Teks -- 1 Timothy 3:2 (NET)

3:2 The overseer then must be above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, an able teacher,

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Ti 3:2 - The bishop

The 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 note on Act 20:28 for its use for the elders (presbyters) in Act 20:17. So also in Tit 1:5, Tit 1:7. See note on Phi 1:1. The word does not in the N.T. have the monarchical sense found in Ignatius of a bishop over elders.

Robertson: 1Ti 3:2 - Without reproach

Without reproach ( anepilēmpton ).

Accusative case of general reference with dei and einai . Old and common verbal (a privative and epilambanō , not to be taken hold of), irreproachable. In N.T. only here, 1Ti 5:7; 1Ti 6:14.

Robertson: 1Ti 3:2 - Of one wife

Of one wife ( mias gunaikos ).

One at a time, clearly.

Robertson: 1Ti 3:2 - Temperate

Temperate ( nēphalion ).

Old adjective. In N.T. only here, 1Ti 3:11; Tit 2:2. But see nēphō , to be sober in 1Th 5:6, 1Th 5:8.

Robertson: 1Ti 3:2 - Soberminded

Soberminded ( sōphrona ).

Another old adjective (from saos or sōs , sound, phrēn , mind) in N.T. only here, Tit 1:8; Tit 2:2, Tit 2:5.

Robertson: 1Ti 3:2 - Orderly

Orderly ( kosmion ).

See note on 1Ti 2:9. Seemly, decent conduct.

Robertson: 1Ti 3:2 - Given to hospitality

Given to hospitality ( philoxenon ).

Old word (see philoxenia in Rom 12:13), from philos and xenos , in N.T. only here, Tit 1:8; 1Pe 4:9.

Robertson: 1Ti 3:2 - Apt to teach

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).

Vincent: 1Ti 3:2 - Blameless

Blameless ( ἀνεπίλημπτον )

Or without reproach: one who cannot be laid hold of (λαμβάνειν ): who gives no ground for accusation. o P. Only in 1st Timothy.

Vincent: 1Ti 3:2 - The husband of one wife

The husband of one wife ( μιᾶς γυναικὸς ἄνδρα )

Comp. 1Ti 3:12; Tit 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Rom 7:2, Rom 7:3; 1Co 7:39; 1Co 8:8, 1Co 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1Ti 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1Co 7:1, 1Co 7:7, 1Co 7:26, 1Co 7:34, 1Co 7:37, 1Co 7:38). In this the Pastoral writer does not follow him (see 1Ti 2:15; 1Ti 3:4, 1Ti 3:12; 1Ti 4:3; 1Ti 5:10, 1Ti 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1Co 7:2, 1Co 7:9, is given in 1Ti 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1Ti 3:2, 1Ti 3:12; Tit 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1Ti 2:15). While Paul advises against second marriages (1Co 7:8, 1Co 7:9, 1Co 7:27, 1Co 7:39, 1Co 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1Ti 4:3, 1Ti 4:4, 1Ti 4:8; Tit 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage " a specious adultery" (εὐπρεπής μοιχεία )

Vincent: 1Ti 3:2 - Vigilant

Vigilant ( νηφάλιον )

Only in the Pastorals. See 1Ti 3:11, and Tit 2:2. o lxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary ; cool and unimpassioned . Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν be wary and remember not to be credulous . See on 1Th 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm , dispassionate , and circumspect . The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober , as A.V. in 1Ti 3:11 and Tit 2:2, in the metaphorical sense as opposed to youthful levity.

Vincent: 1Ti 3:2 - Of good behavior

Of good behavior ( κόσμιον )

o P. Only here and 1Ti 2:9, see note. Rend. orderly .

Vincent: 1Ti 3:2 - Given to hospitality

Given to hospitality ( φιλόξενον )

o P. Comp. Tit 1:8; 1Pe 4:9. See note on pursuing hospitality , Rom 12:13.

Vincent: 1Ti 3:2 - Apt to teach

Apt to teach ( διδακτικόν )

o P. Only here and 2Ti 2:24. o lxx, o Class. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1Ti 5:17; Tit 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).

Wesley: 1Ti 3:2 - Therefore

That he may be capable of it.

Wesley: 1Ti 3:2 - A bishop

Or pastor of a congregation.

Wesley: 1Ti 3:2 - Must be blameless

Without fault or just suspicion.

