanies, 2, p. 457; 3, pp. 534, 536; 1, p. 350], quotes Ti1 6:1, Ti1 6:20; Second Timothy, as to deaconesses; Tit 1:12. TERTULLIAN [The Prescription against Heretics, 25; 6], quotes Ti1 6:20; Ti2 1:14; Ti1 1:18; Ti1 6:13, &c.; Ti2 2:2; Tit 3:10-11. EUSEBIUS includes the three in the \"universally acknowledged\" Scriptures. Also THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes Ti1 2:1-2; Tit 3:1, and CAIUS (in EUSEBIUS [Ecclesiastical History, 6.20]) recognizes their authenticity. CLEMENT OF ROME, in the end of the first century, in his first Epistle to the Corinthians [29], quotes Ti1 2:8. IGNATIUS, in the beginning of the second century, in Epistle to Polycarp, [6], alludes to Ti2 2:4. POLYCARP, in the beginning of the second century [Epistle to the Philippians, 4], alludes to Ti2 2:4; and in the ninth chapter to Ti2 4:10. Hegisippus, in the end of the second century, in EUSEBIUS [Ecclesiastical History, 3.32], alludes to Ti1 6:3, Ti1 6:20. ATHENAGORAS, in the end of the second century, alludes to Ti1 6:16. JUSTIN MARTYR, in the middle of the second century [Dialogue with Trypho, 47], alludes to Tit 3:4. The Gnostic MARCION alone rejected these Epistles.\n\nThe HERESIES OPPOSED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as subsequently developed. The references to Judaism and legalism are clear (Ti1 1:7; Ti1 4:3; Tit 1:10, Tit 1:14; Tit 3:9). Traces of beginning Gnosticism are also unequivocal (Ti1 1:4). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in Ti1 4:3, &c. In Ti1 6:20 the term Gnosis (\"science\") itself occurs. Another Gnostic error, namely, that \"the resurrection is past,\" is alluded to in Ti2 2:17-18. The Judaism herein opposed is not that of the earlier Epistles, which upheld the law and tried to join it with faith in Christ for justification. It first passed into that phase of it which appears in the Epistle to the Colossians, whereby will-worship and angel-worship were superadded to Judaizing opinions. Then a further stage of the same evil appears in the Epistle to the Philippians (Phi 3:2, Phi 3:18-19), whereby immoral practice accompanied false doctrine as to the resurrection (compare Ti2 2:18, with Co1 15:12, Co1 15:32-33). This descent from legality to superstition, and from superstition to godlessness, appears more matured in the references to it in these Pastoral Epistles. The false teachers now know not the true use of the law (Ti1 1:7-8), and further, have put away good conscience as well as the faith (Ti1 1:19; Ti1 4:2); speak lies in hypocrisy, are corrupt in mind, and regard godliness as a means of earthly gain (Ti1 6:5 Tit 1:11); overthrow the faith by heresies eating as a canker, saying the resurrection is past (Ti2 2:17-18), leading captive silly women, ever learning yet never knowing the truth, reprobate as Jannes and Jambres (Ti2 3:6, Ti2 3:8), defiled, unbelieving, professing to know God, but in works denying Him, abominable, disobedient, reprobate (Tit 1:15-16). This description accords with that in the Catholic Epistles of St. John and St. Peter, and, in the Epistle to the Hebrews. This fact proves the later date of these Pastoral Epistles as compared with Paul's earlier Epistles. The Judaism reprobated herein is not that of an earlier date, so scrupulous as to the law; it was now tending to immortality of practice. On the other hand, the Gnosticism opposed in these Epistles is not the anti-Judaic Gnosticism of a later date, which arose as a consequence of the overthrow of Judaism by the destruction of Jerusalem and the temple, but it was the intermediate phase between Judaism and Gnosticism, in which the Oriental and Greek elements of the latter were in a kind of amalgam with Judaism, just prior to the overthrow of Jerusalem.\n\nThe DIRECTIONS AS TO CHURCH GOVERNORS and ministers, \"bishop-elders, and deacons,\" are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the Church at Ephesus, and to Titus, holding the same office in Crete, for securing the due administration of the Church when he should be no more, and at a time when heresies were rapidly springing up. Compare his similar anxiety in his address to the Ephesian elders (Act 20:21-30). The Presbyterate (elders; priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the Church (Act 6:3; Act 11:30; Act 14:23). Timothy and Titus, as superintendents or overseers (so bishop subsequently meant), were to exercise the same power in ordaining elders at Ephesus which the apostle had exercised in his general supervision of all the Gentile churches.\n\nThe PECULIARITIES OF MODES OF THOUGHT AND EXPRESSION, are such as the difference of subject and circumstances of those addressed and those spoken of in these Epistles, as compared with the other Epistles, would lead us to expect. Some of these peculiar phrases occur also in Galatians, in which, as in the Pastoral Epistles, he, with his characteristic fervor, attacks the false teachers. Compare Ti1 2:6; Tit 2:14, \"gave Himself for us,\" with Gal 1:4; Ti1 1:17; Ti2 4:18, \"for ever and ever,\" with Gal 1:5 : \"before God,\" Ti1 5:21; Ti1 6:13; Ti2 2:14; Ti2 4:1, with Gal 1:20 : \"a pillar,\" Ti1 3:15, with Gal 2:9 : \"mediator,\" Ti1 2:5, with Gal 3:20 : \"in due season,\" Ti1 2:6; Ti1 6:15; Tit 1:3 with Gal 6:9.\n\nTIME AND PLACE OF WRITING.