Wesley: 1Ti 3:2 - The husband of one wife

This neither means that a bishop must be married, nor that he may not marry a second wife; which it is just as lawful for him to do as to marry a first, and may in some cases be his bounden duty. But whereas polygamy and divorce on slight occasions were common both among the Jews and heathens, it teaches us that ministers, of all others, ought to stand clear of those sins. Vigilant, prudent - Lively and zealous, yet calm and wise.

Wesley: 1Ti 3:2 - Of good behaviour

Naturally flowing from that vigilance and prudence.

JFB: 1Ti 3:2

The existence of Church organization and presbyters at Ephesus is presupposed (1Ti 5:17, 1Ti 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.

JFB: 1Ti 3:2 - blameless

"unexceptionable"; giving no just handle for blame.

JFB: 1Ti 3:2 - 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 1Ti 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 (1Ti 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].

JFB: 1Ti 3:2 - vigilant

Literally, "sober"; ever on the watch, as sober men alone can be; keenly alive, so as to foresee what ought to be done (1Th 5:6-8).

JFB: 1Ti 3:2 - sober

Sober-minded.

JFB: 1Ti 3:2 - 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].

JFB: 1Ti 3:2 - apt to teach

(2Ti 2:24).

Clarke: 1Ti 3:2 - A bishop then must be blameless

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; 1Ti 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

Clarke: 1Ti 3:2 - First

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

Clarke: 1Ti 3:2 - Second

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

Clarke: 1Ti 3:2 - Third

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

Clarke: 1Ti 3:2 - Fourth

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

Clarke: 1Ti 3:2 - Fifth

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

Clarke: 1Ti 3:2 - Sixth

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

Clarke: 1Ti 3:2 - Seventh

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.

Calvin: 1Ti 3:2 - A bishop, therefore, must be blameless // The husband of one wife // Sober, temperate, modest // Hospitable // Able to teach

2.A bishop, therefore, must be blameless The particle therefore confirms the exposition which I have given; for, on account of the dignity of the office, he concludes that it is requisite that he be a man endowed with rare gifts, and not any person taken out of the crowd. ⁴⁸ If the expression used had been “a good work,” as the ordinary translation has it, or “an honorable work,” ( honestam ,) as Erasmus has translated it, the inference would not have been suitable.

He wishes a bishop to be blameless, ⁴⁹ instead of which, in the Epistle to Titus, He has used (Tit 1:7) the wordἀνέγκλητον, meaning by both words, that he must not be marked by any infamy that would lessen his authority. There will be no one found among men that is free from every vice; but it is one thing to be blemished with ordinary vices, which do not hurt the reputation, because they are found in men of the highest excellence, and another thing to have a disgraceful name, or to be stained with any baseness. In order, therefore, that a bishop may not be without authority, he enjoins that there shall be made a selection of one who has a good and honorable reputation, and not chargeable with any remarkable vice. Besides, he does not merely lay down a rule for Timothy what sort of person he must select, but likewise reminds every one of those who aspire to that rank, to institute a careful examination of himself and of his life.

The husband of one wife. It is a childish fancy to interpret this as meaning “the pastor of a single church.” Another other exposition has been more generally received, that the person set apart to that office must be one who has not been more than once married, that one wife being since dead, so that now he is not a married man. But both in this passage and in Tit 1:6, the words of the apostle are, “Who is,” and not “Who hath been;” and in this very Epistle, where he treats of widows, (1Ti 3:10,) he expressly makes use of the participle of the past tense. Besides, in this way he would contradict himself; because elsewhere he declares that he has no wish to lay a snare on the consciences.

The only true exposition, therefore, is that of Chrysostom, that in a bishop he expressly condemns polygamy, ⁵⁰ which at that time the Jews almost reckoned to be lawful. This corruption was borrowed by them partly from sinful imitation of the Fathers, (for they who read that Abraham, Jacob, David, and others of the same class, were married to more wives than one at the same time, thought that it was lawful for them also to do the same) and partly from neighboring nations; for the inhabitants of the East never observed that conscientiousness and fidelity in marriage which was proper. However that might be, polygamy was exceedingly prevalent among them; ⁵¹ and therefore with great propriety does Paul enjoin that a bishop should be free from this stain.

And yet I do not disapprove of the opinion of those who think that the Holy Spirit intended to guard against the diabolical superstition which afterwards arose; as if he had said, “So far is it from being right and proper that celibacy should be enforced on bishops, that marriage is a state highly becoming in all believers.” In this way, he would not demand it as a thing necessary for them, but would only praise it as not inconsistent with the dignity of the office. Yet the view which I have already given is more simple and more solid, that Paul forbids polygamy in all who hold the office of a bishop, because it is a mark of an unchaste man, and of one who does not observe conjugal fidelity.