--The First Epistle to Timothy was written not long after Paul had left Ephesus for Macedon (Ti1 1:3). Now, as Timothy was in Macedon with Paul (Co2 1:1) on the occasion of Paul's having passed from Ephesus into that country, as recorded, Act 19:22; Act 20:1, whereas the First Epistle to Timothy contemplates a longer stay of Timothy in Ephesus, MOSHEIM supposes that Paul was nine months of the \"three years\" stay mostly at Ephesus (Act 20:31) in Macedonia, and elsewhere (perhaps Crete), (the mention of only \"three months\" and \"two years,\" Act 19:8, Act 19:10, favors this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the Church of Ephesus. It is not likely that Ephesus and the neighboring churches should have been left long without church officers and church organization, rules respecting which are giver in this Epistle. Moreover, Timothy was still \"a youth\" (Ti1 4:12), which he could hardly be called after Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Act 20:25, Paul asserts his knowledge that the Ephesians should not all see his face again, so that Ti1 1:3 will thus refer to his sojourn at Ephesus, recorded in Act 19:10, whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the Church. However, his visit recorded in Acts 19:1-41 was not his first visit. The beginning of the Church at Ephesus was probably made at his visit a year before (Act 18:19-21). Apollos, Aquila and Priscilla, carried on the work (Act 18:24-26). Thus, as to the sudden growth of false teachers, there was time enough for their springing up, especially considering that the first converts at Ephesus were under Apollos' imperfect Christian teachings at first, imbued as he was likely to be with the tenets of PHILO of Alexandria, Apollos' native town, combined with John the Baptist's Old Testament teachings (Act 18:24-26). Besides Ephesus, from its position in Asia, its notorious voluptuousness and sorcery (Act 19:18-19), and its lewd worship of Diana (answering to the Phœnician Ashtoreth), was likely from the first to tinge Christianity in some of its converts with Oriental speculations and Asiatic licentiousness of practices. Thus the phenomenon of the phase of error presented in this Epistle, being intermediate between Judaism and later Gnosticism (see above), would be such as might occur at an early period in the Ephesian Church, as well as later, when we know it had open \"apostles\" of error (Rev 2:2, Rev 2:6), and Nicolaitans infamous in practice. As to the close connection between this First Epistle and the Second Epistle (which must have been written at the close of Paul's life), on which ALFORD relies for his theory of making the First Epistle also written at the close of Paul's life, the similarity of circumstances, the person addressed being one and the same, and either in Ephesus at the time, or at least connected with Ephesus as its church overseer, and having heretics to contend with of the same stamp as in the First Epistle, would account for the connection. There is not so great identity of tone as to compel us to adopt the theory that some years could not have elapsed between the two Epistles.\n\nHowever, all these arguments against the later date may be answered. This First Epistle may refer not to the first organization of the Church under its bishops, or elders and deacons, but to the moral qualifications laid down at a later period for those officers when scandals rendered such directions needful. Indeed, the object for which he left Timothy at Ephesus he states (Ti1 1:3) to be, not to organize the Church for the first time, but to restrain the false teachers. The directions as to the choice of fit elders and deacons refer to the filling up of vacancies, not to their first appointment. The fact of there existing an institution for Church widows implies an established organization. As to Timothy's \"youth,\" it may be spoken of comparatively young compared with Paul, now \"the aged\" (Plm 1:9), and with some of the Ephesian elders, senior to Timothy their overseer. As to Act 20:25, we know not but that \"all\" of the elders of Ephesus called to Miletus \"never saw Paul's face\" afterwards, as he \"knew\" (doubtless by inspiration) would be the case, which obviates the need of ALFORD'S lax view, that Paul was wrong in this his positive inspired anticipation (for such it was, not a mere boding surmise as to the future). Thus he probably visited Ephesus again (Ti1 1:3; Ti2 1:18; Ti2 4:20, he would hardly have been at Miletum, so near Ephesus, without visiting Ephesus) after his first imprisonment in Rome, though all the Ephesian elders whom he had addressed formerly at Miletus did not again see him. The general similarity of subject and style, and of the state of the Church between the two Epistles, favors the view that they were near one another in date. Also, against the theory of the early date is the difficulty of defining, when, during Paul's two or three years' stay at Ephesus, we can insert an absence of Paul from Ephesus long enough for the requirements of the case, which imply a lengthened stay and superintendence of Timothy at Ephesus (see, however, Ti1 3:14, on the other side) after having been \"left\" by Paul there. Timothy did not stay there when Paul left Ephesus (Act 19:22; Act 20:1; Co2 1:1). In Ti1 3:14, Paul says, \"I write, hoping to come unto thee shortly,\" but on the earlier occasion of his passing from Ephesus to Macedon he had no such expectation, but had planned to spend the summer in Macedon, and the winter in Corinth, (Co1 16:6). The expression \"Till I come\" (Ti1 4:13), implies that Timothy was not to leave his post till Paul should arrive; this and the former objection, however, do not hold good against MOSHEIM'S theory. Moreover, Paul in his farewell address to the Ephesian elders prophetically anticipates the rise of false teachers hereafter of their own selves; therefore this First Epistle, which speaks of their actual presence at Ephesus, would naturally seem to be not prior, but subsequent, to the address, that is, will belong to the later date assigned. In the Epistle to the Ephesians no notice is taken of the Judaeo-Gnostic errors, which would have been noticed had they been really in existence; however, they are alluded to in the contemporaneous sister Epistle to Colossians (Col. 2:1-23).