But there it might be objected, that what is sinful in all ought not to have been condemned or forbidden in bishops alone. The answer is easy. When it is expressly prohibited to bishops, it does not therefore follow that it is freely allowed to others. Beyond all doubt, Paul condemned universally what was contrary to an unrepealed law of God; for it is a settled enactment,

“They shall be one flesh.” (Gen 2:24.)

But he might, to some extent, bear with that in others which, in a bishop, would have been excessively vile, and therefore not to be endured.

Nor is this a law laid down for the future, that no bishop, who already has one wife, shall marry a second or a third, while the first wife is still living; but Paul excludes from the office of a bishop any one who shall be guilty of such an enormity. Accordingly, what had been once done, and could not be corrected, he reluctantly endures, but only in the common people. For what was the remedy for those who, under Judaism, had fallen into the snare of polygamy? Should they have divorced their second and third wives? Such a divorce would not have been free from doing wrong. Since, therefore, the deed was done, and could not be undone, he left it untouched, but with this exception, that no bishop should be blemished by such a stain.

Sober, temperate, modest The word which we have translated sober, Erasmus has translated ( vigilantem) watchful. As the Greek wordνηφάλεος ⁵² admits of either signification, the readers may make their own choice. I have preferred to translateσώφρονα, temperate, instead of sober, becauseσωφροσύνη has a more extensive meaning than sobriety. Modest means one who conducts himself with decency and propriety.

Hospitable ⁵³ The “hospitality” here spoken of, is toward strangers, and this was very common among the ancients; for it would have been reckoned disgraceful for respectable persons, and especially for those who were well known, to lodge in taverns. In the present day, the state of matters is different; but this virtue is and always will be highly necessary in a bishop, for many reasons. Besides, during the cruel persecution of the godly, many persons must have been constrained frequently to change their habitation; and therefore it was necessary that the houses of bishops should be a retreat for the exiles. In those times hard necessity compelled the churches to afford mutual aid, so that they gave lodgings to one another. Now, if the bishops had not pointed out the path to others in this department of duty, the greater part, following their example, would have neglected the exercise of humanity, and thus the poor fugitives would have been greatly discouraged. ⁵⁴

Able to teach In the epistle to Titus, doctrine is expressly mentioned; here he only speaks briefly about skill in communicating instruction. It is not enough to have profound learning, if it be not accompanied by talent for teaching. There are many who, either because their utterance is defective, or because they have not good mental abilities, or because they do not employ that familiar language which is adapted to the common people, keep within their own minds the knowledge which they possess. Such persons, as the phrase is, ought to Sing to themselves and to the muses. ⁵⁵ They who have the charge of governing the people, ought to be qualified for teaching. And here he does not demand volubility of tongue, for we see many persons whose fluent talk is not fitted for edification; but he rather commends wisdom in applying the word of God judiciously to the advantage of the people.

It is worth while to consider how the Papists hold that the injunctions which the apostle gives do not at all belong to them. I shall not enter into a minute explanation of all the details; but on this one point what sort of diligence do they observe? And, indeed, that gift would be superfluous; for they banish from themselves the ministry of teaching as low and groveling, although this belonged especially to a bishop. But everybody knows how far it is from observing Paul’s rule, to assume the title of bishop, and boast proudly of enacting a character without speaking, provided only that they make their appearance in a theatrical dress. As if a horned mitre, a ring richly set in jewels, or a silver cross, and other trifles, accompanied by idle display, constituted the spiritual government of a church, which can no more be separated from doctrine than any one of us can be separated from his own soul.

Defender: 1Ti 3:2 - one wife

Both bishops and deacons (1Ti 3:12) must be monogamous and permanent in their marriages, in accord with God's primeval command, as reinforced by Christ (Gen 2:24; Mat 19:3-8).

Defender: 1Ti 3:2 - apt to teach

It is vital that a bishop (same office as pastor) have the gift of teaching God's Word. This is not mentioned as a requirement for deacons."