\n\nWhatever doubt must always remain as to the date of the First Epistle, there can be hardly any as to that of the Second Epistle. In Ti2 4:13, Paul directs Timothy to bring the books and cloak which the apostle had left at Troas. Assuming that the visit to Troas referred to is the one mentioned in Act 20:5-7, it will follow that the cloak and parchments lay for about seven years at Troas, that being the time that elapsed between the visit and Paul's first imprisonment at Rome: a very unlikely supposition, that he should have left either unused for so long. Again, when, during his first Roman imprisonment, he wrote to the Colossians (Col 4:14) and Philemon (Plm 1:24), Demas was with him; but when he was writing Ti2 4:10, Demas had forsaken him from love of this world, and gone to Thessalonica. Again, when he wrote to the Ephesians, Colossians, Philippians, and Philemon, he had good hopes of a speedy liberation; but here in Ti2 4:6-8, he anticipates immediate death, having been at least once already tried (Ti2 4:16). Again, he is in this Epistle represented as in closer confinement than he was when writing those former Epistles in his first imprisonment (even in the Philippians, which represent him in greater uncertainty as to his life, he cherished the hope of soon being delivered, Phi 2:24; Ti2 1:16-18; Ti2 2:9; Ti2 4:6-8, Ti2 4:16). Again (Ti2 4:20), he speaks of having left Trophimus sick at Miletum. This could not have been on the occasion, Act 20:15. For Trophimus was with Paul at Jerusalem shortly afterwards (Act 21:29). Besides, he would thus be made to speak of an event six or seven years after its occurrence, as a recent event: moreover, Timothy was, on that occasion of the apostle being at Miletum, with Paul, and therefore needed not to be informed of Trophimus' sickness there (Act 20:4-17). Also, the statement (Ti2 4:20), \"Erastus abode at Corinth,\" implies that Paul had shortly before been at Corinth, and left Erastus there; but Paul had not been at Corinth for several years before his first imprisonment, and in the interval Timothy had been with him, so that he did not need to write subsequently about that visit. He must therefore have been liberated after his first imprisonment (indeed, Heb 13:23-24, expressly proves that the writer was in Italy and at liberty), and resumed his apostolic journeyings, and been imprisoned at Rome again, whence shortly before his death he wrote Second Timothy.\n\nEUSEBIUS [Chronicles, Anno 2083] (beginning October, A.D. 67), says, \"Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome.\" So JEROME [On Illustrious Men], \"In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord.\" ALFORD reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so CLEMENT OF ROME states that Paul preached as far as \"to the extremity of the west\") by a journey to Spain (Rom 15:24, Rom 15:28), according to his own original intention. MURATORI'S Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So EUSEBIUS, CHRYSOSTOM, and JEROME. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Act 20:25), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself \"Paul the aged\" (Plm 1:9).\n\nFrom Ephesus he went into Macedonia (Ti1 1:3). He may have written the First Epistle to Timothy from that country. But his use of \"went,\" not \"came,\" in Ti1 1:3, \"When I went into Macedonia,\" implies he was not there when writing. Wherever he was, he writes uncertain how long he may be detained from coming to Timothy (Ti1 3:14-15). BIRKS shows the probability that he wrote from Corinth, between which city and Ephesus the communication was rapid and easy. His course, as on both former occasions, was from Macedon to Corinth. He finds a coincidence between Ti1 2:11-14, and Co1 14:34, as to women being silent in Church; and Ti1 5:17-18, and Co1 9:8-10, as to the maintenance of ministers, on the same principle as the Mosaic law, that the ox should not be muzzled that treadeth out the corn; and Ti1 5:19-20, and Co2 13:1-4, as to charges against elders. It would be natural for the apostle in the very place where these directions had been enforced, to reproduce them in his letter.\n\nThe date of the Epistle to Titus must depend on that assigned to First Timothy, with which it is connected in subject, phraseology, and tone. There is no difficulty in the Epistle to Titus, viewed by itself, in assigning it to the earlier date, namely, before Paul's first imprisonment. In Act 18:18-19, Paul, in journeying from Corinth to Palestine, for some cause or other landed at Ephesus. Now we find (Tit 3:13) that Apollos in going from Ephesus to Corinth was to touch at Crete (which seems to coincide with Apollos' journey from Ephesus to Corinth, recorded in Act 18:24, Act 18:27; Act 19:1); therefore it is not unlikely that Paul may have taken Crete similarly on his way between Corinth and Ephesus; or, perhaps been driven out of his course to it in one of his three shipwrecks spoken of in Co2 11:25-26; this will account for his taking Ephesus on his way from Corinth to Palestine, though out of his regular course. At Ephesus Paul may have written the Epistle to Titus [HUG]; there he probably met Apollos and gave the Epistle to Titus to his charge, before his departure for Corinth by way of Crete, and before the apostle's departure for Jerusalem (Act 18:19-21, Act 18:24). Moreover, on Paul's way back from Jerusalem and Antioch, he travelled some time in Upper Asia (Act 19:1); and it was then, probably, that his intention to \"winter at Nicopolis\" was realized, there being a town of that name between Antioch and Tarsus, lying on Paul's route to Galatia (Tit 3:12). Thus, First Timothy will, in this theory, be placed two and a half years later (Act 20:1; compare Ti1 1:3).\n\nALFORD'S argument for classing the Epistle to Titus with First Timothy, as written after Paul's first Roman imprisonment, stands or falls with his argument for assigning First Timothy to that date. Indeed, HUG'S unobjectionable argument for the earlier date of the Epistle to Titus, favors the early date assigned to First Timothy, which is so much akin to it, if other arguments be not thought to counterbalance this. The Church of Crete had been just founded (Tit 1:5), and yet the same heresies are censured in it as in Ephesus, which shows that no argument, such as ALFORD alleges against the earlier date of First Timothy, can be drawn from them (Tit 1:10-11, Tit 1:15-16; Tit 3:9, Tit 3:11). But vice versa, if, as seems likely from the arguments adduced, the First Epistle to Timothy be assigned to the later date, the Epistle to Titus must, from similarity of style, belong to the same period. ALFORD traces Paul's last journey before his second imprisonment thus: To Crete (Tit 1:5), Miletus (Ti2 4:20), Colosse (fulfilling his intention, Plm 1:22), Ephesus (Ti1 1:3; Ti2 1:18), from which neighborhood he wrote the Epistle to Titus; Troas, Macedonia, Corinth (Ti2 4:20), Nicopolis (Tit 3:12) in Epirus, where he had intended to winter; a place in which, as being a Roman colony, he would be free from tumultuary violence, and yet would be more open to a direct attack from foes in the metropolis, Rome. Being known in Rome as the leader of the Christians, he was probably [ALFORD] arrested as implicated in causing the fire in A.D. 64, attributed by Nero to the Christians, and was sent to Rome by the Duumvirs of Nicopolis. There he was imprisoned as a common malefactor (Ti2 2:9); his Asiatic friends deserted him, except Onesiphorus (Ti2 1:16). Demas, Crescens, and Titus, left him. Tychicus he had sent to Ephesus. Luke alone remained with him (Ti2 4:10-12). Under the circumstances he writes the Second Epistle to Timothy, most likely while Timothy was at Ephesus (Ti2 2:17; compare Ti1 1:20; Ti2 4:13), begging him to come to him before winter (Ti2 4:21), and anticipating his own execution soon (Ti2 4:6). Tychicus was perhaps the bearer of the Second Epistle (Ti2 4:12). His defense was not made before the emperor, for the latter was then in Greece (Ti2 4:16-17). Tradition represents that he died by the sword, which accords with the fact that his Roman citizenship would exempt him from torture; probably late in A.D. 67 or A.D. 68, the last year of Nero.\n\nTimothy is first mentioned, Act 16:1, as dwelling in Lystra (not Derbe, compare Act 20:4). His mother was a Jewess named Eunice (Ti2 1:5); his father, \"a Greek\" (that is, a Gentile). As Timothy is mentioned as \"a disciple\" in Act 16:1, he must have been converted before, and this by Paul (Ti1 1:2), probably at his former visit to Lystra (Act 14:6); at the same time, probably, that his Scripture-loving mother, Eunice, and grandmother, Lois, were converted to Christ from Judaism (Ti2 3:14-15). Not only the good report given as to him by the brethren of Lystra, but also his origin, partly Jewish, partly Gentile, adapted him specially for being Paul's assistant in missionary work, laboring as the apostle did in each place, firstly among the Jews, and then among the Gentiles. In order to obviate Jewish prejudices, he first circumcised him. He seems to have accompanied Paul in his tour through Macedonia; but when the apostle went forward to Athens, Timothy and Silas remained in Berea. Having been sent back by Paul to visit the Thessalonian Church (Th1 3:2), he brought his report of it to the apostle at Corinth (Th1 3:6). Hence we find his name joined with Paul's in the addresses of both the Epistles to Thessalonians, which were written at Corinth. We again find him \"ministering to\" Paul during the lengthened stay at Ephesus (Act 19:22). Thence he was sent before Paul into Macedonia and to Corinth (Co1 4:17; Co1 16:10). He was with Paul when he wrote the Second Epistle to Corinthians (Co2 1:1); and the following winter in Corinth, when Paul sent from thence his Epistle to the Romans (Rom 16:21). On Paul's return to Asia through Macedonia, he went forward and waited for the apostle at Troas (Act 20:3-5). Next we find him with Paul during his imprisonment at Rome, when the apostle wrote the Epistles to Colossians (Col 1:1), Philemon (Plm 1:1), and Philippians (Phi 1:1). He was imprisoned and set at liberty about the same time as the writer of the Hebrews (Heb 13:23). In the Pastoral Epistles, we find him mentioned as left by the apostle at Ephesus to superintend the Church there (Ti1 1:3). The last notice of him is in the request which Paul makes to him (Ti2 4:21) to \"come before winter,\" that is about A.D. 67 [ALFORD]. EUSEBIUS [Ecclesiastical History, 3.42], reports that he was first bishop of Ephesus; and [NICOPHORUS, Ecclesiastical History, 3.11], represents that he died by martyrdom. If then, St. John, as tradition represents, resided and died in that city, it must have been at a later period. Paul himself ordained or consecrated him with laying on of his own hands, and those of the presbytery, in accordance with prophetic intimations given respecting him by those possessing the prophetic gift (Ti1 1:18; Ti1 4:14 Ti2 1:6). His self-denying character is shown by his leaving home at once to accompany the apostle, and submitting to circumcision for the Gospel's sake; and also by his abstemiousness (noted in Ti1 5:23) notwithstanding his bodily infirmities, which would have warranted a more generous diet. Timidity and a want of self-confidence and boldness in dealing with the difficulties of his position, seem to have been a defect in his otherwise beautiful character as a Christian minister (Co1 16:10; Ti1 4:12; Ti2 1:7).