TSK: 1Ti 3:2 - bishop // blameless // the husband // vigilant // of good behaviour // given // apt

bishop : Tit 1:6-9

blameless : 1Ti 3:10; Luk 1:6; Phi 2:15

the husband : 1Ti 4:3, 1Ti 5:9; Heb 3:14

vigilant : Isa 56:10; 1Pe 4:7, 1Pe 5:8

of good behaviour : or, modest

given : Rom 12:13; Tit 1:8; Heb 13:2; 1Pe 4:9

apt : 2Ti 2:24

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Ti 3:2 - A bishop // must be blameless // The husband of one wife // Vigilant // Sober // Of good behaviour // Given to hospitality // Apt to teach

In the following description there is the complete character of an evangelical bishop, with respect to the virtues wherewith he must be adorned, and the vices from which he must be exempt, and as to the conduct of his person, and the government of his family, and his carriage to the church, and to those that are without.

A bishop whoever hath the office of oversight in the church of God,

must be blameless such a person as none can truly blame for any notorious or conspicuous errors in his life.

The husband of one wife none who at the same time hath more wives than one, as many of the Jews had; nor was polygamy only common amongst the Jews, but amongst the other Eastern nations; but this was contrary to the institution of marriage. Some interpret this of successive marriage, as if it were a scandalous thing for a minister to marry a second time; but for this they have no pretence from holy writ, or reason, or the practice and custom of nations. Many persons lose their first wives so soon after marriage, that, were not second marriages lawful, all the ends of marriage must be frustrate as to them. The apostle commanding ministers to be the husbands but of one wife, doth not oblige them to marry, if God hath given them the gift of continency, but it establisheth the lawfulness of their marrying, against the doctrine of devils in this particular, which the Church of Rome teacheth.

Vigilant: the word here translated vigilant signifieth also sober, but for that awfrona is after used. He must be one that watcheth his flock, and is attentive to his work; one that will neither be long absent from his flock, nor vet sluggish while he is with them.

Sober one that is prudent, modest, temperate, that can govern his affections and passions.

Of good behaviour a man of a comely, decent behaviour, kosmiov , no proud, supercilious man, that despiseth others, nor a morose man, who cannot accommodate himself to others.

Given to hospitality one that loveth strangers, that is, who is ready to express his love to strangers (especially such as for the truth have left their country) by all courteous offices.

Apt to teach one that is able to instruct others, and who hath a facility or aptness to it, neither an ignorant nor yet a lazy man.

PBC: 1Ti 3:2

Blameless; - not open to censure, irreproachable. "The qualification of being ‘above reproach’ frames the other qualifications; {1Ti 3:2,7} this was an ancient way of emphasizing that the qualifications focused on this issue.

Husband of one wife. - such a man would be helpful in standing against the false teachers who opposed marriage {1Ti 4:3}

Apt to teach. - Strong; "apt and skilful in teaching." A man who demonstrates no teaching skills or abilities fails the primary distinctive qualification for this office. Good intentions are not sufficient; he must demonstrate teaching ability, as well as skill in Biblical interpretation and application to the lives of the people to whom he preaches.  51

Haydock: 1Ti 3:2 - A bishop // The // Sober // Chaste // Teacher

A bishop (the same name then comprehended priest) to be blameless, as to life and conversation, adorned, (says St. John Chrysostom) with all virtues. See also St. Jerome in his letter to Oceanus. ---

The [1] husband of one wife. It does not signify, that to be a bishop or priest he must be a married man; nor that he must be a man who has but one wife at a time; but that he must be a man who has never been married but once, or to one wife: because to be married more than once, was looked upon as a mark of too great an inclination to sensual pleasures. It is true, at that time he was to live with her as with a sister. This St. Jerome testifies as to the discipline of the Latin Church. (Witham) ---

The meaning is not that every bishop should have a wife, (for St. Paul himself had none) but that no one should be admitted to the holy orders of bishop, priest, or deacon, who had been married more than once. (Challoner) ---

Sober. [2] The Greek rather signifies watchful. ---

Chaste. [3] There is nothing for this in the Greek text at present, unless in some few manuscripts. Perhaps the ancient Latin interpreter added it, as being signified and comprehended in the words. ---

Teacher: a doctor, as the Greek signifies. (Witham)

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[BIBLIOGRAPHY]

See St. John Chrysostom, p. 285.

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[BIBLIOGRAPHY]

Sobrium, Greek: nephalion. Vigilantem.

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[BIBLIOGRAPHY]

Pudicum: some Greek manuscripts, Greek: semnon.

Gill: 1Ti 3:2 - A bishop then must be blameless // The husband of one wife // vigilant // of good behaviour // given to hospitality // Apt to teach

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", אחת ולא שתים, "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.