\n\nThe DESIGN of the First Epistle was: (1) to direct Timothy to charge the false teachers against continuing to teach other doctrine than that of the Gospel (1Ti. 1:3-20; compare Rev 2:1-6); (2) to give him instructions as to the orderly conducting of worship, the qualifications of bishops and deacons, and the selection of widows who should, in return for Church charity, do appointed service (1Ti. 2:1-6:2); (3) to warn against covetousness, a sin prevalent at Ephesus, and to urge to good works (1Ti. 6:3-19). \n\n\n\nNext: 1 Timothy Chapter 1\n\n","order":54,"numberOfChapters":6,"sha256":"48b0fc452361b1836d7317bb96a56dcbac0f06c42521b3b4be1154da900d0ad7","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/1TI/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TI","chapter":1},"lastChapterNumber":6,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/1TI/6.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TI","chapter":6},"totalNumberOfVerses":106},"chapter":{"number":3,"content":[{"type":"verse","number":2,"content":["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. \n\nblameless--\"unexceptionable\"; giving no just handle for blame. \n\nhusband 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]. \n\nvigilant--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). \n\nsober--sober-minded. \n\nof 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]. \n\napt to teach-- (Ti2 2:24).\n\n"]},{"type":"verse","number":3,"content":["Not given to wine--The Greek includes besides this, not indulging in the brawling, violent conduct towards others, which proceeds from being given to wine. The opposite of \"patient\" or (Greek) \"forbearing,\" reasonable to others (see on Phi 4:5). \n\nno striker--with either hand or tongue: not as some teachers pretending a holy zeal (Co2 11:20), answering to \"not a brawler\" or fighter (compare Kg1 22:24; Neh 13:25; Isa 58:4; Act 23:2; Ti2 2:24-25). \n\nnot covetous--Greek, \"not a lover of money,\" whether he have much or little (Tit 1:7).\n\n"]},{"type":"verse","number":4,"content":["ruleth--Greek, \"presiding over.\" \n\nhis own house--children and servants, as contrasted with \"the church\" (house) of God (Ti1 3:5, Ti1 3:15) which he may be called on to preside over. \n\nhaving his children--rather as Greek, \"having children (who are) in subjection\" (Tit 1:6). \n\ngravity--propriety: reverent modesty on the part of the children [ALFORD]. The fact that he has children who are in subjection to him in all gravity, is the recommendation in his favor as one likely to rule well the Church.\n\n"]},{"type":"verse","number":5,"content":["For--Greek, \"But.\" \n\nthe church--rather, \"a church\" or congregation. How shall he who cannot perform the lesser function, perform the greater and more difficult?\n\n"]},{"type":"verse","number":6,"content":["not a novice--one just converted. This proves the Church of Ephesus was established now for some time. The absence of this rule in the Epistle to Titus, accords with the recent planting of the Church at Crete. Greek, \"neophyte,\" literally, \"a young plant\"; luxuriantly verdant (Rom 6:5; Rom 11:17; Co1 3:6). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast Act 21:16, \"an old disciple.\" \n\nlifted up with pride--Greek, literally, \"wrapt in smoke,\" so that, inflated with self-conceit and exaggerated ideas of his own importance, he cannot see himself or others in the true light (Ti1 6:4; Ti2 3:4). \n\ncondemnation of the devil--into the same condemnation as Satan fell into (Ti1 3:7; Ti2 2:26). Pride was the cause of Satan's condemnation (Job 38:15; Isa 14:12-15; Joh 12:31; Joh 16:11; Pe2 2:4; Jde 1:6). It cannot mean condemnation or accusation on the part of the devil. The devil may bring a reproach on men (Ti1 3:7), but he cannot bring them into condemnation, for he does not judge, but is judged [BENGEL].\n\n"]},{"type":"verse","number":7,"content":["a good report--Greek, \"testimony.\" So Paul was influenced by the good report given of Timothy to choose him as his companion (Act 16:2). \n\nof them which are without--from the as yet unconverted Gentiles around (Co1 5:12; Col 4:5; Th1 4:12), that they may be the more readily won to the Gospel (Pe1 2:12), and that the name of Christ may be glorified. Not even the former life of a bishop should be open to reproach [BENGEL]. \n\nreproach and the snare of the devil--reproach of men (Ti1 5:14) proving the occasion of his falling into the snare of the devil (Ti1 6:9; Mat 22:15; Ti2 2:26). The reproach continually surrounding him for former sins might lead him into the snare of becoming as bad as his reputation. Despair of recovering reputation might, in a weak moment, lead some into recklessness of living (Jer 18:12). The reason why only moral qualities of a general kind are specified is, he presupposes in candidates for a bishopric the special gifts of the Spirit (Ti1 4:14) and true faith, which he desires to be evidenced outwardly; also he requires qualifications in a bishop not so indispensable in others.\n\n"]},{"type":"verse","number":8,"content":["The deacons were chosen by the voice of the people. CYPRIAN [Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, Ti1 4:6; Plm 1:13; and John Mark, Act 13:5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the \"chazzan\" covered and uncovered the ark in the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communion table. (See CHRYSOSTOM [19], Homily on Acts; THEOPHYLACT on Luke 19; and BALSAMAN on Canon 22, Council of Laodicea). The appointing of \"the seven\" in Act 6:1-7 is perhaps not meant to describe the first appointment of the deacons of the Church. At least the chazzan previously suggested the similar order of deacons. \n\ndouble-tongued--literally, \"of double speech\"; saying one thing to this person, and another to that person [THEODORET]. The extensive personal intercourse that deacons would have with the members of the Church might prove a temptation to such a fault. Others explain it, \"Saying one thing, thinking another\" (Pro 20:19; Gal 2:13). I prefer the former. \n\nnot greedy of filthy lucre--All gain is filthy (literally, \"base\") which is set before a man as a by-end in his work for God [ALFORD] (Pe1 5:2). The deacon's office of collecting and distributing alms would render this a necessary qualification.\n\n"]},{"type":"verse","number":9,"content":["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.\n\n"]},{"type":"verse","number":10,"content":["\"And moreover,\" &c. [ALFORD]. \n\nbe proved--not by a period of probation, but by a searching inquiry, conducted by Timothy, the ordaining president (Ti1 5:22), whether they be \"blameless\"; then when found so, \"let them act as deacons.\" \n\nblameless--Greek, \"unexceptionable\"; as the result of public investigation unaccused [TITTMANN].\n\n"]},{"type":"verse","number":11,"content":["their wives--rather, \"the women,\" that is, the deaconesses. For there is no reason that special rules should be laid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of \"their\" (not in the Greek). Also the Greek for \"even so\" (the same as for \"likewise,\" Ti1 3:8, and \"in like manner,\" Ti1 2:9), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as Phœbe was at Cenchrea (Rom 16:1, \"servant,\" Greek, \"deaconess\"), yet no mention is made of them in this Epistle if not here; whereas, supposing them to be meant here, the third chapter embraces in due proportion all the persons in the service of the Church. Naturally after specifying the qualifications of the deacon, Paul passes to those of the kindred office, the deaconess. \"Grave\" occurs in the case of both. \"Not slanderers\" here, answers to \"not double-tongued\" in the deacons; so \"not false accusers\" (Tit 2:3). \"Sober\" here answers to \"not given to much wine,\" in the case of the deacons (Ti1 3:8). Thus it appears he requires the same qualifications in female deacons as in deacons, only with such modifications as the difference of sex suggested. PLINY, in his celebrated letter to Trajan, calls them \"female ministers.\" \n\nfaithful in all things--of life as well as faith. Trustworthy in respect to the alms committed to them and their other functions, answering to \"not greedy of filthy lucre,\" Ti1 3:8, in the case of the deacons.\n\n"]},{"type":"verse","number":12,"content":["husbands of one wife--(See on Ti1 3:2). \n\nruling their children--There is no article in the Greek, \"ruling children\"; implying that he regarded the having children to rule as a qualification (Ti1 3:4; Tit 1:6). \n\ntheir own houses--as distinguished from \"the Church of God\" (see on Ti1 3:5). In the case of the deacons, as in that of the bishops, he mentions the first condition of receiving office, rather than the special qualifications for its discharge. The practical side of Christianity is the one most dwelt on in the Pastoral Epistles, in opposition to the heretical teachers; moreover, as the miraculous gifts began to be withdrawn, the safest criterion of efficiency would be the previous moral character of the candidate, the disposition and talent for the office being presupposed. So in Act 6:3, a similar criterion was applied, \"Look ye out among you seven men of honest report.\" Less stress is laid on personal dignity in the case of the deacon than in that of the bishop (compare Notes, see on Ti1 3:2-3).\n\n"]},{"type":"verse","number":13,"content":["purchase to themselves a good degree--literally, \"are acquiring . . . a . . . step.\" Understood by many as \"a higher step,\" that is, promotion to the higher office of presbyter. But ambition of rising seems hardly the motive to faithfulness which the apostle would urge; besides, it would require the comparative, \"a better degree.\" Then the past aorist participle, \"they that used the office of deacon well,\" implies that the present verb, \"are acquiring to themselves boldness,\" is the result of the completed action of using the diaconate well. Also, Paul would not probably hold out to every deacon the prospect of promotion to the presbytery in reward of his service. The idea of moving upwards in Church offices was as yet unknown (compare Rom 12:7, &c.; Co1 12:4-11). Moreover, there seems little connection between reference to a higher Church rank and the words \"great boldness.\" Therefore, what those who have faithfully discharged the diaconate acquire for themselves is \"a good standing-place\" [ALFORD] (a well-grounded hope of salvation) against the day of judgment, Ti1 6:19; Co1 3:13-14 (the figurative meaning of \"degree\" or \"step,\" being the degree of worth which one has obtained in the eye of God [WIESINGER]); and boldness (resting on that standing-place\"), as well for preaching and admonishing others now (Eph 6:19; a firm standing forth for the truth against error), as also especially in relation to God their coming Judge, before whom they may be boldly confident (Act 24:16; Jo1 2:28; Jo1 3:21; Jo1 4:17; Heb 4:16). \n\nin the faith--rather as Greek, \"in faith,\" that is, boldness resting on their own faith. \n\nwhich is in Christ Jesus--resting in Christ Jesus.\n\n"]},{"type":"verse","number":14,"content":["write I . . . hoping--that is, \"though I hope to come unto thee shortly\" (Ti1 4:13). As his hope was not very confident (Ti1 3:15), he provides for Timothy's lengthened superintendence by giving him the preceding rules to guide him. He now proceeds to give more general instructions to him as an evangelist, having a \"gift\" committed to him (Ti1 4:14). \n\nshortly--Greek, \"sooner,\" namely, than is presupposed in the preceding directions given to him. See my Introduction on this verse. This verse best suits the theory that this First Epistle was not written after Paul's visit and departure from Ephesus (Acts 19:1-20:38) when he had resolved to winter at Corinth after passing the summer in Macedonia (Co1 16:6), but after his first imprisonment at Rome (Act 28:17-31); probably at Corinth, where he might have some thoughts of going on to Epirus before returning to Ephesus [BIRKS].\n\n"]},{"type":"verse","number":15,"content":["But if I tarry long--before coming to thee. \n\nthat--that is, I write (Ti1 3:14) \"that thou mayest know,\" &c. \n\nbehave thyself--in directing the Church at Ephesus (Ti1 4:11). \n\nthe house of God--the Church (Heb 3:2, Heb 3:5-6; Heb 10:21; Pe1 4:17; Co1 3:16, \"the temple of God\"; Eph 2:22). \n\nwhich is--that is, inasmuch as it is. \n\nthe church--\"the congregation.\" The fact that the sphere of thy functions is \"the congregation of the living God\" (who is the ever living Master of the house, Ti2 2:19-21), is the strongest motive to faithfulness in this behavior as president of a department of the house.\" The living God forms a striking contrast to the lifeless idol, Diana of Ephesus (Th1 1:9). He is the fountain of \"truth,\" and the foundation of our \"trust\" (Ti1 4:10). Labor directed to a particular Church is service to the one great house of God, of which each particular Church is a part, and each Christian a lively stone (Pe1 2:5). \n\nthe pillar and ground of the truth--evidently predicated of the Church, not of \"the mystery of godliness\" (an interpretation not started till the sixteenth century; so BENGEL); for after two weighty predicates, \"pillar and ground,\" and these substantives, the third, a much weaker one, and that an adjective, \"confessedly,\" or \"without controversy great,\" would not come. \"Pillar\" is so used metaphorically of the three apostles on whom principally the Jewish Christian Church depended (Gal 2:9; compare Rev 3:12). The Church is \"the pillar of the truth,\" as the continued existence (historically) of the truth rests on it; for it supports and preserves the word of truth. He who is of the truth belongs by the very fact to the Church. Christ is the alone ground of the truth in the highest sense (Co1 3:11). The apostles are foundations in a secondary sense (Eph 2:20; Rev 21:14). The Church rests on the truth as it is in Christ; not the truth on the Church. But the truth as it is in itself is to be distinguished from the truth as it is acknowledged in the world. In the former sense it needs no pillar, but supports itself; in the latter sense, it needs the Church as its pillar, that is, its supporter and preserver [BAUMGARTEN]. The importance of Timothy's commission is set forth by reminding him of the excellence of \"the house\" in which he serves; and this in opposition to the coming heresies which Paul presciently forewarns him of immediately after (Ti1 4:1). The Church is to be the stay of the truth and its conserver for the world, and God's instrument for securing its continuance on earth, in opposition to those heresies (Mat 16:18; Mat 28:20). The apostle does not recognize a Church which has not the truth, or has it only in part. Rome falsely claims the promise for herself. But it is not historical descent that constitutes a Church, but this only, to those heresies (Mat 16:18; Mat 28:20). The apostle does not recognize a Church which has not the intermediate; the \"ground,\" or \"basement\" (similar to \"foundation,\" Ti2 2:19), the final support of the building [ALFORD]. It is no objection that, having called the Church before \"the house of God,\" he now calls it the \"pillar\"; for the literal word \"Church\" immediately precedes the new metaphors: so the Church, or congregation of believers, which before was regarded as the habitation of God, is now, from a different point of view, regarded as the pillar upholding the truth.\n\n"]},{"type":"verse","number":16,"content":["And--following up Ti1 3:15 : The pillar of the truth is the Church in which thou art required to minister; \"AND (that thou mayest know how grand is that truth which the Church so upholds) confessedly (so the Greek for 'without controversy') great is the mystery of godliness: (namely), HE WHO (so the oldest manuscripts and versions read for 'God') was manifested in (the) flesh (He who) was justified in the Spirit,\" &c. There is set before us the whole dignity of Christ's person. If He were not essentially superhuman (Tit 2:13), how could the apostle emphatically declare that He was manifested in (the) flesh? [TREGELLES, Printed Text of the Greek New Testament]. (Joh 1:14; Phi 2:7; Jo1 1:2; Jo1 4:2). Christ, in all His aspects, is Himself \"the mystery of godliness.\" He who before was hidden \"with God\" was made manifest (Joh 1:1, Joh 1:14; Rom 16:25-26; Col 1:26; Ti2 1:10; Tit 2:11; Tit 3:4; Jo1 3:5, Jo1 3:8). \"Confessedly,\" that is, by the universal confession of the members of \"the Church,\" which is in this respect the \"pillar\" or upholder \"of the truth.\" \n\nthe mystery--the divine scheme embodied in CHRIST (Col 1:27), once hidden from, but now revealed to, us who believe. \n\nof godliness--rather, \"piety\"; a different Greek, expresses godliness (Ti1 2:10). In opposition to the ungodliness or impiety inseparable from error (departure from the faith: \"doctrines of devils,\" \"profane fables,\" Ti1 4:1, Ti1 4:7; compare Ti1 6:3). To the victims of such error, the \"mystery of piety\" (that is, Christ Himself) remains a mystery unrevealed (Ti1 4:2). It is accessible only to \"piety\" (Ti1 3:9): in relation to the pious it is termed a \"mystery,\" though revealed (Co1 2:7-14), to imply the excellence of Him who is the surpassing essential subject of it, and who is Himself \"wonderful\" (Isa 9:6), surpassing knowledge (Eph 3:18-19); compare Eph 5:32. The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Church and was generally accepted, to which Paul alludes in the words \"confessedly great is the mystery,\" &c. (to wit), \"He who was manifested,\" &c. Such hymns were then used (compare Eph 5:19; Col 3:16). PLINY [1.10, Epistle, 97], \"They are wont on a fixed day before dawn to meet and sing a hymn in alternate responses to Christ, as being God\"; and EUSEBIUS [Ecclesiastical History, 5.28]. The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the ideas antithetically related, are characteristics of a Christian hymn. The clauses stand in parallelism; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new pair of clauses: flesh and spirit, angels and Gentiles, world and glory; and there is a correspondence between the first and the last clause: \"manifested in the flesh, received up into glory\" [WIESINGER]. \n\njustified--that is, approved to be righteous [ALFORD]. Christ, while \"in the flesh,\" seemed to be just such a one as men in the flesh, and in fact bore their sins; but by having died to sin, and having risen again, He gained for Himself and His people justifying righteousness (Isa 50:8; Joh 16:10; Act 22:14; Rom 4:25; Rom 6:7, Rom 6:10; Heb 9:28; Pe1 3:18; Pe1 4:1 Jo1 2:1) [BENGEL]; or rather, as the antithesis to \"was manifest in the flesh\" requires, He was justified in the Spirit at the same time that He was manifest in the flesh, that is, He was vindicated as divine \"in His Spirit,\" that is, in His higher nature; in contrast to \"in the flesh,\" His visible human nature. This contrasted opposition requires \"in the Spirit\" to be thus explained: not \"by the Spirit,\" as ALFORD explains it. So Rom 1:3-4, \"Made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.\" So \"justified\" is used to mean vindicated in one's true character (Mat 11:19; Luk 7:35; Rom 3:4). His manifestation \"in the flesh\" exposed him to misapprehension, as though he were nothing more (Joh 6:41; Joh 7:27). His justification, or vindication, in respect to His Spirit or higher being, was effected by ALL that manifested that higher being, His words (Mat 7:29; Joh 7:46), His works (Joh 2:11; Joh 3:2), by His Father's testimony at His baptism (Mat 3:17), and at the transfiguration (Mat 17:5), and especially by His resurrection (Act 13:33; Rom 1:4), though not by this exclusively, as BENGEL limits it. \n\nseen of angels--answering to \"preached unto the Gentiles\" (or rather \"among the nations\"; including the Jews), on the other hand (Mat 28:19; Rom 16:25-26). \"Angels saw the Son of God with us, not having seen Him before\" [CHRYSOSTOM].' \"not even they had seen His divine nature, which is not visible to any creature, but they saw Him incarnate\" [THEODORET] (Eph 3:8, Eph 3:10; Pe1 1:12; compare Col 1:16, Col 1:20). What angels came to know by seeing, the nations learned by preaching. He is a new message to the one class as well as to the other; in the wondrous union in His person of things most opposite, namely, heaven and earth, lies \"the mystery\" [WIESINGER]. If the English Version, \"Gentiles,\" be retained, the antithesis will be between the angels who are so near the Son of God, the Lord of \"angels,\" and the Gentiles who were so utterly \"afar off\" (Eph 2:17). \n\nbelieved on in the world--which lieth in wickedness (Jo1 2:15; Jo1 5:19). Opposed to \"glory\" (Joh 3:16-17). This followed upon His being \"preached\" (Rom 10:14). \n\nreceived up into glory--Greek, \"in glory.\" However, English Version may be retained thus, \"Received up (so as now to be) in glory,\" that is, into glory (Mar 16:19; Luk 24:51; Act 1:11). His reception in heaven answers to His reception on earth by being \"believed on.\"\n\n\n\n\nNext: 1 Timothy Chapter 4\n\n"]}],"introduction":"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)\n\nTranslate 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.\" \n\ndesire--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). \n\nbishop--overseer: as yet identical with \"presbyter\" (Act 20:17, Act 20:28; Tit 1:5-7). \n\ngood 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.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/1TI/3.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TI","chapter":3},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/1TI/4.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TI","chapter":4},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/1TI/2.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TI","chapter":2},"numberOfVerses":15}